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Dhikr & Dua 57% 2,095 111,547 657,156 2,095 357 25 0

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Language code nl
Aliased language codes dut, nl_nl, nld
English name of the language Dutch
Text direction Left to right
Case sensitivity Case-sensitive
Number of speakers 32,854,898
Plural: Default plural 12 translations
Number of plurals 2
Plural type One/other
Plurals Singular 1
Plural 0, 2, 3, 4, 5, 6, 7, 8, 9, 10, …
Plural formula n != 1
Plural: Qt Linguist plural 0 translations
Number of plurals 2
Plural type One/other
Plurals Singular 1
Plural 0, 2, 3, 4, 5, 6, 7, 8, 9, 10, …
Plural formula (n != 1)
6 days ago

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Strings percent Hosted strings Words percent Hosted words Characters percent Hosted characters
Total 4,875 459,911 2,892,470
Approved 0% 0 0% 0 0% 0
Waiting for review 57% 2,780 75% 348,364 77% 2,235,314
Translated 57% 2,780 75% 348,364 77% 2,235,314
Needs editing 0% 0 0% 0 0% 0
Read-only 0% 0 0% 0 0% 0
Failing checks 7% 357 13% 64,025 14% 408,622
Strings with suggestions 1% 25 1% 5,055 1% 29,508
Untranslated strings 42% 2,095 24% 111,547 22% 657,156
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User avatar mt:weblate

Suggestion added
Ask Allah Through His Oneness

Calling upon Allah through His Oneness is one of the most powerful ways to make duʿā’. The grief-stricken Prophet Yunus (a.s.) cried out to his Lord:

لا اله الا انت سبحانك اني كنت من الظالمين

The Prophet ﷺ said that no one supplicates with this duʿā’ except that his supplication is accepted. And nobody supplicates with it except that Allah removes his difficulties. (Tirmidhi)

In this duʿā’, Yunus (a.s) asked Allah through the following steps (known as *tawassul* in Arabic):

1. Invoking the Oneness of Allah and affirming that no one deserves to be worshipped except Him.

2. Declaring Allah's absolute perfection and negating any faults from Him.

3. Acknowledging one's own wrongdoing.
Allah aanroepen Door Zijn Eenheid

Allah aanroepen door Zijn Eenheid is een van de krachtigste manieren om smeekbede te doen. De bedroefde Profeet Yunus (ʿalayhis-salām) riep zijn Heer aan:

لا اله الا انت سبحانك اني كنت من الظالمين

De Profeet ﷺ zei dat niemand deze smeekbede doet of zijn smeekbede wordt aanvaard. En niemand doet er smeekbede mee of Allah verwijdert zijn moeilijkheden. (Tirmidhī)

In deze smeekbede vroeg Yunus (ʿalayhis-salām) Allah door de volgende stappen (bekend als tawassul in het Arabisch):

1. Het aanroepen van de Eenheid van Allah en bevestigen dat niemand behalve Hij aanbidding verdient.

2. Allah's absolute volmaaktheid verklaren en alle gebreken van Hem ontkennen.

3. Het eigen kwaaddoen erkennen.
2 weeks ago
User avatar mt:weblate

Suggestion added
Al-Ḥalīm

When we hurt someone, we hope for forgiveness, forbearance and another chance. Humans can be forbearing, but their forbearance may be because they feel they have no choice, feel weak or want to avoid confrontation. Our Lord, on the other hand, who is free of need and upon whom all the creation relies, nobly describes Himself as al-Ḥalīm: The Most Forbearing.

Forbearance isn’t merely about restraining your anger. It’s about staying calm with those who anger you despite being able to dominate and exact revenge. Forbearance is, therefore, an attribute of the strong, not the weak, and this is why Allah attributes the quality to Himself.

**Allah al-Halim**

Imām al-Ghazālī (raḥimahullāh) defined Allah’s Name al-Ḥalīm as the One “who observes the disobedience of the rebellious and notices the opposition to the command, yet anger does not incite Him nor wrath seize Him, nor do haste and recklessness move Him to rush to take revenge, although He is utterly capable of doing that.”

Take a moment to visualize the world. Observe the array of people living on its surface from the east to the west, and reflect on the innumerable sins that are being committed every minute. Consider all the injustice, murders, fraud, and theft that continues to occur around the world. Compound this image in your mind with all the kufr (disbelief in Allah) that occurs across the earth. Now imagine a world where we instantly faced the consequences of our actions. Who amongst us would survive a terrible fate? Who amongst us would not be ruined?

From that image, we get a glimpse of how forbearing Allah is towards us, out of His mercy. Allah (ʿazza wa jall) says:

وَلَوْ يُؤَاخِذُ اللّٰهُ ٱلنَّاسَ بِظُلْمِهِمْ مَّا تَرَكَ عَلَيْهَا مِنْ دَآبَّةٍ وَلَٰكِنْ يُّؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى

“If Allah were to punish people (immediately) for their wrongdoing, He would not have left a single living being on earth. But He gives them respite for an appointed term” (16:61).

Allah giving us respite is one of His greatest blessings upon us. He does not punish us immediately, but rather gives us time so that we turn back to Him with sincere repentance, and perform good deeds. Allah not only delays punishment but sends us subtle reminders so that we turn back to Him.

Similarly, the heavens and the earth seek permission to destroy the inhabitants of the earth due to the magnitude of their sins. However, Allah does not allow them to do so, out of His forbearance:

إِنَّ اللّٰهَ يُمْسِكُ السَّمٰـوٰتِ وَٱلْأَرْضَ أَنْ تَزُوْلَا ۚ وَلَئِنْ زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍۢ مِّنۢ بَعْدِهِۦٓ ۚ إِنَّهُۥ كَانَ حَلِيْمًا غَفُوْرًا

Indeed, Allah keeps the heavens and the earth from falling apart. If they were to fall apart, none but Him could hold them up. He is truly Most Forbearing, All-Forgiving (35:41).

Allah’s forbearance (ḥilm) extends to not just delaying punishment, but also to delaying the recording of our sins. The Prophet ﷺ said, “The scribe (angel) on the left delays registering the sin of a Muslim for six hours. If he repents (within these six hours), and seeks Allah’s forgiveness, they drop it off. If he doesn’t, they write it down as a single sin” (Ṭabarānī).

However, this does not mean that we can become complacent and think that because Allah is Forbearing and Merciful, we can continue sinning.

Some of us may have experienced what we feel is a clear punishment from Allah for a sin we committed. This does not contradict the fact that Allah is al-Ḥalīm. This is because Allah’s forbearance is always purposeful and merciful. What may seem as ‘punishments’ in this world are actually blessings in disguise, as He, the Most Wise, wants to alert us that we are on the wrong path and we need to return back to Him.

**Constant Reflection on Allah’s Forbearance**

We should reflect on the extent of Allah’s forbearance in our lives; and to all of His creation, especially by reflecting on the Qur’ān. We all recite the Qur’ān, but how often does one āyah lead us to deepening our understanding of who Allah is? Qatādah (raḥimahullāh) recited the āyah:

اِذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ . فَقُوْلَا لَهُۥ قَوْلًا لَّيِّنًا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ

“Go, both of you (Mūsā & Hārūn), to Pharaoh, for he has truly transgressed all bounds. Speak to him gently so that he may take heed or he may fear Allah” (20:43-44)

He then remarked, “How Perfect You are My Lord! How Forbearing You are! How Magnificent You are! If this is Your forbearance with Pharaoh who said: ‘I am your supreme lord!’, then how will Your forbearance be with a slave who says: ‘How Perfect is my Supreme Lord!”

**The Forbearance of the Prophets and Righteous**

Forbearance (ḥilm) is a character trait embodied by the Prophets (ʿalayhimu-salām) and the righteous. When our beloved Prophet ﷺ was assaulted by the people of Makkah, out of his beautiful character, love and wisdom, he chose to endure it with forbearance, patience and forgiveness. He never considered revenge, despite having the option to do so, and instead asked Allah to forgive and have mercy on those who harmed him.

We see a beautiful display of his forbearance when he ﷺ travelled to the city of Ṭā’if to call people to Allah. Along with rejecting and mocking him, some people instructed their children to pelt him with stones. The Prophet ﷺ was so badly injured that he fell unconscious. When he re-gained consciousness, Allah sent to him the angel of the mountains who said, “O Muḥammad…If you wish, I will make al-Akhshabayn (two huge mountains located at the outskirts of Makkah) fall on them.” The Prophet ﷺ replied, “Rather, I hope that Allah will bring forth from their descendants who will worship Him Alone, and they will not associate any partners with Him” (Bukhārī).

Forbearance is dearly loved by Allah. Allah praises Ibrāhīm (ʿalayhis-salām) in the Qur’ān twice, by describing him as ‘forbearing (ḥalīm)’. And when Ibrāhīm (ʿalayhis-salām) made duʿā’ that Allah grants him children, Allah responded to his duʿā’: “So We gave him good news of a forbearing son” (37:101). Similarly, the Messenger of Allah (saw) said to Al-Ashajj ʿAbd al-Qays, “Indeed you have two qualities which Allah loves: forbearance and patience” (Muslim).

**Connect to al-Halim**

*1. Love Allah al-Ḥalīm*

Reflecting on the forbearance of Allah should make our hearts melt out of love for Him. No one knows the extent of our sins as much as He does. No one is more capable than Him in punishing us, and yet no one is more forbearing and forgiving with us than Him. Allāhu Akbar!

*2. Always turn to Him in repentance*

Through reflecting on our daily lives, we realise that Allah is aware of our many sins and shortcomings, yet we still receive His forbearance and His kindness.

Recognizing the forbearance of Allah should alert us to the fact that we need to change, and not take His forbearance for granted. It is the attribute of Allah’s forbearance that provides us the chance to even be able to change. Thus, we should constantly turn to Him and repent before it is too late.

*3. Thank and praise al-Ḥalīm for His forbearance*

Allah al-Ḥalīm manifests His forbearance upon us when we sin and are heedless. Even without our gratitude and acknowledgement, we are already subject to the mercy and forbearance of Allah. Imagine the blessings that await us if we expressed gratitude and praised Him for His ḥilm!

*4. Be forbearing and patient with others*

If we want to be recipients of Allah’s forbearance, we should embody this same trait in our dealings with His creation. A forbearing person is calm, collected, and undisturbed with others’ mistakes. He makes excuses for others’ shortcoming, forgives easily, smiles at those who frown, joins family ties, and withholds insults and the urge to retaliate, despite having the ability and right to retaliate. He is gentle and has a big heart.

A point of caveat: we must exercise forbearance with wisdom and for the greater good. It should not be used as an excuse to allow abuses to continue, or avoid having difficult conversations, or abandoning moral boundaries, or neglecting the pursuit of justice. Defending oneself, and the Ummah, from abuse and tyranny is in fact an obligation; and even retaliating when it is likely to have a beneficial outcome is recommended.

Forbearance and self-restraint can be learned and cultivated through practice, even if by nature we may be quick to react. The Prophet ﷺ said, “Knowledge comes through learning and forbearance comes through practicing forbearance” (Ṭabarānī).

*5. Ask al-Ḥalīm to forgive you*

We should ask Allah through His Name ‘al-Ḥalīm’ to forgive us, conceal our faults and protect us from punishment. Similarly, we can supplicate with the duʿā’ our beloved Prophet ﷺ would recite when he encountered a difficulty:

لَا إِلٰهَ إِلَّا اللّٰهُ الْعَظِيْمُ الْحَلِيْمُ ، لَا إِلٰهَ إِلَّا اللّٰهُ رَبُّ الْعَرْشِ الْعَظِيْمِ ، لَا إِلٰهَ إِلَّا اللّٰهُ رَبُّ السَّمٰـوٰتِ وَرَبُّ الْأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيْمِ

There is no god worthy of worship but Allah, the Magnificent, The Forbearing. There is no god worthy of worship but Allah, Lord of the Magnificent Throne. There is no god worthy of worship but Allah, Lord of the heavens, Lord of the earth, Lord of the Noble Throne. (Bukhārī)

We ask Allah, al-Ḥalīm to extend His forbearance to us so that it increases us in faith, gratitude, and obedience. We ask al-Ḥalīm to grant us the quality of forbearance, seeking His pleasure alone and becoming people of mercy.
<p>Wanneer wij iemand pijn doen, hopen wij op vergiffenis, verdraagzaamheid en een tweede kans. Onze Heer, die vrij is van behoeften en van wie alle schepping afhankelijk is, beschrijft Zichzelf nobel als al-Ḥalīm: De Meest Verdraagzame.</p>

<p>Verdraagzaamheid is niet slechts het inhouden van je woede. Het gaat over kalm blijven met degenen die je boos maken ondanks dat je in staat bent te domineren en wraak te nemen. Verdraagzaamheid is daarom een eigenschap van de sterken, niet de zwakken.</p>

<h2>Allah al-Ḥalīm</h2>

<p>Imām al-Ghazālī (raḥimahullāh) definieerde Allah's Naam al-Ḥalīm als Degene "die de ongehoorzaamheid van de opstandigen observeert en de tegenstand tegen het bevel opmerkt, <strong>maar woede wekt Hem niet op noch grijpt toorn Hem aan, noch drijft haast en roekeloosheid Hem ertoe snel wraak te nemen,</strong> hoewel Hij daartoe volledig in staat is."</p>

<p>Allah (ʿazza wa jall) zegt:</p>

<p><strong>وَلَوْ يُؤَاخِذُ اللّٰهُ ٱلنَّاسَ بِظُلْمِهِمْ مَّا تَرَكَ عَلَيْهَا مِنْ دَآبَّةٍ</strong></p>

<p><em>"Als Allah mensen (onmiddellijk) zou straffen voor hun onrecht, zou Hij geen enkel levend wezen op aarde hebben achtergelaten. Maar Hij geeft hen uitstel tot een vastgestelde termijn." (16:61)</em></p>

