Dhikr & Dua/Article — Malay @ Weblate

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Project website	lifewithallah.com
Project maintainers	Umar
Translation license	proprietary
Translation process	Translations can be made directly. Translation suggestions can be made. Only chosen users can contribute. The translation uses monolingual files. The translation base language is editable.
File mask	`*.json`
Monolingual base language file	`en.json`
Translation file	Download `ms.json`
Last change	Dec. 1, 2025, 8:22 p.m.
Last change made by	Weblate
Language	Malay
Language code	ms
Text direction	Left to right
Case sensitivity	Case-insensitive
Number of speakers	36,798,159
Number of plurals	1
Plural type	None
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mt:weblate Suggestion added Dhikr & Dua Article Malay	English Who is Allah Malay 15 characters edited Siapakah Allah? 13 days ago
None Resource updated Dhikr & Dua Article Malay	File “`ms.json`” was added. 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English <p>During the Battle of Uḥud, ʿAbdullāh b. Jaḥsh (raḍiy Allāhu ʿanhu) said to Saʿd b. Abī Waqqāṣ (raḍiy Allāhu ʿanhu), “<strong>Won’t you come so we can make duʿā’ together?</strong>” They went to a corner and sat. Saʿd supplicated, “My Lord! When I meet the enemy tomorrow, let me encounter a man of enormous strength and whose enmity is severe. I shall fight him for Your sake, and he shall fight me. Then grant me victory over him until I slay him and acquire his spoils.”</p> <p>ʿAbdullāh (raḍiy Allāhu ʿanhu) said “<em>Āmīn</em>” to Saʿd’s duʿā’, and then he himself supplicated, “O Allah, grant that I encounter a man tomorrow of enormous strength and whose enmity is severe. I shall fight him for Your sake, and he shall fight me. <strong>He shall kill me, and then cut off my nose and ears</strong>. And when I meet You, You will say, “ʿAbdullāh! Why were your nose and ears cut off?” Then I will say, “<strong>For Your sake and for the sake of Your Prophet</strong>.” And then You will say, “You have spoken the truth.”</p> <p>Allah ﷻ al-Mujīb, the Responder, answered both of their duʿās.</p> <p>Saʿd (raḍiy Allāhu ʿanhu) later told his son, “The <strong>duʿā’</strong> of ʿAbdullāh b. Jaḥsh was better than my duʿā’: <strong>I saw him at the end of the day, (he was martyred) and his nose and ears were hanging on a thread.</strong>”</p> <h2>Allah Is al-Mujib</h2> <p>When Prophet Ṣāliḥ (ʿalayhis-salām) called his people to Allah, he reminded them:</p> <h5>إِنَّ رَبِّيْ قَرِيْبٌ مُجِيْبٌ</h5> <p><strong>“Indeed, my Lord is Near and Responsive (to prayers)” (11:61).</strong></p> <p>In this āyah, Allah’s Name <strong>al-Qarīb</strong> (The Near) is paired with <strong>al-Mujīb</strong> (The Responder). This reminds us that His closeness and His response go hand in hand. Even when we can’t articulate our feelings, Allah knows the prayers deeply confined in our hearts. He hears our unspoken whispers and grants us what we didn’t even know we needed.</p> <p>Nothing is more beloved to Allah than duʿā’. He commands us to ask, and He promises to answer. When He gives, it is out of His <strong>kindness</strong>; when He withholds, it is out of mercy; and when He chooses something else, it is always better than what we desired. <strong>We ask for what we want, but Allah gives what is best</strong>.</p> <p>When we recognise <strong>who Allah is</strong>, our hearts overflow with hope. There is no one more kind, generous, beautiful or loving than Him. No one gives as He gives, and no gift compares to what He bestows. He is <strong>al-Ḥayiyy</strong> (The Modest); so modest that He feels shy to leave His servant <strong>empty-handed</strong> when they raise their hands to Him in supplication.</p> <p>Allah ﷻ says, “And your Lord said, ‘Call upon Me; I will respond to you,’” (40:60) and “Ask Allah of His bounty” (4:32). Sufyān b. ʿUyaynah beautifully explained: “<strong>Allah only commanded us to ask so that He could give</strong>.” This is why ʿUmar b. al-Khaṭṭāb (raḍiy Allāhu ʿanhu) said, “I do not worry about my duʿā’ being answered. Rather, <strong>I worry about making duʿā’ </strong>because I know that if I am inspired by Allah to make duʿā’, <strong>the answer will follow</strong>.”</p> <h2>The Best Responder</h2> <p>In Sūrah as-Ṣāffāt, Allah mentions the moment of <em>munājāh</em> (intimate conversation) between Himself and His beloved Prophet Nūḥ (ʿalayhis-salām). Reflect on how Allah describes Himself:</p> <h5>وَلَقَدْ نَادَىٰنَا نُوْحٌ فَلَنِعْمَ الْمُجِيْبُوْنَ &lrm;</h5> <p>“And indeed, Nūḥ called upon Us, and how <strong>excellent are We in responding!</strong>” (37:75).</p> <p>Allah is truly the best Responder. No one answers with greater wisdom and mercy; no one hears your whispers like He does.</p> <p>To know that Allah is al-Mujīb is to find comfort in despair. When every worldly door closes and the soul feels heavy with hardship, the heart that turns sincerely to Him is never turned away. He hears, and He responds with wisdom, mercy, and perfect timing.</p> <h2>Al-Mujib: The One Who Hears and Responds to All</h2> <p>Picture the Day of ʿArafah: millions of people standing together, each pouring out their hearts in countless languages and voices. <strong>Yet Allah hears every single one</strong>. He is <strong>al-Samīʿ</strong>, the All-Hearing. But He does not merely hear. He also responds, for He is <strong>al-Mujīb</strong>, the One who answers all who call upon Him.</p> <p>Imagine the vast crowds in al-Masjid al-Ḥarām during the nights of Ramaḍān: hands raised, eyes filled with tears, hearts trembling in devotion. So many voices lifted at once, yet not a single plea is missed. Allah responds to every one of them.</p> <p>He hears all voices, in their different languages, and with their myriad requests and pleas. <strong>One voice does not distract Him from hearing another</strong>, nor do their innumerable pleas confuse Him. The persistent, repeated calls of His servants do not burden Him; in fact, He is pleased by such insistent devotion. He loves to be called upon and becomes displeased when His servants abandon supplication. He is the Most Generous, the Most Giving, granting to His servants even before they ask, and in ways that far exceed what they ever imagined or hoped for.</p> <h2>Do You Know Who You’re Calling Upon?</h2> <p>Allah calls Himself <strong>al-Mujīb</strong> so that we never hesitate to call upon Him. When we’re certain He hears and answers, our hearts find strength and encouragement to keep asking, no matter how big or small the request.</p> <p>Think about the wealthy and powerful in this world: kings, billionaires, and leaders. Why don’t we send them personal requests? Because we know we’ll likely be ignored. But Allah <strong>is not like His creation</strong>. He invites us to call upon Him. He is al-Mujīb: the One who always listens, always responds.</p> <p>His Name is a <strong>promise</strong>. A promise that fills the heart with <strong>certainty, hope, and trust</strong>. No prayer goes unheard. No call is ignored. Wahb b. Munabbih (raḥimahullāh) once said to a man who used to seek favours from kings: “You turn to one who shuts his door, hides his wealth and shows you his need; <strong>yet you turn away from the One who opens His door to you day and night</strong>, shows you His richness, and says: ‘Call upon Me, and I will respond to you.’”</p> <h2>The Greatest Secret to an Accepted Duʿa</h2> <p>The ultimate key to having your duʿā’ accepted lies in consistently performing righteous deeds and avoiding sins. Allah says: “<strong>And He answers those who believe and do righteous good deeds, and increases them from His bounty</strong>” (42:26).</p> <p>Imām al-Ṭabarī explains that Allah responds to the supplications of those who believe, follow His commands, and avoid His prohibitions. Not only does He answer their du‘āʾ but He also blesses them with <strong>more than they asked for</strong>. Allah grants them gifts from His bounty that they didn’t even imagine.</p> <p>Al-Ḥasan al-Baṣrī said, “<strong>Act and rejoice!</strong> For it is a <strong>true promise</strong> upon Allah ﷻ that He will respond to those who believe and do righteous deeds, and that He will increase them from His bounty.”</p> <p>Wahb b. Munabbih said, “The example of someone who makes duʿā’ without acting is like someone who <strong>shoots an arrow without a bowstring</strong>.” He also said, “Righteous deeds elevate the duʿā’. Then he recited the verse, ‘To Him ascends good words, and righteous deeds raise them up’” (35:10).</p> <p>This is echoed in the words of Prophet Ṣāliḥ (ʿalayhis-salām) to his people: “So <strong>seek His forgiveness and repent to Him</strong>. Indeed, my Lord is Near and ready to answer” (11:61). Here, Allah’s nearness and responsiveness are mentioned in direct <strong>connection to sincere repentance</strong> and seeking forgiveness. It is as if to say, He is Near and Responsive specifically to those who turn back to Him with sincere hearts: those who seek His pardon and return to Him in repentance.</p> <h2>A Special Response for His Close Friends</h2> <p>Allah responds to all who call upon Him, but He reserves a special closeness for His beloved friends (awliyāʾ). The Messenger of Allah ﷺ said, “Allah said: ‘Whoever shows enmity to <strong>My close friend</strong> (walī), I have declared war against him. And no servant draws near to Me with anything more beloved to Me than that which I have made obligatory upon him. My servant continues to <strong>draw near to me</strong> 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. <strong>If he asks Me, I will surely grant him; and if he seeks refuge in Me, I will surely protect him</strong>…’” (Bukhārī).</p> <p>Ibn Rajab (raḥimahullāh) explains that this beloved servant has a <strong>special status</strong> with Allah. This status guarantees that if he asks Allah for something, <strong>Allah grants it to him</strong>; and if he seeks refuge in Allah from something, He protects him from it; and if he calls upon Him, Allah answers his call. Such a person becomes one whose duʿā’ is accepted due to his nearness and honour with Allah, the Exalted.</p> <p>The Messenger of Allah ﷺ said: “Indeed, among the servants of Allah are those who, <strong>if they were to swear by Allah, He would fulfill it</strong>” (Bukhārī) and “How many a weak and humble person, dressed in simple clothes, if he were to swear by Allah, Allah would surely fulfil it. Among them is al-Barā’ b. Mālik (raḍiy Allāhu ʿanhu)” (Ḥākim).</p> <p>Such is the elevated status of sincere and humble believers with Allah, even if they seem insignificant in the eyes of people.</p> Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English 3. Allah al-Mujib: The One Who Responds Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English <p>Once, the Companions (raḍiy Allāhu ʿanhu) asked the Messenger of Allah ﷺ:</p> <p>“O Messenger of Allah, is our Lord near so we may whisper to Him, or far so we should call out loud?”</p> <p>Allah ﷻ sent down the verse:</p> <h5>وَإِذَا سَأَلَكَ عِبَادِیْ عَنِّیْ فَإِنِّیْ قَرِيْبٌ أُجِیْبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِۖ فَلْيسْتَجِیْبُوْا لِیْ وَلْیُؤْمِنُوْا بِیْ لَعَلَّهُمْ یَرْشُدُوْنَ</h5> <p>“And when My servants ask you concerning Me, <strong>indeed I am Near</strong>. I respond to the call of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided” (2:186).</p> <p>Allah revealed that He is <strong>Near</strong>, and that His nearness doesn’t require loud supplication. Instead, it invites quiet, sincere <em>munājāh</em>: the humble, intimate whisper of a heart that knows its Lord is near.</p> <h2>Reflections on This Great Ayah</h2> <ul> <li>There is deep wisdom in the wording of the verse. Allah uses the phrase ‘when’ (إِذَا), which refers to the future, indicating that the <strong>door of duʿā’ is always open</strong>. His response is not limited to the past; rather, He remains ever-ready to listen and respond at any moment. His generosity and kindness are ongoing and not confined by time.</li> <li>Allah refers to those who call upon Him as “<strong>My servants</strong>”, which is an expression of both honour and dependence. Everyone in the heavens and the earth is His servant, under His authority and care. The very nature of servitude is marked by need, helplessness, and complete reliance on the Master. No soul can do without Allah, not even for the blink of an eye.</li> <li>This verse is placed right after the verses about fasting, and that too holds significance. Fasting is one of the acts most associated with sincerity and humility, two key ingredients <strong>for accepted duʿā’</strong>. Ramaḍān is a special time when hearts soften, egos humble and prayers are answered.</li> <li>In this verse, we sense the deep and intimate closeness that Allah shows to His servant. It is as though He is saying: <em>“If My servant asks about Me, O Muḥammad, do not respond on My behalf. Though you are My Messenger, this is something I will answer Myself: I am near.” It is as if He is saying: “My servant, you do not need any intermediary in duʿā’. At this moment, there is no veil between you and Me.”</em></li> <li>The phrase “Indeed, I am near” implies the <strong>speed and certainty of His response</strong>.</li> <li>This nearness is <strong>not general</strong> to all creation. Rather, it is a <strong>special nearness</strong> to those who call upon Him and worship Him sincerely. This nearness brings love, support, mercy, and divine assistance. The reality of this nearness cannot be fully grasped, but its effects are seen through His kindness to His servants, His help, His guidance, and His response to their duʿā’.</li> <li>His Name <strong>al-Qarīb</strong> (The Near) is often paired with <strong>al-Mujīb</strong> (The Responder), highlighting a deep truth: because He is near, He answers. Allah responds to all who call upon Him regardless of who they are or where they are.</li> <li>Among the most powerful supplications He answers are those of the desperate; those who have lost all hope in creation and turn to Him alone, filled with longing and fear.</li> <li>When Allah says, “when he calls upon Me,” He refers to the <strong>one who truly feels his need</strong> for Allah, believes that Allah alone has the power to help, and turns to Him with a heart untainted by <strong>attachment to others</strong>. That is the kind of duʿā’ that brings about His response.</li> <li>Finally, the verse makes clear that <strong>answered duʿāʾ is connected to obedience.</strong> Those who answer Allah’s call by submitting to His will are the ones promised an increase from His bounty. As Allah says: “<strong>And He responds to those who believe and do righteous deeds</strong>, and increases them from His bounty” (42:26).</li> </ul> <p><strong>Imām Aḥmad (rahimahullah) was asked, “What is the distance between us and the Throne of Allah?” He replied, “A sincere duʿā’’ from a sincere heart.”</strong></p> <h2>Calling the Ever-Near</h2> <p>Abū Mūsā al-Ashʿarī (raḍiy Allāhu ʿanhu) narrates: “We were with the Messenger of Allah ﷺ during an expedition. Whenever we ascended a high place, we would <strong>raise our voices</strong> saying: ‘Allāhu Akbar, Allāhu Akbar, Lā ilāha illa Allāh.’ The Prophet ﷺ said, ‘Take it easy on yourselves, for you are not calling upon one who is deaf or absent. Rather, <strong>you are calling upon One who is All-Hearing, Ever Near, and He is with you</strong>…’” (Bukhārī).</p> <p>Allah is intimately near to us all and His nearness does not require raised voices. His closeness means He hears the softest whisper, the unspoken thought and the quietest plea from the heart. This was what Prophet Zakariyyā (ʿalayhis-salām) understood, whose supplication Allah praised with the words: “When he called upon his Lord in secret” (19:3).</p> <p>When we feel <strong>distant</strong> from Allah, it often <strong>affects the way we call upon Him</strong> and what we expect in return. Allah is <strong>al-Qarīb</strong> and He tells us: “And He is with you wherever you are” (57:4). He invites us to draw near to Him, promising that His door is never closed to those who seek Him.</p> <h2>The Nearness and Generosity of Allah</h2> <p>Think of the one closest to you: your parents, your children, or your dearest friends; those who understand you, support you, and are there when you need them. Allah is closer to you than any of them could ever be, more loving, more generous, and more attentive. He is always Near, always listening and always responding. Unlike our loved ones, who may want to help but are limited in their ability and means, Allah is All-Capable and Rich beyond measure, able to fulfill every need and answer every sincere call.</p> <p>Allah’s nearness is the nearness of a Lord who gives, sustains, and provides without limit. The <strong>treasures</strong> of the heavens and the earth are in His Hands: “To Him belong the keys of the heavens and the earth” (39:63). And the Prophet ﷺ said, “The Hand of Allah is <strong>full</strong> (i.e. it is overflowing with generosity); no spending diminishes it. It overflows night and day. Have you seen what He has spent since He created the heavens and the earth? Yet what is in His Hand has not <strong>decreased</strong>” (Bukharī).</p> <p>Think about the vastness and magnitude of Allah’s generosity to all of creation throughout history. Every provision given, every blessing bestowed, every need fulfilled; all of it flowing from His endless bounty. And yet, despite this unimaginable giving, <strong>what is in His Hand has not diminished in the slightest. Allāhu Akbar!</strong></p> <h2>Connect to al-Qarib</h2> <p>Allah’s closeness is not distant or abstract; it is intimate, accessible, and deeply personal. We can experience this closeness most strongly at two special times:</p> <p>1) <strong>In the Last Part of the Night</strong></p> <p>The Prophet ﷺ described a sacred moment that occurs every night:</p> <p>“Our Lord – Glorified and Exalted is He – descends every night to the lowest heaven when one-third of the night remains and says, ‘<strong>Who will call upon Me, that I may answer Him</strong>? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?’” (Bukhārī).</p> <p>He ﷺ also said: “<strong>The closest the Lord ever is to the servant is in the last depth of the night</strong>. If you can be amongst those who remember Allah at that time, then do so” (Tirmidhī).</p> <p><strong>What a powerful invitation from the King of kings:</strong> to call upon Him while the world sleeps, and to be met with His closeness, generosity, and forgiveness.</p> <p><strong>2) In Sujud</strong></p> <p>Another moment of deep closeness to Allah is during prostration. The Messenger of Allah ﷺ said, “<strong>The closest a servant is to his Lord is when he is prostrating</strong>, so increase your supplications” (Muslim). Allah ﷻ says, “And <strong>prostrate and draw near</strong> [to Allah]” (96:19).