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BOOK - IX
SUPPLICATIONS
کتاب الدعوات
ABOUT DUA
Dua (Supplication) means 'to seek from the Elevated Being some of the base things with
humility.' Imam (leader)Nawawi us a>, said that the ulama (Scholars) of all times and
every place have been unanimous that it is mustahab (desirable) to make supplication.
They cite the exhortation in the Quran and hadith (tradition) as well as the practice of the
Prophets (> Jinde all of whom used to make supplication.
However, some ascetics and possessors of Divine awareness hold that it is better to not
make supplication because it is an expression of being pleased with Divine pleasure and
decree in a perfect way. Mawlana Shah Muhammad Ishaq alus, said about this opinion of
the ascetics and possessors of Divine awareness that it depends on the peculiar condition
that overtakes some saintly men at some times when an acceptance with willingness of
decree is dominant. There is the example of Prophet Ibrahim ,>Jule. When he was cast
into the fire, Sayyiduna Jibril (gabriel) paulale advised him to pray to Allah for deliverance
and peace. He said, "Allah, the Exalted, knows my plight. I have no need to make a
supplication for this."
SECTION I
الْفَضلُ الْأَوَلْ
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم SPLENDID MERCIFUL CHARACTER
(٢٢٢٣) عَنْ أَبِي هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِكُلِّ نَبِيٍّ دَعْوَةٌ مُسْتَجَابَةٌ فَتَعَجَّلَ كُلُّ نَبِيّ
دَعْوَتَهُ وَإِنِى اخْتَبَأْتُ دَعْوَبِ شَفَاعَةً لِأُمَّتِى إِلَى يَوْمِ الْقِيَامَةِ فَهِىَ نَائِلَةٌ إِنْشَاء اللّهُ مَنْ مَاتَ مِنْ أُقَّتِى لَا يُشْرِكُ
پِاللهِشَيْئًا-(رواه مسلم وللبخاری اقصر منه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2223
said, "For every Prophet there is a supplication that is granted. So every Prophet
has made his supplication promptly (in this world) but I have preserved it till the
day of resurrection to intercede for my ummah (people/followers). Insha Allah, it
will benefit those of my ummah (people/followers) who die without having
ascribed anything with Allah."1
COMMENTARY: A supplication for every Prophet was in the sense that Allah commanded
them to pray against their enemies. Allah granted them the prayers that they made. For
instance, Prophet Nuh (Jule prayed for the destruction of his disobeying people. They
were eliminated in the deluge. Prophet Salih priate also prayed against his people and
they disappeared on just one voice of Jibril (gabriel) (>Jte. However, Prophet Muhammad
the à o was mercy io the worlds. He persevered persecution and kept his prayer in
abeyance for his ummah (people/followers) to intercede for them on the day of
resurrection even the sinners among them.
1 Bukhari # 6304 (briefer), Muslim # 338, Trimidhi # 3672, Ibn Majah # 2307(with many changes),
Darimi # 2805, Musnad Ahmad 2-426

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However, we must know that intercession will be of different kinds. As a result of the
Prophet'sصلى الله عليه وسلم intercession:
. Some people will not be sent to hell at all,
. Some will be released from hell soon, and,
· Some will have their ranks raised in paradise.
اللَّهَُّ ارْزُقْنَا شَفَاعَةً نَبِيِّنَا عَلَيْهِ اَلٌّفُ اَلْفُ صَلوةٍ
(صلى الله عليه وسلم O Allah, let us have the intercession of our Prophet Muhammad)
(٢٢٢٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اللَّهُوَّ إِ اتَّخَذُّتُ عِنْدَكَ عَهْدًّا لَنْ تُخْلِفَنِيْهِ فَإِنَّمَا أَنَا
بَشَرٌ فَأَىُّ الْمُؤْمِنِيْنَّ أَذَيْتُهُ شَتَمْتُهُ لَعَنْتُهُ جَلَدُثُّه فَاجْعَلْهَا لَه صَلوَةً وَزَكَاءً وَقُرُبَةٌ تُقَرِّبُهُ بِهَا إِلَيْكَ يَوْمَ القِيَامَةِ
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2224
prayed (to Allah), "O Allah, I have presented before you my plea. So grant it and
do not deny it to me. I am only a mortal. Whichever of the believers I have hurt,
abused, cursed or beaten, let that be for him a mercy, a purification (from sin) and a
means of nearness to you such that because of these you will bring him near to you
on the day of resurrection."1
7
COMMENTARY: The words (;Aquiwju) - I am only a mortal - are a prefix for the reason for
the likelihood of getting angry on someone sometimes.
The gist of the prayer is: If I have hurt any believer then let that be for him a mercy, etc.
Sayyidah Ayshah wa +, went to lengths to get this to the extent that she stood holding the
edge of the garment of the Prophet Muhammad صلى الله عليه وسلم . He said,, when she did not let
go, (Sigau ali) (May Allah cut off your hands!) She was hurt and let go of his garment and
moved away. She sat down in her room, grieved and angry. The Prophet Muhammad_
. (اللَّهَ إِى اتخذت عندى عَهْدًاالخ) :followed her and, to please her, said ال عليه وسلم
The ulama (Scholars) say that if anyone prays against another then it is masnun that he
make this prayer for him.
MAKE SUPPLICATION WITH DETERMINATION
(٢٢٢٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَعَا أَحَدُكُمْ فَلَا يَقُلُ اللَّهُوَّ اغْفِرْ نِ إِنْ شِئْتَ
إِرْحَمْنِى إِنْ شِئْتَ أُرْزُقْنِى إِنْ شِئْتَ وَلِتَعْزِمْ مَسْأَلَتَّهُ إِنَّهِ يَفْعَلُ مَا يَشَاء وَلَّا مُكْرِةَ لَه(روه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Huraryrah .2225
said, "When one of you prays, he must not say, 'O Allah forgive me, if You wish.
Have mercy on me, if You wish, Provide me (Sustenance), if you wish. Rather, he
must make a determined, resolute supplication, for, He does what He wishes.
There is no one to compel Him."2
COMMENTARY: Pray to Allah for your needs, "O Allah give us ... " but do not qualify
with, 'if You wish.' That smacks of doubt. One must be sure that his prayer will be
1 Bukhari # 6361, Muslim # 91-2601, Musnad Ahmad 2-493
2 Bukhari # 6338, Muslim # 7 678

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answered because He has given an assurance that prayers will be answered and He does
not go back on His promise.
DO NOT BE FED UP & STOP PRAYING
(٢٢٢٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَعَا أَحَدُكُمْ فَلَا يَقُلْ اَللَّهُوَّ اغْفِرْ لِإِنْ شِئْتَ
وَلْكِنُّ لِيَعْزِمُ وَلْيُعَظِّمِ الرَّغْبَةَ فَإِنَّ اللَّهَ لَا يَتَعَا ظَهُهِ شَىْءٌ أَعْطَاه (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2226
said, "When one of you prays, he must not say, 'O Allah forgive me, if You wish.'
But, he must be resolute and cherish a strong wish, for, that which Allah gives is
not difficult for Him."1
(٢٢٢٧) وَعَنْهُ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسْتَجَابُ لِلْعَبْدِمَا لَهُ يَدُهُ بِثُمٍ أَوْقَطِيْعَةِ رَحٍُ
مَالَمُ يَسْتَعْجِلْ قِيْلَ يَا رَسُولَ اللَّهِ مَا الْإِسْتِعْجَالُ؟ قَالَ يَقُوْلُ قَدْ دَعَوْتُ وَقَدْ دَعَوْتُ فَلَمُ أَرَيُسْتَجَابُ لِيُ
فَيَسْتَحْسِرُ عِنْدَ ذَلِكَ وَيَدَمُ الدُّعَاءِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2227
said, "A person's prayer is granted provided he does not pray for anything sinful or
for serving ties of kinship and provided he does not insist on a prompt answer."
He was asked, "What is a prompt answer, O Messenger of Allah?" He said, "He
says. 'I have prayed and I have prayed but do not see it being answered. 'He gets
tired about it and ceases to supplicate."2
COMMENTARY: Apart from a true conviction, prayer should be made only for what is
generally asked for and is permissible.
Asking for what is sinful includes asking for ability to kill an innocent (Muslim) person, for
wine, etc., or for forgiveness of a disbeliever. It is being a daring person to hope for such
prayers to be granted. Similarly, it is foolish to ask for impossible things, like vision of
Allah in this world. To pray for snapping of ties of kinship is also an impossible prayer.
Prayer, too, is worship. So one should not give up praying if he thinks that he gets no
answer. Moreover, delay in granting prayer is because that may not be due as yet.
Everything is decreed and its time is specified. Or, the supplicant is not destined to get that
thing in this world. He will get reward for the next world, instead. Or, the delay is to let
the supplicant show determination, humility, submissiveness and a true spirit of servitude.
Anyone who adopts these things in prayer is very dear to Allah.
PRAYER FOR THE ABSENT IS GRANTED
(٢٢٢٨) وَعَنْ أَبِيِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَعْوَةُ الْمَرْءِ الْمُسْلِمِ لِأَخِيْهِ بِظَهُرِ الْغَيْبٍ
مُسْتَجَابَةٌ عِنْدَ رَأُبِهِ مَلَكْ مُؤَكِّلْ كُلَّمَا دَعًا لِآَخِيْهِ مْخَيْرٍ قَالَ الْمَلَكُّ الْمُؤَّكَّلُ بِهِ أَمِيْنَ، وَلَّكَ بِمِثْلٍ(رواه مسلم)
2228. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"A Muslim's prayer for his Muslim brother in his absence is granted. An angel is
deputed to stand at the supplicant's head. Every time he prays for the good of his
1 Muslim # 9.2735
2 Mulsim # 9.2735

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brother, the deputed angel prays, "Aameen! And, for you the like of it."
COMMENTARY: While the supplication for an absent Muslim brother is mentioned here, it
a prayer is made for a Muslim brother in his presence quietly in the heart, even that prayer
falls under purview of this hadith (tradition). There is the element of sincerity in both.
In return, the supplicant gets the angel's prayer too.
DISALLOWANCE TO PRAY AGAINST ANYONE
(٢٢٢٩) وَعَنُ جَابِرٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَاتَدْ عُوْا عَلَى أَنْفُسِكُمْ وَلَا تَدْعُوا عَلَى أَوْلَادٍ
كُمْ وَلَا تَدْ عُوْا عَلَى أَهْوَالِكُمُ لَا تَوَافِقُوْا مِنَ اللَّهِ سَاعَةً يُسْئَلُ فِيْهَا عَطَاءً فَيَسْتَجِيْبُ لَكُمُ(رواه مسلم)
2229. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Do
not pray against yourselves, against your children or against your properties lest
you do it at an opportune time when Allah grants you what He is asked."1
COMMENTARY: There are certain hours when prayers are answered by Allah. If your
curse coincides with that time then your prayer will receive an answer and you will suffer
a loss and will have to regret.
The hadith (tradition) of Sayyiduna Ibn Abbas a +, about there being no veil between the
prayer of the wronged one and Allah is at # 1722, Book of Zakah.
SECTION II
الفضلُ الثَّانِى
SUPPLICATION IS WORSHIP
(٢٢٣٠) وَعَنِ التُّعْمَانِ بْنِ بَشِيْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلُّعَاء هُوَ الْعِبَادَةُ ثُؤَّ فَرَأَوَقَالَ
رَبُّكُمُ ادْعُوْنَّ أَسْتَجِبُ لَكُمُـ (رواه أحمد والترمذى وابوداود والنسائي وابن ماجة)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna An-Numan ibn Bashir .2230
jake said, "Supplication itself is worship." Then, he recited (the verse 60 of surah
al-Mumin or Ghafir):
قَالَ رَبُّكُّمُ ادْعُوْنِ اسْتَجِبُلَكُمُ
{Pray to Me, I shall answer you.]2
COMMENTARY: It is an over-emphasis to say that supplication itself is worship. It is that
kind of worship in which a person turns to Allah and shows indifference to every other
being besides Allah. He fears none but Allah and places hope only in Him. There is
sincerity in supplication, praise of Allah, gratitude to Him and He is beseeched. His unity
is declared and only He is asked for one's needs. Prayer is made to Him and one humbles
and lowers himself, demonstrating perfect servitude. Complaint is made to Allah and His
help is sought.
The Prophet Muhammad (,,le ano confirmed his words and recited the relative verse of
the Quran as evidence that we are commanded to make supplication. Moreover, when this
command is obeyed and one makes supplication, he also earns a reward. Clearly, these
elements are ingredients of worship, and whatever conforms to this description is worship.
1 Abu Dawud # 1532 (Muslim similar # 7.920)
2 Tirmidhi # 3383, Ibn Majah # 3828, Musnad Ahmad # 4-267
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The concluding portion of the verse (cited in the hadith (tradition)) also establishes that
supplication is worship. It is:
إِنَّ الَّذِيْنَ يَسْتَكُبِرُوْنَ عَنْ عِبَادَقِ سَيَدْ خُلُوُنَ جَهَنَّمَ دَاخِرِيْنَ
{Surely those who are too arrogant too worship Me, they shall enter hell, disgraced.}
(40:60)
SUPPLICATION IS ESSENCE OF WORSHIP
(٢٢٣١) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الدُّعَاءِ مُخُ الْعِبَادَةِ - (رواه الترمذى)
2231. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Supplication is the essence of worship."1
COMMENTARY: Being the essence of worship, supplication, too, is to humble oneself.
MERIT OF SUPPLICATION
(٢٢٣٢) وَعَنُ آبيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ شَىْءٌ أَكْرَمَ عَلَى اللَّهِ مِنَ الدُّعَاءِ-
رَوَاهُ التِّرْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّزْمِذِىُّ هَذَا حَدِيثٌ حَسَنْ غَرِيُبْ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2232
said, "There is nothing nobler in Allah's sight than supplication."2
COMMENTARY: Of the forms of worship and devotional exercises nothing is equal in rank
to supplication. This hadith (tradition) may be seen in the light of the verse:
إِثّ أَكْرَ مَكُمْ عِنْدَ اللَّهِ آَتْقَاكُمْـ
{Surely, the noblest among you in the sight of Allah is the most pious of you }
(49:13)
SUPPLICATION ALTERS DESTINY
(٢٢٣٣) وَعَنْ سَلْمَانَ الفَارِسِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَرُدُّ الْقَضَاءُ إِلَّ الدُّعَاءُ وَلَا
يَزِيْدُفِي الْعُمَرِ إِلَّ البُّ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Salman al Farsi .2233
said, "Nothing but supplication alters decree and nothing increases one's life span
but piety."
COMMENTARY: Here (¿Laan) decree refers to that which is disliked and which man fears.
So, the hadith (tradition) implies that when a man is inspired to make supplication, Allah
removes from him such things.
Kinds of decree: There are two kinds of decrees: inevitable and suspended. The first is
Allah's final decree and no kind of change is possible in whatever is destined. In the other
kind (suspended), however, changes occur because of some causes. This hadith (tradition)
says that supplication may avert the decree that is the suspended kind, but it does not overt
the inevitable.
1 Tirmidhi # 33/282
2 Tirmidhi # 3381, Ibn Majah # 3829, Musnad Ahmad 2-362

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WHAT IS 'PIETY INCREASES LIFE'
This too is according to the suspended decree. It is destined about a man beforehand that if
he does a certain pious work then he would live 'so many years' otherwise 'so many years.'
Some authorities interpret the hadith (tradition) to mean that the life of the person who is
pious is not wasted. In this sense, he lives longer by putting his life to optimum use.
SUPPLICATION WARDS OFF TRIAL
(٢٢٣٤-٢٢٣٥) وَعَنِ ابْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِّ الدُّعَاءِ يَنْفَعُ مِمَّا نَزَّلَ وَمِمَّا لَهُ
يَنْزِلْ فَعَلَيْكُمْ عِبَادَ اللَّهِ بِالدُّعَاء ◌ِ- رَوَاهُ التِّرْ مِذِىُّ وَرَوَاهُ أَحْمَدُ عَنْ مُعَاذِ بُنِ جَبَلٍ وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيثْ غَرِيُبْ-
2234. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, supplication is beneficial for those things that have happened and those
things that have not happened. So, it is binding on you, O slaves of Allah that you
make supplication."1
2235. Sayyidduna Muadh Ibn Jabal usano, also narrated this hadith (tradition).2
COMMENTARY: Prayer is beneficial for what has transpired if it is the suspended kind
then supplication turns it away and the supplicant becomes peaceful and calm. But, if it is
the inevitable type, the benefit of supplication is apparent nevertheless in the sense that
Allah gives him patience so that he finds it easy to endure the trial and becomes pleased at
it, rather, he does not aspire that he should not face the trail and affliction. The reason is
that patience strengthens his will to obey to the extent that his affliction seems to be as
sweet to him as worldly pleasures are to the men of the world.
As for that which has not transpired, supplication prevents such trials and afflictions as are
of suspended decree.
(٢٢٣٦) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ أَحَدٍ يَدْعُوْا بِدُعَاءٍ إِلََّ آتَاهُ اللّهُ مَاسَأَّلَ
أَوْكَفَّ عَنْهُ مِنَ الشُّوْءِ مِثْلَهُ مَا لَمْ يَدْءُ بِغُرٍ أَوْ قَطِيعَةِ رَحِمِ(رواه الترمذى)
2236. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "No
one makes a supplication to Allah but Allah lets him have what he asks, or removes
from him evil of like amount of what he asks provided he does not pray for what is
sinful, or for severing ties of kinship"3
ASK ALLAH FOR THE BEST
(٢٢٣٧) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَلُو اللّهُ مِنْ فَضْلِهِ فَإِنَّ اللَّهُ يُحِبُ
أَكْ يُسْأَّلَ وَأَفْضَلُ الْعِبَادَةِ إِنْتِظَّارُ الْفَرَجِ- رَوَاهُ التِّرْ مِذِىُّ وَقَّالَ هُذَا حَدِيْثْ غَرِيُبْ۔
2237. Sayyiduna Ibn Masud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Ask Allah for His favours, for, Allah surely loves that He is asked (for something).
The best form of worship is to wait for supplication to be granted."4
1 Tirmidhi # 3559
2 Musnad Ahmad 5.734
3 Tirmidhi # 3441, Musnad Ahmad 3-360
4 Tirmidhi # 3582

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COMMENTARY: Waiting for supplication to be granted means that the supplicant does
not complain to other people nor express hopelessness but is confident that his prayer will
be answered, insha Allah. He is not despaired by the delay. . Patience is a strong weapon
and it also fetches a great reward.
ALLAH IS DISPLEASED WHEN SUPPLICATION IS NOT MADE TO HIM
(٢٢٣٨) وَعَنْ أَبِي هُرَ يْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ لَّمْ يَسْأَلِ اللّهَ يَغْضَّبُ عَلَيْهِ (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2238
said, "Allah becomes angry with one who does not ask Him (for anything). (Not
making supplication is a sign of arrogance and independence from Allah.)1
PRAY TO ALLAH FOR SECURITY
(٢٢٣٩) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ فُتِحَ لَهُ مِنْكُمْ بَابُ الدُّعَاءِ فُتِحَتُ لَهُ
أَبُوَّابُ الرَّحْمَةِ وَمَا سُئِلَ اللّهُ شَيْئًا يَعْنِى أَحَبَّ إِلَيْهِ مِنْ أَنْ يُسْأَّلَ العَافِيَّةَ- (رواه الترمذى)
2239. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He for whom the doors to supplication are opened, the doors of mercy are also
opened for him. And, Allah is not asked for anything that is dearer to Him than
being asked for security (and health)."2
COMMENTARY: The closing words are that Allah likes most that He should be asked for
(wwi)(security, health). It means: safety and preservation from every seen and unseen
disliked thing of this world and the next, all trials and tribulations, distress, illnesses and
afflictions. Therefore, he who asks for (wwi) (al-aafiyah) really asks for all good of both
worlds. We ask Allah for al-aafiyah. Aameen!
MUCH SUPPLICATION DURING PLEASANT TIMES
(٢٢٤٠) وَعَنْ آَبِ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَرَّهُ أَرْ يَسْتَجِيْبَ اللّهُ لَهُ عِنْدَ
الشَّدَائِدِ فَلْيُكُثِرِ الدُّعَاءِ فِي الرَّخَاءِ- رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيبُ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2240
said, "He to whom it pleases that Allah should answer him during difficulty and
distress must make many supplications during ease (and plenty)3
BE CONFIDENT OF RECEIVING AN ANSWER
(٢٢٤١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُدْعُوا اللهَ وَأَنْتُمُ مُؤْقِنُونَ بِالْإِجَابَةِ وَاعْلَمُوا
آركّ اللّهُ لَا يَسْتَجِيْبُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ لَاءٍ- رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيُثْ غَرِيُبْ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2241
said. "Pray to Allah with confidence that you will receive an answer. And, know
that Allah does not grant a prayer from an indifferent, playful heart."4
1 Tirmidhi # 3384, Ibn Majah 3827, Musnad Ahmad # 97
2 Tirmidhi # 3559
3 Tirmidhi # 3393
4 Tirmidhi # 3490

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COMMENTARY: When making a supplication, one must observe all conditions necessary
for it, like doing pious work, keeping away from evil work, being sincere. He must be sure
of receiving an answer. He must assure himself that Allah will not let him down.
PALMS UPWARDS
(٢٢٤٢ - ٢٢٤٣) وَعَنْ مَالِكِ بُنِ يَسَارٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَأَلْتُمُ اللّهُ فَاسْأَلُوْهُ
بِبُطُوْنٍ أَكْفِّكُمْ وَلَّا تَسْأَلُوهُ بِظُهُوْرِهَا وَفِ رِوَايَةِ ابْنِ عَبَّاسٍ قَالَ سَلُو اللّهَ بِبُوْنٍ أَكْفِّكُمْ وَلَا تَسْأَلُوْهُ
بِظُهُوْرِهَا فَإِذَا فَرَغْتُمْ فَامْسَحُوا بِهَا وُجُوهَكُمُ(رواهابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Maalik ibn Yasar .2242
, said, "When you pray to Allah, pray to Him with the palms of your hands and
do not pray to Him with the backs of your hands (towards your faces)."1
2243. The version of Sayyiduna Ibn Abbas as an>), is that he said, "Pray to Allah
with the palms of your hands but not the backs upward. When you finish, wipe
your faces with them."2
COMMENTARY: When you make supplication, your palms should be towards your face.
Do not reverse them. The prayer for rain is exempted from this direction as mentioned in
the chapter al-istisqa (or, praying for rain).
PRESERVES HONOUR OF HANDS
(٢٢٤٤) وَعَنْ سَلُمَاكَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ رَبَّكُمُ حَيٌّ كَرِيُرْ يَسْتَحُبِىُ مِنْ
عَبْدِهٍ إِذَا رَفََّ يَدَيْهِ آَنْ يَرُدَّهُمَا صِفْرًا - رَوَاءُ التِّرْمِذِىُّ وَ أَبُوْدَاؤدَ وَالْبَيَْقِىُّ فِي الدَّعْوَاتِ الْگُچِيُرِ-
2244. Sayyiduna Salman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, your Lord is modest, generous. He is ashamed to turn away empty the
hands of his slave when he raises them."3
WIPE HANDS ON FACE
(٢٢٤٥) وَعَنْ عُمَرَ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَّعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَخْتَّهُمَا حَتَّى
يَمْسَحَ بِهِمَا وَجهَه۔(رواه الترمذى)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Umar .2245
raised his hands while making supplication, he did not lower them till he had
wiped his face with them.4
COMMENTARY: These ahadith (traditions) say that it is sunnah(Practice of Holy Prophet
Muhammad (,,là .) to raise hands when making prayer and to wipe the face with them
after having made it.
1 Abu Dawud # 1486
2 Abu Dawud # 1485
3 Abu Dawud # 1488, Tirmidhi # 3627
4 Tirmidhi # 3446

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THE PROPHET PREFERRED COMPREHENSIVE PRAYERS
(٢٢٤٦) عَنْ عَائِشَةً قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ يَسْتَحِبُّ الجَوَامِعَ مِنَ الذُّعَاء وَيَدَءُ
ماسوى ذلك-(رواهابوداؤد)
2246. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم liked
supplications that were comprehensive and he left out those besides them.1
COMMENTARY: A comprehensive prayer is brief but all-embracing. It covers most of the
needs of both the worlds, like:
رَبَّنَا أَتِنَا فِي الدُّنْيَا حَسَنَهُ وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
(Our Lord, grant us what is good in this world and what is good in the hereafter,
and preserve us from the punishment in the Fire.)
اَللَّهُؤَّ إِّ أَسْأَلَّكَ الْعَقْوَ وَالْعَافِيَةَ فِي الدِّيْنِ وَالدُّنْيَا وَالْآخِرَةِ
(O Allah, I ask You for forgiveness and security in religion, in the world and in the
hereafter.)
There are other such comprehensive supplications mentioned in the ahadith (traditions).
The Prophet Muhammad صلى الله عليه وسلم left out other kinds of supplications. This does not
mean that he never made them. Rather, once in a while, he made supplication for special
occasions too.
PRAYER FOR THE ABSENT
(٢٢٤٧) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَسْرَءَ الدُّعَاءِ إِجَابَةٌ دَعْوَةُ
غَائِپٍ لِغَائِپٍ-(رواه الترمذى و ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .2247
, said, "The supplication that receives the quickest response is one made by an
out of sight person for another."2
COMMENTARY: Prayers for another person who is not there are sincere and, therefore, get
a rapid response.
REQUEST THE GOOD PEOPLE FOR THEIR PRAYERS
(٢٢٤٨) وَعَنْ عُمَّرَ بُنِ الْحَتَّابٍ قَالَ إِسْتَاذَنْتُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْعُمْرَةِ فَأَذِنَ لِيْ وَقَالَ آَشْرِكُنَا
يَا أُخَّ فِيْ دُعَائِكَ وَلَّا تَنْسَنَا فَقَالَ كَلِمَةً مَا يَسُرُّنِيِ آَثّ لِيْ بِهَا الدُّنْيَّا- رَوَاهُ أَبُوْدَاوُدَ وَ التِّزْ مِذِىُّ وَانْتَهَتُ
رِوَايَتُهُ عِنْدَ قَوِلِهِ وَلَا تَنْسَنَا
2248. Sayyiduna Uman ibn al-Khattab as al», narrated that he sought the Prophet
Muhammad's صلى الله عليه وسلم permission to perform umrah. He gave him permission
and said, "O brother, include us in your prayers. Do not forget us!" Then he said to
him something about which Umar us a +, said. "I would not agree to take in
1 Abu Dawud # 1482
2 Adu Dawud # 1535, Tirmidhi # 1980

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exchange of it the world."1
COMMENTARY: The Prophet Muhammad's صلى الله عليه وسلم words for which Umar رضى الله عنه was
unwilling to accept the world in exchange could be his request to pray for him, or
something else not mentioned in the hadith (tradition). The Prophet Muhammad's le at.
, request to him to pray for him not only demonstrates his need for it and his servitude to
Allah, but also encourages the members of his ummah (his followers) to get Allah's pious
slaves pray for them even if they are of a rank lower than themselves. This also teaches
people to include others in their prayer particularly when made at sacred places where
prayers are likely to be granted.
رضى الله also pointed out the greatness of Umar صلى الله عليه وسلم In this way, the Prophet Muhammad
.and his merit ,رضى الله عنه ibn al-Khattab عنه
THE FORTUNATE ONES WHOSE PRAYERS ARE NOT REJECTED
(٢٢٤٩) عَنْ أَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ لَا تُرَؤُّ دَعْوَتُهُمُ الصَّائِمُ حِيْنَ يُفْطِرُ
وَالْإِمَامُ الْعَادِلُ وَدَعْوَةُ الْمَظْلُوْمِ يَرْفَعُهَا اللَّهُ فَوْقَ الْغَمَامَ وَيَفْتَعُ لَّهَا أَبْوَابَ السَّمَاءِ وَيَقُولُ الرَّبُّ وَعِزَّقِيْ
لَآَنْصُرَنَّكَ وَلَوْ بَعْدَ حِيْنٍ - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2249
said, "The supplication of three people is not turned down:
(i) One who is fasting when he has iftar (on completing his fast).
(ii) The just ruler (who dispenses justice).
(iii) The prayer of the oppressed. Allah raises his supplication above the clouds
and gates of heaven are opened for it. (Allah) the Lord says, 'By My Might, I shall
help you certainly, though it might be after some time.""2
COMMENTARY: It is a figurative speech, that the prayer of the oppressed is raised above
the clouds and doors of heaven are opened for it, to imply that his prayer is granted soon.
(٢٢٥٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثُ دَعَوَاتٍ مُسْتَجَابَاتٌ لَاشَكَّ فِيْهِنَّ دَعْوَةُ
الوَالِدِ وَدَعْوَةُ الْمُسَافِرِ وَدَعْوَةُ الْمَظُلُومِ (رواه الترمذى وابوداود وابن ماجه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2250
said, "There is no doubt that three supplications are granted: the prayer of the
father, the prayer of the traveller and the prayer of the oppressed."3
COMMENTARY: A father's prayer whether for or against his children gets a quick
response. This means that a mother's prayer would get a quicker answer, though the
hadith (tradition) does not name her. She is more kind to her children than their father.
There can be two possibilities of a traveller's prayer. (i) His prayer for one who has been
kind and benevolent to him and against one who has been unkind and difficult to him is
also granted, or, (ii) his prayer is always answered no matter for whom he prays.
The prayer of the oppressed against the oppressor and his henchmen is accepted.
1 Abu Dawud # 1498, Tirmidhi # 3633, Ibn Majah # 6894
2 Tirmidhi # 3598,
3 Abu Dawud # 1536, Tirmidhi # 3509, Ibn Majah # 3862

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SECTION III
PRESENT TO ALLAH YOUR LEAST SIGNIFICANT NEED TOO
(٢٢٥١-٢٢٥٢) وَعَنْ آَنٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَسْأَلْ أَحَدُكُمْ رَبَّهُ حَاجَتَهُ كُلَّهَا حَتَّى يَسْأَلَّهِ شِئْءَ
نَعْلِهِ إِذَا انْقَطَةَ زَادَفِيْ رِوَايَةٍ عَنْ ثَابِتٍ الْبُنَانِّ مُرْسَلَا حَتَّى يَسْأَلَةُ الْمِلْحَ وَحَتَّى يَسْأَلُهُ شِسْعَةٍ إِذَا انْقَطَةَ(رواه الترمذى)
2251. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Everyone of you must pray to his Lord for all his needs so much so that he should
ask for the thong of his sandal when it snaps."1
2252 Sayyiduna Thabit al-Bunani usan+, narrated in a Mursal form another version
with the addition: "Asking Him even for salt, and asking Him even for his thong
when it snaps."2
COMMENTARY: A supplicant must ask for everything he needs, even the very little
things. He is not prevented in any way from asking Allah who is very Kind to His
creatures. They must rely on Him alone for all their needs.
Abu Ali Daqaq said that it is a sign of Divine awareness that a person submits all his needs
to Allah, very large or very infinitesimal. He cites a very good example of Sayyiduna Musa
JIAle. On the one hand, he prayed to Allah for His vision:
رَبِّ أَرِيّ أَنْظُرُ إِلَيْكَ
{O My Lord! Show me Yourself that I may see You}
On the other hand, when he was in need of provision, he prayed.
رَبٍّ لِمَا أَنَزَّلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيْرٌ
{My Lord, whatever You have sent down to me of good (provision), I am in need of it}
HOW HIGH MAY HANDS BE RAISED
(٢٢٥٣) وَعَنْ أَنَسٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْفَعُ يَدَيْهِ فِي الدُّعَاءِ حَتّى يُرَى يَاضُ اِبُطَيُّه
2253. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
raise his hands when making supplication so that the whiteness under his armpits
was visible.
(٢٢٥٤) وَعَنُ سَهْلِ بْنِ سَعْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ كَانَ يَجْعَلُ إِصْبَعَيْهِ حِذَاءً مَنْكَبَيْهِوَيَدْعُوْ
صلى الله عليه narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Sahl ibn Sa'd .2254
duy used to level the tips of the fingers of both hands with his shoulders and make
supplication.3
COMMENTARY: The Prophet Muhammad , le al . used to raise his hands in
supplication as mentioned in the foregoing hadith (tradition) (# 2254). As for the raising
till the whiteness was seen under his armpits that happened when he was immersed
deeply in supplication like when praying for rain or at times of severe distress.
.
1 Tirmidhi # 3682
2 Tirmidhi # 363
3 These three ahadith (traditions) are from Bayhaqi, Kitab Da'awat Kabir.

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(٢٢٥٥) وَعَنِ السَّائِبِ بْنِ يَزِيْدَ عَنْ آَيْهِ آَثَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا دَعَا فَرَفَعَ يَدَيْهِ مَسَعَ
وَجْهَهُ بِيَدَيْهِ- رَوَى البَيْهَقِيُّ الْأَحَادِيثَ القَّلَائَةَ فِي الدَّعْوَاتِ الْگچِيرِ-
2255. Sayyiduna As-Sa'ib ibn Yazid al-, narrated from his father that when the
Prophet Muhammad صلى الله عليه وسلم made supplication and raised his hands, he wiped
his face with them.1
COMMENTARY: Allamah Teebi al , said that this hadith (tradition) explains that the
Prophet wiped his face with his hands then he did not wipe his face with them and this
was his practice while offering salah (prayer), making tawaf, going to sleep, having his
meals and such other times.
MANNERS OF SUPPLICATION
(٢٢٥٦) وَعَنُّ ◌ِكُرَمَةَ عَنِ ابْنِ عَبَّاسِ قَالَ الْمَسْأَلَةُ أَكْ تَرْفََّ يَدَيْكَ حَذُوَ مَنْكِبَيْكَ أَوْنَخُوَهُمَا
وَالْإِسْتِغْفَارُ أَنْ تُشِيُرَ بِإِصْبَعٍ وَاحَدَةٍ وَالْإِبْتِهَالُ أَنْ تَمُدَّ يَدَيْكَ جَمِيْهَا وَفِيْ رِوَايَةٍ قَالَ وَالْإِبْتِهَالُ
هكَذَا وَرَفَغَ يَدَيْهِ وَجَعَلَ ظُهُوْرَ هُمَا مِمَّا يَلى وَجْهَه(رواهابوداؤد)
2256. Sayyiduna Ikrimah رحمه الله reported that Sayyiduna Ibn Abbas رضى الله عنه said,
"The (manners of) making supplication is to raise your hands in line with your
shoulders or near them. The seeking of forgiveness is to point with one finger.
And, the making of an imploring supplication is that you stretch out both hands."
According to a version: he said, "A very humble, imploring supplication is made
like this," and he raised both his hands putting their back near his face.2
COMMENTARY: He pointed with one finger means the forefinger. It is to blame the nafs
amarah (the baser self) and the devil, and to seek refuge from them.
As for pointing with one finger, it is makruh(unbecoming) to point with two fingers. When
the Prophet Muhammad ,le & o saw a man point with two fingers, he corrected him,
saying, "Point with one finger, Point with one one finger."
When making an imploring supplication, Ibn Abbas As a >, demonstrated with hands
raised high enough for the whiteness under the armpits of the hands to be seen.
IT IS BID'AH TO RAISE HANDS FOR EVERY SUPPLICATION
(٢٢٥٧) وَعَنِ ابْنِ عُمَرَ أَنَّهُ يَقُولُ إِّ رَفْعَكُمْ آَيْدِيَكُمْ بِدُعَةٌ مَازَادَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلى
هُذَا يَعْنِى إِلَى الصَّدُورِ (رواه احمد)
2257. Sayyiduna Ibn Umar usd+, said, "Surely, your raising hands (very high) is an
innovation. Allah's Messenger صلى الله عليه وسلم did not raise them higher than this,"
meaning, only up to his chest.3
COMMENTARY: He called it a bid'ah because those people had begun to raise hands very
high without making distinction between different situations. On some occasions, it is
1 These three ahadith (traditions) are from Bayhaqi, Kitab Da'awat Kabir.
2 Abu Dawud # 1489
3 Musnad Ahmad 2-61

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proper to raise them up to the shoulders and on some, higher than that, but generally upto
the chest only. The Prophet Muhammad .,,le auto made these distinctions, but the people
had abandoned that and always raised hands higher than shoulders. This is why
Sayyiduna Ibn Umar رضى الله عنه corrected them.
PRAY FOR YOURSELF BEFORE YOU PRAY FOR OTHERS
(٢٢٥٨) وَعَنْ أُنَّ بُنِ كَعْبٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ذَكَّرَ أَحَدًّا فَدَعَا لَهُ بَدَأَبِتَقْسِهِ-
رَوَاهُ التِِّمِذِىُّ وَقَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيُبْ صَحِيْمُ۔
صلى الله rarrated that when Allah's Messenger رضى الله عنه Sayyiduna Ubayy ibn Ka'b .2258
jule mentioned someone and prayed for him, he began with himself.1
COMMENTARY: Thus if anyone decided to pray for another person, he must first pray for
himself and then for the other.
اَللَّهُؤَّ اغْفِرْبِىِ وَلِقُلانٍ
(O Allah, forgive me and so-and-so)
SUPPLICATION GETS ONE OF THREE THINGS
(٢٢٥٩) وَعَنُ آنِيْ سَعِيْدِبِ الْخُدُرِيِّ أَكّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ مُسْلِمٍ يَدْعُوْ بِدَغْوَةٍ لَّيْسَ
فِيْهَا إِثْرْ وَلَا قَطِيْعَةُ رَحٍِ إِلَّ أَعْظَاهُ اللهُ بِهَا إِحْذِى ثَلَاثٍ إِنَّا أَنْ يُعَجَّلَ لَهُ دَعْوَتَهُ وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ
فِي الْآخِرَةِ وَإَِّّا أَنْ يُصْرِفَ عَنْهُ مِنَ الشُّوْءِ مِثْلَهَا قَالُوْ إِذَّا نُكُثِرُ قَالَ اللَّهُ أَكْثَرُ(رواه احمد)
2259. Sayyiduna Abu Saeed Khudri رضى الله عنه narrated that the Prophet Muhammad
said, "If a Muslim makes a supplication which does not ask for anything صلى الله عليه وسلم
sinful, or breaking of ties of relationship, then Allah gives him one of three things.
He may give him a prompt answer to his prayer. Or, He may defer it for him for the
next world. He may remove from him evil of like amount (of his prayer)."
The Sahabah (Prophet's companions) رضى الله عنهم said, "Then, we shall make many
supplications." He said, "Allah grants more" (Or, "His bounties are more.")2
COMMENTARY: Allah gives to you on your asking. But what He gives you without your
asking is much more than that which He gives on your asking.
FIVE SUPPLICATIONS ARE NEVER REJECTED
(٢٢٦٠) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَمْسُ دَعَوَاتٍ يُسْتَجَابُ لَّهُنَّ دَعْوَةُ الْمَظُلُؤْمِ
حَتَّى يَنْتَصِرَ وَدَعْوَةُ الْحَاءٌّ حَتَّى يَصْدُرَ وَدَعْوَةُ الْمُجَاهِدِ حَتَّى يَقْعُدَ وَ دَعْوَةُ الْمَرِيُضِ حَتَّى يَبْرَأَ وَدَعْوَةُ الْآَخِ
لِأَخِيْهُ بِظَهْرِ الغَيْبٍ ثُمَّ قَالَ وَأَسْرَءُ هُذِهِ الدَّعْوَاتِ إِجَابَةٌ دَعْوَةُ الْآَخْ بِظَهُرِ الغَيْبِ رَوَاهُ البَيْهَقِىُّ فِى
الدَّحْوَاتِ الگپیْرِ-
صلى اللهعليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .2260
1 Tirmidhi # 3396, Abu Dawud # 3984, , Ibn Majah # 3852
2 Musnad Ahmad 3-18

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said, "Five supplications do get an answer (meaning, are granted).
(i) Prayer of the oppressed till he gets help.
(ii) Prayer of the pilgrim who performs haij till he returns (home).
(iii) Prayer of the warrior (in jihad) till he finishes (Or, it is a prayer of a student
and a doer of deeds till he finishes.)
(iv) Prayer of the sick person till he recovers (or dies).
(v) Prayer of one for a distant brother."
Then, he said, "The quickest response to these prayers is to the prayer of one for a
distant brother (who is not before him)."1
CHAPTER - II
REMEMBRANCE OF ALLAH, MIGHTY AND
GLORIOUS, AND DRAWING NEAR TO ALLAH
بَابُ ذِكْرِ اللّهِ عَزَّ وَجَلَّ وَتقرب إلى اللهِ
This could also mean drawing near to Allah through dhikr (hallowing of Allah) or
remembrance of Allah. And, it could also mean drawing near to Him through
supererogatory effort.
Kinds of dhikr (hallowing of Allah):
Allah's remembrance can be made with the heart
and it can be made with the tongue also. The best way is to make it with both heart and
tongue, but if it is to be done with one of these, then it is better to do it with the heart.
There are also two kinds of dhikr (hallowing of Allah) with the heart.
One of these is to ponder and be lost in reflecting over Allah's Greatness, the jabarut
(Allah's majesty) and malakut (the Divine Kingdom, angelic world, spiritual world and the
mystic world) and in the signs of Allah's omnipotence visible in the earth and the heavens.
This kind of dhikr (hallowing of Allah), or remembrance of Allah, is called dhikr Khafi (soft
rememberance).
According to a hadith (tradition), the dhikr (hallowing of Allah) khafi (or soft
remembrance) is seventy times better if it is not heard even by those angels who record
deeds of men. On the day of resurrection, Allah will assemble the creatures for reckoning
and these angels will submit the records of deeds as put down by them. Allah will ask
them about certain of His creatures, "Is something of their deeds missing from these
records?" They will submit that they have recorded everything seen or heard by them. On
that, Allah will say to His salve, "I have with Me, a piety of yours of which no one else
knows. It is dhikr (hallowing of Allah) khafi and I shall reward you for it."
The second kind of dhikr (hallowing of Allah) with the heart is to remember Allah at the
time of discharging the commands of Allah whether they are of a positive nature (to do) or
of a prohibitive kind (not to do).
Of the two kinds of dhikr (hallowing of Allah) with the heart, the first kind is better and superior.
Some jurists, however, hold that 'dhikr (hallowing of Allah)' is applied only to making
dhikr (hallowing of Allah) of Allah with the tongue. The preferred opinion is that its
lowest degree is: 'he (who makes dhikr (hallowing of Allah)) hears it himself; his tongue
making dhikr (hallowing of Allah) at least that any dhikr (hallowing of Allah) less loud
than this is not reliable. They also contend that dhikr (hallowing of Allah) with the heart is
merely of the type of knowledge and imagination at heart, but it cannot be called dhikr
1 Bayhaqi in ad-Duawat al-Kabir.

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(hallowing of Allah). Only that is dhikr (hallowing of Allah) which is made with the
tongue. We do not know what the aim of these jurists is. If they mean that literally dhikr
(hallowing of Allah) cannot be applied to the doings of the heart then it contradicts the
(literary books and) dictionaries. The sihah (six authentic books) and the Qamus say that
dhikr (hallowing of Allah) is the opposite of forgetfulness. Clearly, this is an action of the
heart .. Just as forgetfulness is concerned with the heart, so too its opposite dhikr (hallowing
of Allah) (remembering) is also from the heart. Of course, what is spoken by the tongue is
also dhikr (hallowing of Allah).
The gist of it is that the word dhikr (hallowing of Allah) is common to both: the act of the
heart and the act of the tongue. Just as the former is called dhikr (hallowing of Allah) so
too the latter is called dhikr (hallowing of Allah). Hence, just as dhikr (hallowing of Allah)
with the tongue is reliable, so too dhikr (hallowing of Allah) with the heart is reliable, and,
in fact, dhikr (hallowing of Allah) with the heart is better.
The mashaikh of the Sufis (leaders of mystries altare,) aus, also say that dhikr (hallowing of
Allah) is of two kinds: with the heart and with the tongue. The effect or influence of the
former is much more, stronger and better than the latter.
As for the jurists who have undermined dhikr (hallowing of Allah) with the heart, perhaps
they refer to those moments for which Shari'ah (Islamic law) (Islamic law) prescribes dhikr
(hallowing of Allah) with the tongue, like the tasbihs (specific hallowing/ glorifying),
recitation of Quran, salah (prayer), the devotional exercises after salah (prayer), etc. when
dhikr (hallowing of Allah) with the heart is not enough, but dhikr (hallowing of Allah)
with the tongue is necessary. These jurists certainly do not mean that dhikr (hallowing of
Allah) with the heart does not fetch reward in the hereafter.
SECTION I
الفضلُ الْآوَلْ
MERIT OF THOSE WHO MAKE DHIKR (HALLOWING OF ALLAH)
(٢٢٦١) وَعَنْ آَبِ هُرَيْرَةً وَآَبٍ سَعِيْدٍ قَالَّا قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُفْعَدُ قَوْمْ يَذْكُرُؤُنَّ اللَّهُ
إِلََّ حَقَّتْهُمُ الْمَلَائِكَةُ وَغَشِيَتُهُمُ الرَّحْمَةُ وَنَزَلَتْ عَلَيْهِمُ السَّكِيْنَةُ وَذَكِّرَ هُمُ اللَّهُ فِيمَنُ عِنْدَه(رواه مسلم)
2261. Sayyiduna Abu Hurayrah رضى الله عنه and Sayyiduna Abu S'eed رضى الله عنه narrated
that Allah's Messenger said, "Whenever some people sit together and remember
Allah, the angels surround them, mercy envelopes them, sakinah (peace) descends
on them and Allah mentions them among those (angels and souls of the Prophets)
who are with Him."1
COMMENTARY: Sakinah (peace) is peace of heart, solace, and calmness of mind. It drives
out of the heart the pleasures of the world and of everything other than Allah. It brings
one into the fold of the Being of Allah and presence before Him. The descent of sakinah
(peace) is established by this verse too:
أَلَا بِذِكْرِ اللَّهِ تَظْمَئِنَّ الْقُلُوُّبُ
{Behold, in the remembrance of Allah hearts do find satisfaction)(13:28)
(٢٢٦٢) وَعَنْهُ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسِيْرُ فِيْ طَرِيقٍ مَكَّةً فَمَرَّ عَلَى جَبَلٍ يُقَالَ لَّهُ
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جُهْدَاكُ فَقَالَ سِيْرُوا هَذَا جُمْدَاُ سَبَقَ الْمُفَرِّدُونَ قَالُوا وَمَا الْمُفَرِّدُؤَ يَا رَسُولَ اللَّهِ قَالَ
الذَّاكِرُوْنَ اللّهُ كَثِيْرًا وَ الذَّاكِرَاتُ (رواه مسلم)
صلى الله عليه narrated that once Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2262
, was along his way to Makkah. He came by a mountain called Jumdan. He said,
"Walk ahead! This is Jumdan. The mufarridun have overtaken." The sahabah
asked, "And what is the mufarridun, O Messenger of Allah? He said, "The men
and women who remember Allah much."1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم described the mufarridun (real
solitude) is to be alone to remember Allah. While they were very near Makkah, some of the
صلى الله عليه overtook the others to be home earlier. The Prophet Muhammad صلى الله عليه وسلم Sahabah
, said, "The (real) mufarridun are who remember Allah when they are alone."
Ibn Abbas w à>, said that remembering Allah after salah (prayer), morning and evening,
with every movement, etc qualities one among 'those who remember Allah much.'
PARABLE OF THOSE WHO MAKE DHIKR (HALLOWING OF ALLAH) AND WHO
DO NOT
(٢٢٦٣) وَعَنْ أَبِيْ مُؤْسِى قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَقَلُ الَّذِىْ يَذْكُرُ رَبَّهِ وَالَّذِىْ لَا يَذْكُرُ مَثَلُ
لحِيّ وَالْمَيِّتِ (متفق عليه)
2263. sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى اله عليه وسلم said,
"the example of him who remembers Allah and of him who does not remember
Allah is that of the living and the dead."
COMMENTARY: Remembering Allah is the life of the heart of one who remembers Allah.
But not remembering Him is its death. The living person makes use of his life, so does he
who remembers Allah make use of his dhikr (hallowing of Allah). Once a person is dead,
he cannot derive anything of his state, so too one who neglects remembrance of Allah,
cannot benefit from his illness.
MEANS OF NEARNESS TO ALLAH
(٢٢٦٤) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُ تَعَالِى أَنَا عِنْدَ ظَنِّ عَبْدِی لې
وَأَنَا مَعَهُ إِذَا ذَكَّرَنِيْ فَإِنْ ذَكَرَنِ فِى نَفْسِهِ ذَكَرُ تُهُفِيْ نَفْسٍِ وَإِنْ ذَكَّرَنِيِ فِيْ مَلَإِذَّكَّرْتُهُ فِيْ مَلَأَ خَيْرٍ مِنْهُمُ
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2264
said that Allah, the Exalted, says, "I am as My slave perceives Me. I am with him
when he remembers Me, so if he remembers Me to himself, I remer ber him to
Myself and if he remembers Me in an assembly, I remember hir. in an assembly
that is better than they."2
COMMENTARY: Allah is as His slave perceives Him. It means that He is for him just as he
1 Muslim # 4-1676
2 Bukhari # 7405, Muslim # 2-2675
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thinks of Him and treats him exactly as he expects of Him. If he expects Him to forgive
him, Allah forgives him but if he thinks that he will punish him then Allah punishes him.
In other words, this hadith (tradition) urges one to have higher hope of Allah's mercy and
kindness than fear of His punishment. One must have a favourable idea of Him that He
would favour one with His unlimited forgiveness and mercy.
According to a hadith (tradition), Allah will have a man sent to hell. At the brink of it, he
will submit, "My Lord, I had expected a good treatment from You." Allah will command,
"Bring him back. I am near the perception and expectation should be backed by deeds and
then one must expect forgiveness. Great expectations without deeds are of no use.
"When he remembers Me, I am near him." This means that when he is occupies in
remembering Me, I give him ability to be more pious and to do more good. I have mercy
on him and I help and protect him.
A LITTLE THOUGHT OF ALLAH BRINGS MORE FAVOUR OF ALLAH
(٢٢٦٥) وَعَنْ أَبِيْ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُ تَعَالى مَنْ جَاء بِالْحُسَنَّةِ فَلَهُ عَشْرُ
أَنْثَالِهَا وَأَزِيْدُ وَمَنْ جَاء بِالسَّيِئَّةِ فَجَزَاءُسَيِّئَةٍ مِثْلِهَا أَوْ أَغْفِرُوَ مَنْ تَقَرَّبَ مِنِّ شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا وَمَنُ
تَقَرَّبَ مِنِّى ذِرَامًا تَقَرَّبْتُ مِنْهُ بَاعًا وَمَنْ آَتَانِى يَمْشِى أَتَيْتُهُ هَرُوَلَةً وَمَنْ لَقِيَنِى بِقُرَابِ الْأَرْضِ خَطِيْئَةٌ لَّا
يُشْرِكُ بِي شَيْئًا لَقِيْتُهُ بِمِثْلِهَا مَغْفِرَةً(رواه مسلم)
2265 Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
that Allah says, "He who does a good deed will have reward of ten such deeds and I
shall add to that. But, he who does an evil deed, the return for it is the like of it, or I
forgive him. I get nearer to him by a cubit. He who draws near to Me by a cubit, I
get nearer to him by two cubits. He who comes to Me walking, I go to him running.
He who meets Me with sins amounting to the size of the earth not having
associated anything with Me, I meet him with forgiveness matching that amount."1
COMMENTARY: This hadith (tradition) shows how very Merciful Allah is. The hadith
(tradition) emphasizes that even a slight attention to Allah by a slave of His draws towards
him abounding mercy.
ADVANTAGE OF DRAWING NEAR 10 ALLAH
(٢٢٦٦) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهَ تَعَالِى قَالَ مَنْ عَادِى ◌ِىْ وَلِيًّا فَقَدْ
أَذَنْتُهُ بِالْخُرُبٍ وَمَا تَقَرَّبَ إِلَىَّ عَبْدِى بِثَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَمَا يَزَالُ عَبْدِى يَتَقَّرَّبُ إِلَىَّ
بِالتَّوَافِلِ حَتَّى أُحِبَّةٍ فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِىٌ يَسْمَّهُ بِهِ وَ بَصَرّهُ الَّذِىُ يُصِرُ بِهِ وَيَدَهُ الَّتِى يَبْطِشُ بِهَا وَ
رِجْلَهُ الَّتِى يَمْشِئْ بِهَا وَإِنْ سَأَلَنِى لَّأُعْطِيَنَّهُ وَلَيْنُ إِسْتَعَاذِي لَأُعِيْذَنَّهُ وَمَا تَرَدَّدْتُّ عَنْ شَىْءٍ أَنَّا فَاعِلُهُ تَرَدُّدِى
عَنُ نَفْسِ المُؤْمِنِ يَكْرَهُ الْمَوْتَ وَآَنَا أَكْرَهُ مَسَائَتَهُ وَلَا بُدَّلَهُ مِنْهُ(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidund Abu Hurayrah .2266
1 Bukhari # 7405, Muslim # 22-2687, Trimidhi # 2395, 3614, Ibn Majah # 3821/2, Musnad Ahmad 5-
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said that Allah the Exalted says, "If anyone antagonizes a wali (friend) of Mine, I
declare war against him. No one draws near to Me with anything dearer to Me than
that which I have prescribed for him. And, My slave does not cease to draw near to
Me with the supererogatory till I love him. When I love him, I become his hearing
with which he hears, his sight with which he sees, his hand with which he grasps
and his foot with which he walks. If he prays to Me, I shall certainly grant it to him
and if he seeks refuge in Me, I shall certainly give him refuge. And, I do not
hesitate about anything I do as I hesitate to take the soul of a believer who hates
death, for, I do not like to make him soul but there is no way out of it.1
COMMENTARY: Another meaning instead of 'I declare war against him' is 'he is at war
against Me and this I declare.' He wages war against Me. The scholars say that there is no
sin of which Allah has declared war against the perpetrator as this one which is to hurt a dear
slave friend of Allah and against one who devours interest. Allah has said about the latter:
فَأْذَنُوا بِحَرُبٍ مِنَ اللّهِ وَرَسُؤْلِهِ
.
{If you do not desist then listen to the declaration of war from Allah and His
Messenger.}(2:279)
Both these are grave sins worth condemnation. Both spell utter ruin in this world and the
next. The fate of one who fights Allah is very clear.
Whoever abides by what Allah has prescribed becomes Allah's dear slave. The ulama
(Scholars) explain the relative portion of the hadith (tradition) that Allah makes his limbs a
means of earning His pleasure. Or, Allah causes His love to dominate this slave so that he
abides by Allah's commands and does what pleases Him and abstains from that which
displeases Allah.
As for death, it is inescapable. However, Allah makes it easy for him and causes him to be
pleased with death. Certain blessings can accrue only after death.
As for hesitancy on the part of Allah, the word in Arabic is (?); - I hesitate) which implies
'a decision between two things of which one doubts which is better.' Clearly, this meaning
of the word cannot apply to Allah. So, He means that while He enforces His decisions
promptly, in this case He delays a little to incline the believer's heart towards death.
ANGELS SEARCH FOR THOSE WHO MAKE DHIKR (HALLOWING OF ALLAH)
(٢٢٦٧) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَ إِّ لِلّهِ مَلَائِكَةَّ يَكُوْفُوْنَ فِىِ الطُّرُقِ
يَلْتَّمِسُونَ أَهْلَ الذِّكْرِ فَإِذَا وَجَدُوا قَوْمًا يَذْكُرُؤُنَّ اللّهُ ثَنَادَوْ هَلْتُوا إِلَى حَاجَتِكُمُ قَالَ فَيَكُفُرُ هُمُ
بِأَجْنِحَتِهِمْ إِلى السَّمَاءِ الدُّنْيَا قَالَ فَيَسْأَ لُهُمْ رَبُّهُمْ وَهُوَ أَعْلَهُ بِهِمْ مَا يَقُولُ عِبَادِى قَالَ يَقُوْلُوَّ
يُسَبِّحُوْنَكَ وَيُكَِّّرُوْنَكَ وَيُحمَّدُوْنَّكَ وَيُمَجِّدُوْنَّكَ قَالَ فَيَقُوْلُ هَلْ رَأَوْنِيْ قَالَ فَيَقُوْلُوْنَ لَا وَاللّهِ
مَارَ أَوْكَ قَالَ فَيَقُوْلُ كَيْفَ لُؤْرَأَ وْنِى قَالَ فَيَقُوْلُوَّ لَوْرَ أَوْكَ كَانُوْا أَشَدَّ لَكَ عِبَادَةً وَأَشَدَّ لَكَ تَمْجِيدًا
وَأَكْثَرَلَكَ تَسْبِيُكَّا قَالَ فَيَقُولُ فَمَا يَسْأَلُّوَ قَالُوْيَسْأَلُوْنَكَ الْجَنَّةَّ قَالَ يَقُوْلْ وَهَلْ رَأَوْمَا قَالَ فَيَقُوْلُوْنَ
1 Bukhari # 6502

