Part 8

The diseases of desires are those impermissible urges and cravings that afflict a person that he does not have the power to fight or overcome. So the one that steals only does so because he is too weak to control his desire for money, and does not have the iman necessary to limit himself to permissible methods of earning money. Likewise, the one who fornicates only does so due to a weakness in his faith that causes him to leave permissible methods of satisfying his desires and to follow impermissible avenues.

The diseases of doubts are those diseases that occur due to misconceptions or misunderstandings. Such misconceptions could be intentional or unintentional. So, for example, when some ignorant Muslims make dua to other than Allah, it is due to the fact that they have not understood the concept of du'a, and not appreciated Allah’s Names and Attributes. Therefore, they turn to others, ascribing them with Attributes only Allah deserves.

Dua is the cure for all of these diseases. As for diseases of the body, then it is clear that a person prays to Allah to cure him of any physical affliction or ailment that he is suffering from. As for diseases of desires, the way that a person removes them is by turning to Allah, praying that Allah grants him the iman that is necessary for avoiding the sins that he is doing. By realising that only Allah can grant him such an increase, he is automatically showing his trust and hope in Allah, and in the process increasing his iman! As for diseases of doubt, the way for a person to cure them is by sincerely praying to Allah to grant him guidance, and to bless him with proper iman, and an understanding of the Qur’an and Sunnah. It has been authentically narrated that the Prophet (#%) himself

would pray to Allah to guide him to the truth concerning any matters in which there was a difference of opinion. So if this were the case with the Prophet (#%), then for us such a du'@ is even more imperative.

Ibn al-Qayyim says: “dua is of the most beneficial cures, and it is the enemy of all diseases. It fights them, and cures them, and prevents their occurrence, and causes them to be raised up or re-

duced after its occurrence. It is the weapon of the believer”.

23. dua@ Makes a Person More Optimistic

When a person makes du’ a, he finds in this du’ @ a way out of the problems he is facing. No matter how great the problem is, he realises that there is an exit from this problem through du'‘a. So his spirits are lifted, and he is optimistic about his situation. Du’ 4 gives him hope, and increases his trust in Allah’s mercy. It opens up a door that shows him the escape from the cage of problems that he is in, and it lights up the path that grants him an exit from his darkness.

24. dua Opens Up a Dialogue With the Creator

What is intended by this is the fact that the person who makes du’ a sincerely opens up a new ‘relationship’ with Allah that did not exist before he started his dv‘ a. He calls upon Allah, sincerely, with his full heart, concentrating on his du‘a, believing that Allah is hearing him, hoping Allah’s response, and fearing its delay. He calls upon Allah with His most beautiful Names and Attributes, perhaps realising for the first time the true meaning and application of these Names and Attributes. His iman increases, as his hopes and fears increase, and his love of Allah also increases. At the same time, he remembers his sins, for sins are like closed doors that prevent the du‘a from being responded to, and he fears that, because of these sins, his dua will be rejected. So he repents to Allah, and

76 Al-Da‘ wa al-Dawa', p. 41.

changes his life, striving to please Allah, realising that only Allah can change his situation, and thus, in the process, he develops a new relationship with Allah.

Ibn al-Qayyim, the ‘doctor of the heart’, writes:

It is possible that a person has a need for something... so he earnestly prays and requests Allah for it, until the sweetness of asking and imploring Allah is opened for him. So he enjoys being humbled before Him, and trying to draw closer to Him, using His Names and Attributes, and his heart becomes void of everything besides Him, and he cuts off any relationship or hope for good from anyone else — all of which would never have occurred had it not been for his need.... So it is possible that what good has come about because of this state of his is even greater, and more pleasing to him, than the actual need (that was the cause of such a state), to such an extent that he wishes to continue in this state, and prefers it over the actual fulfilment of his need. So his happiness due to this state is greater than the happiness he would achieve had his need actually been fulfilled. Some of those that have recognized (the signs of Allah) have stated: “Sometimes, I have a certain need (that I wish to ask) Allah, so I ask Him earnestly. Then, I find that the door of dialogue opens up for me, and I recognise Allah more (i.e. become more aware of Him), and feel humbled before Him, due to which J prefer that the answer to my prayer be delayed, so that this state may continue!” 7”

It is possible then that a believer so enjoys this new relationship that he actually fears the response of his du‘ a, and wishes that Allah prolong it so that he can enjoy his servitude to Allah!

25. dua is One of the Easiest Acts of Worship

After reading all of these great benefits of du'a, one might presume that it is one of the most difficult acts of worship, for surely an act with so many rewards and benefits cannot be an effortless act!

” Madarij al-Salikin, 2/229.

In fact, quite the contrary is true. Du'@ is one of the easiest acts of worship, for how much energy does it require? And how much time does it take up?

Du’a is not confined to a certain place, or a certain time, or a certain routine or mode. Rather, all persons, whether male or female, old or young, rich or poor, scholar or worshipper, can make du’ a, at all times, and in all places. All that is needed is an attentive heart, and a humble soul.

So here is yet another blessing of dua: that it is so simple and uncomplicated, and yet replete with so many blessings and distinctions.

There are many more benefits to du‘ a, but the ones mentioned will suffice for this discussion.

THE PrE-CONDITIONS OF Du’ 4

We have already discussed the fact that dw‘a is a type of worship, so it is essential to discuss the pre-conditions that are necessary if one wishes one’s dw @ to be answered. Just like a person’s salah will not be accepted until he performs the necessary pre-requisites, such as wud, facing the giblah, and covering the body, likewise a person’s du'@ will likely not be accepted until these pre-requisites are

Ibn al-Qayyim writes, hinting at these factors:

Dua and the seeking of protection from Allah are like weapons, but the sharpness of a weapon is not sufficient for it to cause effect, for the person that handles it also plays a role. So whenever the weapon is a perfect one, having no blemish in it, and the forearm is strong, and there are no preventing factors, then it will cause an effect on the enemy. But if any of these three factors are missing, then the effect will also be lessened. So, if the du‘ in and of itself is not correct, or the person making the du’ a has not combined between his heart and tongue in the du'a, or if there is a preventing factor, then the desired effect will not occur.”

78 However, it is possible that a person’s du'@ is accepted if some of these conditions are not met. The response of a dua depends on the Will of Allah, and He responds to whom He pleases. Therefore, it is possible that the du'@ of a disbeliever who does not meet any of these condition is responded to, and it is possible that a Muslim who fulfills all of these conditions is not responded to. However, without a doubt, the person who strives to fulfill and put into practice all of these factors will have a much greater chance of having his du‘ a answered. For these conditions, see al-Hamad, pps. 26-36, and the other source books. For an excellent discussion of the concept of pre-conditions and etiquette as it relates to du'a, see al-Arusi,

? Al-Da‘ wa al-Dawa', p. 58.

Some of the pre-conditions needed for dua are as follows:

1. The Realisation that Only Allah Responds to dua

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“Who (else is there) that responds to the call of the one in distress when he calls out, and He removes evil (from him), and makes you inheritors of the earth? Is there any other god besides Allah? Little is it that you remember! “él

This is why du‘a is the greatest form of worship, and, if directed to other than Allah, the greatest form of shirk as well.

2. Sincerity in Du‘a@ to Allah Alone

After a person realises that only Allah can respond to his dua, the logical consequence is that he prays only to Allah. This is the essence of tawhid al-'amali, or the ‘tawhid of one’s actions.’

80 Tawhid can be divided into two categories (Tawhid al-' Itigadi and Tawhid al-' Amali), or into three categories, if one splits Tawhid al-' Itiqadi into two other categories (Tawhid al-Rubabtyyah and Tawhid al-Asma wa alSifat — in this categorisation scheme Tawhid al-'Amali is then named Tawhid al-Ulahiyyah). Both the bipartite and tripartite divisions of tawhid have been found in the books of the sa/af, and there is no contradition between them.