Part 15

Reported by al-Bukhari in his al-Adab al-Mufrad (# 759 of al-Albani’s Sahih version) and others.

whether one is praying, or reciting it outside the prayer, and regardless of whether one is the mam or the follower. At all such

times, Amin should be stated with an audible voice.

There is a difference of opinion whether one should say ‘Amin’ after one’s own du’ a, but it seems that the general rule of ‘Amin’ does not differentiate between a person’s own du @ and when a person is listening to another’s du’ a, so it is permissible for a person to

say ‘Amin’ after his own dua.

When Misa prayed to Allah to punish Pharaoh, it is said that Haran was behind him, saying, ‘Amin!’ Yet, even though only Musa was actually saying the du’ a, Allah said in the Qur’an:

vs beret 7 t oc Lad ed cre us Your (both of you) prayers have been answered!'*!

So Allah referred to both of them making a du'a, even though Haran was only saying ‘Amin’ behind Masa’s du’ 4. And in this is proof that the one who says ‘Amin’ to a du‘a is like the one who made the du’ a.

One last point regarding this phrase. Many people do not pronounce the ‘Amin’ correctly. Some of the mistakes that are made include:

L. Prolonging the alif, so that it becomes, ‘Aaaaameen.” This first a/#f should not exceed two harakas in length.'”

2. Making the alif too short, so that it becomes, ‘Ameen.’ Again, the length of this a/zf should be two harakas, not more or less.

1% aba Zayd, p. 205. 181 Sarah Yanus, 89. See Tafsir Ibn Kathir 2/411 for further details.

82 9 harakah is a unit that is used by the reciters of the Quran, and is defined to be the time it takes to open one finger from a closed fist — perhaps equivalent to half a second.

3. Placing an assimilation on the meem, such that it becomes, ‘Ammmeen.’ The meem has a kasrah, (the Arabic vowel t) on it, and not a shaddah.

As for the last syllable, it is permissible to shorten it to two harakahs or prolong it up to six. So to say, ‘Ameceeen,’ with a prolonged elongation is allowed.

19. To Make Du'@ at all Times

In other words, dua should be done at times of ease and hardship. dua is one of the greatest acts of worship, and as such it should be performed at all times. Many people have a bad habit of only praying when a calamity befalls them, or when they wish for a particular good to occur. This goes against the attitude of a believer, for it shows that he only remembers Allah at times of need. The true believer always remembers Allah. The Prophet (2%) stated:

“Whoever wishes that Allah responds to his du‘@ at time of

hardship, then let him increase his du @ at times of ease!”

And it is stated in an Arabic proverb, “Whoever knocks continuously, will eventually be let in!”

So ponder over this point, and do not presume the Ever-Generous to be like the created, for the more that you ask a person, the more he will tire of you, but the more that you ask Allah, the greater He will love you.

20. To Make Dua for all Matters

Another common mistake that many people fall into is that they only ask Allah for matters that are of great importance to them. However, Allah should be asked for every matter, large or small. This because everything occurs by Allah’s Will, so if Allah does not Will it, it will not occur, no matter how trivial the matter may be.

'83 Reported by al-Tirmidhi (# 3382), al-Hakim (1/544) and others. See alSahihah, # 593.

This is why ‘A’ishah, the beloved wife of the Prophet (3), said: “Ask Allah for everything, even if it is only a shoe-lace, because if

21. To Make Du’ Plentifully

What is meant here is that a person should ask everything that he desires (as long as what he is asking is permissible), for he is asking the Most Generous of all those who are generous, and the most Beneficent of all those who are beneficent. Can anything compare with the Generosity of a/-Karim? For Allah is al-Mannan (the One Who Gives Continuously, without expecting anything in re-

* turn), al-Barr (The Benefactor), al-Wahhab (The Ever-Bestower), al-Karim (The Ever-Generous), a/-Akram (The Most Generous); in fact, all of His Names are an indication of His Perfection and Exaltedness. So when one asks such a deity, how can one not then ask abundantly? Do you not see when a beggar goes to one who is well known for his generosity, he asks more than when he goes to one that is not known to be such? Do you not see that such a beggar will not be satisfied with a little amount from a generous person, whereas he would be satisfied with this same amount from a miser? So then why is that you are miserly in your asking when you need your Creator far more than this beggar is in need of someone’s generosity?

This is why the Prophet (38) said:

When one of you wishes for something, then let him increase (his wishes), for verily he is asking his Lord, the Most Exalted and High.”

184 Reported as an hadith of the Prophet in al-Tirmidhi (4/292) and others, but it is not authentic as a marfu' tradition. It is, however, authentic as a statement from ‘A’ishah; see al-Da' ifah, # 1326, for further details.

'8> Reported by ‘Abd ibn Humayd in his Mutakhab (1/193); authenticated by al-Albani in al-Sahihah, # 1266.

And in another wording:

When one of you asks something (from Allah), then let him be plentiful (in what he asks for), for indeed he is asking his Lord.!8

22. To Make Du‘ as When One is in a Condition of Response

There are certain conditions during which a person’s du‘ a is more likely to be responded to. So, the wise person utilises these situations and conditions whenever he is capable of doing so.

The exact situations in which a du '‘@ is more likely to be answered are discussed in a later chapter.

23. To Make Du’ as at the Times of Response

There are certain times during which a du‘a@ is more likely to be answered, and it is from the etiquette of du‘a that one increases one’s du‘ 4 during these times.

The times that dz‘ as are more likely to be answered are discussed ina later chapter.

'86 Reported by Ibn Hibban (# 2403); see al-Sahihah, # 1325.

DIsCOURAGED ACTS DURING Du'4

Just as du‘ a has some pre-conditions and etiquette attached to it,

so too does it have certain characteristics that go against the spirit of

_ du a, and contradict the proper etiquette one should employ while

asking from one’s Lord. Obviously, all acts that contradict any of

the etiquette or pre-requisites of dua are all discouraged. Some of

these acts, such as calling upon others than Allah, are acts of shirk

that take one outside the fold of Islam. Others, such as making improper zawassul, are innovations that damage a person’s iman.

Some of the more common acts that are discouraged are listed below.

1. Poetry in Du‘a

What is meant by ‘poetry’ is excessive rhyming of words, and matching word patterns in each sentence, since this does not befit the humility that should accompany dz’ a. However, if such rhyming is not excessive, or comes naturally to the tongue, then it is allowed, as some of the Prophet’s (#%) du‘ as contained rhyming phrases. What is prohibited is excessive rhyming, or going out of one’s way to ensure it, such that the dz’ a resembles poetry.

Imam al-Khattabi wrote: “Excessive rhyming is not liked dur-

ing du @, nor (is it liked) to exert one’s self in order to achieve it”.

Others stated, “Make du‘ a with a tongue that is humbled and in

need, and not with a tongue that is eloquent and articulate”.

8? Sha’n al-Du a, p. 17.

Ibn ‘Abbas, while giving his students advice, reported:

Lecture to the people once a week, and if you wish then twice, and if you want to increase then (at most) thrice. And do not make the Qur’an tiresome for the people. And make sure that, when you come across a group of people, you do not interrupt their conversation by your talk and they get tired of you, but rather listen, and when you are asked, speak, so that they listen to you willingly. And beware of poetry and rhyming in your du’ a, for verily I encountered the Prophet (#%) and his

2. Transgression in dua@

Du a has certain limits, and if one goes beyond these limits, one is transgressing in making du’ a. Allah says in the Quran:

Make du‘ to your Lord in humility and in secret. Verily He does not like the transgressors!”

There are a number of ways a person can transgress in his dw’ a, such as:

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189 Reported by al-Bukhari (6337) from Ibn ‘Abbas. Sarah al-A' raf, 55.

The People of the Scriptures ask you to cause a Book to descend upon them from the Heavens! Indeed, they asked Moses for an even greater (thing), for they said: ‘Show us Allah in

Exaggerating in du‘a: the following narration shows what is meant by exaggeration in du‘.

One of the sons of Sa‘d ibn Abi Waqqas was making a du‘ a, and his father passed by him, and heard him asking: “O Allah! I ask you Paradise, and its benefits, and its delights, and its this-andthat... and I seek refuge in Hell, and its chains, and its food, and its this-and-that...”.

“O my son! I heard the Prophet (3%) say: