Dhikr & Dua/Article — Dutch @ Weblate

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None Changes committed Dhikr & Dua Article Dutch	Changes committed 2 weeks ago
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zaidpatron Translation added Dhikr & Dua Article Dutch	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> Dutch 3231 characters edited Current translation Translated Alhamdulillāh, laatste artikel! Hier is de vertaling: <p>Tijdens de Slag van Uḥud zei ʿAbdullāh b. Jaḥsh (raḍiy Allāhu ʿanhu) tot Saʿd b. Abī Waqqāṣ (raḍiy Allāhu ʿanhu): "<strong>Kom, zodat wij samen du'ā' kunnen maken.</strong>" ʿAbdullāh bad: "O Allah, laat mij morgen een vijand ontmoeten... <strong>Laat hem mij doden, en dan mijn neus en oren afsnijden.</strong> En wanneer ik U ontmoet, zult U zeggen: 'ʿAbdullāh! Waarom werden jouw neus en oren afgesneden?' Dan zal ik zeggen: '<strong>Voor Uw zaak en voor de zaak van Uw Profeet.</strong>'" Allah ﷻ al-Mujīb, de Antwoorder, beantwoordde beide du'ā's. Saʿd zei later: "De <strong>du'ā'</strong> van ʿAbdullāh b. Jaḥsh was beter dan mijn du'ā'."</p> <h2>Allah is al-Mujīb</h2> <h5>إِنَّ رَبِّيْ قَرِيْبٌ مُجِيْبٌ</h5> <p><em>"Voorwaar, mijn Heer is Nabij en Ontvankelijk (voor gebeden)." (11:61)</em></p> <p>Niets is Allah meer geliefd dan du'ā'. <strong>Wij vragen om wat wij willen, maar Allah geeft wat het beste is.</strong> Sufyān b. ʿUyaynah zei mooi: "<strong>Allah beval ons slechts te vragen zodat Hij kon geven.</strong>" ʿUmar b. al-Khaṭṭāb (raḍiy Allāhu ʿanhu) zei: "Ik maak mij geen zorgen over het beantwoord worden van mijn du'ā'. Veeleer <strong>maak ik mij zorgen over het maken van du'ā'</strong> want ik weet dat als ik door Allah wordt geïnspireerd du'ā' te maken, <strong>het antwoord zal volgen.</strong>"</p> <h2>De Beste Antwoorder</h2> <h5>وَلَقَدْ نَادَىٰنَا نُوْحٌ فَلَنِعْمَ الْمُجِيْبُوْنَ</h5> <p><em>"En voorwaar, Nūḥ riep ons aan, en <strong>hoe uitstekend zijn Wij in het antwoorden!</strong>" (37:75)</em></p> <h2>Al-Mujīb: Degene die Iedereen Hoort en Antwoordt</h2> <p>Op de Dag van ʿArafah staan miljoenen mensen samen, elk hun hart uitstortend in talloze talen. <strong>Maar Allah hoort elk van hen.</strong> <strong>Eén stem leidt Hem niet af van het horen van een andere,</strong> noch verwarren hun ontelbare smeekbeden Hem. Wahb b. Munabbih (raḥimahullāh) zei: "Je wendt je tot iemand die zijn deur sluit en zijn rijkdom verbergt; <strong>toch wend je je af van Degene die Zijn deur voor jou dag en nacht opent</strong> en zegt: 'Roep Mij aan, en Ik zal jullie antwoorden.'"</p> <h2>Het Grootste Geheim van een Aanvaarde Du'ā'</h2> <p>Allah zegt: "<strong>En Hij antwoordt degenen die geloven en rechtvaardige daden verrichten, en vermeerdert hen uit Zijn overvloed.</strong>" (42:26) Wahb b. Munabbih zei: "De gelijkenis van iemand die du'ā' maakt zonder te handelen is als iemand die <strong>een pijl schiet zonder pees.</strong>" Hij reciteerde: "Tot Hem stijgen goede woorden op, en rechtvaardige daden verheffen hen." (35:10)</p> <h2>Een Speciale Reactie voor Zijn Geliefde Vrienden</h2> <p>De Boodschapper van Allah ﷺ zei: "Allah zei: 'Mijn dienaar blijft naar Mij toe komen 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... <strong>Als hij Mij vraagt, zal Ik hem zeker schenken; en als hij bij Mij bescherming zoekt, zal Ik hem zeker beschermen...</strong>'" (Bukhārī)</p> <p>Zo verheven is de status van oprechte en bescheiden gelovigen bij Allah, zelfs al lijken zij onbeduidend in de ogen van mensen.</p> 2 weeks ago
zaidpatron Translation added Dhikr & Dua Article Dutch	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> Dutch 3848 characters edited Current translation Translated <p>De Metgezellen (raḍiy Allāhu ʿanhum) vroegen de Boodschapper van Allah ﷺ: "O Boodschapper van Allah, is onze Heer dichtbij zodat wij Hem kunnen fluisteren, of ver weg zodat wij luid moeten roepen?"</p> <p>Allah ﷻ openbaarde:</p> <h5>وَإِذَا سَأَلَكَ عِبَادِیْ عَنِّیْ فَإِنِّیْ قَرِيْبٌ أُجِیْبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ</h5> <p><em>"En wanneer Mijn dienaren jou over Mij vragen, <strong>voorwaar Ik ben Nabij.</strong> Ik beantwoord de oproep van de smekende wanneer hij Mij aanroept..." (2:186)</em></p> <h2>Reflecties op dit Groot Vers</h2> <ul> <li>De <strong>deur van du'ā' is altijd open.</strong> Zijn reactie is niet beperkt tot het verleden; Hij blijft altijd gereed te luisteren en te antwoorden.</li> <li>Allah noemt degenen die Hem aanroepen "<strong>Mijn dienaren</strong>" — een uitdrukking van zowel eer als afhankelijkheid.</li> <li>Het is alsof Hij zegt: "<em>Mijn dienaar, je hebt geen enkele tussenpersoon nodig in du'ā'. Op dit moment is er geen sluier tussen jou en Mij.</em>"</li> <li>De frase "Voorwaar, Ik ben Nabij" impliceert de <strong>snelheid en zekerheid van Zijn reactie.</strong></li> <li>Deze nabijheid is <strong>geen algemene nabijheid</strong> tot alle schepping. Het is een <strong>speciale nabijheid</strong> voor degenen die Hem oprecht aanroepen.</li> <li>Zijn Naam <strong>al-Qarīb</strong> (De Nabije) is vaak gekoppeld aan <strong>al-Mujīb</strong> (De Antwoorder): omdat Hij Nabij is, antwoordt Hij.</li> <li><strong>Beantwoorde du'ā' is verbonden aan gehoorzaamheid.</strong> Allah zegt: "<strong>En Hij antwoordt degenen die geloven en rechtvaardige daden verrichten,</strong> en vermeerdert hen uit Zijn overvloed." (42:26)</li> </ul> <blockquote> <p><strong>Imām Aḥmad (raḥimahullāh) werd gevraagd: "Wat is de afstand tussen ons en de Troon van Allah?" Hij antwoordde: "Een oprechte du'ā' van een oprecht hart."</strong></p> </blockquote> <h2>De Nabije Aanroepen</h2> <p>De Profeet ﷺ zei: "Verhef jullie stemmen niet, want jullie roepen niet iemand aan die doof of afwezig is. Veeleer <strong>roepen jullie Iemand aan die Alhorend, Altijdnabij is, en Hij is met jullie...</strong>" (Bukhārī)</p> <p>Allah hoort de zachtste fluistering, de onuitgesproken gedachte en de stilste smeekbede van het hart.</p> <h2>De Nabijheid en Vrijgevigheid van Allah</h2> <p>De <strong>schatten</strong> van de hemelen en de aarde zijn in Zijn Handen. De Profeet ﷺ zei: "De Hand van Allah is <strong>vol</strong> (d.w.z. overloopt van vrijgevigheid); geen besteden vermindert het. Het overloopt nacht en dag... en toch is wat in Zijn Hand is niet <strong>verminderd.</strong>" (Bukhārī) <strong>Allāhu Akbar!</strong></p> <h2>Verbind je met al-Qarīb</h2> <p><strong>1) In het Laatste Deel van de Nacht</strong></p> <p>De Profeet ﷺ zei: "<strong>Het dichtstbij dat de Heer ooit bij de dienaar is, is in de laatste diepte van de nacht.</strong> Als je onder degenen kunt zijn die Allah op dat moment gedenken, doe het dan." (Tirmidhī) <strong>Wat een machtige uitnodiging van de Koning der koningen!</strong></p> <p><strong>2) In Sujūd</strong></p> <p>De Boodschapper van Allah ﷺ zei: "<strong>Het dichtstbij dat een dienaar bij zijn Heer is, is wanneer hij prostrat,</strong> verhoog dus je smeekbeden." (Muslim) Allah ﷻ zegt: "En <strong>prostrat en wees nabij</strong> [aan Allah]." (96:19)</p> <p>Ibn al-Qayyim (raḥimahullāh) schrijft: "Het is niet verrassend dat een dienaar zich voor Allah vernedert en Hem nooit moe wordt te dienen. Wat werkelijk verbazingwekkend is, is dat de Soevereine Heer liefdevol <strong>nabij Zijn dienaar komt,</strong> hem overstelpt met Zijn genade en vriendelijkheid, ondanks dat Hij volledig vrij van enige behoefte aan hem is!</p> <p><em>Het is genoeg eer voor jou dat je Zijn dienaar bent, en het is genoeg trots voor jou dat Hij jouw Heer is."</em></p> 2 weeks ago
zaidpatron Translation added Dhikr & Dua Article Dutch	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> Dutch 3529 characters edited Current translation Translated <p>Du'ā' is meer dan een moment van aanbidding; <strong>het is een levenslange praktijk die īmān voedt,</strong> diepe <strong>afhankelijkheid</strong> van Allah verdiept en de ziel <strong>voedt.</strong></p> <h2>De Ziel Voeden</h2> <p>Er is iets wonderbaarlijks dat gebeurt wanneer dhikr en du'ā' samenkomen, wanneer lofprijzing en verzoek uit hetzelfde hart stromen. Ware lofprijzing, gegrond in Allah's Namen en Eigenschappen, <strong>wekt het hart, verdiept kennis van Allah</strong> en trekt iemand nader tot Hem.</p> <p>Degenen die standvastig blijven op dit pad <strong>stijgen door de rangen van īmān,</strong> steeds dichter tot Allah naderkomen, totdat zij worden gerekend onder Zijn geliefden: gezegend met barakah, wijsheid en nabijheid tot Hem.</p> <h2>Du'ā': Een Aanbidding van het Hart</h2> <p>Du'ā' is een unieke daad van aanbidding die een <strong>veelvoud van de daden van het hart</strong> samenbrengt: de <strong>oprechte wending</strong> van het hart naar Allah, gevuld met <strong>hoop</strong> in Zijn reactie en <strong>vrees</strong> voor Zijn misnoegen. Het belichaamt <strong>ontzag, eerbied, afhankelijkheid, nederigheid, onderwerping en liefde.</strong></p> <p>Ibn Taymiyyah (raḥimahullāh) zei: "In die momenten <strong>roepen zij Hem oprecht aan, hopend in Hem</strong> en in niemand anders. <strong>Hun harten worden aan Hem gehecht en losgemaakt van anderen.</strong> Als gevolg bereiken zij ware tawakkul, oprechte toewijding en de zoetheid van geloof. Deze spirituele winst is <strong>veel groter</strong> dan de loutere verwijdering van ziekte, vrees of armoede."</p> <h2>Hoe Du'ā' Īmān Versterkt</h2> <p>Imām al-Rāzī (raḥimahullāh) zei: "Du'ā' wekt een <strong>bewustzijn van de nederigheid van dienstbaarheid en de majesteit van Heerschap,</strong> en dit is het verhevene en edelste doel van elke aanbidding... <strong>Het uiteindelijke doel van alle daden van aanbidding is het beseffen van de nederigheid van dienstbaarheid en de majesteit van Heerschap.</strong> En wanneer du'ā' beide realiteiten combineert, is het ongetwijfeld de grootste van alle daden van aanbidding."</p> <p>De Profeet ﷺ zei tot Ibn ʿAbbās: "<strong>Wanneer je vraagt, vraag dan Allah. Wanneer je hulp zoekt, zoek dan hulp van Allah.</strong> Als de ummah samenkomt om jou te baten, zouden zij je slechts baten met iets dat Allah al voor jou heeft geschreven." (Tirmidhī)</p> <h2>De Zoetheid van Du'ā'</h2> <p>Ibn al-Qayyim (raḥimahullāh) legde uit: "Een persoon roept zijn Heer volhardend aan totdat, <strong>door deze volharding, de zoetheid van intiem gesprek</strong> (munājāh) met Allah voor hem wordt geopend... Soms opent Allah voor de dienaar tijdens zijn du'ā' een niveau van <strong>nabijheid, liefde, nederigheid en gebrokenheid</strong> dat hem zijn werkelijke behoefte doet vergeten. Wat voor hem is geopend wordt hem dierbaarder dan de behoefte zelf."</p> <p>Een van de gnostici zei: "Er zijn tijden dat ik een behoefte van Allah heb, dus vraag ik Hem. Dan, terwijl ik begin te smeken, opent Allah voor mij de <strong>zoetheid van Hem aanroepen en Hem kennen,</strong> en ik wens dat de vervulling van mijn behoefte vertraagd wordt zodat deze prachtige staat voortduurt."</p> <blockquote> <p><strong>"Zoek de zoetheid van aanbidding in drie dingen: in gebed, in de Koran en in du'ā'. Als je het vindt, houd er dan aan vast en prijs Allah. En als je het niet vindt, weet dan dat de deuren van goedheid voor jou zijn gesloten." – al-Ḥasan al-Baṣrī (raḥimahullāh)</strong></p> </blockquote> 2 weeks ago
zaidpatron Translation added Dhikr & Dua Article Dutch	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> Dutch 3318 characters edited Current translation Translated <p>Soms kan het voelen dat onze du'ā' onbeantwoord blijft. In zulke gevallen is het van belang te reflecteren: <strong>verhindert iets onze du'ā' aanvaard te worden?</strong></p> <p>De Profeet ﷺ zocht Allah's bescherming <strong>van een du'ā' die niet wordt aanvaard:</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><em>O Allah, ik zoek Uw bescherming van kennis die niet baat, van een hart dat zich niet vernedert, van een ziel die niet verzadigd raakt, en van een smeekbede die niet wordt aanvaard. (Muslim)</em></p> <h2>Ongeduld en het Verliezen van Hoop</h2> <p>De Boodschapper van Allah ﷺ zei: "De du'ā' van elk van jullie wordt aanvaard zolang hij niet <strong>ongeduldig</strong> wordt." (Muslim) <strong>Wij mogen nooit een tijdslimiet stellen</strong> op wanneer Allah zal antwoorden. De vertraging is geen afwijzing, maar een test van je vertrouwen, geduld en volharding.</p> <blockquote> <p><strong>"Wanneer Shayṭān komt en zegt: 'Hoe vaak roep je Hem aan zonder een reactie te zien?' zeg: 'Ik aanbid door mijn du'ā'." – Ibn al-Jawzī (raḥimahullāh)</strong></p> </blockquote> <p>Muʿarriq al-ʿIjlī (raḥimahullāh) zei: "Ik vroeg mijn Heer twintig jaar lang om iets: het werd mij niet geschonken en ik <strong>verloor de hoop nooit.</strong>"</p> <h2>Het Consumeren van Ḥarām</h2> <p>De Profeet ﷺ noemde een man die ver reist, zijn handen heft en smeekt 'Yā Rabb', maar zijn voedsel is onwettig, zijn drank is onwettig: "<strong>Hoe kan zijn (du'ā') beantwoord worden?!</strong>" (Muslim)</p> <p>Ibn Rajab (raḥimahullāh) zei: "De Profeet ﷺ zei tot Saʿd: '<strong>Zuiver je voedsel en je zult iemand zijn wiens du'ā' wordt beantwoord.</strong>'" Sahl b. ʿAbdillāh (raḥimahullāh) zei: "Wie <strong>veertig dagen ḥalāl eet,</strong> zijn du'ā' zal worden beantwoord."</p> <h2>Het Verwaarlozen van het Aanmoedigen van het Goede en het Verbieden van het Kwade</h2> <p>De Boodschapper van Allah ﷺ waarschuwde: "...of anders zal <strong>Allah spoedig een straf over jullie sturen.</strong> Dan zullen jullie Hem smeken, maar jullie smeekbede zal <strong>niet worden aanvaard.</strong>" (Tirmidhī)</p> <h2>Zonden: de Grootste Barrière</h2> <p>ʿUmar (raḍiy Allāhu ʿanhu) zei: "<strong>Door weg te blijven van wat Allah heeft verboden,</strong> aanvaardt Allah smeekbede en verheerlijking."</p> <h2>Tien Dingen die je Du'ā' Blokkeren</h2> <blockquote> <p><strong>Ibrāhīm b. Adham (raḥimahullāh) werd gevraagd: "Waarom smeken wij, maar worden onze gebeden niet beantwoord?" Hij antwoordde:<br> "Omdat jullie Allah kennen, maar Hem niet gehoorzamen.<br> Jullie kennen de Boodschapper ﷺ, maar volgen zijn Sunnah niet.<br> Jullie kennen de Koran, maar handelen er niet naar.<br> Jullie consumeren Allah's zegeningen, maar tonen geen dankbaarheid.<br> Jullie kennen het Paradijs, maar zoeken het niet.<br> Jullie kennen het Vuur, maar vluchten er niet voor.<br> Jullie kennen Shayṭān, maar verzetten jullie je niet tegen hem.<br> Jullie kennen de dood, maar bereiden jullie je er niet op voor.<br> Jullie begraven de doden, maar trekken er geen les uit.<br> Jullie negeren jullie eigen fouten en houden jullie bezig met de fouten van anderen."</strong></p> </blockquote> 2 weeks ago
zaidpatron Translation added Dhikr & Dua Article Dutch	English <p>Not every duʿā’ is equal. Some voices, some moments, and some hearts carry a special nearness to Allah. There are certain people whose duʿāʼ is always answered. What makes their duʿāʼ so powerful? Often, it’s the <strong>state of the heart: humbled</strong>, sincere, stripped of pride and fully reliant upon Allah. Below are categories of people and states where duʿāʼ is especially accepted.</p> <h2>1. The Distressed</h2> <p>Allah says: “<strong>Is He [not best] who responds to the distressed one when he calls upon Him?</strong>” (27:62).</p> <p>In moments of utter desperation, people will instinctively turn to Allah Alone, even the disbelievers. All worldly means at this moment vanish, and the soul recognises its only refuge. It’s when a servant turns to Allah Alone, sincerely, that Allah responds.</p> <p>Al-Qurṭubī (raḥimahullāh) explains: “Allah has guaranteed the response to the one in distress when he calls upon Him, and informed us of this about Himself. The reason is that <strong>desperation leads to sincerity, and the heart becomes fully detached from all besides Him</strong>. And sincerity holds a special status and covenant with Him — whether it comes from a believer or disbeliever, obedient or sinful.”</p> <h2>2. The Oppressed</h2> <p>The Messenger of Allah ﷺ said, “And fear the <strong>supplication of the oppressed</strong>, for there is no barrier between it and Allah” (Bukhārī). He ﷺ also said, “…Allah raises the supplication of the oppressed above the clouds, the gates of heaven are opened for it, and the Lord says: ‘<strong>By My Glory, I will surely help you, even if after some time</strong>’” (Tirmidhī).</p> <p>The Prophet ﷺ said, “The supplication of the oppressed is answered, <strong>even if he is a sinner</strong>; his sin is upon himself” (Aḥmad). This is because his sin does not justify being wronged or having any of his rights denied.</p> <p>The secret to their duʿāʾ being accepted lies in a heart humbled and <strong>broken by hardship, emptied of pride</strong> and stripped of reliance on creation. In that raw state of helplessness, the heart turns <strong>fully </strong>to its Creator, with complete certainty that none can remove the pain or lift the burden except Him.</p> <h2>3. The Weak</h2> <p>The Prophet ﷺ said, “Indeed Allah grants victory to this Ummah due to its <strong>weak members</strong> — through <strong>their supplications</strong>, ṣalāh and their sincerity” (Nasā’ī).</p> <p>Their power lies not in status, but in <strong>humility and purity of heart</strong>. They don’t harm others or act arrogantly; they are kind, gentle, and sincere. Allah has honoured them with a special mercy in both this life and the next. The Prophet ﷺ said, “Shall I not inform you about the people of Paradise? <strong>Every weak and humble person</strong> who, if he were to swear by Allah, Allah would fulfill it” (Bukhārī).</p> <h2>4. The Traveller</h2> <p>The Messenger of Allah ﷺ said, “Three supplications are answered: the supplication of the fasting person, the supplication of the oppressed, <strong>and the supplication of the traveller</strong>” (Ṭabarānī).</p> <p>Ibn Masʿūd (raḍiy Allāhu ʿanhu) said, “The <strong>longer the journey</strong>, the closer one is to the response of duʿā’, because prolonged travel <strong>humbles</strong> the soul through long separation from one’s homeland and enduring hardship; and <strong>brokenness</strong> is among the greatest reasons for the acceptance of duʿā’.”</p> <p>Ibn al-Qayyim (raḥimahullāh) said: “And this — Allah knows best — is the secret behind the acceptance of the supplications of three people: the oppressed, the traveler, and the fasting person. <strong>It is due to the brokenness found in each of their hearts</strong>. The traveller experiences the pain of estrangement and distance, which humbles his heart. Likewise, fasting weakens and subdues the beast-like, carnal self, <strong>breaking its arrogance and humbling it</strong>.”</p> <h2>5. The Fasting Person</h2> <p>The Messenger ﷺ said, “There are three whose duʿā’ is not rejected: <strong>the fasting person until he opens his fast</strong>, the just leader, and the supplication of the oppressed person…” (Tirmidhī). He ﷺ also said, “Indeed, the fasting person has a supplication <strong>at the time of his ifṭār</strong> which is not rejected” (Ibn Mājah).</p> <p>Duʿā’ is accepted <strong>throughout</strong> the fast and at the time of<strong> iftār</strong>, when opening the fast.</p> <h2>6. The Warrior</h2> <p>The Prophet ﷺ said, “Two (supplications) are never rejected, or rarely rejected: the duʿā’ at the time of the call to prayer, and the duʿā’ during war <strong>when the two armies attack each other</strong>” (Abū Dawud).</p> <p>At that critical moment, where life and death meet, when a believer stands firm in the face of the enemy, their duʿā’ is accepted. How can Allah reject the plea of someone <strong>who willingly offers their soul for His sake</strong>? Allah honours such sincerity with answered duʿās in the battlefield and immense reward in the hereafter.</p> <h2>7. The Pilgrim</h2> <p>The Messenger of Allah ﷺ said, “The warrior in the path of Allah, the pilgrim, and the person performing ʿumrah are <strong>the delegation of Allah</strong>. He invited them so they responded to Him; <strong>they asked Him, so He gave them</strong>” (Nasā’ī).</p> <p>A ‘delegation’ refers to distinguished guests who travel to meet a king or ruler for a specific purpose. It is well known that human rulers receive such guests with honour, celebration, and generous hospitality. Can you, then, even imagine the honour and <strong>generosity shown by the Lord of all creation?</strong></p> <h2>8. The One Who Drinks Zamzam</h2> <p>The Messenger of Allah ﷺ said, “The water of zamzam is for whatever it is drunk for” i.e. it is a means of your <strong>duʿā being answered</strong>” (Ibn Mājah).</p> <p>ʿAbdullāh b. al-Mubārak (raḥimahullāh) said, “I am drinking this (so that Allah quenches my) <strong>thirst </strong>on the Day of Judgement.”</p> <h2>9. The One Who Prays for His Absent Brother</h2> <p>The Prophet ﷺ said, “No Muslim servant prays for his brother in his absence except that the angel says: ‘<strong>And for you the same</strong>’” (Muslim). He ﷺ also said, “The supplication of a brother for his brother in his absence is <strong>not rejected</strong>” (Bazzār).</p> <p>This type of duʿāʾ is special, free of pride or hidden motives, and filled with sincerity. It comes from a <strong>heart that loves purely for the sake of Allah</strong>. So if you want your own prayers to be accepted, begin by cleansing your heart of envy and bitterness, and fill it with love, sincerity, and goodwill.</p> <p>True love and brotherhood mean remembering each other in prayer without needing to be asked. Yaḥyā b. Muʿādh (raḥimahullāh) said, “What a poor friend he is: the one you have to ask, ‘Remember me in your duʿā’”.</p> <p>Imām al-Nawawī (raḥimahullāh) said “Some of the early righteous people, when they wanted to make duʿā’ for themselves, would instead pray for their Muslim brother with that same supplication because it would be accepted, and they would receive the like of it.”</p> <p><strong>“The quickest duʿāʾ to be answered is the duʿāʾ made by one person in the absence of another.” – Ibn Taymiyyah (raḥimahullāh)</strong></p> <h2>10. The Loving Parent</h2> <p>The Prophet ﷺ said, “Three supplications are not rejected: <strong>the supplication of a parent for their child</strong>, the supplication of a fasting person, and the supplication of a traveller” (Bayhaqī).</p> <p>The highest, truest, and most selfless form of love between human beings is the <strong>love a parent has for their child</strong>. This deep, inherent love is the <strong>secret</strong> behind why a parent’s prayer for their child is so powerful and often answered.</p> <h2>11. The One Who Remembers Allah in Times of Ease</h2> <p>The Messenger of Allah ﷺ said, “Whoever wishes that Allah <strong>responds</strong> to him during times of <strong>hardship</strong> and distress, let him increase his supplication <strong>during times of ease</strong>” (Tirmidhī). He ﷺ also said, “<strong>Know Allah in times of ease, and He will know you in times of hardship</strong>” (Aḥmad).</p> <p>A common mistake is to make duʿā’ only in times of hardship — when we’re ill, struggling financially, or facing personal challenges — yet neglect it when life is smooth. While turning to Allah in hardship is good, we should also remember Him and make duʿā’ in times of ease.</p> <p>Salmān (raḍiy Allāhu ʿanhu) said, “If a person is frequently making duʿāʾ during times of ease, and then hardship strikes and he calls upon Allah, the angels say: ‘<strong>A familiar voice: intercede for him</strong>.’ But if a person is negligent in duʿāʾ during times of ease, and then calls upon Allah only when hardship comes, the angels say: ‘<strong>An unfamiliar voice’; and they do not intercede for him</strong>.”</p> <h2>12. The One Who Remembers Allah Frequently</h2> <p>The Messenger of Allah ﷺ said, “There are three (people) whose supplication Allah does not reject: <strong>the one who remembers Allah frequently</strong>, the oppressed person, and the just leader” (Ṭabarānī).</p> <p>Ibn ʿAbbās explained ‘those who remember Allah frequently’ as those who remember Him <strong>after prayers</strong>, in the <strong>morning and evening</strong>, when going to <strong>bed and waking up</strong>, and when <strong>leaving or entering the house</strong>.</p> <p>Their hearts find peace only in remembering Him. And it’s no surprise: whoever loves something, remembers it often. Their hearts overflow with love for Allah, so they remember Him constantly. For such people, Allah grants acceptance and answers their duʿāʾ.</p> Dutch 4022 characters edited Current translation Translated <p>Niet elke du'ā' is gelijk. Bepaalde mensen wier du'ā' bijzonder wordt aanvaard:</p> <h2>1. De Wanhopige</h2> <p>Allah zegt: "<strong>Is Hij [niet het best] die de wanhopige antwoordt wanneer hij Hem aanroept?</strong>" (27:62) Al-Qurṭubī (raḥimahullāh): "<strong>Wanhoop leidt tot oprechtheid, en het hart wordt volledig losgemaakt van al het andere.</strong>"</p> <h2>2. De Onderdrukten</h2> <p>De Boodschapper van Allah ﷺ zei: "Vrees de <strong>smeekbede van de onderdrukten,</strong> want er is geen barrière tussen haar en Allah." (Bukhārī) Allah zegt: "<strong>Bij Mijn Glorie, Ik zal jullie zeker helpen, ook al is het na enige tijd.</strong>" (Tirmidhī)</p> <h2>3. De Zwakken</h2> <p>De Profeet ﷺ zei: "Voorwaar Allah schenkt overwinning aan deze Ummah dankzij haar <strong>zwakke leden</strong> — door <strong>hun smeekbeden,</strong> ṣalāh en hun oprechtheid." (Nasā'ī) Hun kracht ligt niet in status, maar in <strong>nederigheid en zuiverheid van hart.</strong></p> <h2>4. De Reiziger</h2> <p>Ibn al-Qayyim (raḥimahullāh) zei: "Het geheim van de aanvaarding van de smeekbeden van drie mensen — de onderdrukten, de reiziger en de vastende — is <strong>de gebrokenheid in elk van hun harten.</strong>"</p> <h2>5. De Vastende Persoon</h2> <p>De Boodschapper ﷺ zei: "Voorwaar, de vastende persoon heeft een smeekbede <strong>bij de tijd van zijn iftār</strong> die niet wordt afgewezen." (Ibn Mājah) Du'ā' wordt aanvaard <strong>gedurende</strong> het vasten en bij <strong>iftār.</strong></p> <h2>6. De Strijder</h2> <p>De Profeet ﷺ zei: "De du'ā' tijdens de oorlog <strong>wanneer de twee legers elkaar aanvallen</strong>" wordt (zelden) afgewezen. (Abū Dāwūd) Hoe kan Allah de smeekbede afwijzen van iemand die <strong>bereidwillig zijn ziel voor Zijn zaak aanbiedt?</strong></p> <h2>7. De Pelgrim</h2> <p>De Boodschapper van Allah ﷺ zei: "De pelgrim en de persoon die ʿumrah verricht zijn <strong>de delegatie van Allah.</strong> Hij nodigde hen uit, zij antwoordden Hem; <strong>zij vroegen Hem, dus gaf Hij hen.</strong>" (Nasā'ī)</p> <h2>8. Degene die Zamzam Drinkt</h2> <p>De Boodschapper van Allah ﷺ zei: "Het water van zamzam is voor waarvoor het wordt gedronken." (Ibn Mājah) ʿAbdullāh b. al-Mubārak (raḥimahullāh) zei: "Ik drink dit zodat Allah mijn <strong>dorst lest</strong> op de Dag des Oordeels."</p> <h2>9. Degene die Bidt voor zijn Afwezige Broeder</h2> <p>De Profeet ﷺ zei: "Geen moslim dienaar bidt voor zijn broeder in zijn afwezigheid behalve dat de engel zegt: '<strong>En voor jou hetzelfde.</strong>'" (Muslim)</p> <blockquote> <p><strong>"De snelste du'ā' om beantwoord te worden is de du'ā' van de één gemaakt in de afwezigheid van de ander." – Ibn Taymiyyah (raḥimahullāh)</strong></p> </blockquote> <h2>10. De Liefdevolle Ouder</h2> <p>De Profeet ﷺ zei: "<strong>De smeekbede van een ouder voor zijn kind</strong>" wordt niet afgewezen. (Bayhaqī) De diepste, meest onzelfzuchtige liefde tussen mensen is de <strong>liefde van een ouder voor hun kind.</strong> Dit is het <strong>geheim</strong> achter de kracht van de du'ā' van een ouder.</p> <h2>11. Degene die Allah Gedenkt in Tijden van Gemak</h2> <p>De Boodschapper van Allah ﷺ zei: "<strong>Ken Allah in tijden van gemak, en Hij zal jou kennen in tijden van moeilijkheid.</strong>" (Aḥmad) Salmān (raḍiy Allāhu ʿanhu) zei: Als een persoon veelvuldig du'ā' maakt in tijden van gemak en hardheid toeslaat, zeggen de engelen: '<strong>Een bekende stem: bemiddel voor hem.</strong>' Maar als hij nalatig was, zeggen zij: '<strong>Een onbekende stem</strong>; en zij bemiddelen niet voor hem.'</p> <h2>12. Degene die Allah Frequent Gedenkt</h2> <p>Ibn ʿAbbās legde 'degenen die Allah frequent gedenken' uit als degenen die Hem gedenken <strong>na gebeden,</strong> 's <strong>ochtends en 's avonds,</strong> bij het <strong>slapen gaan en wakker worden,</strong> en bij het <strong>verlaten of binnenkomen van het huis.</strong> Voor zulke mensen schenkt Allah aanvaarding en beantwoordt Hij hun du'ā'.</p> 2 weeks ago
None Changes committed Dhikr & Dua Article Dutch	Changes committed 2 weeks ago
zaidpatron Translation changed Dhikr & Dua Article Dutch	English <p>Although Allah accepts duʿāʾ at all times, there are certain blessed times and occasions when duʿāʾ is more readily accepted by Allah al-Karīm (The Most Generous), and the reward of supplication is multiplied. During these precious moments, increase your supplications to your Most Loving Lord:</p> <h2>1. Between Adhan & Iqamah</h2> <p>The Messenger of Allah ﷺ said, “<strong>Duʿā’ is not rejected between the adhān and the iqāmah</strong>” (Tirmidhī).</p> <p>Sadly, this golden opportunity is often overlooked, despite how simple it is to seize. Make the most of this blessed<strong> daily moment</strong>, and don’t miss the chance for your duʿāʾ to be accepted.</p> <h2>2. Whilst in Sujud</h2> <p>The Messenger of Allah ﷺ said, “The closest a slave is to his Lord is when he is prostrating, <strong>so make plenty of duʿā’</strong>” (Muslim). He ﷺ also said, “<strong>As for sujūd, go to great lengths in making duʿā’ in it, as it is likely that your duʿā’ shall be answered</strong>” (Muslim).</p> <p>Sujūd is one of the best and most honoured times to make duʿā’. Pour your heart out to Allah in sujūd and cry out of fear of Him. Make duʿā’ for everything, be it minor or major. Be selfless and make duʿā’ for your family, friends and the ummah. Be like Abū al-Dardā’ (raḍiy Allāhu ʿanhu) who said, “<strong>Indeed I make duʿā’ for thirty of my brothers whilst I am in sujūd</strong>, with their names and their fathers’ names.”</p> <p>Ibn al-Qayyim (raḥimahullāh) said, “Sujūd is the <strong>secret</strong> of prayer, its greatest pillar, and the conclusion of each rakʿah. Everything before it serves as a <strong>preparation</strong> for it. That is why the servant is closest to his Lord while in sujūd. This position represents the <strong>highest state of nearness to Allah</strong> — and thus, duʿāʾ made in sujūd is more likely to be answered.”</p> <h2>3. At the End of the Obligatory Prayers</h2> <p>The Prophet ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “During the last part of the night and at the <strong>end of the obligatory prayers</strong>” (Tirmidhī).</p> <p>‘End of the obligatory prayers’ can refer to either just before the salām or just after it, and scholars have interpreted it both ways. Duʿā’ after obligatory prayers is recommended, but it is best made after completing the prescribed sunnah adhkār.</p> <p>How Kind and Generous is Allah ﷻ! Every time one of the five daily prayers begins, He opens the gates of heaven and listens to the supplications of His servants, from the <strong>adhān</strong> until the prayer ends!</p> <h2>4. When One Awakens At Night</h2> <p>The Messenger of Allah ﷺ said, “Whoever gets up at night and says:</p> <h5>لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ&rlm; ، اَلْحَمْدُ لِلّٰهِ&rlm; ، وَسُبْحَانَ اللّٰهِ ، وَلَا إِلٰهَ إِلَّا اللّٰهُ ، وَاللّٰهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ</h5> <p>and then says: ‘O Allah, forgive me’ or makes duʿā’, <strong>it will be accepted</strong>. If he performs wuḍū’ and prays, his prayer will be accepted” (Bukhārī).</p> <p>Ibn Baṭṭāl (raḥimahullāh) said, “Whoever hears this ḥadīth <strong>should seize the opportunity to act upon it</strong> and purify their intention solely for their Lord.”</p> <p>The Messenger of Allah ﷺ said, “No Muslim goes to sleep in a <strong>state of remembrance of Allah and in a state of purity</strong>, then wakes up during the night and asks Allah for anything of the good of this world and the hereafter, except that <strong>He will grant it to him</strong>” (Abū Dāwūd).</p> <h2>5. The Last Third of the Night</h2> <p>The Messenger of Allah ﷺ said: “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). He ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “<strong>During the last part of the night</strong>…” (Tirmidhī).</p> <p>Imām Ghazālī (raḥimahullāh) explained that the honour of certain times is connected to the spiritual state of the heart. The pre-dawn hours are particularly sanctified because the heart is pure, <strong>more sincere and free from distractions at this time</strong>.</p> <p>Use this blessed time to pour your heart out to Allah. Be persistent in your duʿā’, and do not withhold your tears. Ask for everything: big or small. Ibn al-Jawzī (raḥimahullāh) said, “When you sit in the darkness of the night before your Master, <strong>adopt the qualities of a child</strong>. For when a child asks their father for something and does not receive it, they cry for it.”</p> <p>Whoever gives up something for the sake of Allah, He <strong>compensates them with something far better</strong>. So, if you forsake sleep, comfort, and a soft bed to sincerely commune with your Lord, Allah rewards you with acceptance of your duʿā’, acceptance of your repentance, forgiveness of your sins and relief from your distress.</p> <p><strong>“The person who has a need from Allah, and then fails to (ask Allah for it) in the pre-dawn hours — is not a smart person.” – Imām al-Ṭarṭūshī (raḥimahullāh)</strong></p> <h2>6. The Last Portion of the Day of Jumuʿah</h2> <p>The Messenger of Allah ﷺ said, “Jumuʿah is comprised of twelve portions of time. There is one in which a Muslim who asks Allah for something will have it granted to him. <strong>Seek it in the last portion after ʿaṣr</strong>” (Abū Dāwūd).</p> <p>Be eager to seize these moments for their blessings are beyond what any mind can comprehend. The pious predecessors would give great importance to this time. When Mufaḍḍal b. Fuḍālah (raḥimahullāh) would perform the ʿaṣr ṣalāh on Jumuʿah, he would seclude himself in the corner of the masjid and continuously supplicate until sunset.</p> <p>One of the righteous said: “I have never made a duʿā’ between ʿaṣr and maghrib on a Jumuʿah without my Lord answering me…”</p> <h2>7. The Day of ʿArafah</h2> <p>The Messenger of Allah ﷺ said, “<strong>The best duʿā’ is the duʿā’ of the Day of ʿArafah</strong>” (Tirmidhī).</p> <p><strong>Retreat from the world and its distractions on this special day</strong>, and let your soul ascend up to the heavens. Experience the sweetness of intimately conversing with Allah, humbling yourself and crying to Him. Turn to Him with full sincerity and beg Him to forgive you.</p> <p>Imām al-Nawawī (raḥimahullāh) wrote: “It is mustaḥabb to perform dhikr and duʿā’ in abundance, and to exert oneself in this. <strong>This is the best day of the year for duʿā’</strong>…It is essential that one devotes every effort to doing dhikr, making duʿā’, reciting Qur’ān, supplicating with various supplications and performing a variety of adhkār… He should make duʿā’ for himself, his parents, his relatives, his teachers, his companions, friends and loved ones, all those who have done good to him, and all the Muslims. <strong>He should be extremely careful not to neglect any of these, because he will not be able to make amends for it, unlike other acts</strong>.”</p> <p>One of the pious predecessors said: “I have been making duʿā’ on the Day of ʿArafah for the last 50 years, and not a year passes by except that I see them (answered) as clearly as the light of the morning.”</p> <h2>8. When Holding onto the Multazam</h2> <p>The Multazam is the area between the Black Stone and the door of the Kaʿbah, a place of deep humility and heartfelt prayer. The Prophet ﷺ would press his face and chest against it. Ibn ʿAbbās (radiy Allāhu ʿanhumā) said, “<strong>No one clings to this place and asks Allah for anything, except that Allah grants it to them</strong>” (Bayhaqī).</p> <p>Clinging to the covering of the Kaʿbah is like a <strong>desperate plea for forgiveness</strong> and protection, just as a wrongdoer might grasp the clothes of the one he has wronged, refusing to let go until he is pardoned. At the Multazam, you stand as a humble servant, broken and hopeful, knowing that you will only be released when He forgives and pardons you.</p> <h2>9. When it Rains</h2> <p>The Messenger of Allah ﷺ said: “Two supplications are not rejected: <strong>at the time of adhān</strong> <strong>and under rain</strong>” (Ḥākim).</p> <p>The scholars explain that duʿāʾ is accepted during rainfall because it is a time when Allah’s <strong>mercy descends</strong> and His bounty is generously distributed.</p> <p>Do not miss out on this great opportunity. Eagerly raise your hands and ask Allah for whatever bounty and mercy you desire, for this is truly a time of generosity and giving.</p> <p>This principle isn’t limited to rain. Whenever you <strong>witness or hear of a blessing being given to anyone</strong>, raise your hands and ask Allah for His bounty. That’s exactly what Prophet Zakariyyā (ʿalayhis-salām) did when he found summer fruits with Maryam (ʿalayhas-salām) during winter. Upon realising it was from Allah’s generosity, he <strong>immediately</strong> turned to his Lord <strong>with full certainty and hope</strong>, and asked for righteous offspring.</p> <h2>10. At the Crowing of a Rooster</h2> <p>The Prophet ﷺ said, “When you hear the crowing of a rooster, <strong>ask Allah for His bounty</strong>, for indeed it has seen an angel. And when you hear the braying of a donkey, <strong>seek refuge</strong> in Allah from Shayṭān, for it has seen a devil” (Bukhārī).</p> <p>Allah ﷻ has granted animals and birds a perception that surpasses human senses. Through this, they may sense things unseen by humans, and their reactions serve as signs, either glad tidings or warnings for believers.</p> <p>The rooster has a unique ability among creatures: it instinctively knows the time during the night and crows with precise intervals <strong>before and after fajr</strong>, rarely making a mistake regardless of the night’s length. This is a special gift from Allah.</p> <h2>11. When Visiting the Sick</h2> <p>The Prophet ﷺ said, “When you visit a sick person, say good words, <strong>for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>Imām al-Nawawī (raḥimahullāh) said, “It is recommended to speak good words in such moments, such as <strong>making duʿāʾ for the person</strong>, asking Allah to forgive them, to be gentle with them, to ease their pain, and similar supplications. It also affirms that angels are present at that time and respond with Āmīn to those words.”</p> <h2>12. When the Soul Is Taken</h2> <p>The Prophet ﷺ entered upon Abū Salamah (raḍiy Allāhu ʿanhu) after his soul had been taken and his eyes had become fixed. The Prophet ﷺ then closed his eyes and said, “<strong>Indeed, when the soul is taken, the eyesight follows it.</strong>” Some of his family began to cry out, so he ﷺ said, “<strong>Do not supplicate for yourselves except with good, for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>The Prophet ﷺ, as a teacher and murabbī, here showed us how to <strong>remain patient</strong> during loss. He taught us to avoid wailing and instead say good words: praying for the deceased with mercy, as he ﷺ did for Abū Salamah (ra). He explained that angels say Āmīn to our duʿā’, whether good or bad, so we must never make harmful supplications.</p> Dutch 9680 characters edited Current translation Translated <p>Although Allah accepts duʿāʾ at all times, there are certain blessed times and occasions when duʿāʾ is more readily accepted by Allah al-Karīm (The Most Generous), and the reward of supplication is multiplied. During these precious moments, increase your supplications to your Most Loving Lord:</p> <h2>1. Between Adhan & Iqamah</h2> <p>The Messenger of Allah ﷺ said, “<strong>Duʿā’ is not rejected between the adhān and the iqāmah</strong>” (Tirmidhī).</p> <p>Sadly, this golden opportunity is often overlooked, despite how simple it is to seize. Make the most of this blessed<strong> daily moment</strong>, and don’t miss the chance for your duʿāʾ to be accepted.</p> <h2>2. Whilst in Sujud</h2> <p>The Messenger of Allah ﷺ said, “The closest a slave is to his Lord is when he is prostrating, <strong>so make plenty of duʿā’</strong>” (Muslim). He ﷺ also said, “<strong>As for sujūd, go to great lengths in making duʿā’ in it, as it is likely that your duʿā’ shall be answered</strong>” (Muslim).</p> <p>Sujūd is one of the best and most honoured times to make duʿā’. Pour your heart out to Allah in sujūd and cry out of fear of Him. Make duʿā’ for everything, be it minor or major. Be selfless and make duʿā’ for your family, friends and the ummah. Be like Abū al-Dardā’ (raḍiy Allāhu ʿanhu) who said, “<strong>Indeed I make duʿā’ for thirty of my brothers whilst I am in sujūd</strong>, with their names and their fathers’ names.”</p> <p>Ibn al-Qayyim (raḥimahullāh) said, “Sujūd is the <strong>secret</strong> of prayer, its greatest pillar, and the conclusion of each rakʿah. Everything before it serves as a <strong>preparation</strong> for it. That is why the servant is closest to his Lord while in sujūd. This position represents the <strong>highest state of nearness to Allah</strong> — and thus, duʿāʾ made in sujūd is more likely to be answered.”</p> <h2>3. At the End of the Obligatory Prayers</h2> <p>The Prophet ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “During the last part of the night and at the <strong>end of the obligatory prayers</strong>” (Tirmidhī).</p> <p>‘End of the obligatory prayers’ can refer to either just before the salām or just after it, and scholars have interpreted it both ways. Duʿā’ after obligatory prayers is recommended, but it is best made after completing the prescribed sunnah adhkār.</p> <p>How Kind and Generous is Allah ﷻ! Every time one of the five daily prayers begins, He opens the gates of heaven and listens to the supplications of His servants, from the <strong>adhān</strong> until the prayer ends!</p> <h2>4. When One Awakens At Night</h2> <p>The Messenger of Allah ﷺ said, “Whoever gets up at night and says:</p> <h5>لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ&rlm; ، اَلْحَمْدُ لِلّٰهِ&rlm; ، وَسُبْحَانَ اللّٰهِ ، وَلَا إِلٰهَ إِلَّا اللّٰهُ ، وَاللّٰهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ</h5> <p>and then says: ‘O Allah, forgive me’ or makes duʿā’, <strong>it will be accepted</strong>. If he performs wuḍū’ and prays, his prayer will be accepted” (Bukhārī).</p> <p>Ibn Baṭṭāl (raḥimahullāh) said, “Whoever hears this ḥadīth <strong>should seize the opportunity to act upon it</strong> and purify their intention solely for their Lord.”</p> <p>The Messenger of Allah ﷺ said, “No Muslim goes to sleep in a <strong>state of remembrance of Allah and in a state of purity</strong>, then wakes up during the night and asks Allah for anything of the good of this world and the hereafter, except that <strong>He will grant it to him</strong>” (Abū Dāwūd).</p> <h2>5. The Last Third of the Night</h2> <p>The Messenger of Allah ﷺ said: “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). He ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “<strong>During the last part of the night</strong>…” (Tirmidhī).</p> <p>Imām Ghazālī (raḥimahullāh) explained that the honour of certain times is connected to the spiritual state of the heart. The pre-dawn hours are particularly sanctified because the heart is pure, <strong>more sincere and free from distractions at this time</strong>.</p> <p>Use this blessed time to pour your heart out to Allah. Be persistent in your duʿā’, and do not withhold your tears. Ask for everything: big or small. Ibn al-Jawzī (raḥimahullāh) said, “When you sit in the darkness of the night before your Master, <strong>adopt the qualities of a child</strong>. For when a child asks their father for something and does not receive it, they cry for it.”</p> <p>Whoever gives up something for the sake of Allah, He <strong>compensates them with something far better</strong>. So, if you forsake sleep, comfort, and a soft bed to sincerely commune with your Lord, Allah rewards you with acceptance of your duʿā’, acceptance of your repentance, forgiveness of your sins and relief from your distress.</p> <p><strong>“The person who has a need from Allah, and then fails to (ask Allah for it) in the pre-dawn hours — is not a smart person.” – Imām al-Ṭarṭūshī (raḥimahullāh)</strong></p> <h2>6. The Last Portion of the Day of Jumuʿah</h2> <p>The Messenger of Allah ﷺ said, “Jumuʿah is comprised of twelve portions of time. There is one in which a Muslim who asks Allah for something will have it granted to him. <strong>Seek it in the last portion after ʿaṣr</strong>” (Abū Dāwūd).</p> <p>Be eager to seize these moments for their blessings are beyond what any mind can comprehend. The pious predecessors would give great importance to this time. When Mufaḍḍal b. Fuḍālah (raḥimahullāh) would perform the ʿaṣr ṣalāh on Jumuʿah, he would seclude himself in the corner of the masjid and continuously supplicate until sunset.</p> <p>One of the righteous said: “I have never made a duʿā’ between ʿaṣr and maghrib on a Jumuʿah without my Lord answering me…”</p> <h2>7. The Day of ʿArafah</h2> <p>The Messenger of Allah ﷺ said, “<strong>The best duʿā’ is the duʿā’ of the Day of ʿArafah</strong>” (Tirmidhī).</p> <p><strong>Retreat from the world and its distractions on this special day</strong>, and let your soul ascend up to the heavens. Experience the sweetness of intimately conversing with Allah, humbling yourself and crying to Him. Turn to Him with full sincerity and beg Him to forgive you.</p> <p>Imām al-Nawawī (raḥimahullāh) wrote: “It is mustaḥabb to perform dhikr and duʿā’ in abundance, and to exert oneself in this. <strong>This is the best day of the year for duʿā’</strong>…It is essential that one devotes every effort to doing dhikr, making duʿā’, reciting Qur’ān, supplicating with various supplications and performing a variety of adhkār… He should make duʿā’ for himself, his parents, his relatives, his teachers, his companions, friends and loved ones, all those who have done good to him, and all the Muslims. <strong>He should be extremely careful not to neglect any of these, because he will not be able to make amends for it, unlike other acts</strong>.”</p> <p>One of the pious predecessors said: “I have been making duʿā’ on the Day of ʿArafah for the last 50 years, and not a year passes by except that I see them (answered) as clearly as the light of the morning.”</p> <h2>8. When Holding onto the Multazam</h2> <p>The Multazam is the area between the Black Stone and the door of the Kaʿbah, a place of deep humility and heartfelt prayer. The Prophet ﷺ would press his face and chest against it. Ibn ʿAbbās (radiy Allāhu ʿanhumā) said, “<strong>No one clings to this place and asks Allah for anything, except that Allah grants it to them</strong>” (Bayhaqī).</p> <p>Clinging to the covering of the Kaʿbah is like a <strong>desperate plea for forgiveness</strong> and protection, just as a wrongdoer might grasp the clothes of the one he has wronged, refusing to let go until he is pardoned. At the Multazam, you stand as a humble servant, broken and hopeful, knowing that you will only be released when He forgives and pardons you.</p> <h2>9. When it Rains</h2> <p>The Messenger of Allah ﷺ said: “Two supplications are not rejected: <strong>at the time of adhān</strong> <strong>and under rain</strong>” (Ḥākim).</p> <p>The scholars explain that duʿāʾ is accepted during rainfall because it is a time when Allah’s <strong>mercy descends</strong> and His bounty is generously distributed.</p> <p>Do not miss out on this great opportunity. Eagerly raise your hands and ask Allah for whatever bounty and mercy you desire, for this is truly a time of generosity and giving.</p> <p>This principle isn’t limited to rain. Whenever you <strong>witness or hear of a blessing being given to anyone</strong>, raise your hands and ask Allah for His bounty. That’s exactly what Prophet Zakariyyā (ʿalayhis-salām) did when he found summer fruits with Maryam (ʿalayhas-salām) during winter. Upon realising it was from Allah’s generosity, he <strong>immediately</strong> turned to his Lord <strong>with full certainty and hope</strong>, and asked for righteous offspring.</p> <h2>10. At the Crowing of a Rooster</h2> <p>The Prophet ﷺ said, “When you hear the crowing of a rooster, <strong>ask Allah for His bounty</strong>, for indeed it has seen an angel. And when you hear the braying of a donkey, <strong>seek refuge</strong> in Allah from Shayṭān, for it has seen a devil” (Bukhārī).</p> <p>Allah ﷻ has granted animals and birds a perception that surpasses human senses. Through this, they may sense things unseen by humans, and their reactions serve as signs, either glad tidings or warnings for believers.</p> <p>The rooster has a unique ability among creatures: it instinctively knows the time during the night and crows with precise intervals <strong>before and after fajr</strong>, rarely making a mistake regardless of the night’s length. This is a special gift from Allah.</p> <h2>11. When Visiting the Sick</h2> <p>The Prophet ﷺ said, “When you visit a sick person, say good words, <strong>for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>Imām al-Nawawī (raḥimahullāh) said, “It is recommended to speak good words in such moments, such as <strong>making duʿāʾ for the person</strong>, asking Allah to forgive them, to be gentle with them, to ease their pain, and similar supplications. It also affirms that angels are present at that time and respond with Āmīn to those words.”</p> <h2>12. When the Soul Is Taken</h2> <p>The Prophet ﷺ entered upon Abū Salamah (raḍiy Allāhu ʿanhu) after his soul had been taken and his eyes had become fixed. The Prophet ﷺ then closed his eyes and said, “<strong>Indeed, when the soul is taken, the eyesight follows it.</strong>” Some of his family began to cry out, so he ﷺ said, “<strong>Do not supplicate for yourselves except with good, for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>The Prophet ﷺ, as a teacher and murabbī, here showed us how to <strong>remain patient</strong> during loss. He taught us to avoid wailing and instead say good words: praying for the deceased with mercy, as he ﷺ did for Abū Salamah (ra). He explained that angels say Āmīn to our duʿā’, whether good or bad, so we must never make harmful supplicationsHoewel Allah du'ā' te allen tijde aanvaardt, zijn er bepaalde gezegende tijden en gelegenheden waarop du'ā' gemakkelijker wordt aanvaard:</p> <h2>1. Tussen de Adhān en Iqāmah</h2> <p>De Boodschapper van Allah ﷺ zei: "<strong>Du'ā' wordt niet afgewezen tussen de adhān en de iqāmah.</strong>" (Tirmidhī)</p> <h2>2. Tijdens Sujūd</h2> <p>De Boodschapper van Allah ﷺ zei: "<strong>Wat betreft sujūd, doe grote moeite du'ā' te maken erin, want het is waarschijnlijk dat je du'ā' zal worden beantwoord.</strong>" (Muslim) Wees onzelfzuchtig en maak du'ā' voor je familie, vrienden en de ummah. Wees zoals Abū al-Dardā' (raḍiy Allāhu ʿanhu) die zei: "<strong>Ik maak du'ā' voor dertig van mijn broeders terwijl ik in sujūd ben, met hun namen en de namen van hun vaders.</strong>"</p> <h2>3. Aan het Einde van de Verplichte Gebeden</h2> <p>Hoe Vriendelijk en Vrijgevig is Allah ﷻ! Elke keer dat één van de vijf dagelijkse gebeden begint, opent Hij de poorten van de hemel en luistert Hij naar de smeekbeden van Zijn dienaren!</p> <h2>4. Wanneer je 's Nachts Wakker Wordt</h2> <h5>لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ ، اَلْحَمْدُ لِلّٰهِ ، وَسُبْحَانَ اللّٰهِ ، وَلَا إِلٰهَ إِلَّا اللّٰهُ ، وَاللّٰهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ</h5> <p>De Boodschapper van Allah ﷺ zei: "Als hij dan du'ā' maakt, <strong>zal het worden aanvaard.</strong>" (Bukhārī)</p> <h2>5. Het Laatste Derde van de Nacht</h2> <p>Allah daalt elke nacht neer en zegt: "<strong>'Wie zal Mij aanroepen, zodat Ik hem antwoord? Wie zal Mij vragen, zodat Ik hem geve? Wie zal Mijn vergiffenis zoeken, zodat Ik hem vergeef?'</strong>" (Bukhārī)</p> <blockquote> <p><strong>"De persoon die een behoefte heeft bij Allah, en dan nalaat (Allah daarvoor te vragen) in de voorafbeuren — is niet een verstandig persoon." – Imām al-Ṭarṭūshī (raḥimahullāh)</strong></p> </blockquote> <h2>6. Het Laatste Gedeelte van de Dag van Jumu'ah</h2> <p>De Boodschapper van Allah ﷺ zei: "<strong>Zoek het in het laatste gedeelte na ʿAṣr.</strong>" (Abū Dāwūd) Een van de rechtvaardigen zei: "Ik heb nooit een du'ā' gemaakt tussen ʿAṣr en Maghrib op een Jumu'ah zonder dat mijn Heer mij antwoordde."</p> <h2>7. De Dag van ʿArafah</h2> <p>De Boodschapper van Allah ﷺ zei: "<strong>De beste du'ā' is de du'ā' van de Dag van ʿArafah.</strong>" (Tirmidhī) Een van de vrome voorgangers zei: "Ik heb du'ā' gemaakt op de Dag van ʿArafah voor de laatste 50 jaar, en niet een jaar gaat voorbij behalve dat ik ze (beantwoord) zie zo duidelijk als het licht van de ochtend."</p> <h2>8. Bij het Vasthouden aan de Multazam</h2> <p>Ibn ʿAbbās (raḍiy Allāhu ʿanhumā) zei: "<strong>Niemand klemt zich aan deze plaats vast en vraagt Allah om iets, behalve dat Allah het hen schenkt.</strong>" (Bayhaqī)</p> <h2>9. Wanneer het Regent</h2> <p>De Boodschapper van Allah ﷺ zei: "Twee smeekbeden worden niet afgewezen: <strong>bij de tijd van de adhān en onder regen.</strong>" (Ḥākim) Du'ā' wordt aanvaard tijdens regenval omdat het een tijd is waarop Allah's <strong>genade neerdaalt.</strong></p> <h2>10. Bij het Kraaien van een Haan</h2> <p>De Profeet ﷺ zei: "Wanneer je een haan hoort kraaien, <strong>vraag Allah om Zijn gunst,</strong> want hij heeft een engel gezien." (Bukhārī)</p> <h2>11. Wanneer je een Zieke Bezoekt</h2> <p>De Profeet ﷺ zei: "Wanneer je een zieke bezoekt, spreek goede woorden, <strong>want de engelen zeggen Āmīn op wat je zegt.</strong>" (Muslim)</p> <h2>12. Wanneer de Ziel Wordt Genomen</h2> <p>De Profeet ﷺ zei: "<strong>Smeek niet voor jezelf behalve met goeds, want de engelen zeggen Āmīn op wat je zegt.</strong>" (Muslim) Hij leerde ons geduldig te blijven tijdens verlies en goede woorden te zeggen: biddend voor de overledene met genade.</p> 2 weeks ago
zaidpatron Translation added Dhikr & Dua Article Dutch	English <p>Although Allah accepts duʿāʾ at all times, there are certain blessed times and occasions when duʿāʾ is more readily accepted by Allah al-Karīm (The Most Generous), and the reward of supplication is multiplied. During these precious moments, increase your supplications to your Most Loving Lord:</p> <h2>1. Between Adhan & Iqamah</h2> <p>The Messenger of Allah ﷺ said, “<strong>Duʿā’ is not rejected between the adhān and the iqāmah</strong>” (Tirmidhī).</p> <p>Sadly, this golden opportunity is often overlooked, despite how simple it is to seize. Make the most of this blessed<strong> daily moment</strong>, and don’t miss the chance for your duʿāʾ to be accepted.</p> <h2>2. Whilst in Sujud</h2> <p>The Messenger of Allah ﷺ said, “The closest a slave is to his Lord is when he is prostrating, <strong>so make plenty of duʿā’</strong>” (Muslim). He ﷺ also said, “<strong>As for sujūd, go to great lengths in making duʿā’ in it, as it is likely that your duʿā’ shall be answered</strong>” (Muslim).</p> <p>Sujūd is one of the best and most honoured times to make duʿā’. Pour your heart out to Allah in sujūd and cry out of fear of Him. Make duʿā’ for everything, be it minor or major. Be selfless and make duʿā’ for your family, friends and the ummah. Be like Abū al-Dardā’ (raḍiy Allāhu ʿanhu) who said, “<strong>Indeed I make duʿā’ for thirty of my brothers whilst I am in sujūd</strong>, with their names and their fathers’ names.”