Part 16

There will be a group that will transgress in their du‘ a.”

So beware that you be amongst them! Verily, if you are given Paradise, you will be given all that is good in it, and if you are saved from the Hellfire, you will be saved from all the evils in it. O Allah! We seek Your refuge from being among the ignorant!”

In another narration, ‘Abdullah ibn al-Mughafal passed by one of his sons while he was making a du’ a. His son prayed, “O Allah! Task you to give me the white palace on the right hand side as soon as I enter Paradise!”

Hearing this, his father said, “O my son! Ask Allah to bless you with Paradise, and seek refuge from the Fire, for verily I heard the Prophet (3%) say:

There will be a group that will over-step the bounds with re-

gards to purification and du ‘a. 5

191 Sorah al-Nisa, 153.

3 Reported by Abii Dawid (1/24), Ahmad (4/78) and others. See Sahih Abi Dawid, p. 21.

In other words, a person should avoid needless requests in his dua. This point has also been hinted at in an earlier section.

Du‘a for a matter that has already been decreed: another way to transgress in du’ a is to ask Allah for something that has already been decreed. So, it is not proper to ask Allah, ‘O Allah! Allow the Muslims to enter Paradise, and cause the disbelievers to enter the Fire,’ because this matter has already been decreed by Allah.

3. Not Expecting a Response

Although this topic has been discussed in the etiquette of du’ a, because of its importance it is reiterated here. Too many people expect that Allah will not respond to their dx’ a, and it is possible that the only reason that their dz'a is not responded to is because of this presumption of theirs!

It is part of one’s iman to expect the best from Allah, and to be sure that Allah will respond to your du’ a, as He is the Ever-Merciful, All-Powerful.

A Muslim should make dw’ @ in all situations and circumstances. Even if a situation seems hopeless, this is not an excuse to give up dua. If a person has been told, for example, that one of his relative’s has a terminal disease, and will only live for a short period of time, then let him not despair, and think that there is nothing that he can do. Rather, this is all the more reason to turn to Allah, full of hope and sincerity, and pray that Allah cure this relative of the disease. The One that decreed the situation in the first place is the only One that can change that decree, so it is essential to turn to Him.

Ponder over this beautiful statement from Sufyan ibn ‘Uyaynah, when he said, “Let none of you think that his dz‘a will not be answered because of (the sins) that he knows of himself. Indeed, Allah responded to the du‘ a of the worst of the creation, Iblis, may Allah curse him, when he said:

He (Iblis) said, ‘O My Lord! Give me respite until the Day of Judgement!’ He replied, “Then you are of those who have been

So if even Iblis’ dua can be accepted, then surely the dua of a sinner has more right than his!

4. To Pray for Matters of this World Only

The true Muslim asks Allah to bless him in this world and in the Hereafter. To ask Allah only for matters of this world is a sign of weakness in one’s iman, as the blessings of the Hereafter are the

Allah states in the Qur’an:

PAM ei shu Gal oie. seis

And there are those amongst mankind who say, ‘O Allah! Give us in this life,’ and they will have no share of the Hereafter. And there are those who say, ‘O Allah! Give us good in this life, and good in the Hereafter, and save us from the Fire of

Hell!’ These shall have a share of what they earned, and Allah

is swift in Reckoning.

14 Sorah al-Hijr, 36-37. ' Aba Zayd, p. 29. 16 Surah al-Bagarah; 201-202.

5. Improper Names and Attributes of Allah

Of the matters that contradict the etiquettes of du‘a is to use a Name or Attribute that is not mentioned in the Qur’an or Sunnah. This because Allah’s Names and Attributes are only taken from the Quran and Sunnah, and not from one’s imagination.

Another mistake is to choose a Name or Attribute that does not fit with one’s du‘ a. So, for example, if the Muslims are making a du’ a@ against some tyrants, it is improper to say, “O Rahman! O Rahim! Inflict your severest punishment on such-and-such a nation, for they have wronged the Muslims...” Likewise, if a person is asking for forgiveness, he should not call out using Attributes such as, ‘Severe in Punishment (Shadid al-' Iqab)'. It is essential that the appropriate Name or Attribute be chosen when making a dua.

6. Du' a to Expedite Punishment

Some people presume that they must be punished for their sins, and reason that the punishment of this world is lighter than the punishment of the Hereafter. Therefore, they pray to Allah to expedite whatever punishment that is in store for them in the Hereafter to this world. The danger of such a line of reasoning is that the person ignores the great Mercy of Allah, and forgets to ask forgiveness for his sins. Instead of asking that which is encouraged and better, he asks instead for something that he cannot bear.

Anas ibn Malik narrated that the Prophet (3%) once visited a (sick) person who had become so thin that he was almost like a new-born

chick. The Prophet (3%) asked him: Did you make any du’ 4 or ask (Allah) for anything?

He said: “Yes, I used to say: “Whatever punishments are in store for me in the Hereafter, give it to me in this world!” The Prophet (#8) responded:

Subhan Allah! (All Glory and Praise be to Allah!) You will never be able to bear it! Why did you not say: O Allah! Give us the

good of this world, and the good in the Hereafter, and save us

7. Du’ a Against Oneself and Family

It is possible that a person, in a state of severe anger, curses and makes du’ a against himself, his family and friends, or his wealth. This is definitely an act that does not befit a Muslim, and the Prophet (#8) warned against this, for he (3%) said:

“Do not make du‘ a against yourselves, and do not make dt d against your children, and do not make du’ @ against your scrvants, and do not make du‘ against your wealth, for it is possi-

ble that it might correspond to an hour during which all prayers are answered, and your du’ d will be answered.”!*

No one wishes to inflict Allah’s curse and anger upon his loved ones, so we should be careful what we say in a state of anger, so as not to cause pain and grief not only upon our loved ones, but also upon ourselves.

8. To Curse Someone

It is not the character of a Muslim to curse others. The Prophet (88) said:

The Muslim is not (given to) harming others, or cursing them, or being vulgar, or obscene.

Once, the Companions were whipping an individual that had been caught drinking wine. ‘Umar, in his anger, cursed the man.

Hearing this, the Prophet (3%) said:

'97 Reported by Muslim (# 3009), Ahmad (3/107) and al-Tirmidhi (# 3487).

198 Reported by Muslim and Aba Dawid, as mentioned in Sahih al-Jami # 7267.

199 Reported by al-Bukhari in his a/-Adab al-Mufrad and others. See al-Sahihah,

Don’t say that! Don’t help Shayzan against him!”

Subhan Allah! What character and nobility, even in such severe circumstances! The punishment for drinking intoxicants is that a person be whipped a certain number of times, yet, even while inflicting this punishment, it is not allowed to curse or harm him in any other manner. And if this is the case with a drunkard, then how much more so for a Muslim that has committed a much smaller sin, or mistake, or even no crime at all!

It is also prohibited to curse the dead, for the Prophet (3) said:

Do not curse the dead, for they have already gone forth to what they have sent.”

In other words, a dead person has already met whatever is in store for him, so there is nothing to be gained by cursing them. This applies to all dead people, except those whom Allah or the Prophet (#%) cursed.

Cursing is even prohibited when it comes to inanimate objects, diseases or animals. The Prophet (#) said:

The wind is of the helpers of Allah. It brings His Mercy and His Punishment. So when you see it, do not curse it, and ask Allah its good, and seek refuge in Him from its evil.”

In another hadith, the Prophet (#) said:

Do not curse the rooster, for it wakes up (people) for the prayer.”

And in yet another hadith, the Prophet (3%) entered upon Umm al-Sa’ib, and found her shivering. He asked her what her problem was, so she replied, “I have a fever, may Allah not bless it!” The Prophet (3%) then said:

20 Reported by al-Bukhari. 701 Reported by al-Bukhari.

20 Reported by Aba Dawud (# 4250), al-Hakim and others. See Sahih alKalim al-Tayyib, # 153.

*03 Reported by Aba Dawid (# 4254), and authenticated in al-Mishkat, # 4139.

Do not curse the fever, for it rids the sins of the children of Adam like a furnace rids iron of its evil.

Ttshould be mentioned that, in certain severe cases, to curse someone in particular is allowed, as it has been narrated that the Prophet (8%) cursed certain specific individuals because they had caused great harm to the Muslims. However, this matter should be left to the judgement of scholars, and not be the subject of discussion amongst laymen.

9. To Limit Mercy Abi Hurayrah reported: “The Prophet (8) stood up for prayer,

‘ and we stood up with him. A Bedouin who was praying with us said, ‘O Allah! Have mercy on myself and Muhammad, and do not have mercy on any besides us two!’ After the Prophet (3%) had finished his prayer, he smiled and said: