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Home / Counsels / Da`wah

Conditions During Which Du’a Is Answered (3/3)

Yasir Qadhi

Published On: 23/7/2013 A.D. - 15/9/1434 H.   Visited: 8038 times     



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9. The Person Performing Hajj, ‘Umrah or Jihad

These three types of people have all left their homes solely for the sake of performing   an act of worship to please Allah, and, thus, they are like Allah’s guests.  Therefore, as soon as they leave their homes, they are under the special protection and care of Allah.

The Prophet   (Peace be upon him) said:

"The person, who is fighting in the way of Allah and the person going for Hajj, and the person going for ‘Umrah are (like) Allah's delegates. Their du'as are responded   to, and their requests are given.[1]”

In another wording of this hadith, the Prophet (Peace be upon him), said:

“The people performing   Hajj and ‘Umrah are the delegates of Allah. He called them   and they responded, and they asked Him, so He gave them (their requests).[2]”

Such  is the  Mercy  and  Generosity   of Allah, that  He  considers these three people  to be like His delegates,  and treats them  with the utmost  kindness,  granting   their  every request.

10. The Du’ a for a Person in his Absence

Abu al-Darda   reported that the Prophet   (Peace be upon him) said:

"There is no Muslim worshipper who prays for his brother (Muslim) in his absence except that an angel says, 'And to you be the same.[3]”

And Safwan  ibn 'Abdillah  narrated:   "I went to Syria, and visited Abu al-Darda   in his home,  but  he was not present  when  I arrived. Umm al-Darda asked me, 'Are you going to perform Hajj this year?'

I replied that I was, so she said, 'In that case, do not forget to pray to Allah for us for good, for the Prophet   (Peace be upon him) used to say:

"The du'a of a Muslim for his brother in his absence is responded to. There   is an  angel  in  front  of him  that  has  been assigned  to him;  every  time  he  makes  a du’a  for his brother with  good,  the angel  assigned  to him  says, ‘Amin! And to you the same' "[4].

In this situation,  the du' a must be purely for the  sake of Allah, since a Muslim  will love his brother Muslim   only  for the  sake of Allah, and this is the only factor that will cause him to make  a du’a for his brother  in his absence.

One of the scholars  wrote, "In this hadith there is a point  of benefit to be obtained,  and that  is: if your du'a  is responded   to because your brother  is absent  from you, then we hope that the angel's  du’a for you will also be responded   to because  you are absent  from the angel”[5].

It is reported  that  the pious  predecessors  would  make  a du’a for their brothers  when  they themselves  were in need of that du’a, since they knew  that  this type of du’a was responded   to.

One can imagine what effects such true brotherhood   stir up in a Muslim community - where every Muslim is praying for his brother Muslim for the good in this life and in the Hereafter.

11. The One who Remembers Allah Constantly

The Prophet (Peace be upon him) said:

“Three (people's) du'as are not rejected:  the one who remembers Allah frequently,   and the one who has been wronged, and a just ruler.[6]”

It is only befitting that the one who remembers Allah constantly be remembered   by Allah at his time of need.

12. The Just Ruler

This  is based  on the  above hadith,  When  a person  whom  Allah has placed  in a position  of control  and  power  over people  is able to restrain  his emotions  and  desires,  and  rules them  with  justice  and honesty,  then Allah blesses him, and causes his du’a to be answered.



[1] Reported by Ibn Majah,   Ibn Hibban,   and al- Tabarani,   from Ibn 'Umar, and authenticated    in Sahih al-Jami   # 4171.

[2] Reported by al-Bazzar   (# 1153). See al-Silsilah al-Sahihah, # 1820.

[3] Reported by Muslim and Abu Dawud,   from Abu al-Darda,   as mentioned in Sahih al-Jami'    # 5737.

[4] Reported by Muslim,   Ibn Majah,   and Ahmad, from Abu ad-Darda, as mentioned in Sahih al-Jami # 3380.

[5] See the quote in al-Hilali,   p. 68.

[6] Reported by al-Bayhaqi in his Shu’ab al-Iman (2/399), and it is authentic.



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