</p> <p>Both of these occasions offer a unique opportunity to experience a closeness that revives our ailing hearts and allows us to taste the sweetness of īmān.</p> <p>Ibn al-Qayyim (raḥimahullāh) writes, “It is not surprising that a servant humbles himself before Allah, worships Him sincerely, and never tires of serving Him, given his desperate need for his Lord. What is truly astonishing is that the Sovereign Lord lovingly <strong>draws near to His servant</strong>, showers him with countless blessings, and overwhelms him with His mercy and kindness, despite being completely free of any need for him!</p> <p><em>It is enough of an honor for you that you are His servant, and it is enough of a source of pride for you that He is your Lord.”</em></p> Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English 2. Allah al-Qarib: The Near Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English <p>Duʿā’ is more than a moment of worship; <strong>it is a lifelong practice that nurtures īmān</strong>, deepens true <strong>reliance</strong> upon Allah and <strong>nourishes </strong>the soul. Once it becomes a consistent part of your life, it transforms you completely.</p> <h2>Nourishing the Soul</h2> <p>Worship is a <strong>complete nourishment</strong> for the soul, mind and body. Every prayer, act of charity and virtuous deed is like a dish served from the banquet of divine sustenance.</p> <p>Among all acts of worship, there is one that offers a deeper nourishment, one that purifies the heart and elevates the soul: <strong>intimate moments of supplication </strong>and devotion when the heart connects fully with Allah, free from all distraction.</p> <p>These are the moments you choose for yourself to praise, remember, and call upon your Lord. In the quiet of the night or the still moments of the day, the heart clears and the soul rises toward Him. You call upon Him by His Names, glorify His Majesty, and speak to Him as the Prophets and the righteous did before you.</p> <p>There is something wondrous that happens when dhikr and duʿā’ come together, when praise and petition flow from the same heart. True praise, grounded in Allah’s Names and Attributes, <strong>awakens the heart, deepens knowledge of Allah</strong> and draws one nearer to Him. Most Prophetic and Qur’ānic supplications begin with praise — affirming His power, beauty, and Oneness — before asking for anything, showing how praise and supplication fused together strengthen īmān. This alone is one of the great spiritual aims of worship, and among the most beautiful paths to the Lord of the worlds.</p> <p>This intimate dialogue with Allah (munājāh) fills the heart with spiritual light, replenishes the soul, and clears the mind. Those who remain steadfast upon this path <strong>rise through the ranks of īmān</strong>, drawing ever closer to Allah, until they are counted among His beloved: those blessed with barakah, wisdom and nearness to Him.</p> <h2>Duʿa: A Worship of the Heart</h2> <p>Duʿā’ is a unique act of worship that brings together a <strong>multitude of the actions of the heart</strong>, perhaps more than any other individual act of worship. Within it lies the <strong>turning</strong> of the heart <strong>sincerely </strong>towards Allah, filled with <strong>hope </strong>in His response and <strong>fear </strong>of His displeasure. It embodies <strong>awe, reverence, reliance, humility, submission and love</strong>. It is infused with dhikr, the utterances of <strong>His Beautiful Names</strong> and the earnest <strong>seeking of His help</strong>.</p> <p>Duʿā’ nourishes the soul, increases the knowledge of Allah and illuminates the heart with the light of īmān. It transforms worship from a routine into an intimate connection.</p> <p>Ibn Taymiyyah (raḥimahullāh) said: “One of the greatest blessings of Allah upon His believing servants is that He sometimes sends upon them hardship and trials that compel them to turn to Him alone, worshipping Him with sincerity. In those moments, they <strong>call upon Him sincerely, hoping in Him</strong> and in no one else. <strong>Their hearts become attached to Him and detached from others.</strong> As a result, they attain true reliance <strong>(tawakkul)</strong> on Him, sincere devotion (inābah), the sweetness of faith, and a taste of its reality. They become free from all forms of shirk (associating others with Him). This spiritual gain is<strong> far greater</strong> than the mere removal of illness, fear, or poverty, or the attainment of ease after hardship — for these are bodily pleasures and worldly comforts, which even disbelievers may enjoy more than the believer.”</p> <h2>How Duʿa Strengthens Iman</h2> <p>Turning to Allah in need <strong>reflects yaqīn</strong>: the certainty that He hears, responds, and has power over all things. No one calls upon one who is deaf or powerless. By raising our hands in duʿāʾ, we affirm our belief that Allah is the All-Hearing, All-Powerful, Most Generous, and Most Merciful. In doing so, our <strong>awareness of His Names and Attributes</strong> deepens, and our īmān grows with every sincere plea. As Imām al-Rāzī (raḥimahullāh) said:</p> <p>“Duʿā’ instills an <strong>awareness of the humility of servitude and the majesty of Lordship</strong>, and this is the loftiest and noblest aim of every worship. The explanation is as follows: a person only turns to duʿā’ when they realise their own need for what they seek and their incapacity to attain it. They also recognise that their Lord hears their prayer, knows their need, is capable of relieving it, and is Merciful: His mercy necessitates that He removes that need. So, the one making duʿā’ does so because they see themselves as needy and helpless, and they know their Lord to be All-Knowing, All-Powerful, and Most Merciful. <strong>The ultimate goal of all acts of worship is to realise the humility of servitude and the majesty of Lordship.</strong> And when duʿā’ combines both of these realities, it is undoubtedly the greatest of all acts of worship.”</p> <p>Seeking Allah’s help is<strong> half of the dīn</strong> and a sign of true īmān. When we turn to Him alone, fully certain that no one else can benefit or harm us, our <strong>tawakkul </strong>(reliance) and <strong>yaqīn </strong>(certainty) in Him grow. This intimate turning to Allah is one of the highest <strong>expressions of tawḥīd</strong>, affirming Allah’s supreme power and absolute authority.</p> <p>ʿAbdullah b. ʿAbbas (raḍiy Allāhu ʿanhumā) said: “One day, I was behind the Messenger of Allah ﷺ (on a camel) and he said to me: ‘Son, I will teach you some words: be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. <strong>When you ask, then ask Allah. When you seek help, then seek help from Allah.</strong> Know that if the ummah gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’” (Tirmidhī).</p> <h2>The Sweetness of Duʿa</h2> <p>One of the greatest benefits of duʿā’ is the joy, tranquillity and peace it brings to the heart. Through sincere supplication, Allah grants moments of heightened īmān, filling the heart with the <strong>sweetness of intimate conversation</strong> and allowing the soul to <strong>taste the beauty of servitude and worship</strong>.</p> <p>Ibn al-Qayyim (raḥimahullāh) explained: “A person may have a need for something which is permissible for him to ask of Allah. So he persistently and urgently calls upon his Lord for it until, <strong>through this persistence, the sweetness of intimate conversation</strong> (munājāh) with Allah is opened to him. He finds joy in humbling himself before Allah, in praising and pleading with Him, in invoking His Names and Attributes, in expressing his tawḥīd (oneness of Allah), in <strong>detaching </strong>his heart from everything else, and in placing his hope only in Him. All of this would not have been possible without his persistent duʿā’…</p> <p>…At times, Allah opens up to the servant during his duʿā’ a level of <strong>closeness, love, humility, and brokenness</strong> that causes him to forget his actual need. What has been opened to him becomes dearer to him than the need itself. He even begins to wish that this state of being continues, and prefers it over the fulfillment of his need. His happiness with this<strong> intimate state</strong> surpasses the happiness he would feel if his request were granted and then taken away.</p> <p>One of the gnostics (ʿārifūn) said, ‘There are times when I have a need from Allah, so I ask Him for it. Then, as I begin supplicating, Allah opens up for me the <strong>sweetness of calling upon Him and knowing Him</strong>, of being humbled and devoted before Him, and I find myself wishing that the fulfillment of my need would be delayed so that this beautiful state continues.’”</p> <p>Similarly, Dāwūd b. Abī Hind narrated that when Ḥajjāj arrested Saʿīd b. Jubayr (raḥimahullāh), Saʿīd said: “I see nothing ahead of me but being killed. Let me tell you: I once made duʿā’ with two companions,<strong> and we tasted the sweetness of duʿā’</strong>. Then we asked Allah for martyrdom. Both of my companions were granted it, and I am still awaiting it.” He added, “It was as if Saʿīd (raḥimahullāh) saw that the <strong>response to the supplication lies in the sweetness of duʿā’.</strong>”</p> <p><strong>“Seek the sweetness of worship in three things: in prayer, in the Qur’an, and in duʿā’. If you find it, then hold fast to it and praise Allah. And if you do not find it, then know that the doors of goodness are closed upon you.” – al-Ḥasan al-Baṣrī (raḥimahullāh)</strong></p> Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English 1. Tasting the Sweetness of Iman Through Duʿa Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English <p>Sometimes, even after observing the etiquettes of duʿā’, we may feel our duʿā’ remains unanswered. In such cases, it’s vital to reflect: <strong>is something preventing our duʿāʾ from being accepted?</strong></p> <p>The Prophet ﷺ would seek Allah’s protection <strong>from a duʿā’ that is not accepted:</strong></p> <h5>اَللّٰهُمَّ إِنِّىْ أَعُوْذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَعُ ، وَمِنْ قَلْبٍ لَّا يَخْشَعُ ، وَمِنْ نَّفْسٍ لَّا تَشْبَعُ ، وَمِنْ دَعْوَةٍ لَّا يُسْتَجَابُ لَهَا</h5> <p>O Allah, I seek Your protection from knowledge that does not benefit, from a heart that does not humble itself, from a soul that is not satisfied, and from a supplication that is not accepted (Muslim).</p> <p>Below are the most common obstacles that prevent our duʿā’ from being accepted:</p> <h2>Impatience and Losing Hope</h2> <p>The Messenger of Allah ﷺ said, “The duʿā’ of every one of you is accepted as long as he does not grow <strong>impatient</strong> and says, ‘I made duʿā’ but it was not accepted’” (Muslim).</p> <p><strong>We should never set a time limit</strong> on when Allah will respond. While He is al-Mujīb (The Responder), He is also al-Ḥakīm (The Wise). Sometimes, we may dislike something, yet Allah places goodness within it; and at other times, we may desire something that ultimately harms us.</p> <p>Even after prolonged supplications and patience, we should not think that our duʿā’ has been rejected. We should ignore the demoralising whispers of Shayṭān, remain optimistic and think well of Allah ﷻ. “Allah (ʿazza wa jall) says, ‘<strong>I am just as My servant thinks I am</strong> and I am with him when he remembers Me’” (Bukhārī).</p> <p>Shayṭān seizes every chance to lead a servant away from worship, and what better opportunity than when a duʿāʾ appears unanswered? As the believer cries out to his Lord with humility, <strong>Shayṭān whispers doubt into his heart:</strong> “Where is your answer? Why hasn’t Allah responded?” In such moments, it is crucial to recognise this whisper for what it is, <strong>a trap</strong>, and to firmly resist it. Do not lose hope in Allah. The delay is not rejection, but a test of your trust, patience, and persistence.</p> <p><strong>“When Shayṭān comes and says, ‘How many times do you call upon Him without seeing a response?’ say: ‘I worship through my duʿā’.” – Ibn al-Jawzī (raḥimahullāh)</strong></p> <p>Ibn al-Qayyim (raḥimahullāh) said, “Among the afflictions that prevent a duʿā’ from taking effect is when a person becomes hasty and impatient for a response. He grows weary and gives up making duʿā’. This is like someone who sows a seed or plants a tree, tends to it and waters it, but when he does not see it growing as quickly as he wishes, he abandons it and neglects it.</p> <p>Mu’arriq al-ʿIjlī (raḥimahullāh) said, “I asked my Lord for something for twenty years: it was not granted to me and I <strong>never gave up hope of it</strong>.”</p> <h2>Consuming Haram</h2> <p>One of the gravest obstacles to an accepted duʿāʾ is <strong>unlawful consumption</strong>. Though the limbs follow the heart, the heart is also influenced by the actions of the limbs. Eating what is ḥalal (permissible) brings light and purity to the heart, while consuming ḥarām (forbidden) or doubtful things corrupts, hardens, and darkens it.</p> <p>The Prophet ﷺ said: “O people! Indeed, Allah is Pure and <strong>only accepts that which is pure</strong>. And Allah has commanded the believers with what He commanded the Messengers, saying: ‘O Messengers, eat from the good things and act righteously. Indeed, I am All-Knowing of what you do’ (23: 51). And He said: ‘O you who believe, eat from the good things We have provided for you’ (1:172). Then he mentioned a man who <strong>travels far</strong>, dishevelled and dusty, raising his hands to the sky saying, ‘O my Lord, O my Lord,’ but his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with the unlawful; <strong>so how can his (duʿā’) be answered?!</strong>” (Muslim).</p> <p>This man outwardly displays <strong>several qualities</strong> that would normally lead to the acceptance of duʿāʾ. He is <strong>travelling a long distance</strong>, and a traveller’s supplication is more readily accepted. His <strong>humility</strong> is evident in his dishevelled state. He <strong>raises his hands</strong> in earnest supplication and <strong>persistently</strong> calls upon Allah, saying “<strong>Yā Rabb</strong>.” Yet despite these outward signs of sincerity, his duʿāʾ is still not accepted because his food, drink, and sustenance come from <strong>ḥarām</strong> sources.</p> <p>Ibn Rajab (raḥimahullāh) explained, “As for what prevents the acceptance of duʿā’, the Prophet ﷺ pointed out that indulgence in the unlawful — whether in food, drink, clothing, or sustenance — is a major cause. This is also supported by the ḥadīth of Ibn ʿAbbās (radiy Allāhu ʿanhumā), and when the Prophet ﷺ said to Saʿd (raḍiy Allāhu ʿanhu), ‘<strong>Purify your food and you will be one whose duʿā’ is answered</strong>.’ Thus, consuming ḥalāl food, drink and clothing is a key reason for the acceptance of duʿā’.”</p> <p>The Companions of the Prophet ﷺ gave immense importance to consuming only what was ḥalāl, and were deeply cautious about avoiding anything ḥarām. They knew that what entered the body had a direct effect on the heart, actions, and acceptance of duʿā’.</p> <p>Sahl b. ʿAbdillāh (raḥimahullāh) said: “Whoever <strong>eats ḥalāl for forty days</strong>, his duʿā’ will be answered.”</p> <h2>Neglecting Commanding Good and Forbidding Evil</h2> <p>Allah ﷻ has honoured this ummah with superiority over other nations because it enjoins good and forbids wrong: “You are the <strong>best nation</strong> produced for mankind: you <strong>enjoin</strong> what is right and <strong>forbid</strong> what is wrong and believe in Allah” (3:110).</p> <p>The Messenger of Allah ﷺ made this a personal obligation upon every member of this ummah, according to their ability. He ﷺ said, “Whoever among you sees an evil, let him change it with his <strong>hand</strong>. If he is unable, then with his <strong>tongue</strong>. And if he is unable, then with his <strong>heart</strong>; and that is the <strong>weakest level of faith</strong>” (Muslim).</p> <p>He ﷺ warned us, “By the One in whose hand is my soul, you must enjoin what is right and forbid what is wrong, or else <strong>Allah will soon send upon you a punishment from Him</strong>. Then you will supplicate to Him, but your supplication will <strong>not be accepted</strong>” (Tirmidhī).</p> <p>This ḥadīth highlights that neglecting this obligation not only invites divine punishment but also lead to a devastating outcome: <strong>our duʿāʾ no longer being accepted</strong>.</p> <h2>Sins: The Greatest Barrier</h2> <p>Sins are the greatest barrier to an accepted duʿā’. Ibn Rajab (raḥimahullāh) explained: “Committing <strong>ḥarām</strong> acts and neglecting obligatory duties can also cause duʿā’ to be <strong>rejected</strong>. For instance, abandoning <strong>enjoining good and forbidding evil</strong> is mentioned in the ḥadīth as something that prevents the acceptance of duʿā’ of righteous people. On the other hand, <strong>acts of obedience and righteous deeds</strong> are among the greatest causes for duʿā’ to be answered. This is why, when the three men were trapped in the cave and the rock blocked their exit, they <strong>invoked Allah by their sincere righteous deeds</strong>, Allah answered their duʿā’.”</p> <p>ʿUmar (raḍiy Allāhu ʿanhu) said: “<strong>By abstaining from what Allah has forbidden</strong>, Allah accepts supplication and glorification.”</p> <p>Musā (ʿalayhis-salām) once saw a man raising his hands and earnestly asking Allah. So Musā (ʿalayhis-salām) said, “O Lord, Your servant is supplicating to You until I have felt mercy for him. You are the Most Merciful of the merciful: What have You done about his need?” Allah said, “O Musā, if he raises his hands until they fall off, I will not look into his need <strong>until he looks into My right</strong> (i.e. My due).”</p> <h2>Ten Things Blocking Your Duʿa</h2> <p><strong>Ibrāhīm b. Adham (raḥimahullāh) was asked: “Why is it that we supplicate, yet our prayers are not answered?”<br /> He replied:<br /> “Because you know Allah, yet you do not obey Him.<br /> You know the Messenger ﷺ, yet you do not follow his Sunnah.<br /> You know the Qur’ān, yet you do not act upon it.<br /> You consume Allah’s blessings, yet you do not show gratitude.<br /> You know Paradise, yet you do not seek it.<br /> You know the Fire, yet you do not flee from it.<br /> You know Shayṭān, yet you do not oppose him; rather, you agree with him.<br /> You know death, yet you do not prepare for it.<br /> You bury the dead, yet you take no lesson from it.<br /> You ignore your own faults and busy yourselves with the faults of others.”</strong></p> Malay 0 characters edited Current translation Empty 2 weeks ago
None String added in the repository Dhikr & Dua Article Malay	English 7. What Prevents Duʿa From Being Accepted Malay 0 characters edited Current translation Empty 2 weeks ago

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