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لَا وَاللَّهِ يَارَبِّ مَارَأَوْهَا قَالَ يَقُوْلُونَ لَوْ أَنَّهُمْ رَأَوْهَا كَانُوْا أَشَدَّ عَلَيْهَا حِرُصًّا وَاَشَدَّ لَهَا طَلَبًّاً وَأَعْظَمَ فِيْهَا
رَغُبَّةٌ قَالَ فَمِؤَّ يَتَعَوَّ ذُوْنَ قَالَ يَقُوْلُونَ مِنَ النَّارِ قَالَ يَقُولُ فَهَلْ رَأَوُهَا قَالَ يَقُوْلُونَ لَا وَاللُّوِيَا
رَبٍّ مَارَأَوْهَا قَالَ يَقُولُ فَكَيْفَ لَوْرَ أَوْهَا قَالَ يَقُوْلُونَ لَورَأَ وْهَا كَانُوا أَشَدَّ مِنْهَا فِرَارًا وَأَشَدَّا لَهَا مُخَافَةً
قَالَ فَيَقُوْلُ فَأُشْهِدُ كُمْ أَبِّ قَدْ غَفَرْتُ لَّهُمْ قَالَ يَقُوْلُ مَلَكْ مِنَ الْمَلَائِكَةِ فِيْهِمْ فَلَانْ لَيْسَ مِنْهُمُ إِنَّمَا جَاء
لِحَاجَةٍ قَالَ هُمُ الْجُلَّمَاءِ لَا يَتْقَى جَلِيْسُهُمْ رَوَاهُ الْبُخَارِىُّ وَفِي رِوَايَةٍ مُسْلٍِ قَالَ إِّ لِلُّهِ مَلَائِكَةَ سَيَّارَا
فُضُلًا يَبْتَنُوْنَ مَجَالِسَ الذِّكْرِ فَإِذَا وَجَدُوْا مَجْلِسًا فِيْهِ ذِكُرْ قَعَدُوْ امَعَهُمْ وَحَفَّ بَعْضُهُمْ بَعْضًّا بِأَجْنِحَتِهِمْ
حَتَّى يَمْلأُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا فَإِذَا تَفَرَّقُوْ اعَرَجُوا وَصَعِدُوْا إِلَى السَّمَاءِ قَالَ فَيَسْأَلُهُمُ اللَّهُ وَهُوَّ
أَعْلَمُ مِنْ آَيْنَ جِئْتُمْ فَيَقُوْلُوُنَ جِئْنَا مِنْ عِنْدٍ عِبَادِكَ فِي الْأَرْضِ يُسَبِّحُوْنَكَ وَيُكَّتِرُوْنَكَ وَيُهَلِّلُونَكَ
وَيُمَجِّدُوْنَّكَ وَيَسْأَ لُونَكَ قَالَ وَمَاذَا يَسْأَلُوْنِ قَالُوا يَنْأَلُّؤُنَّكَ جَنَّتَكَ قَالَ وَهَلْ رَأَوْجَنَّتِى قَالُوا لَا آَى رَبٍّ
قَالَ وَكَيْفَ لَوْ رَأَوًا جَنَِّيْ قَالُوا وَيَسْتَجِئُونَكَ قَالَ وَمِمَّا يَسْتَجِيْرُوْنِيْ قَالُوا مِنْ نَارِكَ قَالَ وَمَلُ رَأَوْنَارِئْ
قَالُوا لَاقَالَ فَكَيْفَ لَوْرَ أَوْ نَارِئُ قَالُوا يَسْتَغْفِرُوْنَكَ قَالَ فَيَقُوْلُ قَدْ غَفَرْتُ لَّهُمْ فَأَعْتَيْتُهُمْ مَاسَأَلُّوْ وَأَجُرْ
◌ُهُ مِمَّا اسْتَجَارُوا قَالَ يَقُولُونَ رَتٍّ فِيْهِمْ فُلَاْ عَبْدْخَتََّاءْ إِنَّمَا مَرَّ فَجَلَسَ مَعَهُمْ قَالَ فَيَقُوْلُ وَلَّهُ
غَفَرْتُ هُمُ الْقَوْمُ لَّا يَشْقِى بِهِمُ جَلِيْسُهُمُ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2267
said that surely Allah has angels who go around the paths looking out for those
who engage in the remembrance of Allah. When they find some people
remembering Allah, they call each other, "Come! Here is what you look for." They
surround them with their wings up to the lowest heaven. Their Lord asks them,
although He knows better about them, "what do My salves say?" They say, "They
glorify You, extol you, praise You and magnify You." He asks, "Have they seen
. Me?" They say, "No, by Allah,(1) meaning, 'certainly' for they are speaking to
Allah Himself. They have not seen You." He asks, "How would they behave if
they had seen Me?" They say, "If they had seen You, they would have been more
keen in worshipping You, in magnifying You and in glorifying You." He asks,
"What do they pray for?" They say. "They ask You for paradise." He asks "Have
they seen it?" They say by Him that they have not seen it. He asks how it would
have been if they had seen it. They submit that in that case they would have craved
for it more and prayed for it more devotedly and would have had a greater longing
for it. He asks, "From what do they seek refuge?" They say, "From hell!" He asks
whether they have seen it. They say. "Certainly, our Lord, they have not seen it."
He asks how it would be if they saw it and they submit that in that case they would
have run away from it and feared it more severely. So, Allah says, "I make you
witnesses that I have forgiven them." One of those angels submits, "There is
among them so-and-so who does not belong to them having come there only for a