<p>Allah's verdraagzaamheid strekt zich ook uit tot het uitstellen van het optekenen van onze zonden. De Profeet ﷺ zei: "De schrijvende (engel) aan de linkerkant stelt het registreren van de zonde van een moslim zes uur uit. Als hij in die tijd berouw toont, laten zij het vallen." (Ṭabarānī)</p>

<h2>Voortdurende Reflectie op Allah's Verdraagzaamheid</h2>

<p>Qatādah (raḥimahullāh) reciteerde het vers over Mūsā en Hārūn (ʿalayhimas-salām) die naar Farao werden gestuurd en merkte op: "Hoe Perfect bent U mijn Heer! <strong>Hoe Verdraagzaam bent U!</strong> Als dit Uw verdraagzaamheid is met Farao die zei: 'Ik ben uw opperste heer!', hoe zal Uw verdraagzaamheid dan zijn met een dienaar die zegt: 'Hoe Perfect is mijn Opperste Heer!'"</p>

<h2>De Verdraagzaamheid van de Profeten en Rechtvaardigen</h2>

<p>Toen de geliefde Profeet ﷺ reisde naar Ṭā'if en zo zwaar gewond was geraakt dat hij bewusteloos viel, antwoordde hij op het aanbod van de engel van de bergen om de twee bergen op hen te laten vallen: "Ik hoop liever dat Allah uit hun nakomelingen zal voortbrengen wie Hem Alleen zal aanbidden." (Bukhārī)</p>

<h2>Verbind je met al-Ḥalīm</h2>

<p><strong>1. Houd van Allah al-Ḥalīm.</strong> Niemand <strong>kent</strong> de omvang van onze zonden zo goed als Hij. Niemand is meer <strong>capabel</strong> dan Hij om ons te straffen, en toch is niemand verdraagzamer en vergevingsgezinder met ons dan Hij. Allāhu Akbar!</p>

<p><strong>2. Keer altijd naar Hem terug in berouw.</strong> Het erkennen van Allah's verdraagzaamheid moet ons erop wijzen dat wij zijn verdraagzaamheid niet als vanzelfsprekend moeten beschouwen.</p>

<p><strong>3. Bedank en prijs al-Ḥalīm voor Zijn verdraagzaamheid.</strong> Stel je de zegeningen voor die op ons wachten als wij dankbaarheid uitten en Hem prezen voor Zijn ḥilm!</p>

<p><strong>4. Wees verdraagzaam en geduldig met anderen.</strong> Een verdraagzaam persoon is kalm, beheerst en ongestoord door andermans fouten. Hij maakt excuses voor andermans tekortkomingen, vergeeft gemakkelijk en houdt beledigingen in. De Profeet ﷺ zei: "Kennis komt door leren en verdraagzaamheid komt door verdraagzaamheid te oefenen." (Ṭabarānī)</p>

<p><strong>5. Vraag al-Ḥalīm je te vergeven.</strong> Wij kunnen smeken met de du'ā' die onze geliefde Profeet ﷺ reciteerde bij moeilijkheden:</p>

<p><strong>لَا إِلٰهَ إِلَّا اللّٰهُ الْعَظِيْمُ الْحَلِيْمُ ، لَا إِلٰهَ إِلَّا اللّٰهُ رَبُّ الْعَرْشِ الْعَظِيْمِ ، لَا إِلٰهَ إِلَّا اللّٰهُ رَبُّ السَّمٰـوٰتِ وَرَبُّ الْأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيْمِ</strong></p>

<p><em>Er is geen god waardig van aanbidding behalve Allah, de Magnifieke, De Verdraagzame. Er is geen god waardig van aanbidding behalve Allah, Heer van de Magnifieke Troon. Er is geen god waardig van aanbidding behalve Allah, Heer van de hemelen, Heer van de aarde, Heer van de Edele Troon. (Bukhārī)</em></p>
2 weeks ago
User avatar mt:weblate

Suggestion added
Trusting others helps us to live our lives. We rely on others to do the right things so that we can live harmoniously and avoid conflict.

Those who are close to us, such as our families and friends, we trust even more. We know each other intimately, and so we entrust one another with our needs, secrets and weaknesses.

However, the history of humankind shows us that this glue of trust often breaks down. Moments of betrayal cleave communities and even families apart, causing heartaches that can take a lifetime to heal.

Although our desires and shortcomings prevent us from being able to ever fully rely upon each other, there is someone who we can always rely on: Allah. He is Allah, whose Names and Attributes epitomise beauty and perfection. He is Allah, al-Wakīl: “He is the Lord of the east and the west. There is no god worthy of worship except Him, so take Him as a Wakīl” (73:9).

**The Meaning of al-Wakīl**

Wakīl is the Arabic word for an ‘agent’, ‘advocate’ or ‘trustee’. It is derived from the root word, wa-ka-la, which refers to the act of entrusting, assigning or displaying reliance.

Allah is al-Wakīl, because He alone discharges the affairs of His servants. In English, al-Wakīl is usually translated as the Trustee, the Guardian, and the Protector. Whilst these words convey meanings to us based on our experiences, Allah, in reality, is more than this.

His knowledge captures every detail of every event and every being – over all of which He has complete power. Every action of His is perfect because of His all-encompassing wisdom.

He is the one to whom things are wholly entrusted because only He is fully capable of carrying them out and completely faithful in executing them. He is Al Wakil, the Ultimate Trustee.

Another word which come from the same letters (wa-ka-la) is tawakkul. One of the best and most noble ways to worship Allah with His Name al-Wakīl is by doing tawakkul. Tawakkul is to have complete trust and utmost reliance upon Allah.
Maximum Protection

Whilst the guardianship (‘wakālah’) of Allah encompasses all of His creation in a general sense, there is another special type of ‘wakālah’. This wakālah consists of complete, and specific, guardianship for those who worship Him and entrust to Him all their affairs.

In Sūrah al-Isrā’, Allah (subḥānahū wa taʿālā) describes Shayṭān’s strategies of misleading human beings in detail. At the end of the passage, He says to Shayṭān, “‘You will truly have no authority over My (faithful) servants.’ – And sufficient is your Lord as a Protector (Wakīl)” (17:65). We learn from this that we are in the need of Allah’s ‘wakālah’ to defend ourselves against Shayṭān. We can do this by: 1) putting our trust in Allah and 2) remaining in servitude to Him.

**The Tawakkul of Ibrāhīm (ʿalayhis-salām)**

For many years, Ibrāhīm (ʿalayhis-salām) called his people to pure monotheism: that they turn away from their idols and direct their worship to Allah alone. Ibrāhīm (ʿalayhis-salām) presented them with intellectual arguments and proofs, but they refused to submit to the truth.

When they could not defeat him intellectually, they resorted – as all tyrants do – to using their power and strength. They said, “Burn him up to avenge your gods, if you must act” (21:68).

His community united to kill him. They prepared a huge fire intending to burn not only Ibrāhīm (ʿalayhis-salām) but the truth that he came with. The fire burned fiercely with huge sparks and immense flames. They chained Ibrāhīm (ʿalayhis-salām) onto a catapult to launch him into the inferno and watch his body burn.

As they threw him into the fire, he cried,
حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ

Allah is sufficient for us and He is the best Protector (Wakīl).

The response of al-Wakīl was swift: “O fire! Be cool and safe for Ibrāhīm!” (21:69). Imām Ṭabarī writes, ‘And there was not a fire left on earth that was not extinguished.’

Allah (ʿazza wa jall) says, “And they wanted to harm him, but We made them the worst losers” (21:70).

What was it that allowed Ibrāhīm (ʿalayhis-salām) to stand before a blazing furnace and impending death, yet still know with full certainty that he was going to be fine? It was tawakkul. A firm understanding that al-Wakīl, and none other, possesses complete control over his life. He was certain that nobody could harm him except by Allah’s permission, and that the one who placed his trust in al-Wakīl had little to worry about.

Many centuries later, we hear this powerful statement (‘حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ’) repeated. The Prophet ﷺ and the companions (radiy Allāhu ʿanhum) had just returned from the Battle of Uḥud. It had been a testing battle in which the initial happiness of victory quickly turned to sadness. Seventy companions lost their lives, many more were injured, and rumours spread that the Prophet ﷺ had been killed.

Amidst this pain and exhaustion, the companions (radiy Allāhu ʿanhum) were asked by the Messenger of Allah ﷺ to join him in battle again the next day. They were warned, “Your enemies have mobilized their forces against you, so fear them!” (3:173). But the believers were not fazed. On the contrary, Allah says, it “increased them in īmān, and they replied,
حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ

Allah is sufficient for us and He is the best Protector (Wakīl) (3:173).”

And they walked out victorious.

**How Can We Connect to al-Wakīl?**

1. Place our trust in Allah (tawakkul)

Tawakkul is to fully hand over our matters to Allah (ʿazza wa jall). It is to utilise the means Allah has given us, but to not attach our hearts to these means. Instead, we must put our complete reliance on the Giver of these means.

To trust Him means to obey Him, even when the world tells us otherwise. To trust Him means we are certain that when we let go of something for His sake, He will replace it with something far better.

2. Uphold your obligations to guarantee Allah’s protection

There are many deeds taught to us by our beloved Messenger ﷺ which ensure the protection of Allah for us. For example, he ﷺ said, “Whoever prays fajr is in the protection of Allah” (Muslim). See more deeds here.

3. Find comfort and courage through al-Wakīl

Allah Al-Wakīl never abandons the one who hands over his affairs to Him. He is the One who ‘has your back’. Thus, firm reliance and trust in al-Wakīl should fill our hearts with contentment and optimism, despite the difficulties of our lives. Likewise, it should give us the bravery and courage to practice and propagate the dīn of Allah (subḥānahū wa taʿālā).

4. Regularly supplicate with this Name

We should call out to Allah to handle our affairs by His name al-Wakīl. We should not limit it to times of difficulties, but also ease, as we need Allah to take care of us in all of our matters.

Following in the footsteps of our beloved Prophet ﷺ and his father Ibrāhīm (ʿalayhis-salām), we should regularly supplicate to Allah (ʿazza wa jall) with:
حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ

Allah is enough for us and He is the Best Protector.

We ask al-Wakīl to extend His guardianship and protection over us all, just as He did for His friend Ibrāhīm (ʿalayhis-salām), His beloved Prophet Muḥammad ﷺ and the noble companions (radiy Allāhu ʿanhum).
<p>Het vertrouwen in anderen helpt ons ons leven te leiden. Hoewel onze verlangens en tekortkomingen ons ervan weerhouden volledig op elkaar te vertrouwen, is er Iemand op wie wij altijd kunnen vertrouwen: Allah. Hij is Allah, al-Wakīl: "Hij is de Heer van het oosten en het westen. Er is geen god waardig van aanbidding behalve Hij, <strong>neem Hem dus als een Wakīl.</strong>" (73:9)</p>

<h2>De Betekenis van al-Wakīl</h2>

<p>Allah is al-Wakīl want Hij Alleen beheert de zaken van Zijn dienaren. Al-Wakīl wordt gewoonlijk vertaald als <strong>de Trustee, de Voogd en de Beschermer.</strong> Hij is Degene aan <strong>wie zaken volledig worden toevertrouwd</strong> want alleen Hij is <strong>volledig in staat</strong> ze uit te voeren en volledig trouw in <strong>het uitvoeren ervan.</strong></p>

<p>Een ander woord dat uit dezelfde letters (wa-ka-la) komt is <strong>tawakkul:</strong> het hebben van volledig vertrouwen en uiterste afhankelijkheid van Allah.</p>

<h2>Maximale Bescherming</h2>

<p>Allah zei tegen Shayṭān: "'Je zult werkelijk geen gezag hebben over Mijn (getrouwe) dienaren.' - <strong>En voldoende is jouw Heer als een Beschermer (Wakīl).</strong>" (17:65)</p>

<h2>De Tawakkul van Ibrāhīm (ʿalayhis-salām)</h2>

<p>Terwijl zij hem in het vuur gooiden, riep hij:</p>

<p><strong>حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ</strong></p>
<p><em>Allah is voldoende voor ons en Hij is de beste Beschermer (Wakīl).</em></p>

<p>Het antwoord van al-Wakīl was snel: "O vuur! Wees koel en veilig voor Ibrāhīm!" (21:69)</p>

<p>Eeuwen later herhaalden de Metgezellen (raḍiy Allāhu ʿanhum) na de Slag van Uḥud, gewaarschuwd dat de vijanden zich hadden gemobiliseerd, dezelfde krachtige woorden:</p>

<p><strong>حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ</strong></p>

<p>En zij trokken eruit als overwinnaars.</p>

<h2>Hoe Kunnen Wij ons Verbinden met al-Wakīl?</h2>

<p><strong>1. Stel ons vertrouwen in Allah (tawakkul).</strong> Tawakkul is het volledig overdragen van onze zaken aan Allah (ʿazza wa jall). Gebruik de middelen die Allah je heeft gegeven, maar hecht je hart niet aan deze middelen. Vertrouwen in Hem betekent dat wanneer wij iets loslaten voor Zijn zaak, Hij het zal vervangen door iets veel beters.</p>

<p><strong>2. Vervul je verplichtingen om Allah's bescherming te garanderen.</strong> De Profeet ﷺ zei: "Wie fajr bidt staat onder de bescherming van Allah." (Muslim)</p>

<p><strong>3. Vind troost en moed door al-Wakīl.</strong> Allah al-Wakīl verlaat degene die zijn zaken aan Hem overdraagt nooit. Vast vertrouwen in al-Wakīl moet onze harten vullen met tevredenheid en optimisme, ondanks de moeilijkheden van ons leven.</p>

<p><strong>4. Smeek regelmatig met deze Naam.</strong> Volg in de voetstappen van de Profeet ﷺ en Ibrāhīm (ʿalayhis-salām) en smeek regelmatig:</p>

<p><strong>حَسْبُنَا اللّٰهُ وَنِعْمَ ٱلْوَكِيْلُ</strong></p>
<p><em>Allah is voldoende voor ons en Hij is de Beste Beschermer.</em></p>
2 weeks ago
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This is the du‘ā’ the believers will make on the Day of Judgement when the light of the hypocrites will be extinguished. To reach to their ultimate destination, Jannah, this ‘light’ (nūr) will be essential in guiding them to it. This ‘nūr’ is also the same light which the Messenger of Allah ﷺ will recognize us with.

… In order to be rewarded with this nūr in the hereafter, we must strive to attain the ‘nūr’ of knowledge, guidance and imān in this world.

This is why the Messenger of Allah ﷺ would recite the following du‘ā’ on the way to the Masjid:

اَللّهُمَّ اجْعَلْ فِيْ قَلْبِيْ نُوْرًا ، وَفِيْ بَصَرِيْ نُوْرًا ، وَفِيْ سَمْعِيْ نُوْرًا ، وَعَنْ يَّمِيْنِيْ نُوْرًا ، وَعَنْ يَّسَارِيْ نُوْرًا ، وَفَوْقِيْ نُوْرًا ، وَتَحْتِيْ نُوْرًا ، وَأَمَامِيْ نُوْرًا ، وَخَلْفِيْ نُوْرًا ، وَاجْعَلْ لِيْ نُوْرًا

O Allah, place light in my heart, light in my sight and light in my hearing. Place light on my right and place light on my left. Place light above me and place light beneath me. Place light in front of me, place light behind me and grant me light. (Bukhārī)
Dit is de smeekbede die de gelovigen zullen doen op de Dag des Oordeels wanneer het licht van de huichelaars zal worden gedoofd. Om hun uiteindelijke bestemming, Jannah, te bereiken, zal dit 'licht' (nūr) essentieel zijn om hen erheen te leiden.

Om beloond te worden met dit nūr in het hiernamaals, moeten wij streven naar het 'nūr' van kennis, leiding en imān in deze wereld.
2 weeks ago
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– Forgive: wipe away my sins and conceal them from people.

– Have mercy: Guide me and give me the ability to say and do the correct thing.

– The combination of maghfirah (forgiveness) and raḥmah (mercy) is the one most frequently seen in the du‘ās of the Qur‘ān.

– This āyah indicates that one should not become deceived with one’s actions, as good deeds can sometimes make one arrogant. Similarly, it is a reminder that one should cling on to the mercy of Allah. (al-Ālūsī)

– Raḥmah is mercy, compassion, nurturing love, and kindness.
– Vergeef: wis mijn zonden uit en verberg ze voor mensen.

– Heb genade: leid mij en geef mij het vermogen om het juiste te zeggen en te doen.

– De combinatie van maghfirah (vergiffenis) en raḥmah (genade) is de meest frequent geziene in de smeekbeden van de Koran.

– Raḥmah is genade, mededogen, verzorgende liefde en vriendelijkheid.
2 weeks ago
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This is the du‘ā’ of the people of piety and faith. In this du‘ā’, we learn a permissible and commendable form of tawassul (asking Allah through something).

In this case, we are asking through one of the greatest actions of a human being: imān. It is as though we are saying, ‘O Allah, we have believed. Therefore, through and because of our belief, forgive us and protect us from Hell-fire.’
Dit is de smeekbede van de mensen van vroomheid en geloof. In deze smeekbede leren wij een toegestane en aanbevolen vorm van tawassul.

In dit geval vragen wij door een van de grootste daden van een mens: imān. Het is alsof wij zeggen: 'O Allah, wij hebben geloofd. Vergeef ons dus door en vanwege ons geloof, en bescherm ons tegen het Hellevuur.'
2 weeks ago
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In this du‘ā’ Mūsā (‘alayhis-salām) asked Allah (subḥānahū wa ta‘ālā) for forgiveness and mercy. He asked through Allah’s name ‘al-Waliyy’. Al-Waliyy is the Protective Friend, the Helper, the Patron, the One who truly loves us. Waliyy is derived from ‘wilāyah’ which denotes closeness, loyalty and authority. Whilst Allah’s general wilāyah extends to all of creation, His special wilāyah is reserved for the believers who are extra-devoted to Him.

The Messenger of Allah ﷺ said: “Then, my servant continues to draw near to me with voluntary worship until I love Him, and when I love him, I become his hearing that he hears with, his sight that he sees with, his hand by which he grasps, and his feet by which he walks.” (Bukhārī)
In deze smeekbede vroeg Mūsā (ʿalayhis-salām) Allah om vergiffenis en genade. Hij vroeg door Allah's naam 'al-Waliyy'. Al-Waliyy is de Beschermende Vriend, de Helper, de Patroon, Degene die echt van ons houdt.

