| Is it enough for a person to (merely) embellish (oneself) as a Shi`ah (follower) | for everyone |
Imam Muhammad Baqir (a.s) told Jabir:
" Is it enough for a person to (merely) embellish (oneself) as a Shi`ah (follower) by professing love of us, Ahlul-Bayt? Nay! By Allah, a person is not our follower except the one who fears Allah and obeys Him. O' Jabir! Our followers are not recognized save by humility; submission; honesty; praising Allah abundantly; fasting and prayers; filial devotion; attending to the poor, needy, debtors, and orphans who live near him; saying the truth; reciting the Qur'an; withholding the tongue from people except for benediction; and being trustworthy for relatives in any affairs..."
Al-Kafi, vol. 2, p. 74
Al-Kafi, vol. 2, p. 74
| The Holy Prophet [s] said: "The one who takes prayer light is not of me.... | for everyone |
The Holy Prophet [s] said: "The one who takes prayer light is not of me. No, by Allah such a person will not reach the Haud, Pond of abundant."
Man La Yahduruhul Faqih, vol. 1, p. 206
Imam Sadiq [a] said: "If there be a stream at the house of one of you in which the one washes himself five times a day, will there remain anything from the dirt over his body? Verily, the likeness of prayers is the same as the stream. The person who establishes ritual prayers clears out his sins thereby, except for the sin that takes him out from Faith he believes in."
Bihar-ul-Anwar, vol. 82, p. 236
The Holy Prophet [s] said: An obligatory prayer, with Allah, is equivalent to one thousand Hajj pilgrimages and one thousand Umrah performances (voluntary pilgrimages to Ka'ba) which are right and accepted."
Bihar-ul-Anwar, vol. 99, p. 14
The Holy Prophet [s] said: "Do not waste your prayers, because, surely, the person who wastes them will be raised with Croesus (Qarun) and Haman so that it is rightfully certain for Allah to put the one in Hell with hypocrites."
Bihar-ul-Anwar, vol. 83, p. 14
The Holy Prophet [s] said: "Say each of your prayer as if it were your last prayer."
Bihar-ul-Anwar, vol. 69, p. 408
Imam Amir ul Mu'mineen Ali [a] said: "If a praying person knew to what extent he was surrounded by His Mercy, he would never raise his head from (the state of) prostration.
Tasnif-I-Ghurar-ul-Hikam, p. 175
Imam Baqir [a] said: "On the Reckoning Day, the first thing that a servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him)."
Bihar-ul-Anwar, vol. 7, p. 267
At the last moments of his life, Imam Sadiq [a] called his relations and companions and told them: "Verily, our intercession never reaches the one who takes prayers lightly."
Bihar-ul-Anwar, vol. 82, p. 236
Imam Baqir, the fifth Imam, [a] said: "There are ten things that when a person meets Allah the Almighty and Glorious, with them, he will enter Heaven:
Confessing that there is no god besides Allah
And that Muhammad is the Messenger of Allah
Acknowledging what has come down to the Prophet [s] from Allah (the Qur'an).
Man La Yahduruhul Faqih, vol. 1, p. 206
Imam Sadiq [a] said: "If there be a stream at the house of one of you in which the one washes himself five times a day, will there remain anything from the dirt over his body? Verily, the likeness of prayers is the same as the stream. The person who establishes ritual prayers clears out his sins thereby, except for the sin that takes him out from Faith he believes in."
Bihar-ul-Anwar, vol. 82, p. 236
The Holy Prophet [s] said: An obligatory prayer, with Allah, is equivalent to one thousand Hajj pilgrimages and one thousand Umrah performances (voluntary pilgrimages to Ka'ba) which are right and accepted."
Bihar-ul-Anwar, vol. 99, p. 14
The Holy Prophet [s] said: "Do not waste your prayers, because, surely, the person who wastes them will be raised with Croesus (Qarun) and Haman so that it is rightfully certain for Allah to put the one in Hell with hypocrites."
Bihar-ul-Anwar, vol. 83, p. 14
The Holy Prophet [s] said: "Say each of your prayer as if it were your last prayer."
Bihar-ul-Anwar, vol. 69, p. 408
Imam Amir ul Mu'mineen Ali [a] said: "If a praying person knew to what extent he was surrounded by His Mercy, he would never raise his head from (the state of) prostration.
Tasnif-I-Ghurar-ul-Hikam, p. 175
Imam Baqir [a] said: "On the Reckoning Day, the first thing that a servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him)."
Bihar-ul-Anwar, vol. 7, p. 267
At the last moments of his life, Imam Sadiq [a] called his relations and companions and told them: "Verily, our intercession never reaches the one who takes prayers lightly."
Bihar-ul-Anwar, vol. 82, p. 236
Imam Baqir, the fifth Imam, [a] said: "There are ten things that when a person meets Allah the Almighty and Glorious, with them, he will enter Heaven:
Confessing that there is no god besides Allah
And that Muhammad is the Messenger of Allah
Acknowledging what has come down to the Prophet [s] from Allah (the Qur'an).
Establishing regular prayers.Giving alms.
Fasting in Ramadan.
Performing the Pilgrimage (Hajj) to the Sacred House.
Kindness to the lovers of Allah
Detachment from the enemies of Allah
And, avoiding any alcoholic beverage."
Khisal by Saduq, p.432
Imam Amir ul Mu'mineen Ali [a] said: "For the God-fearing, prayer is a means of seeking nearness to Allah and for the weak, the Hajj (pilgrimage to Mecca) is as good as Jihad (fighting in the way of Allah). For every thing there is a levy, and the levy of the body is fasting. The Jihad of a woman is to afford pleasant company to her husband."
Nahjul Balagha, saying 136
The Holy Prophet [s] said: There comes no night but that the angel of death calls to the dead in the graves and inquires what they regret for today when they have vividly seen (and known) this (the next life). Then the dead will say: "Verily, we regret and envy the believers who are in their mosques and they are praying while we are not; they give alms and we do not; they fast during Ramadan but we do not; they donate in charity what they have more than the need of their family members while we do not; ..."
Irshad-ul-Qulub, p.53
The Holy Prophet [s] said: "At the (appointed) time of every prayer (salat), I hear a caller who calls and says: "O children of Adam! Keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins)."
Mustadrak-ul-Wasa'il, vol. 3, p. 102
The Holy Prophet [s] said: "Be careful of the prayers, for, on the Day of Resurrection, when Allah the Exalted, will bring the servant (for reckoning), the first thing that He will ask him about will be the prayer. If one brings it completely, he will be of the people of salvation, otherwise, he will be thrown into Fire."
Bihar-ul-Anwar, vol. 82, p. 202
Abu Basir said that he visited Umm Hamidah (Musa-ibn Ja'far's [a] mother) in order to console her for the death of Ja'far-ibn-Muhammad [a]. Then she wept and he wept because of her weeping. After that, she said: "O' Aba Muhammad! If you had seen Ja'far-ibn-Muhammad when he was on his death-bed, you would have observed a wonderful thing: he opened his eyes and said to gather all of his relatives." Then, she continued saying that they gathered them all with no exception. Then he [a] looked at them and said: "Verily, our intercession does not reach the one who takes prayers lightly".
Wasa'il-ush-Shi'ah vol. 4, p. 26
The Holy Prophet [s] said: "The worship done by the one who earns his living on unlawful money is similar to a building constructed upon sand."
Performing the Pilgrimage (Hajj) to the Sacred House.
Kindness to the lovers of Allah
Detachment from the enemies of Allah
And, avoiding any alcoholic beverage."
Khisal by Saduq, p.432
Imam Amir ul Mu'mineen Ali [a] said: "For the God-fearing, prayer is a means of seeking nearness to Allah and for the weak, the Hajj (pilgrimage to Mecca) is as good as Jihad (fighting in the way of Allah). For every thing there is a levy, and the levy of the body is fasting. The Jihad of a woman is to afford pleasant company to her husband."
Nahjul Balagha, saying 136
The Holy Prophet [s] said: There comes no night but that the angel of death calls to the dead in the graves and inquires what they regret for today when they have vividly seen (and known) this (the next life). Then the dead will say: "Verily, we regret and envy the believers who are in their mosques and they are praying while we are not; they give alms and we do not; they fast during Ramadan but we do not; they donate in charity what they have more than the need of their family members while we do not; ..."
Irshad-ul-Qulub, p.53
The Holy Prophet [s] said: "At the (appointed) time of every prayer (salat), I hear a caller who calls and says: "O children of Adam! Keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins)."
Mustadrak-ul-Wasa'il, vol. 3, p. 102
The Holy Prophet [s] said: "Be careful of the prayers, for, on the Day of Resurrection, when Allah the Exalted, will bring the servant (for reckoning), the first thing that He will ask him about will be the prayer. If one brings it completely, he will be of the people of salvation, otherwise, he will be thrown into Fire."
Bihar-ul-Anwar, vol. 82, p. 202
Abu Basir said that he visited Umm Hamidah (Musa-ibn Ja'far's [a] mother) in order to console her for the death of Ja'far-ibn-Muhammad [a]. Then she wept and he wept because of her weeping. After that, she said: "O' Aba Muhammad! If you had seen Ja'far-ibn-Muhammad when he was on his death-bed, you would have observed a wonderful thing: he opened his eyes and said to gather all of his relatives." Then, she continued saying that they gathered them all with no exception. Then he [a] looked at them and said: "Verily, our intercession does not reach the one who takes prayers lightly".
Wasa'il-ush-Shi'ah vol. 4, p. 26
The Holy Prophet [s] said: "The worship done by the one who earns his living on unlawful money is similar to a building constructed upon sand."
| Knowing Allah, His Greatness and His Grace | for everyone |
The Holy Prophet [s] said: "O' people! Verily, there is no prophet after me, nor any Ummah after you (Muslims). So, take care to worship your Lord, perform your five ritual prayers, fast in the appointed month (Ramadan), make pilgrimage to the House of your Lord (Mecca), give the alms of your wealth in order to purify your souls thereby, and obey the Holders of Authority, so that you enter the Paradise of your Lord."
Khisal-I-Saduq, p. 152
Imam Amir-ul-Mu'mineen Ali [a] said: "Having the Greatness of the Creator in your mind would make you realize the insignificance of the creatures in your view."
Nahjul-Balagha, Statement 129
Imam Amir-ul-Mu'mineen Ali [a] said: " Blessed is he who sincerely devotes the entirety of his actions, knowledge, love, hatred, receiving, relinquishing, speech, silence, deeds, and statements absolutely to Allah."
Bihar-ul-Anwar, vol. 77, p. 289
Imam Sadiq [a] said: "The heart is the sanctuary of Allah, therefore, do not settle therein anything but Allah (The sacred place of the heart belongs to and Him alone. Therefore, keep the love of the world out of it.)
Bihar-ul-Anwar, vol. 70, p. 25
Imam Sadiq [a] said: "Our true followers are those who, when they are alone, remember Allah abundantly." (That is, they avoid committing vices in private where there is no barrier for them to commit sin by the mere remembrance of Allah.)
Bihar-ul-Anwar, vol. 93, p. 162
Imam Baqir [a] said: "By Allah, He, the Exalted, expects of people but two traits: that they confess for Him the blessings in order that He increases His bounties for them; and that they make confessions about their evil actions and then He forgives those sins for them."
Al-Kafi, vol. 2, p. 426
Imam Husayn ibn Ali [a] said: "Verily, Allah, the Exalted, has not created human beings except for recognizing Him and worshipping Him as (the consequence of) knowing Him; and when they worship Him they would lack the need of adoring any human being (or things) other than Him because of that worship."
Safinat-ul-Bihar, vol. 2, p. 180
The fourth Imam, Ali ibn Husayn [a] said: "There is no destruction (Hell) for a believer having three qualities:
Confessing that there is no god besides Allah, the One Who has no partner; the intercession of the Messenger of Allah and the vastness of the Grace of Allah.
Imam Amir-ul-Mu'mineen Ali [a] said: "Having the Greatness of the Creator in your mind would make you realize the insignificance of the creatures in your view."
Nahjul-Balagha, Statement 129
Imam Amir-ul-Mu'mineen Ali [a] said: " Blessed is he who sincerely devotes the entirety of his actions, knowledge, love, hatred, receiving, relinquishing, speech, silence, deeds, and statements absolutely to Allah."
Bihar-ul-Anwar, vol. 77, p. 289
Imam Sadiq [a] said: "The heart is the sanctuary of Allah, therefore, do not settle therein anything but Allah (The sacred place of the heart belongs to and Him alone. Therefore, keep the love of the world out of it.)
Bihar-ul-Anwar, vol. 70, p. 25
Imam Sadiq [a] said: "Our true followers are those who, when they are alone, remember Allah abundantly." (That is, they avoid committing vices in private where there is no barrier for them to commit sin by the mere remembrance of Allah.)
Bihar-ul-Anwar, vol. 93, p. 162
Imam Baqir [a] said: "By Allah, He, the Exalted, expects of people but two traits: that they confess for Him the blessings in order that He increases His bounties for them; and that they make confessions about their evil actions and then He forgives those sins for them."
Al-Kafi, vol. 2, p. 426
Imam Husayn ibn Ali [a] said: "Verily, Allah, the Exalted, has not created human beings except for recognizing Him and worshipping Him as (the consequence of) knowing Him; and when they worship Him they would lack the need of adoring any human being (or things) other than Him because of that worship."
Safinat-ul-Bihar, vol. 2, p. 180
The fourth Imam, Ali ibn Husayn [a] said: "There is no destruction (Hell) for a believer having three qualities:
Confessing that there is no god besides Allah, the One Who has no partner; the intercession of the Messenger of Allah and the vastness of the Grace of Allah.
| Agar kisi ka Zarf azmana ho to | for everyone |
"Agar kisi ka Zarf azmana ho to usko zaida izat do, Wo ala zarf hoga to ap ko or izat day ga, or kam zarf hou to khud ko Alla zarf samjhy ga.
( Hazrat ALI A.S) |
| KONSE CHEEZEN HAIN JO...... | for everyone |
MOLA ALI(A.S)
SE KISI NE SAWAL KIYA KEH WOH KONSE CHEEZEN HAIN JO 1 HAI 2 NAI 2 HAIN 3 NAI 3 HAIN 4 NAI 4 HAIN 5 NAI 5 HAIN 6 NAI 6 HAIN 7 NAI 7 HAIN 8 NAI 8 HAIN 9 NAI 9 HAIN 10 NAI 10 HAIN 11 NAI 11 HAIN 12 NAI 12 HAIN 13 NAI TU MOLA NE MUSKURATY HOY JAWAB DIA KEH JO 1 HAI DO NAI "ALLAH" JO 2 HAIN 3 NAI "WOH HAZRAT ADAM(A.S) OR BIBI HAWWA(S.A)" JO 3 HAIN 4 NAI "ZINDAGI KE 3 HISY HAIN BACHPAN JAWANI BURAHAPA" JO 4 HAIN 5 NAI "ASMANI KITABAIN" JO 5 HAIN 6 NAI " WOH ULLU-AZM PEGHAMBAR " JO 6 HAIN 7 NAI "ZAMEEN KE TABQAY" JO 7 HAIN 8 NAI "ASMAN" JO 8 HAIN 9 NAI "JANAT KE DARWAZY" JO 9 HAIN 10 NAI "JANAT KI NEHREN" JO 10 HAIN 11 NAI "JAHANNUM KE TABQAY" JO 11 HAIN 12 NAI " HAZRAT YOUSAF(A.S) KE BHAI" JO 12 HAIN 13 NAI " WOH HAM 12 IMAM HAIN |
| Ebadat aisi karo jis se tumhari rooh ko maza aaye........ | for everyone |
Ebadat aisi karo jis se tumhari rooh ko maza aaye q k
Jo ebada duniya main maza na day wo aakhrat main kiya jaza day gai Imam Ali a.s |
| Duniya Main Sab Sey Aasan Kaam Kiya ...... | for everyone |
* HAZRAT IMAM MUHAMMAD JAFFAR SADIQ A.S.
Sey Kisi Ney poucha, " YA MAULA a.s Duniya Main Sab Sey Aasan Kaam Kiya Hai, IMAM a.s Ney Farmaya Sab Sey Aasan Kaam Hai HUMARI WILAYAT Par Shak Karna, Phir Us Ney Pocha MAULA a.s Duniya Main Sab Sey Mushkil Kaam Kiya Hai, MAULA a.s Ney Farmaya Sab Sey Mushkil Kaam Hai HUMARI WILAYAT Par Qaim Rehna." |
| HADEES | for everyone |
| Dua e Mujeer" is a supplication of high eminence | for everyone |
| Jaffery Sms |
Salaam.
"Dua e Mujeer" is a supplication of high eminence which is reported to have been brought by Jibraeel (as) for Holy Prophet (s.a.w.w) it is mentioned by him that the reward of the one reciting it during the nights of full moon (13th 14th 15th) of the month of Ramadhan, is that his sins are forgiven even if they are in such plenty as th drops of rain water, leaves of trees or sand of desert. It is also very effective for the cure the sick, fulfillment of debts, acquisition of wealth & relief from sorrow.(salwat)
May Allah(swt) give us Tawfeeq to recite in all 3 nights. Inshallah.
"Dua e Mujeer" is a supplication of high eminence which is reported to have been brought by Jibraeel (as) for Holy Prophet (s.a.w.w) it is mentioned by him that the reward of the one reciting it during the nights of full moon (13th 14th 15th) of the month of Ramadhan, is that his sins are forgiven even if they are in such plenty as th drops of rain water, leaves of trees or sand of desert. It is also very effective for the cure the sick, fulfillment of debts, acquisition of wealth & relief from sorrow.(salwat)
May Allah(swt) give us Tawfeeq to recite in all 3 nights. Inshallah.
| Short Dua for 12th Day of Ramzān al-Mubarak | for everyone |
Bismilla-heer-Rahmaneer-Raheem
As-salamu alaikum wa Rahmatullahi wa Barakatoh,
Imām Jaʿfar ibn Muhammad al-Sādiq (A.S.) said:
“Offer Salaat-e-Shab for it is the Sunnah of Muhammad (s.a.w.s.) and the virtuous that came before you. It removes all the ailments from your body.”
[Reference: Sawaabul A’amaal page 73]
Dua for Twelfth Day of Ramzan al-Mubarak
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Allaahumma Zayyinnee Feehi Bis-Sitri Wal I’faaf Was-Turnee Feehi Bi-Libaasil Qunoo-I’wal Kifaaf Wah’-Milnee Feehi A’lal A’dli Wa Ins’aaf Wa Aaminne Feehi Min Kulli Maa Akhaafu Bi-I’s’matal Khaaa-Ifeen
O Allah, on this day, beautify me with covering and chastity, cover me with the clothes of contentment and chastity, let me adhere to justice and fairness, and keep me safe from all that I fear, by Your protection, O the protector of the frightened.
---
Recommended Salat for 13th night of Maahe Ramzan
Recite 4 Rak-a’t Namaaz (2x2)
In every Rak-a’t,
Soorah Al Faatih’ah - 1Time
Soorah Al Ikhlaas -25 times
---
A humble request
Imam Ali (a.s.) said: The prayer of a fasting person at the time of Iftar is never rejected.
Please do pray for early re-appearance of Imam-E-Zamana (atfs) at the time of Iftar.
Iltemase Dua
Allah humma salli ala Muhammad wa aali Muhammad wa ajjel farajahom
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Holy Prophet (s.a.w.w): He who introduces a good tradition will be gaining the reward of that traditions in addition to the rewards of everybody who follows it upto the day of Judgement.
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| 11..Imam a.s ak Qatilon k naam... | for everyone |
11..Imam a.s ak Qatilon k naam...
*Imam Ali a.s = Abdul Rehman Ibn e Muljim *Imam Hasan a.s = Jouda Bint e Ashaas (mwavia kisharay per) *Imam Hussain a.s = Shimr e lain (yazid k hukum per) *Imam Zenul Abideen a.s = Waleed bin Abdul Malik *Imam Baqar a.s = Hashaam Bin Abdul Malik *Imam Sadiq a.s = Mansoor Abbasi *Imam Moosa a.s = Haroon Rasheed *Imam Ali Raza a.s = Mamoon Rasheed *Imam Taqi a.s = Moutasam Billah *Imam Ali Naqi a.s = Motaiz Billah *Imam Hasan Askari a.s = Ahmed Motamid Billah *Imam Mehdi a.s = Maqam e Samra se Baa hukm e Rab Parda e Ghaibat mai hyn Laanat Beshumar In Lainon pay k jinhoun ny un Hastiyoun ko Shaheed kia jo Sab k Sab Mohammad Thay |
| NOT TO BE IN A HURRY IN THE RECITATION OR IN THE ARRANGEMENT OF THE HOLY QURAN | for everyone |
The Holy Prophet was commanded by God not to be in a hurry in the recitation, or in the arrangement, of the Holy Qur'an, but to follow the divine order in both respects. (This indicates that the arrangement is not to be according to the date of the revelation).
In short, the student of the Holy Qur'an will realise the importance and care attached to the Qur'an by its Author; and therefore the Muslims who rightly believe that God is the Author of the Holy Qur'an, show the utmost devotion to the Holy Book and obey the orders required of them. They learn it, and make their children learn it and put it into writing. Thus the Muslims in the lifetime of the Holy Prophet were taught that to learn the Holy Qur'an is "Ibadat"
| Considering the fact that Allah (awj) knows what is good for us better.......... | for everyone |
Considering the fact that Allah (awj) knows what is good for us better than anyone else and that He will carry out what He wishes, so what need is there for supplication, to request something from Allah (awj)? In reply, it suffices to say that some of the Divine existential decrees (muqaddarat) are contingent on the supplication of the servant.
That is, if the servant supplicates, that will be grounds on which the Divine will would allow the bestowal of the request, and if the servant does not supplicate, that ground would be lacking, and hence the request would not be granted. For instance, if one beseeches Allah (awj) to grant him eternal life, Allah (awj) will not accept such supplication, for it contradicts the Divine will as made clear in the Qur`an (3:185); or if one asks Allah (awj) to prevent him from ever being in need of anyone else, such a request would also be denied.
It has been narrated that one day Imam ‘Ali b. Abi Talib (ع) overheard someone telling his friend, “May Allah never afflict you with any tribulation or mishap.” On hearing this, Imam ‘Ali b. Abi Talib (ع) addressed the person and said, “You just asked Allah for your friend’s death.” That is, as long as one is alive, one will be afflicted with tribulations and hardships.
In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:
1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).
2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.
3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.[313]
In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:[314]
1. Allah (awj) grants the supplicant’s request right away;
2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;
3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;
4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.
In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.[315]
Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.
In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.
Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.
In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.
Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”[316]
It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”[317]
And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.
Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].[318]
Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”[319]
Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.
Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted. For, the Agent Who overlooks the affairs of the creatures and He Who grants the requests is perfect and beyond perfect, and His blessings are also perfect and beyond perfect, and so if the blessing is not manifest and does not affect the creatures, it is due to the defective capacity of the receptacle. Thus if the recipient be capable of receiving the blessings, which gush forth from an endless reservoir that never shows any sign of scarcity, the infinitely abundant and rich mines of Divine grace will pour down on him.
Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even, if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication. In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the adventurousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.
In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:
1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).
2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.
3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.[313]
In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:[314]
1. Allah (awj) grants the supplicant’s request right away;
2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;
3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;
4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.
In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.[315]
Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.
In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.
Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.
In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.
Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”[316]
It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”[317]
And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.
Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].[318]
Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”[319]
Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.
Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted. For, the Agent Who overlooks the affairs of the creatures and He Who grants the requests is perfect and beyond perfect, and His blessings are also perfect and beyond perfect, and so if the blessing is not manifest and does not affect the creatures, it is due to the defective capacity of the receptacle. Thus if the recipient be capable of receiving the blessings, which gush forth from an endless reservoir that never shows any sign of scarcity, the infinitely abundant and rich mines of Divine grace will pour down on him.
Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even, if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication. In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the adventurousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.
| The literal meaning of du’a (supplication) is “calling”,“asking a request”, and “pleading for help.” Although in some contexts it denotes merely “calling.” | for everyone |
The literal meaning of du’a (supplication) is “calling”, “asking a request”, and “pleading for help.” Although in some contexts it denotes merely “calling.”
In its religious usage however, it refers to asking a favour from Allah, the Exalted. The word du’a and its derivatives that appear in the Qur`an hold approximately thirteen different meanings, some of which are: “calling”, “supplicating”, “asking Allah”, “hollering for someone”, “to invite to a cause or to someone”, “pleading for help”, “worship”, etc.
From some verses and ahadith, it can be inferred that supplication is a form of worship of Allah (awj). Furthermore, in some ahadith, we come across phrases like “Supplication is the core of worship.” In this light, it becomes clear that supplication, like all other forms of worship, has certain positive and negative conditions. In other words, in order for a supplication to be valid and complete and therefore conducive to Divine proximity, the supplicant must furnish certain prerequisites and conform to certain manners and pay heed to certain obstacles. It is after realizing these conditions that it becomes clear why some supplications are not accepted. For Allah (awj) is most wise and knowledgeable and, as such, all His actions are based on wise and reasonable grounds, and thus His granting a request is contingent on whether or not it is conducive to the well-being of the supplicant.
To better understand this; let us imagine a generous and benevolent individual who tells people that he will grant any request that is made to him. Now, if someone approaches him and asks him for something that is detrimental to the his own well-being or something that will entail his certain destruction—wrongly thinking that it is advantageous to him—in such a case, it is obvious that the appropriate response on the part of the generous and benevolent individual should be the rejection of the request. On the contrary, to grant the request in question would be an act of oppression against the requester [in spite of the latter’s feelings]. And it should be noted that most of the requests that human beings make to Allah (awj) are harmful for and disadvantageous to them.
This has been expressed in a sacred hadith; it reads, “There are those amongst My servants for whom only wealth is suitable [as opposed to poverty], and were I to consign them to anything else, they would have certainly perished. And indeed there are those amongst my servants for whom only poverty is suitable, and were I to consign them to anything else, they would have indeed perished.”[312]
At this point, a question might arise in the reader’s mind: Considering the fact that Allah (awj) knows what is good for us better than anyone else and that He will carry out what He wishes, so what need is there for supplication, to request something from Allah (awj)? In reply, it suffices to say that some of the Divine existential decrees (muqaddarat) are contingent on the supplication of the servant. That is, if the servant supplicates, that will be grounds on which the Divine will would allow the bestowal of the request, and if the servant does not supplicate, that ground would be lacking, and hence the request would not be granted. For instance, if one beseeches Allah (awj) to grant him eternal life, Allah (awj) will not accept such supplication, for it contradicts the Divine will as made clear in the Qur`an (3:185); or if one asks Allah (awj) to prevent him from ever being in need of anyone else, such a request would also be denied. It has been narrated that one day Imam ‘Ali b. Abi Talib (ع) overheard someone telling his friend, “May Allah never afflict you with any tribulation or mishap.” On hearing this, Imam ‘Ali b. Abi Talib (ع) addressed the person and said, “You just asked Allah for your friend’s death.” That is, as long as one is alive, one will be afflicted with tribulations and hardships.
In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:
1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).
2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.
3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.[313]
In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:[314]
1. Allah (awj) grants the supplicant’s request right away;
2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;
3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;
4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.
In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.[315]
Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.
In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.
Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.
In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.
Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”[316]
It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”[317]
And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.
Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].[318]
Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”[319]
Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.
Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted.
In its religious usage however, it refers to asking a favour from Allah, the Exalted. The word du’a and its derivatives that appear in the Qur`an hold approximately thirteen different meanings, some of which are: “calling”, “supplicating”, “asking Allah”, “hollering for someone”, “to invite to a cause or to someone”, “pleading for help”, “worship”, etc.
From some verses and ahadith, it can be inferred that supplication is a form of worship of Allah (awj). Furthermore, in some ahadith, we come across phrases like “Supplication is the core of worship.” In this light, it becomes clear that supplication, like all other forms of worship, has certain positive and negative conditions. In other words, in order for a supplication to be valid and complete and therefore conducive to Divine proximity, the supplicant must furnish certain prerequisites and conform to certain manners and pay heed to certain obstacles. It is after realizing these conditions that it becomes clear why some supplications are not accepted. For Allah (awj) is most wise and knowledgeable and, as such, all His actions are based on wise and reasonable grounds, and thus His granting a request is contingent on whether or not it is conducive to the well-being of the supplicant.
To better understand this; let us imagine a generous and benevolent individual who tells people that he will grant any request that is made to him. Now, if someone approaches him and asks him for something that is detrimental to the his own well-being or something that will entail his certain destruction—wrongly thinking that it is advantageous to him—in such a case, it is obvious that the appropriate response on the part of the generous and benevolent individual should be the rejection of the request. On the contrary, to grant the request in question would be an act of oppression against the requester [in spite of the latter’s feelings]. And it should be noted that most of the requests that human beings make to Allah (awj) are harmful for and disadvantageous to them.
This has been expressed in a sacred hadith; it reads, “There are those amongst My servants for whom only wealth is suitable [as opposed to poverty], and were I to consign them to anything else, they would have certainly perished. And indeed there are those amongst my servants for whom only poverty is suitable, and were I to consign them to anything else, they would have indeed perished.”[312]
At this point, a question might arise in the reader’s mind: Considering the fact that Allah (awj) knows what is good for us better than anyone else and that He will carry out what He wishes, so what need is there for supplication, to request something from Allah (awj)? In reply, it suffices to say that some of the Divine existential decrees (muqaddarat) are contingent on the supplication of the servant. That is, if the servant supplicates, that will be grounds on which the Divine will would allow the bestowal of the request, and if the servant does not supplicate, that ground would be lacking, and hence the request would not be granted. For instance, if one beseeches Allah (awj) to grant him eternal life, Allah (awj) will not accept such supplication, for it contradicts the Divine will as made clear in the Qur`an (3:185); or if one asks Allah (awj) to prevent him from ever being in need of anyone else, such a request would also be denied. It has been narrated that one day Imam ‘Ali b. Abi Talib (ع) overheard someone telling his friend, “May Allah never afflict you with any tribulation or mishap.” On hearing this, Imam ‘Ali b. Abi Talib (ع) addressed the person and said, “You just asked Allah for your friend’s death.” That is, as long as one is alive, one will be afflicted with tribulations and hardships.
In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:
1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).
2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.
3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.[313]
In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:[314]
1. Allah (awj) grants the supplicant’s request right away;
2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;
3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;
4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.
In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.[315]
Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.
In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.
Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.
In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.
Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”[316]
It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”[317]
And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.
Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].[318]
Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”[319]
Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.
Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted.
For, the Agent Who overlooks the affairs of the creatures and He Who grants the requests is perfect and beyond perfect, and His blessings are also perfect and beyond perfect, and so if the blessing is not manifest and does not affect the creatures, it is due to the defective capacity of the receptacle. Thus if the recipient be capable of receiving the blessings, which gush forth from an endless reservoir that never shows any sign of scarcity, the infinitely abundant and rich mines of Divine grace will pour down on him.
Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication. In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the advantageousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.
Moreover, as mentioned earlier, supplication is a form of worship, rather it is of the best forms of worship, and as such, is very effective in gaining proximity to Allah (awj), which is of the most valuable achievements that can be sought through worship [and thus the supplicant should not be so much concerned as to whether his request is granted or not].
After raising one’s hands in supplication, it is recommended, according to the ahadith and the traditions of the Infallibles (ع), that he rub his hands on his face, for Allah’s (awj) grace has replied to those hands [although it might appear that the supplicant’s request has not been granted]. The hands which have been extended toward Allah (awj) in supplication will definitely be blessed and so the supplicant will not terminate his supplication empty handed, and the hands that have been blessed by Allah (awj) are sacred. Thus, it is recommended that the supplicant rub his hands on his face.
Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication. In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the advantageousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.
Moreover, as mentioned earlier, supplication is a form of worship, rather it is of the best forms of worship, and as such, is very effective in gaining proximity to Allah (awj), which is of the most valuable achievements that can be sought through worship [and thus the supplicant should not be so much concerned as to whether his request is granted or not].
After raising one’s hands in supplication, it is recommended, according to the ahadith and the traditions of the Infallibles (ع), that he rub his hands on his face, for Allah’s (awj) grace has replied to those hands [although it might appear that the supplicant’s request has not been granted]. The hands which have been extended toward Allah (awj) in supplication will definitely be blessed and so the supplicant will not terminate his supplication empty handed, and the hands that have been blessed by Allah (awj) are sacred. Thus, it is recommended that the supplicant rub his hands on his face.
| THE WORK OF SATAN- HESITATION | for everyone |
`Abdullah ibn Sinan says: "I mentioned before Imam as-Sadiq (AS) [a case concerning] a man who was afflicted with frequently performing the wudu' and the salat, and described him to be a man of reason. The Imam said: "what reason has he in obeying Satan?' I asked him: `How it is that he is obeying Satan?' He said: `If you ask him wherefrom his hesitation comes to him, he will tell you it is of the work of Satan."'
| MORE ON DUAS - GUIDANCE FROM THE IMAMAS | for everyone |
The Hadith that have come through the sources of Imams:
• It has been reported that the prophet (S.A.W.) related that Allah (SWT) says: “O My servants, all of you are misguided except him whom I guide, so ask Me for guidance, and I will guide you. All of you are poor except whom I enrich, so ask Me for riches, and I will provide for you. All of you are sinners except him whom I release, so ask Me to forgive you, and I will forgive you.”
Guidance from the Imams:
Hadrath Ali (A.S.)
Nahjul-Balagha: Excerpts from Hadrath Ali’s advice to his son Hasan (A.S.) in the form of Will: (Letter No. 31 in Nahjul Balagha): “Trust in Allah and let your mind seek His protection in every calamity and suffering; because you will thus entrust yourself and your affairs to the Best Trustee and the Mightiest Guardian. Do not seek help and protection of any body but Allah. Reserve your prayers, your requests, your solicitations, your supplications and your entreaties to Him and Him alone.
Nahjul-Balagha: Excerpts from Hadrath Ali’s advice to his son Hasan (A.S.) in the form of Will: (Letter No. 31 in Nahjul Balagha): “Trust in Allah and let your mind seek His protection in every calamity and suffering; because you will thus entrust yourself and your affairs to the Best Trustee and the Mightiest Guardian. Do not seek help and protection of any body but Allah. Reserve your prayers, your requests, your solicitations, your supplications and your entreaties to Him and Him alone.
“Therefore the best thing for you to do is to seek guidance of the one who has created you, Who maintains and nourishes you, Who has given you a balanced mind and normally working body. Your prayers should be reserved for Him only, your requests and solicitations should be to Him alone. You should be afraid of Him and no body else. You beg of Him to grant you your heart’s desires; you lay before him the secrets of your heart; you tell him about all the calamities that have befallen you and misfortunes that face you, and beseech His help to overcome them. Think over it that by simply granting you the privilege of praying for His favors and Mercies, He has handed over the keys of His Treasures to you. Whenever you are in need, you pray and He confers His favors and Blessings.”Dua-e Kumayl:
Here Hadrath Ali teaches us how to beseech Allah (SWT). Excerpts are given below:
“Oh Allah, I ask Thee by Thy mercy …” “I seek intercession from Thee with Thyself …. “My Allah and my Lord! Have I any but Thee from whom to ask for removal of my affliction and regard for my affairs?”
“And towards Thee my Lord, I have extended my hand…” “Bless Muhammad and Muhammad’s household, and do with me what is worthy of Thee!”
“Oh Allah, I ask Thee by Thy mercy …” “I seek intercession from Thee with Thyself …. “My Allah and my Lord! Have I any but Thee from whom to ask for removal of my affliction and regard for my affairs?”
“And towards Thee my Lord, I have extended my hand…” “Bless Muhammad and Muhammad’s household, and do with me what is worthy of Thee!”
“My Allah, do You see that I have come to You from the direction of hopes …” “I have knocked upon the door of Your mercy with hand of my hope.” “O the best of those who is called to remove affliction and object of hope in every difficulty and ease!" “Bless Muhammad and his household, the God-fearing, answer my supplication, hear my call…” “By Thy Mercy, O most Merciful of the Merciful! And Allah bless the best of His creatures, Muhammad and his household.”
Dua Al Mashlool:
Dua Al Mashlool:
“Oh He Who answers all supplications! Oh He Who bestows requests! Oh He Who fulfills all entreaties! Oh He Who provides all needs!” “I ask Thee with every asking … “I ask Thee with every name with which Thou has named Thyself …” “And I ask Thee by the Names most beautiful that Thou hast described in Thy Book, …” “And I ask Thee my God, I call Thee my Lord, I have hope in Thee my Master, …” “For I have called Thee just as Thou has commanded me.”
Duas of Imam Zainul Abedin AS. (Sahifa-e-Sajjadia):
Duas of Imam Zainul Abedin AS. (Sahifa-e-Sajjadia):
This Imam is most notable for his beautiful worded supplications, which were collected by his disciple in his very presence and are available in book form titled “Sahifa-e-Sajjadia, also known as Sahifa-e-Kamilah.”
In his Dua for Wednesday the Imam (A.S.) says:
In his Dua for Wednesday the Imam (A.S.) says:
“Therefore bless Muhammad, the last prophet, and the members of his house, the pure, the holy, and let me have the intercession of Muhammad, (may thy favor be on him and his progeny), and do not deprive me of his company; verily, verily Thou art the most Merciful.”
In the “Thursday Dua” the Imam prays:
In the “Thursday Dua” the Imam prays:
“O Lord! Bless Muhammad and his Aal (progeny), and let my adherence to him be an effectual intercession on the Day of judgment. Verily Thou art the most Merciful.”
In “Dua Makarim al Akhlaq” the Imam (A.S.) prays:
In “Dua Makarim al Akhlaq” the Imam (A.S.) prays:
O Allah, make me leap to Thee in times of distress, ask from Thee in needs, and plead to Thee in misery! Tempt me not to seek help from other than Thee when I am distressed, to humble myself in asking from someone else when I am poor, or to plead with someone less than Thee when I fear; For then I would deserve Thy abandonment, Thy withholding, and Thy turning away, O most Merciful of those who show mercy
Imam Al Baqir (A.S.)
Imam Al Baqir (A.S.)
It is been related through Imam Al Baqir (A.S.) that Dua itself is one of the best forms of devotion to Allah, and no devotion will be left without reward. And he said that there is nothing more loved by Allah than man’s asking and beseeching Him for His bounties, and there is nothing which is more disliked by Allah than if one refrains from such devotion and does not beseech for His bounties. (Commentary by S.V. Mir Ahmed Ali in “The Holy Qur’an.”)
Imam Al Mehdi A.T.F.S.)
Imam Al Mehdi A.T.F.S.)
Dua Al-Iftitah recited during Ramadan is ascribed to our twelfth Imam. (A.S.). The Dua ends in this manner:
“O Allah we complain to You Of the absence of our Prophet, Your blessings be on him and his family; The concealment of our Leader, Help us over come (adversities) by granting us immediate victory, By Your mercy O most merciful.”
Two important benefits of making Dua:
“O Allah we complain to You Of the absence of our Prophet, Your blessings be on him and his family; The concealment of our Leader, Help us over come (adversities) by granting us immediate victory, By Your mercy O most merciful.”
Two important benefits of making Dua:
1. Fulfillment of the immediate needs and removal of the distress.
2. Higher (Afzal) form of worship. This may not get due attention or may be overlooked altogether.
2. Higher (Afzal) form of worship. This may not get due attention or may be overlooked altogether.
The latter in fact is more important because it brings the supplicant closer to Allah. It strengthens the bond between the supplicant and the beneficent Lord. The benefits go way beyond the fulfillment of the immediate need; in fact the benefits will be realized in this life and will pay everlasting dividends in the life hereafter.
If the approach is correct then, one may receive both the benefits by addressing Allah (SWT) in the proper manner.
Dua and invoking intercession (Waseelah) of Ahlal Bayt:
If the approach is correct then, one may receive both the benefits by addressing Allah (SWT) in the proper manner.
Dua and invoking intercession (Waseelah) of Ahlal Bayt:
Intercession does not necessarily mean addressing any one other than Allah (SWT). Below are given some suggestions on making Dua to Allah (SWT) and seeking intercession of the masumeen:
1. “O Allah grant my need for the sake of Muhammad and his Aal (Ahlal Bayt, Imams, Masumeen, Imam Al Asr, i.e. Mehdi (A.S.))”
2. “O Allah grant my need for the rights that Muhammad and Aale Muhammad have on You.”
3. “O Allah grant my need for the love You have for Muhammad and his Aal.”
4. “O Allah grant my need for the love that Muhammad and his Aal have for You.”
5. “O Allah grant my need for the love I have for Muhammad and his Aal.”
In Conclusion:
The guidance from the Quran, the Prophet and the Imams (A.S.) about making Dua can be summarized as follows:
2. “O Allah grant my need for the rights that Muhammad and Aale Muhammad have on You.”
3. “O Allah grant my need for the love You have for Muhammad and his Aal.”
4. “O Allah grant my need for the love that Muhammad and his Aal have for You.”
5. “O Allah grant my need for the love I have for Muhammad and his Aal.”
In Conclusion:
The guidance from the Quran, the Prophet and the Imams (A.S.) about making Dua can be summarized as follows:
• Address Allah (SWT) directly and mention your needs, difficulties and distresses.
• Praise and glorify Allah before making the Dua. Seek His nearness and good pleasure; and remember that making Dua is also an act of worship.
• Before and after making Dua send peace and blessings on the Prophet and his progeny peace be upon them all (the 14 masumeen and Al Mahdi (A.S.), the Imam of our time.)
• Praise and glorify Allah before making the Dua. Seek His nearness and good pleasure; and remember that making Dua is also an act of worship.
• Before and after making Dua send peace and blessings on the Prophet and his progeny peace be upon them all (the 14 masumeen and Al Mahdi (A.S.), the Imam of our time.)
| What is Dua? ...... | for everyone |
What is Dua?
Literally the word Dua means “to call upon.” In Islam Dua or supplication means to address Allah (SWT) with praise, thanksgiving, hope, and to mention one’s needs. In English it is also referred to as “Prayer.”
Importance of making Dua.
In Islam Dua has a very special place. Allah (SWT) has commanded in Quran that we make Dua to Him. Those who are too proud to make Dua, Allah (SWT) says will be punished. It has been related from the sources of the Imams that Dua can change fate. One should not say “this can not happen.” Nothing is beyond the reach and the power of Allah (SWT). He is most generous and full of mercy.
Types of Dua:
Dua in one’s own words, depending upon need or situation. It may be very spontaneous or may be well thought over. It may be based upon verses of Qur’an. Quran has many Duas. Some Dua formulas are from Allah (SWT) to mankind addressed directly, and others are the Duas taught to the prophets of the old. It may have come to us from the Prophet Muhammad (S.A.W.) & his progeny or from the Imams.
Psychological and spiritual benefits of making Dua.
There are several consequences:
a) It increases the faith of the supplicant, who acknowledges the fact that Allah (SWT) is Omnipotent, Omnipresent and is the ultimate recourse.
b) It gives hope and the strength to the distressed soul, and saves from despair.
c) It brings the supplicant closer to the Creator, strengthening the bond between them.
d) It increases humility, which in turn increases piety.
e) It curbs ego and vanity.
Etiquette for making Dua.
Just like when we speak to a dignitary, or head of a state, we use certain language; follow the protocol to get proper attention and response. Similarly there are formulas and language taught by the Quran, the Prophet (S.A.W.) and his progeny, and the Imams to make Dua.
Guidance from the Qur’an:
Allah (SWT) says in the Qur’an:
“Thee alone we worship and Thee alone we ask for help.” S.1
“And your Lord says: Call on Me; I will answer your (prayer). But those who are too arrogant to serve Me will surely find themselves in Hell-in humiliation.” S 40: 60
“Say; O My servants who have transgressed against their souls; despair not of the Mercy of Allah: For Allah forgives all sins; for He is oft Forgiving, most Merciful.” S39: 53
Say: “Call upon Allah, or call upon Rahman: By whatever name you call upon Him, (it is well): For to Him belong the Most Beautiful Names. S.17: 110
“And when My servants ask Thee (O’ Prophet) about Me, then verily I am near, I answer the prayer (Dua) of the supplicant when he beseeches unto Me. So let them hear My call, and believe in Me, so that they may be led aright.” S. 2: 186
Call on your Lord with humility and in private; for Allah loves not those who trespass beyond bounds
Call on your Lord with humility and in private; for Allah loves not those who trespass beyond bounds
“And those whom you call upon other than Him are not able to help you, nor can they help themselves.”
S 7:197
S 7:197
Say: “Call on those, besides Him, whom you fancy. They have neither the power to remove your troubles nor to change them. Those whom they call upon (besides Allah) desire (themselves) means of access to their Lord; Even those who are nearest: ….” S 17: 56, 57
“Call you not (any one) besides Allah, that neither profits you nor harms you…” S 10: 106
“For Him (alone) is prayer in truth: Any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths, but it reaches them not: ….” S. 13: 14
| Qur'an Festival at the Ontario Science Centre on August 13 & 14, 2011. | for everyone |
Salaam,
We are pleased to announce the first ever Qur'an Festival at the Ontario Science Centre on August 13 & 14, 2011.
The festival will feature Qur'anic multimedia, the exhibition of exquisite copies of the Holy Qur'an, paintings and calligraphy, recitations, activities for children and presentations of the Qur'an in virtual space. This Ramadhan, let us celebrate the miracle of the Holy Qur'an together.
Please visit us on youtube at: http://www.youtube.com/watch?v=8IE7pQVJ-nE&feature=youtube_gdata
Ramadhan Mubarak.
www.imamrezacircle.org
We are pleased to announce the first ever Qur'an Festival at the Ontario Science Centre on August 13 & 14, 2011.
The festival will feature Qur'anic multimedia, the exhibition of exquisite copies of the Holy Qur'an, paintings and calligraphy, recitations, activities for children and presentations of the Qur'an in virtual space. This Ramadhan, let us celebrate the miracle of the Holy Qur'an together.
Please visit us on youtube at: http://www.youtube.com/watch?v=8IE7pQVJ-nE&feature=youtube_gdata
Ramadhan Mubarak.
www.imamrezacircle.org
(sent by sis Mariam R. Jiwa)
| What the Holy Prophet of Islam (S.A.W.) Said About Imam Ali (A.S.) | for everyone |
The Prophet (s) said, "The title of the believer's book is love for Ali (a)." Al-Manaqib of Ibn Al-Maghazeli, 243; Tarikh Baghdad of Al-Khatib Al-Baghdadi, 4/410; Al-Jami of Al-Sayuti, 2/145; Yanabi Al-Mawda.
The Prophet (s) said, "There is no sword but Dhul-Fiqar, and there is no man but Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/385; Sunan Al-Bayhaqi, 3/376; Ibn Al-Maghazeli, 197; Al-Tabari, 2/514; Al-Riyadh Al-Nudhra, 2/190.
The Prophet (s) said, "The carrier of my flag in this life and the Hereafter is Ali (a)." Kenz Al-Omal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 42/200.
The Prophet (s) said, "My Lord commanded me to close all the doors except the door of Ali (a)." Al-Khasa'is of Al-Nisa'i, 13; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/125; Al-Tirmidhi, 13/173; Al-Bayhaqi, 7/65; Yanabi Al-Mawda, 282; Musnad Ahmad, 4/369; Ibn Al-Maghazeli, 245; Yanabi Al-Mawda, 126.
The Prophet (s) said, "The truest believers are three: the believer during the time of Al Ya-Sin, the believer during the time of Pharaoh, and the best of all, Ali (a)." Al-Manaqib of Ahmad, 194, 239; Kenz Al-Omal, 5/31; Al-Jami^ of Al-Suyuti, 2/83; Ibn Al-Maghazeli, 245; Yanabi Al-Mawda, 126.
The Prophet (s) said, "The one who wants to live my life and die my death will attach himself to Ali (a)." Musnad of Ahmad, 5/94; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/128; Kenz Al-Omal, 6/217; Al-Tabarani.
The Prophet (s) said, "The caller will call out on the Day of Judgment, 'O Muhammad, blessed be your father, and Ibrahim, and blessed be your brother, Ali (a)." Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 67; Al-Khawarizmi, 83; Al-Riyadh Al-Nudhra, 2/201.
The Prophet (s) said, "Every prophet has an executor and inheritor, and my executor and inheritor is Ali (a)." Kenz Al-Omal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi Al-Mawda, 94.
The Prophet (s) said, "Dear God, don't take my life until you have shown me the face of Ali (a)." Al-Riyadh Al-Nudhra, 2/201; Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.
The Prophet (s) said, "We were created from the same tree, I and Ali (a)." Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.
The Prophet (s) said, "The most knowledgeable person in my nation after me is Ali (a)." Manaqib Al-Imam Ali Ibn Abi TAlib (a) of Ibn Al-Maghazeli Al-Shafi'i.
The Prophet (s) said, "Embellish your gatherings by mentioning Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa'is of Al-Nisa'I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi Al-Mawda.
The Prophet (s) said, "The most judicious person in my nation is Ali (a)." Ibn Al-Maghazeli, 70; Arjah Al-MatAlib, 544.
The Prophet (s) said, "I am the warner, and the guide after me is Ali (a)." Musnad Ahmad, 1/151; Al-Tirmidhi, 2/135; Al-Khasa'is of Al-Nisa'I, 20; Kenz Al-Omal, 1/247; Ibn Al-Maghazeli, 222.
The Prophet (s) said, "Exemption from the Hellfire comes with love for Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/241; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 6/851; Akhtab Khawarizm, 86; Ibn Al-Maghazeli, 90.
The Prophet (s) said, "Of whomever I was master, Ali (a) is his master." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/157; Al-Dilmi.
The Prophet (s) said, "There would not be one sufficient for Fatima if God had not created Ali (a)." HAliyat Al-Awliya', 1/34; Al-Riyadh Al-Nudhra, 2/177; Ibn Al-Maghazeli, 242; Al-Khawarizmi, 42; Yanabi Al-Mawda, 112.
The Prophet (s) said, "For the one who believes and trusts in me, I recommend the wilayat of Ali (a)." Al-Jami of Al-Suyuti, 1/230; Al-Riyadh Al-Nudhra, 2/168; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/316; Ibn Al-Maghazeli, 49; Yanabi Al-Mawda, 266.
The Prophet (s) said, "The first of you to reach the Pond is the first of you who accepted Islam: Ali (a)." Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka'ir Al-Aqi, 65; Ibn Al-Maghazeli, 230.
The Prophet (s) said, "No one is permitted on the Bridge except by the wilayat of Ali (a)." Ibn Al-Maghazeli, 15; Al-Isti^ab, 2/457.
The Prophet (s) said, "No one can give account of me but Ali (a)." Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi Al-Mawda, 112, 419; Al-Khawarizmi, 253.
The Prophet (s) said, "The most miserable person from the beginning of the world to the end is the murderer of Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Musnad Ahmad, 4/263; Al-Khasa'is of Al-Nisa'i 39; Al-Tabari, 2/408; Kenz Al-Omal, 5/58.
The Prophet (s) said, "There is a tree in Paradise called Tuba. Its roots are in the house of Ali, and its branch is Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/370; Al-Khasa'is of Al-Nisa'i, 25; Al-Tirmidhi; Al-Tabarani.
The Prophet (s) said, "Ali (a) is the distinguisher between truth and falsehood." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/132; Musnad Ahmad, 1/331; Yanabi^ Al-Mawda, 92.
The Prophet (s) said, "The most righteous one is Ali (a)." Al-Bayhaqi, 4/35; Kenz Al-Omal, 7/176; Al-Jami^ of Al-Suyuti, 2/276; Ibn Al-Maghazeli, 93.
The Prophet (s) said, "The hand of Ali (a) and my hand are equal in justice." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/14; Al-Tabari, 2/272; Al-Tirmidhi, 2/299; Ibn Al-Maghazeli.
The Prophet (s) said, "Ali (a) is my brother in this life and the Hereafter." Al-Khasa'is of Al-Nisa'i, 5; Al-Tirmidhi; Yanabi Al-Mawda, 61; Ibn Al-Maghazeli, 37; Yanabi Al-Mawda, 57.
The Prophet (s) said, "Ali (a) is the best of humanity, and the one who denies it has blasphemed." Ibn Al-Maghazeli, 129; Yanabi Al-Mawda, 233; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 5/37; Al-Khawarizmi, 235.
The Prophet (s) said, "Ali (a) is the door of servitude, and whoever passes through that door is a true believer." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori; Kenz Al-Omal, 6/156; Al-Dilmi.
The Prophet (s) said, "Ali (a) is the Imam of goodness, the fighter against iniquity, the helper of those who come to his aid, and the deserter of those who desert him." Kenz Al-Omal, 6/153; Al-Darqatani.
The Prophet (s) said, "Ali (a) is the Imam of the pious, the prince of believers, and the leader of the resplendent." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/153.
The Prophet (s) said, "Ali (a) is to me what Haroun was to Musa." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/137; Ibn Al-Maghazeli, 65, 104; Al-Tabarani; HAliyat Al-Awliya', 1/63; Akhtab Khawarizm, 229.
The Prophet (s) said, "Ali (a) holds a right over this nation like the right of a father over his son." Muslim, 2/361; Al-Tirmidhi, 2/299; Al-Hakim, 3/130; Musnad Ahmad, 3/198; Al-Nisa'i, 7; Asad Al-Ghaba, 3/40.
The Prophet (s) said, "Ali (a) is with the Qur'an, and the Qur'an is with Ali." Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328.
The Prophet (s) said, "Ali (a) and his Shi'a are the successful ones." Ibn Al-Maghazeli, 47; Mizan Al-Itidal, 2/313.
The Prophet (s) said, "Ali (a) is the door of my knowledge, and the one who will clarifies for my nation that which I was sent with." Tafsir Al-Tabari, 3/171; Shawahid Al-Tanzil, 2/356; Al-Darr Al-Manthour, 6/379; Yanabi Al-Mawda, 61.
The Prophet (s) said, "Love for Ali (a) is faith, and hatred for Ali is hypocrisy." Ibn Al-Maghazeli, 67; Al-Khawarizmi, 236; Fara'id Al-Samateen; Yanabi Al-Mawda.
The Prophet (s) said, "Ali (a) is the partition between Heaven and Hell." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/127; Kenz Al-Omal, 5/30; Al-Jami of Al-Suyuti, 1/374; Al-Tirmidhi; Ibn Maghazeli, 80.
The Prophet (s) said, "The position of Ali (a) amongst the people is like Surat Qul Hu Allahu Ahad in the Qur'an." Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa'i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191.
The Prophet (s) said, "Ali (a) is the beloved between two friends, myself and Ibrahim." Yanabi Al-Mawda, 88; Fara'id Al-Samateen; Bea^ Al-Abrar; Moniq Ibn Ahmad Al-Khawarizmi.
41) The Prophet (s) said, "Whoever splits with Ali (a) has split with me, and whoever splits with me has split with God." Ibn Al-Maghazeli, 45; Yanabi Al-Mawda, 181.
The Prophet (s) said, "Ali (a) is from me and I am from him, and he is the protector of every true believer after me." Ibn Al-Maghazeli, 69; Yanabi Al-Mawda, 125.
The Prophet (s) said, "Ali (a) is the most beloved of God and His Prophet in all of creation." Kenz Al-Omal, 5/33; Al-Riyadh Al-Nudhra, 2/211; Ibn Al-Maghazeli, 219.
The Prophet (s) said, "Mentioning Ali (a) is a form of worship, and looking upon him is a form of worship." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/123; Kenz Al-Omal, 6/156; Al-Tabarani; Ibn Al-Maghazeli, 240, 278; Al-Khawarizmi, 62.
The Prophet (s) said, "Love for Ali (a) is a good deed, so don't ruin it with bad deeds." Al-Tabarani; Yanabi Al-Mawda, 2/3.
The Prophet (s) said, "Ali (a) holds the position of the Ka'aba." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/122; Musnad Ahmad, 3/82; Al-Tabarani, 6/155; Kenz Al-Omal.
The Prophet (s) said, "Ali (a) stands in relation to me as my head to my body." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Al-Jami' of Al-Suyuti, 1/583; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/51; Haliyat Al-Awliya', 1/182; Al-Riyadh Al-Nudhra, 2/219.
The Prophet (s) said, "There is no sword but Dhul-Fiqar, and there is no man but Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/385; Sunan Al-Bayhaqi, 3/376; Ibn Al-Maghazeli, 197; Al-Tabari, 2/514; Al-Riyadh Al-Nudhra, 2/190.
The Prophet (s) said, "The carrier of my flag in this life and the Hereafter is Ali (a)." Kenz Al-Omal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 42/200.
The Prophet (s) said, "My Lord commanded me to close all the doors except the door of Ali (a)." Al-Khasa'is of Al-Nisa'i, 13; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/125; Al-Tirmidhi, 13/173; Al-Bayhaqi, 7/65; Yanabi Al-Mawda, 282; Musnad Ahmad, 4/369; Ibn Al-Maghazeli, 245; Yanabi Al-Mawda, 126.
The Prophet (s) said, "The truest believers are three: the believer during the time of Al Ya-Sin, the believer during the time of Pharaoh, and the best of all, Ali (a)." Al-Manaqib of Ahmad, 194, 239; Kenz Al-Omal, 5/31; Al-Jami^ of Al-Suyuti, 2/83; Ibn Al-Maghazeli, 245; Yanabi Al-Mawda, 126.
The Prophet (s) said, "The one who wants to live my life and die my death will attach himself to Ali (a)." Musnad of Ahmad, 5/94; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/128; Kenz Al-Omal, 6/217; Al-Tabarani.
The Prophet (s) said, "The caller will call out on the Day of Judgment, 'O Muhammad, blessed be your father, and Ibrahim, and blessed be your brother, Ali (a)." Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 67; Al-Khawarizmi, 83; Al-Riyadh Al-Nudhra, 2/201.
The Prophet (s) said, "Every prophet has an executor and inheritor, and my executor and inheritor is Ali (a)." Kenz Al-Omal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi Al-Mawda, 94.
The Prophet (s) said, "Dear God, don't take my life until you have shown me the face of Ali (a)." Al-Riyadh Al-Nudhra, 2/201; Al-Fadha'il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.
The Prophet (s) said, "We were created from the same tree, I and Ali (a)." Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.
The Prophet (s) said, "The most knowledgeable person in my nation after me is Ali (a)." Manaqib Al-Imam Ali Ibn Abi TAlib (a) of Ibn Al-Maghazeli Al-Shafi'i.
The Prophet (s) said, "Embellish your gatherings by mentioning Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa'is of Al-Nisa'I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi Al-Mawda.
The Prophet (s) said, "The most judicious person in my nation is Ali (a)." Ibn Al-Maghazeli, 70; Arjah Al-MatAlib, 544.
The Prophet (s) said, "I am the warner, and the guide after me is Ali (a)." Musnad Ahmad, 1/151; Al-Tirmidhi, 2/135; Al-Khasa'is of Al-Nisa'I, 20; Kenz Al-Omal, 1/247; Ibn Al-Maghazeli, 222.
The Prophet (s) said, "Exemption from the Hellfire comes with love for Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/241; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 6/851; Akhtab Khawarizm, 86; Ibn Al-Maghazeli, 90.
The Prophet (s) said, "Of whomever I was master, Ali (a) is his master." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/157; Al-Dilmi.
The Prophet (s) said, "There would not be one sufficient for Fatima if God had not created Ali (a)." HAliyat Al-Awliya', 1/34; Al-Riyadh Al-Nudhra, 2/177; Ibn Al-Maghazeli, 242; Al-Khawarizmi, 42; Yanabi Al-Mawda, 112.
The Prophet (s) said, "For the one who believes and trusts in me, I recommend the wilayat of Ali (a)." Al-Jami of Al-Suyuti, 1/230; Al-Riyadh Al-Nudhra, 2/168; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/316; Ibn Al-Maghazeli, 49; Yanabi Al-Mawda, 266.
The Prophet (s) said, "The first of you to reach the Pond is the first of you who accepted Islam: Ali (a)." Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka'ir Al-Aqi, 65; Ibn Al-Maghazeli, 230.
The Prophet (s) said, "No one is permitted on the Bridge except by the wilayat of Ali (a)." Ibn Al-Maghazeli, 15; Al-Isti^ab, 2/457.
The Prophet (s) said, "No one can give account of me but Ali (a)." Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi Al-Mawda, 112, 419; Al-Khawarizmi, 253.
The Prophet (s) said, "The most miserable person from the beginning of the world to the end is the murderer of Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Musnad Ahmad, 4/263; Al-Khasa'is of Al-Nisa'i 39; Al-Tabari, 2/408; Kenz Al-Omal, 5/58.
The Prophet (s) said, "There is a tree in Paradise called Tuba. Its roots are in the house of Ali, and its branch is Ali (a)." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/370; Al-Khasa'is of Al-Nisa'i, 25; Al-Tirmidhi; Al-Tabarani.
The Prophet (s) said, "Ali (a) is the distinguisher between truth and falsehood." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/132; Musnad Ahmad, 1/331; Yanabi^ Al-Mawda, 92.
The Prophet (s) said, "The most righteous one is Ali (a)." Al-Bayhaqi, 4/35; Kenz Al-Omal, 7/176; Al-Jami^ of Al-Suyuti, 2/276; Ibn Al-Maghazeli, 93.
The Prophet (s) said, "The hand of Ali (a) and my hand are equal in justice." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/14; Al-Tabari, 2/272; Al-Tirmidhi, 2/299; Ibn Al-Maghazeli.
The Prophet (s) said, "Ali (a) is my brother in this life and the Hereafter." Al-Khasa'is of Al-Nisa'i, 5; Al-Tirmidhi; Yanabi Al-Mawda, 61; Ibn Al-Maghazeli, 37; Yanabi Al-Mawda, 57.
The Prophet (s) said, "Ali (a) is the best of humanity, and the one who denies it has blasphemed." Ibn Al-Maghazeli, 129; Yanabi Al-Mawda, 233; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 5/37; Al-Khawarizmi, 235.
The Prophet (s) said, "Ali (a) is the door of servitude, and whoever passes through that door is a true believer." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori; Kenz Al-Omal, 6/156; Al-Dilmi.
The Prophet (s) said, "Ali (a) is the Imam of goodness, the fighter against iniquity, the helper of those who come to his aid, and the deserter of those who desert him." Kenz Al-Omal, 6/153; Al-Darqatani.
The Prophet (s) said, "Ali (a) is the Imam of the pious, the prince of believers, and the leader of the resplendent." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/153.
The Prophet (s) said, "Ali (a) is to me what Haroun was to Musa." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/137; Ibn Al-Maghazeli, 65, 104; Al-Tabarani; HAliyat Al-Awliya', 1/63; Akhtab Khawarizm, 229.
The Prophet (s) said, "Ali (a) holds a right over this nation like the right of a father over his son." Muslim, 2/361; Al-Tirmidhi, 2/299; Al-Hakim, 3/130; Musnad Ahmad, 3/198; Al-Nisa'i, 7; Asad Al-Ghaba, 3/40.
The Prophet (s) said, "Ali (a) is with the Qur'an, and the Qur'an is with Ali." Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328.
The Prophet (s) said, "Ali (a) and his Shi'a are the successful ones." Ibn Al-Maghazeli, 47; Mizan Al-Itidal, 2/313.
The Prophet (s) said, "Ali (a) is the door of my knowledge, and the one who will clarifies for my nation that which I was sent with." Tafsir Al-Tabari, 3/171; Shawahid Al-Tanzil, 2/356; Al-Darr Al-Manthour, 6/379; Yanabi Al-Mawda, 61.
The Prophet (s) said, "Love for Ali (a) is faith, and hatred for Ali is hypocrisy." Ibn Al-Maghazeli, 67; Al-Khawarizmi, 236; Fara'id Al-Samateen; Yanabi Al-Mawda.
The Prophet (s) said, "Ali (a) is the partition between Heaven and Hell." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/127; Kenz Al-Omal, 5/30; Al-Jami of Al-Suyuti, 1/374; Al-Tirmidhi; Ibn Maghazeli, 80.
The Prophet (s) said, "The position of Ali (a) amongst the people is like Surat Qul Hu Allahu Ahad in the Qur'an." Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa'i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191.
The Prophet (s) said, "Ali (a) is the beloved between two friends, myself and Ibrahim." Yanabi Al-Mawda, 88; Fara'id Al-Samateen; Bea^ Al-Abrar; Moniq Ibn Ahmad Al-Khawarizmi.
41) The Prophet (s) said, "Whoever splits with Ali (a) has split with me, and whoever splits with me has split with God." Ibn Al-Maghazeli, 45; Yanabi Al-Mawda, 181.
The Prophet (s) said, "Ali (a) is from me and I am from him, and he is the protector of every true believer after me." Ibn Al-Maghazeli, 69; Yanabi Al-Mawda, 125.
The Prophet (s) said, "Ali (a) is the most beloved of God and His Prophet in all of creation." Kenz Al-Omal, 5/33; Al-Riyadh Al-Nudhra, 2/211; Ibn Al-Maghazeli, 219.
The Prophet (s) said, "Mentioning Ali (a) is a form of worship, and looking upon him is a form of worship." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/123; Kenz Al-Omal, 6/156; Al-Tabarani; Ibn Al-Maghazeli, 240, 278; Al-Khawarizmi, 62.
The Prophet (s) said, "Love for Ali (a) is a good deed, so don't ruin it with bad deeds." Al-Tabarani; Yanabi Al-Mawda, 2/3.
The Prophet (s) said, "Ali (a) holds the position of the Ka'aba." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/122; Musnad Ahmad, 3/82; Al-Tabarani, 6/155; Kenz Al-Omal.
The Prophet (s) said, "Ali (a) stands in relation to me as my head to my body." Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Al-Jami' of Al-Suyuti, 1/583; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/51; Haliyat Al-Awliya', 1/182; Al-Riyadh Al-Nudhra, 2/219.
| DO NOT MARRY A WOMAN ONLY FOR HER BEAUTY................. | for everyone |
- The Holy Prop [s] said: "Do not marry a woman only for her beauty since her beauty may cause her impiety; nor for her wealth because her wealth may cause her disobedience; but marry a religious woman for her Faith."
posted by ABBAS ALAM @ 04:04
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