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need." Allah says, "They are such people sitting together that anyone who sits with
them will not be downcast."
The version in Muslim is:
Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
that Allah has angels who travel round extensively to seek assemblies where dhikr
(hallowing of Allah) of Allah is made. When they locate one where dhikr
(hallowing of Allah) is being made, they sit among them and surround each other
with their wings such that the space between them and the lowest heaven is
occupied. When the people disperse, the angels ascend to the heaven and Allah,
though He knows best, asks them where they had been. They say, "We come from
Your slaves on earth who were glorifying You, extolling You, declaring Your unity,
praising You and praying to You." He asks, "What do they pray to me for?" They
say, "They ask You for Your paradise." He asks, "Have they seen it?" They
submit, "No, our Lord!" He asks, "How they would behave if they had seen it?"
They submit, "they also seek refuge in You." He asks, "From what do they seek
refuge?" They say, From hell, He asks "Have they seen it?" they say, No Our Lord,
He asks "How would they behave if they had seen it?" The angels submit, "They
also ask for Your forgiveness" He says, "I have forgiven them, granted them their
prayer and given them refuge from what they seek refuge." They submit, "O our
Lord, among them is a sinner who happened to pass by them and sat down with
them." He says, "I have forgiven him too. They are such people that anyone
associating with them will not be downcast."1
COMMENTARY: Allah is the All-Knowing. He asks the angels about the different things
only to remind them that they had asked Him why He had created Aadam passade, for, his
children would make mischief on earth. These very children of Sayyiduna Aadam (> Jule
were engaged in dhikr (hallowing of Allah) of Allah.
The version in Muslim does not have the answer to Allah's question, "What if they had
seen paradise?" (and, hell?) This is because the question is itself enough as an answer.
The hadith (tradition) concludes with an encouragement to the ummah (people/followers)
to keep company of those who make dhikr (hallowing of Allah). This ensures prosperity
and success. A pious man had said, "Keep company of Allah but if you cannot do that then
keep company of those who keep Allah's company by making dhikr (hallowing of Allah)."
A time for everything
(٢٢٦٨) وَعَنْ حَنْظَلَةَ بْنِ الرَّبِعِ الْأُسَيْدِيِّ قَالَ لَقِيَنِى أَبُوْبَّكْرٍ فَقَالَ كَيْفَ أَنْتَ يَا حَنْظَلَةُ قُلْتُ نَافَقَ حَنْظَلَةُ
قَالَ سُبْكَانَ اللَّهِ مَاتَقُوْلُ قُلْتُ نَكُوْنُ عِنْدَ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُذَكِّرُنَا بِالتَّارِ وَالْجَّةِ
كَأَنَّارَ أَىَ عَبْنٍ فَإِذَا خَرَجُنَا مِنْ عِنْدٍ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَافَصْنَا الْأَزْوَاءَ وَالْأَوْلَادَ وَالَّتِعَاتِ
نَسِيْنَا كَثِيْرًا قَالَ أَبُوْ بَكْرٍ فَوَ اللّهِ إِنَّا لَنَلْقَى مِثْلَ هذَا فَانْطَلَقْتُ أَنَا وَأَبُوْ بَكُرٍ حَتَّى دَخَلْنَا عَلَى رَسُولِ اللُّهِصَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ نَافَقَ حَتْظَلَةُ يَا رَسُولِ اللهِ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَا ذَاكَ قُلْتُ يَا
رَسُوْلُ اللهِ تَكُوُُُ عِنْدَكَ تُذَّكِّرُنَّا بِالنَّارِ وَالْجَنَّةِ كَأَنَّارَأْىَ عَيْنٍ فَإِذَا خَرَجُنَا مِنْ عِنْدِكَ عَافَصْنَا الْأَزْوَاجْ
1 Bukhari # 6408, Muslim # 25-2689, Musnad Ahmad 2-382.