Part 28

These are only some of the benefits and wisdoms that scholars have stated as regards which a du‘ @ might be not be answered, or its response delayed. Without a doubt, there are far more benefits than can be imagined, but in these few pages, there should be a reminder for the believer, and a solace for the Muslim.

Furthermore, although the general rule is that the more pious a person is, the greater are his chances of being answered, this is not always the case. It is possible that a disbeliever, or an evil sinner, is responded to, and it is possible that the du’ a of the most pious is not answered. So just because a person’s du'@ is not answered is not an indication that the person is not pious:

If even the Prophet’s (#%) du‘ a was sometimes not responded to, then where do we stand in comparison to him? The Prophet (#8) said,

Tasked my Lord for three things, but He gave me two of them, and prevented me from one. I] asked my Lord that my nation not be destroyed by a drought, so He gave it to me. And I asked Him that my nation not perish by drowning, so He gave it to me. And I asked Him that fighting not occur between them,

but He did not give it to me.

And this is a clear indication that not every single du‘a of a person is responded to.

Additionally, these ‘wisdoms’ that are mentioned above should not be taken as an excuse to give up du'a, for the Prophet (%) explicitly prohibited this. The purpose behind these explanations is such that a person might be comforted when the response is delayed, and not give up the continuance of du‘ a.

In conclusion, it is appropriate to quote a lengthy passage form one of Ibn al-Jawzi’s works, “a passage full of wisdom and beneficial advice.

48 Reported by Muslim (# 2890) and others. 3 Sayd al-Khatir, v. 2, p. 291

I was once in a situation of distress, so I regularly made dua to Allah to relieve me from my distress, and to bless me with relief and freedom. Yet, the response seemed to be postponed, so my soul started getting agitated and restless.

Itold it ‘Woe to thee! Consider your situation: are you one who is a maid-servant or are you a queen?” Are you one who is controlled (by Allah), or are you the controller? Do you not know that this world is the place of trials and tests? And if you ask for something and it is not responded to, and you are impatient at this, then where is the test? After all, are not trials and tests merely the opposite of our own goals and desires? If only you were to understand this responsibility, then that which is difficult will appear easy for you, and the unbearable will become light.’

After it pondered over this, it quietened down a bit.

I then told it, ‘I also have a second answer, and that is that you are asking (Allah) your wishes and desires, but neglecting to ask yourself what it is obligated to do. This is the essence of ignorance, for it is appropriate for you to do the opposite, since you are a servant, and the intelligent servant strives to fulfil the rights of his master, knowing that it is not obligatory for the master to grant any desire.’

After I told it this, it achieved more peace.

I then told it, ‘I have yet a third response, and that is that you have delayed the response, as you have blocked its path with your sins. So if only you were to open the path, the response would be hastened. Do you not know that the cause of peace is taqwa? Have you not heard the statement of Allah:

LENS LS OBA LAs And whoever fears Allah, He will provide for him an escape. And he provides for him from sources that he never could im-

34 The soul is feminine in the Arabic language, hence the feminine gender.

So my soul realised the truth, and became content.

I then said, ‘I have yet a fourth response, and that is that you are asking for something for which you do not know the consequences of. In fact, it might be harmful for you. Your example is that ofa child, stricken with fever, and asking for sweets. The one in charge of you is more aware of your betterment than you are. Has not Allah said,

od Tuer se re gt Aree 4-7

pee aA TOMAS SERA A And it is possible that you hate something and it is for your good? (Sarah a/-Bagarah, 216]

After the truth became clear to my soul, it settled in its contentment.

I then said to it, “I have a final — fifth — response, and that is that this wish of yours will decrease your reward (with Allah), and lower your status. Therefore, the prevention of the response is actually the increasement of your good. If you were only to ask what benefits your Hereafter, it would be better for you.

Understand, therefore, all that I have told you.”

It then replied, ‘I have been grazing in the gardens of your response, and the understanding (that you have given me) has caused me to be ecstatic with joy!’

#O-This beautifuly eloquent phrase requires some explanation! Basically, Ibn al-Jawzi is comparing one’s du’ @ to the fruits of a garden, and the response of that du‘ Z to the water that is needed for those fruits to grow. So the fruits (the du‘ a) will only ripen if water is given to the garden. He then compares one’s own heedlessness (in sins) to being intoxicated, and this intoxication prevents the person from realising that he is, with his own hands, preventing the water from reaching the garden, thus stating that sins lead to one’s dua not being answered.

PERMISSIBLE ACTS OF Du’ 4

There are certain acts that people might presume are prohibited, but are in fact allowed. Some of these are listed below.

1. To Pray for a Person without Praying for One’s . Self

This is permissible since the Prophet (3) prayed for a number of Companions without making a du‘@ for himself. Examples of this have already been given above. In one such case, Aba Misa alAsh‘ari reported that the Prophet (3%) said:

“O Allah! Forgive ‘Ubayd Abi ‘Amir. O Allah! Forgive ‘Abdullah ibn Qays his sins and enter him on the Day of Judge-

347 ment to a good place”.

2. To Wish For Death in Severe Circumstances

The proof for this is found in the hadith quoted above, in which Anas ibn Malik reported that the Prophet (3%) said:

None of you should wish for death due to any calamity that has befallen him. If he has no choice but to wish for death, then let him say, ‘O Allah! Grant me life as long as life is better for me, and take me away (in death) whenever death is better for me!”**

This hadith shows that it is permissible, under extreme situations, to wish for death.

37Narrated by al-Bukhari (4323).

348 Reported by al-Bukhari, Muslim and Ahmad, as mentioned in Sahih al-

Imam al-Bukhari, due to the many difficulties that he encountered from people who were jealous of him, wished for death towards the end of his life, and made this du‘ a, after which Allah granted him his desire.

3. To Pray For and Against Non-Muslims

The prayer for non-Muslims can only be when they are alive, for after they are dead, Allah has prohibited us from praying for them. The Quran says:

free agia “ep. shes and eel <i -

“It is not proper for the Prophet and those who believe to ask Allah’s forgiveness for the pagans after it has become clear to

them that they are the dwellers of the Hell-fire”*”

During their lifetimes, however, it is permissible to pray that Allah guide them to Islam.

Aba Hurayrah reported that Tufayl ibn ‘Amr came to the Prophet (#8) and said: “O Messenger of Allah (3%)! (The tribe of) Daws has disobeyed and refused (to enter Islam), so pray against them!” So the people thought that the Prophet (3) would pray against them, , but instead he (#8) said:

“O Allah! Guide Daws, and bring them (to Islam)”

As for praying against non-Muslims, this too has been narrated in many of the Prophet’s (#8) ahadith. Such du‘ as may be done when they have arrogantly rejected the truth after it has been made clear to them, and when they continue to cause harm to Muslims. For example, Misa prayed to Allah concerning Pharaoh:

“Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment”.

The Prophet (#8) prayed against certain members of the Quraysh, as also against the Confederate Tribes who had gathered and encamped outside of Madinah to attack the Muslims.

However, in general, it should be left to scholars and students of knowledge to decide when a non-Muslim should be cursed or prayed against.

4. To Request a Pious Person to Perform a Du‘a

It is permissible to ask a person that one feels is more pious than oneself to make a du’ for one.

This topic is discussed in greater detail in the next chapter.

35] Sarah al-Yanus, 88.

The concept of tawassul has been referred to many times in this treatise. It is one of the most important etiquettes of dua, and one of the greatest factors that increase the chances of a du‘ a being accepted.

Since many people have an incorrect understanding of this concept, and because of it fall into shirk or innovation, it is important that this topic be given greater attention.

Linguistically, tawassul means to come closer to an objective and to gain proximity to a desired goal. In Islamic terms, it signifies the act of trying to come closer to Allah through manners that have been prescribed by the Qur’an and Sunnah. In other words, it is a means of seeking nearness to Allah. This concept is referred to in the following verse: