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DU’AA FOR YAQEEN اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ إِيْمَانًا يُّبَاشِرُ قَلْبِيْ، وَيَقِيْنًا صَادِقًا حَتّٰى أَعْلَمَ أَنَّهٗ لَايُصِيْبُنِيْ إِلَّامَا كَتَبْتَ لِيْ، وَرِضًى مِّنَ الْمَعِيْشَةِ بِمَا قَسَمْتَ لِيْ ـ Allaahumma innii as’aluka iimaanan yubashiru qalbii, wa yaqiinan saadiqan hattaa a’lama annahuu laa yusiibunii illaa maa katabta lii, wa ridam minal-ma’iishati bimaa qasamta lii. (‘Abdullah ibn ‘Umar. Kanz al-‘Ummal #3657; Ibid. Majma’ az-Zawa’id #17410) O Allah, I beg You for the faith that settles deep in my heart, a true conviction so that I understand that nothing can afflict me beyond what You have decreed for me, and satisfaction with the provision which You have apportioned for me. ~~~Ameen~~~ (Source: Khalid Baig’s translation of du’aa #114 from the Accepted Whispers: Munajat-e-Maqbul)

Saviours of Islamic Spirit (Volume IV) by Shaykh Syed Abul Hasan Ali Nadvi (ra)

Life of Shah Waliullah Muhaddith Dehlawi A short account of the life of Shah Waliullah Muhaddith Dehlawi by Sheikh ul hadith Abdur Raheem Abu Nu'man. (Source: Hanafi Fiqh Channel)

DU’AA FOR YEARNING HEARTS اَللّٰهُمَّ إِنَّا نَسْأَلُكَ قُلُوْبًا أَوَّاهَةً مُّخْبِتَةً مُّنِيْبَةً فِيْ سَبِيْلِكَ ـ Allaahumma innaa nas’aluka quluuban awwaahatam mukhbitatam muniibatan fii sabiilik. (‘Abdullah ibn Mas’ud. Mustadrak Hakim #157/1957) O Allah, we beg You for yearning hearts that are humble and that turn to Your path. ~~~Ameen~~~ (Source: Khalid Baig’s translation of du’aa #113 from the Accepted Whispers: Munajat-e-Maqbul)

Sajdas of the Qur'an Q: If you are doing a Quraan katam in Ramadan, is it permissible to just do one sajdah for the sajdas in the Quraan or do you have to do all 14? A: When making a khatam of the Holy Quran one has to make all 14 sajdas. One sujood won’t suffice for all. You can either make a sajda for each aayat when reading that aayat, or you can make 14 sujood at one time after making the khatam Mufti Siraj Desai

Places of Sajdah in the Qur'an Q: I do not speak or understand Arabic but I can read the Arabic Quran. How do I know when and where to do Sajdah? A: In all Qurans there are signs indicating where to make sajda. For example, the word ‘as-sajdah’ will be writtten in Arabic on the margin; likewise, a line will be drawn over the word of sajdah in that verse. Some Qurans have the word as-sajdah written at the end of the verse. if you are still in doubt then look out for a haafiz or aalim and ask him to mark off the places in your quran where sajda has to be made. Mufti Siraj Desai

The Month of Rajab By Mufti Taqi Usmani POSTED: 8 RAJAB 1423, 15 SEPTEMBER 2002 Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet . It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet sighted the moon of Rajab, he used to pray to Allah in the following words: "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)." Yet no specific way of worship has been prescribed by the Shari'ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them. 1. Celebration of Lailatul Mi'raj It is generally believed that the great event of Mi'raj (ascension of the Holy Prophet to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as "Lailatul- Mi'raj" (the night of ascension to heavens). Indeed, the event of mi'raj was one of the most remarkable episodes in the life of our beloved Holy Prophet . He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world. But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'an and the Sunnah of the Holy Prophet did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us. Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-mi'raj": (1) We cannot say with absolute certainty in which night the great event of mi'raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi'raj took place in the month of Zulhijjah. Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-mi'raj' has mentioned that most of the scholars are of the view that the event of mi'raj took place in the month of Ramadan or in Rabi-ul-awwal. (2) It is also not known in which year the event of Mi'raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with prophethood. Now, if it is assumed that the event of Mi'raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet remained in this world for eighteen years after this event. Even if it is presumed that the mi'raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of mi'raj, nor did he give any instruction about it. No one can prove that the Holy Prophet ever performed some specific modes of worship in a night calling it the 'Lailatul-mi'raj' or advised his followers to commemorate the event in a particular manner. (3) After the demise of the Holy Prophet also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet and other Islamic teachings. Still, they did not celebrate the event of mi'raj in a particular night in a particular way. All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi'raj has no basis in the Sunnah of the Holy Prophet or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet and his blessed companions would have given specific directions for it. Therefore, it is not a Sunnah to celebrate the Lailatul-mi'raj'. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet or is noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet has observed in the following words: "Whoever invents something in our religion which is not a part of it, it is to be rejected." Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul-qadr' or 'Lailatul-bara'ah' for which special merits have been mentioned expressly either y the Holy Qur'an or by the Holy Prophet . However, all the recognized modes of 'ibadah (worship) like Salat, recitation of the Holy Qur'an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized 'ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized 'ibadah insha-Allah.) But it is not permissible to believe that performing 'ibadah in this night is more meritorious or carries more thawab like 'Lailatul-qadr' or 'Lailatul-bara'ah', because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet . Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations. (4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari'ah in this night, these suggestions are devoid of any authority and should not be acted upon. It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari'ah. On the contrary, there is an authentic report that Sayyidna 'Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting. It should be borne in mind here that a "nafl" fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it. Sacrifice (qurbani) in the month of Rajab In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called "Atirah' or 'Rajabiyyah'. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of 'Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet prohibited the offering of 'Atirah. In a tradition of Sayyidna Abu Hurairah, Radi-Allahu anhu, reported by both al-Bukhari and Muslim, the Holy Prophet has said: "Fara' is nothing and 'Atirah is nothing." Abu Hurairah, Radi-Allahu anhu, has explained in the same tradition that 'Fara" was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the 'Atirah' was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet stopped both these customs, 'Atirah is no longer a recognized practice. 'Umrah in the month of Rajab Ibn 'Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform 'umrah in the month of Rajab. Perhaps they believed that performing 'umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet is found to this effect. Conversely Sayyidah 'Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet never performed an 'umrah in the month of Rajab (Sahih Muslim 1:409) However, Ibn 'Aibidin has quoted a narration that 'Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka'bah shortly before 27th of Rajab, and as a sign of gratefulness he performed 'umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed 'umrah once as a sign of gratefulness on the completion of Ka'bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing 'Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab. The Salat of "Ragha'ib" Another special mode of worship attributed by some people to this month is the Salat of Raghai'b. According to the custom of such people, this Salat is performed in the night of first Friday of the month of Eajab. The Salat of Raghaib is said to consist of twelve rak'ats to be performed in pairs with six salams, and in each rak'at the surah al-qadr is recited three times followed by the Surah-al-ikhlas. This type of Salat is also not based on any sound source of Shari'ah. Therefore, almost all the jurists and scholars of Shari'ah have held that the Salat of Raghaib is a baseless practice and it is not permissible to treat it as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadith, which attributes the origin of this practice to the Holy Prophet but almost all the scholars of the science of hadith have held it to be absolutely unauthentic. Therefore, no importance can be attached to it. Distribution of Breads: Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors. This custom has two different shapes. 1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab and the 17th of Rajab is the day on which his 'Aqiqa (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Surah Al-Mulk on them, they are distributed among the relatives and friends. These breads are generally called "breads of Tabarak" because Surah Al-Mulk is usually recited on them. This practice is baseless because it is never proved that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab or that his Aqiqa was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Shari'ah. 2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as "Koonda", an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make 'isal-al-thawab to the soul of Sayyidna Jafar Al-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled. All these assumptions also have no basis at all, neither historically, nor according to the principles of Shari'ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jafar al-Sadiq, Rahimah-u-Allah. According to the historians, he was born on 8th of Ramadan 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jafar al-Sadiq is proved to have happened on this date. The people believing in the custom refer to a coined story mentioned in an unauthentic book named "Dastaan-e-Ajeeb". Briefly stated, the gist of the story is that a poor woodcutter lived in Madinah in the days of Jafar Al-Sadiq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jafar al-Sadiq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make 'isal-al-sawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom's day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of "Koonda". On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madinah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allah. He was removed by the king from the prime minister-ship and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jafar al-Sadiq told to her by her maidservant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allah and made a vow to observe the custom of "Koonda", if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position. As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madinah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of Umayyads, their capital was Damascus and in the days of Abbasids, their permanent seat was in Baghdad. It is ironical that the story of such a woodcutter is not even known to anybody in Madinah, nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book 'Dastaan-e-Ajeeb', the author of which is unknown. One can easily see that a custom based on such a fallacious and mythical story can never be an Islamic custom. Islam has always been far away from such superstitions. Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shi'ites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu'awiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunni Muslims also to celebrate it on the pretext of the above mentioned story. Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the "'isal-al-thawab' to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Shari'ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make "'isal-al-thawab" to Sayyidna 'Ali, Radi-Allahu anhu, or to Ja'far al-Sadiq, he can do it any day and by performing any act of worship, like Salat, fast, Sadaqah, dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed on a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory Salat or to fulfill the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behavior makes this custom a bid'ah which is condemned by the Holy Prophet as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Shari'ah and not the practice of the society, if it violates any of its principles. Conclusion The upshot of the above discussion is that the Shari'ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadan, it should be availed of for preparing oneself for Ramadan and one should pray Allah to make him reach the blessed month and to benefit from its unique merits. (source)

Ingenuity of Imam Abu Haneefah rahimahullah The forces of evil are notorious for plotting in order to tarnish the reputation of those who tread the path of truth. The hypocrites plotted against Nabi salallahu alayhi wasallam by making false accusations against his wife `Aisha radiallahu anha. However, truth always prevails. The evildoers and their lies are bound to fail sooner or later. Imam Abu Haneefah rahimahullah was one such man of truth whom the evildoers desired to harm. One day, they hatched a sly plot to tarnish the reputation of the Imam so that he would lose his respect amongst people. They bribed a young widow who readily agreed to their nefarious plot. While returning home from Masjid every night, Imam Abu Haneefah rahimahullah would pass by her home. One night, she appeared before him with her body and face completely concealed and explained desperation, “Imam! My husband is about to pass away and is intending to make some sort of bequest, but I cannot understand it. Please come quickly!” Imam Abu Haneefah rahimahullah followed her into her home and after entering, she quickly locked the door behind him. The Imam’s enemies who had slyly concealed themselves within the home, emerged and began slandering him “Imam Abu Haneefah, what are you doing in this private residence in the company of a strange young woman at this late hour? You evil man!” They immediately handed the innocent Imam and the young woman over to the police. The news spread like wildfire and soon reached the ears of the governor, who instructed that both be put behind bars for the duration of the night. The case would be heard the next morning. Accordingly, they were enclosed in a small cell. The Imam was in the state of wudhu’ and immediately started commenced performing Nafl Salah. The young woman could not do nothing but watch the Imam, and soon realized her error of attempting to vilify such a respectable man and waited for the Imam to complete this salah. She then begged forgiveness and confessed to their mischievous plot. The Imam declared, “We cannot undo what has occurred, but I have a plan that can clear our names,” “What?” she quickly asked. Imam Abu Haneefah rahimahullah explained, “Please to the guard outside to let you free so that you can return home for a moment. Convince him that you were brought here without any explanation and that you need to attend an essential task which cannot be delayed. Ask him to accompany you so that he does not doubt your intention to return. When he agrees you should proceed to my home, where you should enlighten my wife regarding the proceedings. Ask her to disguise herself by donning your clothing and request her to come here immediately.” The young woman succeeded in convincing the guard, and the Imam’s wife reached his prison cell in a short while. The next morning, the governor summoned the Imam and his wife. The Imam’s enemies were in attendance in large numbers, anxious to see the Imam’s reputation tarnished. When the case was brought forward, the governor asked, “Abu Haneefah, you are a great scholar. How could you engage in such a major crime?” Imam Abu Haneefah rahimahullah asked, “What are you implying?” The governor continued, “You were caught in the presence of a strange young woman in privacy late at night.” Imam Abu Haneefah rahimahullah explained, “She is no stranger to me.” The governor asked, “Who is she to you?” Imam Abu Haneefah rahimahullah pointed to his father in law and said, “Ask this honourable man to clarify who she is.” The elderly man was called forward and he explained, “This is my daughter. I handed her over in marriage to Imam Abu Haneefah at such and such place.” The enemies were left utterly defeated by the amazing ingenuity with which Allah Ta’ala had blessed the Imam. (source: Qafila)

DU’AA AT HIGH AND LOW POINTS IN LIFE Allaahumma innaka tasma’u kalaamii, wa taraa makaanii, wa ta’lamu sirrii wa ‘alaaniyatii, laa yakhfaa ‘alayka shay’um min amrii, wa anal-baa’isul-faqiir(u), al-mustaghiithul-mustajiir(u), al-wajilul-mushfiqul-muqirrul-mu’tarifu bidhambih(ii). As’aluka mas’alatal-miskiin(i), wa abtahilu ilaykab-tihaalal-mudhnibidh-dhaliil(i), wa ad’uuka du’aa’al-khaa’ifd-dariir(i), wa du’aa’a man khada’at laka raqabatuh(u), wa faadat laka ‘abratuh(u), wa dhalla laka jismuh(uu), wa raghima laka anfuh(u). Allaahumma laa taj’alnii bidu’aa’ika shaqiyya(n), wa kum bii Ra’uufan Rahiima(n), yaa Khayral-mas’uuliin(a), wa yaa Khayral-mu’tiin(a). Allaahumma ilayka ashkuu du’fa quwwatii, wa qillata hiilatii, wa hawaanii ‘alan-naas(i). Yaa Arhamar-raahimiina ilaa man takilunii? Ilaa ‘aduwwin yatahajjamunii, am ilaa qariibim mallakatuhuu amrii? In lam takun saakhitan ‘alayya fa laa ubaalii, ghayra anna ‘aafiyataka asa’u lii. (composite: ‘Abdullah ibn ‘Abbas and ‘Abdullah ibn Ja’far. Kanz al-‘Ummat #3614, 3613) O Allah, You hear my speech and behold my situation. You know my secret and open matters. None of my affairs is concealed from You. And I am the miserable, needy, suppliant, succor-seeking, fearful and anxious person who confesses his sins. I beg of You – the begging of the destitute. I implore You – the imploring of an abased sinner. And I make du’aa to You – the du’aa of the fearful afflicted person, whose neck is bowed down before You, whose eyes pour out tears before You, whose body is humbled before You, and whose nose cleaves to the ground for You. O Allah, do not make me frustrated in my supplication to You. And be Compassionate and Merciful to me. O, the Best of those who are asked, and the Best of all who give. O Allah, I place my complaint before You for my weakness, lack of means, and my insignificance in the eyes of people. O the Most Merciful of those who show mercy, to whom will You entrust me? To an enemy who will oppress me or to the hands of a sympathetic friend whom You have entrusted my affair? (O Allah,) if You are not displeased with me then I do not care for such things. Still, Your protection will be the easier for me. ~~~Ameen~~~ O Allah, You hear my speech… and the Best of all who give: The Prophet (sallallahu alayhi wa sallem) made this du’aa on the day of ‘Arafah during his last Hajj. At this time all of Arabia had come under the domination of Islam. About 124,000 companions performed Hajj with him. O Allah, I place my complaint… Still, Your protection will be the easier for me: This du’aa was made on one of the saddest days in the life of Prophet Muhammad (sallallahu alayhi wa sallem). It was June 619 CE when he visited Ta’if, a hill station near Makkah. The pagans of Ta’if not only mocked his invitation to believe in the one true God, they also sent their urchins to throw stones at him until his shoes filled with blood. In great distress the Prophet (sallallahu alayhi wa sallem) turned to Allah with this du’aa. Slightly more than a decade later, the entire area came under the rule of Islam. Thus, of the two du’aas that Munajat has put together here, one was said at the height of his worldly achievements; the other at one of the lowest points in his life. Yet they have exactly the same tone. The juxtaposition is extremely significant. It points out that in the best of times, just as in the worst of times, Prophet Muhammad (sallallahu alayhi wa sallem) was the same servant of Allah. (Source: Khalid Baig’s translation and commentary of du’aa #112 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR PROTECTION FROM HARAM, THROUGH HALAL -اللّٰهُمَّ اكْفِنِيْ بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِيْ بِفَضْلِكَ عَمَّنْ سِوَاكَ Allaahummak-finii bihalaalika ‘an haraamik(a), wa aghninii bifadlika ‘amman siwaak. (‘Ali ibn Abi Talib. Sunan at-Tirmidhi #3486) O Allah, protect me from what You declared haram (unlawful) through the sufficiency of what You made halal (lawful). And make me, by Your benevolence, independent of all besides You. ~~~Ameen~~~ Sayyidna ‘Ali (ra) was approached by a slave who needed money to win his freedom. He did not have money to help the person; instead he taught him these words, saying that the Prophet (sallallahu alayhi wa sallem) said, “If one is under the burden of a mountain of debt, Allah will help him discharge it when he supplicates to Him thus.” (Source: Khalid Baig’s translation and commentary of du’aa #111 from the Accepted Whispers: Munajat-e-Maqbul)

Ishqe Rasul: Real Story “You Go Ahead”: A Story About real Ishq-i Rasul His Eminence Shaykh al-Islām ʿAllāmah Ẓafar Aḥmad ʿUthmāni (May Allah shower him with mercy) writes: After performing Ḥajj, I went to the Illuminated City of Madīnah. Once during my stay there, we happened to eat a meal outside the inn at which we were lodging. After finishing, we swept the uneaten remains and crusts of bread off the dastarkhwān [picnic blanket] into the grass for the animals to eat, and I returned to my room. A short while later, however, when I came outside again, I saw something shocking: A sweet and adorable nine-year-old child was nibbling at those remains! I was filled with pity. I took the boy inside and fed him until he was full. Was I not in the city of he (May Allah grant him Peace and Blessings) who was the keeper of the poor and the guardian of the destitute? The boy was very moved by how I had treated him. As we were walking back, I asked him, “My child, what does your father do for a living?” The boy replied that he was an orphan. So I said, “My child, will you come with me to Hindustan? (India) “When we get there, I will feed you lots delicious food. I will buy you fine clothes to wear. I will give you an education at my madrasah, and when you have earned your Ālim Fāẓil diploma, I will bring you back here myself so that you can take care of your mother. Run along home and ask your mother for permission.” The boy was very happy. He ran skipping back home to his mother. The poor widow was already worried because she did not even have enough money to raise her other children, and she immediately gave her permission. The boy ran back to me and said, “My mom says yes! I’m coming with you.” Then he began asking me, “Hey Mister, when we get to your country, do they have lots of beans [chanay] to eat?” I told him, “Yes, you will have all these things in abundance!” The child grabbed my finger. He led me to Masjid al-Nabawi (May Peace and Blessings be on its patron) and [when we reached inside] he stopped. When His eyes fell on the blessed Rawḍah of the Master of Both Worlds (May Allah grant him Peace and Blessings), and the great doors of the Masjid, he asked me, “Mister, in your country, do they have this darbaare aali? (I.e. these doors and this Rawḍah also?” I looked at him. “My child, if they could be found there, then why would I come all the way here?” The color in the boy’s face changed. He let go of my finger. “Mister, you go ahead. If they don’t have these, then I’m not letting go of these doors.” He was choosing to remain hungry and remain thirsty. He could have just as well said, “I’ll relieve my hunger and thirst by gazing at these doors, just like I have kept relieving it up till even today.” Having said this, the child began to cry, and upon witnessing his love, I began to cry too. *** Translated by Shoaib A. Rasheed

DU’AA FOR SAFETY اَللّٰهُمَّ إِلٰهَ جِبْرِئِيْلَ وَمِيْكَائِيْلَ وَإِسْرَافِيْلَ، وَإِلٰهَ إِبْرَاهِيْمَ وَإِسْمٰعِيْلَ وَإِسْحٰقَ، عَافِنِيْ وَ لَاتُسَلِّطَنَّ أَحَدًا مِّنْ خَلْقِكَ عَلَيَّ بِشَيْءٍ لَّا طَا قَةَ لَيْ بِهٖ ـ Allaahumma ilaaha Jibra’iila wa Miikaa’iila wa Israafiil(a), wa ilaaha Ibraahiima wa Ismaa’iila wa Ishaaq(a), ‘aafinii wa laa tusallitanna ahadam min khalqika ‘alayya bishay’in laa taaqata lii bih. (Musannaf ibn Abi Shaybah #29171) O Allah, Lord of Jibril (Gabriel), Mika’il (Michael), Israfil, and Lord of Ibrahim (Abraham), Isma’il (Ishmael), and Is’haq (Isaac), grant me safety and do not impose anyone of Your creations upon me with such a thing as would be intolerable to me. ~~~Ameen~~~ (Source: Khalid Baig’s translation of du’aa #110 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR THOSE SUFFERING FROM WORRY OR GRIEF اللّٰهُمَّ إِنِّيْ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ، نَاصِيَتِيْ بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ. أَسأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهٖ نَفْسَكَ، أَوْ أنْزَلْتَهٗ فِيْ كِتَابِكَ، أَوْ عَلَّمْتَهٗ أَحَدًا مِّنْ خَلْقِكَ، أَوَ اسْتَأثَرْتَ بِهٖ فِيْ عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْ اٰنَ العَظِيْمَ رَبِيْعَ قَلْبِيْ، وَنُوْرَبَصَرِيْ، وَجِلَاءَ حُزْنِيْ، وَذَهَابَ هَّمِيْ ـ Allaahumma innii ‘abduka wab-nu ‘abdika wab-nu amatik(a), naasiyatii biyadik(a), maadin fiyya hukmuk(a), ‘adlun fiyya qadaa’uk(a). As’aluka bikullis-min huwa lak(a), sammayta bihii nafsak(a), aw anzaltahuu fii kitaabik(a), aw ‘allamtahuu ahadam min khalqik(a), awis-ta’tharta bihii fii ‘ilmil-ghaybi ‘indak(a), an taj’alal-Qur’aanal-‘aziima rabii’a qalbii, wa nuura basarii, wa jilaa’a huznii, wa dhahaaba hammi. [‘Abdullah ibn Mas’ud. Mu’jam al-Kabir (Tabarani)] O Allah, I am Your slave, son of Your male servant, and