De Boodschapper van Allah ﷺ zei: "Dan blijft mijn dienaar Mij naderen met vrijwillige aanbidding totdat Ik van hem houd, en wanneer Ik van hem houd, word Ik zijn gehoor waarmee hij hoort, zijn zicht waarmee hij ziet." (Bukhārī)
2 weeks ago
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This is the du‘ā’ of our father Ādam (‘alayhis-salām) and mother Ḥawwā’ (‘alayhas-salām) after they had been lured by Shayṭān to eat from the tree. What we can learn from this du‘ā’:

1. We should acknowledge our sins and shortcomings before asking for forgiveness.

2. This du‘ā’ contains fear (we will surely be amongst the losers) and hope (mercy and forgive). We too, should combine fear and hope in our du‘ās.

3. We should show our remorse and turn to Allah in humility, like our parents did.

4. We see the difference in attitude between Ādam (‘alayhis-salām) and Shayṭān: Adam (‘alayhis-salām) acknowledged his mistake, felt remorse over it, blamed himself for it, hastened to repent and didn’t lose hope from the mercy of Allah. Shayṭān, on the other hand didn’t acknowledge his sin, didn’t feel remorse, attributed blame to his Lord, didn’t repent and lost hope in the mercy of Allah.
Dit is de smeekbede van onze vader Ādam (ʿalayhis-salām) en moeder Ḥawwā' (ʿalayhas-salām) nadat zij door Shayṭān verleid waren om van de boom te eten. Wat wij van deze smeekbede kunnen leren:

1. We moeten onze zonden en tekortkomingen erkennen vóór we om vergiffenis vragen.

2. Deze smeekbede bevat vrees (wij zullen zeker tot de verliezers behoren) en hoop (genade en vergiffenis). Wij moeten ook vrees en hoop combineren in onze smeekbeden.

3. We zien het verschil in houding tussen Ādam (ʿalayhis-salām) en Shayṭān: Ādam erkende zijn fout, voelde berouw, keerde zich tot Allah in berouw en verloor de hoop op Allah's genade niet.
2 weeks ago
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Ask Allah Through His Oneness

Calling upon Allah through His Oneness is one of the most powerful ways to make du'ā. The grief-stricken Prophet Yunus (a.s.) cried out to his Lord:

لا اله الا انت سبحانك اني كنت من الظالمين

The Prophet ﷺ said that no one supplicates with this du'a' except that his supplication is accepted. And nobody supplicates with it except that Allah removes his difficulties. (Tirmidhi)

In this du'a, Yunus ﷺ asked Allah through the following steps (known as tawassul in Arabic):

1. Invoking the Oneness of Allah and affirming that no one deserves to be worshipped except Him.

2. Declaring Allah's absolute perfection and negating any faults from Him.

3. Acknowledging one's own wrongdoing.
Allah aanroepen Door Zijn Eenheid

Allah aanroepen door Zijn Eenheid is een van de krachtigste manieren om smeekbede te doen. De bedroefde Profeet Yunus (ʿalayhis-salām) riep zijn Heer aan:

لا اله الا انت سبحانك اني كنت من الظالمين

De Profeet ﷺ zei dat niemand deze smeekbede doet of zijn smeekbede wordt aanvaard. En niemand doet er smeekbede mee of Allah verwijdert zijn moeilijkheden. (Tirmidhī)

In deze smeekbede vroeg Yunus (ʿalayhis-salām) Allah door de volgende stappen (bekend als tawassul in het Arabisch):

1. Het aanroepen van de Eenheid van Allah en bevestigen dat niemand behalve Hij aanbidding verdient.

2. Allah's absolute volmaaktheid verklaren en alle gebreken van Hem ontkennen.

3. Het eigen kwaaddoen erkennen.
2 weeks ago
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Buraydah (raḍiy Allāhu ‘anhu) narrated that the Messenger of Allah ﷺ heard a man saying [the above]. The Messenger of Allah ﷺ remarked: “By the One in Whose Hand is my life, He has certainly asked Allah with His Greatest Name; when He is supplicated by it, He responds, and when asked, He gives.” (Tirmidhī 3475)
Buraydah (raḍiy Allāhu ʿanhu) vertelde dat de Boodschapper van Allah ﷺ een man hoorde zeggen [het bovenstaande]. De Boodschapper van Allah ﷺ zei: 'Hij heeft Allah aangeroepen met Zijn Grootste Naam, waarmee wanneer gevraagd wordt, Hij geeft, en wanneer geroepen wordt, Hij antwoordt.' (Abū Dāwūd 1494, Tirmidhī 3544)
2 weeks ago
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