son of Your female servant. My forelock is in Your Hand. Your command for me prevails. Your Judgment concerning me is just. I beseech You through every name You have, by which You have called Yourself, or which You have sent down in Your Book, or which You taught to any one of Your creations, or which You preferred to keep to Yourself among Your guarded secrets, to make the Great Qur’an the springtime of my heart, the light of my eyes, the remedy of my grief, and the dispeller of my anxiety. ~~~Ameen~~~ Sayyidna ‘Abdullah ibn Mas’ud (ra) reports that the Prophet (sallallahu alayhi wa sallem) said, “Whenever a Muslim is suffering from a worry or grief and he makes this du’aa, Allah will remove his worry and replace his grief with joy.” The Companions said, “Should we not learn these words?” He replied, “Certainly. It is only proper for anyone who listens to these words to learn them.” In the beginning part, a woman should say here: اللّٰهُمَّ أَنَا أَمَتُكَ وَبِنْتُ عَبْدِكَ وَبِنْتُ أَمَتِكَ (“O Allah, I am Your female servant, daughter of Your male servant, and daughter of Your female servant”). (Source: Khalid Baig’s translation and commentary of du’aa #109 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR THE PURE, THE BENEFICIAL AND THE ACCEPTED اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ رِزْقًا طَيِّبًا، وَّعِلْمًا نَّافِعًا، وَّعَمَلًا مُّتَقَبَّلًا ـ Allaahumma innii as’aluka rizqan tayyiba(n), wa ‘ilman naafi’an, wa ‘amalam mutaqabbala. [um Salamah. Mu’jam al-Kabir (Tabarani)] O Allah, I beg You for provisions that are pure, knowledge that is beneficial, and deeds that will be accepted. ~~~Ameen~~~ (Source: Khalid Baig’s translation of du’aa #108 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR FORGIVENESS OF ALL SINS AND MISTAKES اَللّٰهُمَّ اغْفِرْلِيْ خَطَاَيَايَ وَ ذُنُوْبِيْ كُلَّهَا. اَللّٰهُمَّ انْعَشْنِيْ، وَأَحْيِنِيْ، وَارْزُقْنِيْ، وَاهْدِنِيْ لِصَالِحِ الأَعُمَالِ وَالأَخْلَاقِ، إِنَّهٗ لَايَهْدِيْ لِصَالحِهَاوَلَايَصْرِ فُ سَيِّئَهَا إِلَّاأَنْتَ ـ Allaahummagh-fir lii khataayaaya wa dhunuubii kullahaa. Allaahumman-‘ashnii, wa ahyinii, war-zuqnii, wah-dinii lisaalihil-‘a’maali wal-‘akhlaaq(i), innahuu laa yahdii lisaalihihaa wa laa yasrifu sayyi’ahaa illaa Ant. (Abu Ayyub al-Ansari. Mustadrak Hakim #1540/5942; Abu Umamah al-Bahili. Mu’jam al-Kabir (Tabarani)) O Allah, forgive all of my sins and mistakes. O Allah, elevate me, give me life and provisions, and guide me to pious deeds and morals. Certainly no one leads to the pious deeds and morals and no one protects from the evil ones except You. ~~~Ameen~~~ forgive all of my sins and mistakes: The reference to sins in the du’aas of the Prophet (sallallahu alayhi wa sallem) should not be interpreted literally. We must remember that he was sinless. These refer to the leaving out of the most preferred option, not the commission of a sin as such. (Source: Khalid Baig’s translation and commentary of du’aa #107 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AAS FOR HIS PROTECTION AND HIS FAVOUR اَللّٰهُمَّ اعْصِمْنِيْ مِنَ الشَّيْطَانِ الرَّجِيْمِ ـ Allaahumma’-simnii minash-shaytaanir-rajiim. (Abu Hurayrah. Sunan Ibn Majah #765) O Allah, protect me from the cursed Shaytan. ~~~Ameen~~~ اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ مِنْ فَضْلِكَ ـ Allaahumma innii as’aluka min fadlik. (Abu Humayd. Sahih Muslim #1165) O Allah, I beg You for Your favor. ~~~Ameen~~~ A person exiting the masjid should put his left foot out first and say [the second] du’aa. Fadl refers to the bounties of this world. (Source: Khalid Baig’s translation of du’aa #105, and translation and commentary of #106 from the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR HIS MERCY AND PROVISIONS اَللّٰهُمَّ افْتَحْ لَنَا أَبْوَالبَ رَحْمَتِكَ، وَسَهِّلْ لَنَا أَبْوَابَ رِزْقِكَ ـ Allaahummaf-tah lanaa abwaaba rahmatik(a), wa sahhil lanaa abwaaba rizqik. (ِAbu Humayd.Musnad Ahmad #15477; Al-Hizb al-A’zam) O Allah, open for us the doors of Your mercy and give us easy access to the doors to Your provisions. ~~~Ameen~~~ The first part of this du’aa is also to be recited when entering a masjid. A masjid is the house of Allah Ta’aala. We enter it with the plea that we are engulfed in His mercy. (Source: Khalid Baig’s translation and commentary of du’aa #104 in the Accepted Whispers: Munajat-e-Maqbul)

DU'AA FOR LIGHT Allaahummaj-‘al fii qalbii nuura(n) wa fii basarii nuura(n), wa fii sam’ii nuura(n), wa ‘an yamiinii nuura(n), wa ‘an shimaalii nuura(n), wa khalfii nuura(n), wa min amaamii nuura(n), waj-‘al lii nuura(n), wa fii ‘asaabii nuura(n), wa fii lahmii nuura(n), wa fii damii nuura(n), wa fii sha’rii nuura(n), wa fii basharii nuura(n), wa fii lisaanii nuura(n), waj-‘al fii nafsii nuura(n), wa a’zmi lii nuura(n), waj-‘alnii nuura(n), waj-‘al min fawqii nuura(n), wa min tahtii nuura(n), Allaahumma a’tinii nuura. (‘Abdullah ibn ‘Abbas. Sahih al-Bukhari #5841; Sahih Muslim #1279) O Allah, put Light in my heart, Light in my sight, Light in my hearing, Light to my right, Light to my left, Light behind me, and Light in front of me. (O Allah,) bestow upon me Light. (O Allah,) put Light in my muscles, Light in my flesh, Light in my blood, Light in my hair, Light in my skin, Light in my tongue, and Light in my soul. Make my Light great and make me all Light. And put Light above me and Light below me. O Allah, give me Light. ~~~Ameen~~~ According to the ahadith, this du’aa should be made while going to the masjid for Fajr salat. The darkness of the surroundings at that time reminds us of the general darkness of the human condition. Those who wake up and walk to the masjid at this time are true seekers of light. We seek it from Allah Ta’aala, as He is the only source of light. There is no light and there is no enlightenment without Him. “And he for whom Allah has not appointed light, for him there is no light” (An Nur, 24:40). (Source: Khalid Baig’s translation and commentary of du’aa #103 in the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR FORGIVENESS, GUIDANCE, PROVIDENCE, AND PROTECTION اَللّٰهُمَّ اغْفِرْلِيْ،وَاهْدِنِيْ، وَارْزُقْنِيْ، وَعَافِنِيْ، وَاهْدِنِيْ لِمَاخْتُلِفَ فِيْهِ مِنَ الْحَقِّ بِأِذْنِكَ ـ Allaahummagh-fir lii, wah-dinii, war-zuqnii, wa ‘aafinii, wah-dinii limakh-tulifa fiihi minal-haqqi bi-‘idhnik. (Composite: ‘A’ishah. Sunan an-Nasa’i #5440; Ibid. Sahih Muslim #1289) O Allah, forgive me, guide me, provide for me, and give me protection. And guide me with Your Will to the right thing in whatever is controversial. ~~~Ameen~~~ When faced with controversies and confusions, we seek Allah’s help to get a clear vision of the reality. A person earnestly resorting to this du’a is also protected from the ego trips which lead even the knowledgeable people astray in the heat of controversies. (Source: Khalid Baig’s translation and commentary of du’aa #102 in the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR CLEANLINESS AND PURITY اَللّٰهُمَّ اجْعَلْنِيْ مِنَ التَّوَّابِيْنَ وَاجْعَلْنِيْ مِنَ الْمُتَطَهِّرِيْنَ ـ Allahummaj-‘alnii minat-tawwaabiina waj-‘alnii minal-mutatahhiriin. (‘Umar ibm al-Khattab. Sunan at-Tirmidhi #50) O Allah, make me one of those who turn to You and repent much, and make me one of those who stay very clean and very pure. ~~~Ameen~~~ This du’aa is also to be said after making wudu’. (Source: Khalid Baig’s translation and commentary of du’aa #101 in the Accepted Whispers: Munajat-e-Maqbul)

Jumuah Mubarak... please remember to: attend Salatul Jumuah recite Surah al-Kahf send abundant Durood and Salawaat on our beloved Rasulullah (sallallahu alayhi wa sallem) perform Sunnahs (cut nails, do ghusl, wear perfume) make lots of Du'aa

DU’AA FOR FORGIVENESS اَللّۢهُمَّ اغْفِرْلِيْ ذَنْۘبِيْ، وَ وَسِّعْ لِيْ فِيْ دَارِيْ، وَبَارِكْ لِيْ فِيْ رِزْقِيْ ـ Allaahummagh-fir lii dhambii, wa wassi’ lii fii daarii, wa baarik lii fii rizqii. (Abu Hurayrah. Kanz al-'Ummal #3633) O Allah, forgive my sin, make my home ample for me, and bless me in my sustenance. ~~~Ameen~~~ This du’aa should also be recited when making wudu. (Source: Khalid Baig’s translation and commentary of du’aa #100 in the Accepted Whispers: Munajat-e-Maqbul)

DU’AA FOR FORGIVENESS AND MERCY لاَ إِلٰهَ إِلَّا أَنْتَ لَاشَرِيْكَ لَكَ سُبْحَانَكَ. اَللّٰهُمَّ إِنِّيْ أَسْتَغْفِرُكَ لِذَنْبِۘيْ وَأَسْأَلُكَ رَحْمَتَكَ ـ Laa Ilaaha illaa anta laa shariika laka subhaanak(a). Allaahumma innii astaghfiruka lidhambii wa as’aluka rahmatak. (A’ishah. Kanz al-‘Ummal #23417) There is no god except You, You have no partner. Glorified are You, O Allah, I seek forgiveness from You for my sin and I beseech You for Your mercy. ~~~Ameen~~~ (Source: Khalid Baig’s translation of du’aa #99 in the Accepted Whispers: Munajat-e-Maqbul)