</p> <p>Ibn al-Qayyim (raḥimahullāh) said, “Sujūd is the <strong>secret</strong> of prayer, its greatest pillar, and the conclusion of each rakʿah. Everything before it serves as a <strong>preparation</strong> for it. That is why the servant is closest to his Lord while in sujūd. This position represents the <strong>highest state of nearness to Allah</strong> — and thus, duʿāʾ made in sujūd is more likely to be answered.”</p> <h2>3. At the End of the Obligatory Prayers</h2> <p>The Prophet ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “During the last part of the night and at the <strong>end of the obligatory prayers</strong>” (Tirmidhī).</p> <p>‘End of the obligatory prayers’ can refer to either just before the salām or just after it, and scholars have interpreted it both ways. Duʿā’ after obligatory prayers is recommended, but it is best made after completing the prescribed sunnah adhkār.</p> <p>How Kind and Generous is Allah ﷻ! Every time one of the five daily prayers begins, He opens the gates of heaven and listens to the supplications of His servants, from the <strong>adhān</strong> until the prayer ends!</p> <h2>4. When One Awakens At Night</h2> <p>The Messenger of Allah ﷺ said, “Whoever gets up at night and says:</p> <h5>لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ&rlm; ، اَلْحَمْدُ لِلّٰهِ&rlm; ، وَسُبْحَانَ اللّٰهِ ، وَلَا إِلٰهَ إِلَّا اللّٰهُ ، وَاللّٰهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ</h5> <p>and then says: ‘O Allah, forgive me’ or makes duʿā’, <strong>it will be accepted</strong>. If he performs wuḍū’ and prays, his prayer will be accepted” (Bukhārī).</p> <p>Ibn Baṭṭāl (raḥimahullāh) said, “Whoever hears this ḥadīth <strong>should seize the opportunity to act upon it</strong> and purify their intention solely for their Lord.”</p> <p>The Messenger of Allah ﷺ said, “No Muslim goes to sleep in a <strong>state of remembrance of Allah and in a state of purity</strong>, then wakes up during the night and asks Allah for anything of the good of this world and the hereafter, except that <strong>He will grant it to him</strong>” (Abū Dāwūd).</p> <h2>5. The Last Third of the Night</h2> <p>The Messenger of Allah ﷺ said: “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). He ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “<strong>During the last part of the night</strong>…” (Tirmidhī).</p> <p>Imām Ghazālī (raḥimahullāh) explained that the honour of certain times is connected to the spiritual state of the heart. The pre-dawn hours are particularly sanctified because the heart is pure, <strong>more sincere and free from distractions at this time</strong>.</p> <p>Use this blessed time to pour your heart out to Allah. Be persistent in your duʿā’, and do not withhold your tears. Ask for everything: big or small. Ibn al-Jawzī (raḥimahullāh) said, “When you sit in the darkness of the night before your Master, <strong>adopt the qualities of a child</strong>. For when a child asks their father for something and does not receive it, they cry for it.”</p> <p>Whoever gives up something for the sake of Allah, He <strong>compensates them with something far better</strong>. So, if you forsake sleep, comfort, and a soft bed to sincerely commune with your Lord, Allah rewards you with acceptance of your duʿā’, acceptance of your repentance, forgiveness of your sins and relief from your distress.</p> <p><strong>“The person who has a need from Allah, and then fails to (ask Allah for it) in the pre-dawn hours — is not a smart person.” – Imām al-Ṭarṭūshī (raḥimahullāh)</strong></p> <h2>6. The Last Portion of the Day of Jumuʿah</h2> <p>The Messenger of Allah ﷺ said, “Jumuʿah is comprised of twelve portions of time. There is one in which a Muslim who asks Allah for something will have it granted to him. <strong>Seek it in the last portion after ʿaṣr</strong>” (Abū Dāwūd).</p> <p>Be eager to seize these moments for their blessings are beyond what any mind can comprehend. The pious predecessors would give great importance to this time. When Mufaḍḍal b. Fuḍālah (raḥimahullāh) would perform the ʿaṣr ṣalāh on Jumuʿah, he would seclude himself in the corner of the masjid and continuously supplicate until sunset.</p> <p>One of the righteous said: “I have never made a duʿā’ between ʿaṣr and maghrib on a Jumuʿah without my Lord answering me…”</p> <h2>7. The Day of ʿArafah</h2> <p>The Messenger of Allah ﷺ said, “<strong>The best duʿā’ is the duʿā’ of the Day of ʿArafah</strong>” (Tirmidhī).</p> <p><strong>Retreat from the world and its distractions on this special day</strong>, and let your soul ascend up to the heavens. Experience the sweetness of intimately conversing with Allah, humbling yourself and crying to Him. Turn to Him with full sincerity and beg Him to forgive you.</p> <p>Imām al-Nawawī (raḥimahullāh) wrote: “It is mustaḥabb to perform dhikr and duʿā’ in abundance, and to exert oneself in this. <strong>This is the best day of the year for duʿā’</strong>…It is essential that one devotes every effort to doing dhikr, making duʿā’, reciting Qur’ān, supplicating with various supplications and performing a variety of adhkār… He should make duʿā’ for himself, his parents, his relatives, his teachers, his companions, friends and loved ones, all those who have done good to him, and all the Muslims. <strong>He should be extremely careful not to neglect any of these, because he will not be able to make amends for it, unlike other acts</strong>.”</p> <p>One of the pious predecessors said: “I have been making duʿā’ on the Day of ʿArafah for the last 50 years, and not a year passes by except that I see them (answered) as clearly as the light of the morning.”</p> <h2>8. When Holding onto the Multazam</h2> <p>The Multazam is the area between the Black Stone and the door of the Kaʿbah, a place of deep humility and heartfelt prayer. The Prophet ﷺ would press his face and chest against it. Ibn ʿAbbās (radiy Allāhu ʿanhumā) said, “<strong>No one clings to this place and asks Allah for anything, except that Allah grants it to them</strong>” (Bayhaqī).</p> <p>Clinging to the covering of the Kaʿbah is like a <strong>desperate plea for forgiveness</strong> and protection, just as a wrongdoer might grasp the clothes of the one he has wronged, refusing to let go until he is pardoned. At the Multazam, you stand as a humble servant, broken and hopeful, knowing that you will only be released when He forgives and pardons you.</p> <h2>9. When it Rains</h2> <p>The Messenger of Allah ﷺ said: “Two supplications are not rejected: <strong>at the time of adhān</strong> <strong>and under rain</strong>” (Ḥākim).</p> <p>The scholars explain that duʿāʾ is accepted during rainfall because it is a time when Allah’s <strong>mercy descends</strong> and His bounty is generously distributed.</p> <p>Do not miss out on this great opportunity. Eagerly raise your hands and ask Allah for whatever bounty and mercy you desire, for this is truly a time of generosity and giving.</p> <p>This principle isn’t limited to rain. Whenever you <strong>witness or hear of a blessing being given to anyone</strong>, raise your hands and ask Allah for His bounty. That’s exactly what Prophet Zakariyyā (ʿalayhis-salām) did when he found summer fruits with Maryam (ʿalayhas-salām) during winter. Upon realising it was from Allah’s generosity, he <strong>immediately</strong> turned to his Lord <strong>with full certainty and hope</strong>, and asked for righteous offspring.</p> <h2>10. At the Crowing of a Rooster</h2> <p>The Prophet ﷺ said, “When you hear the crowing of a rooster, <strong>ask Allah for His bounty</strong>, for indeed it has seen an angel. And when you hear the braying of a donkey, <strong>seek refuge</strong> in Allah from Shayṭān, for it has seen a devil” (Bukhārī).</p> <p>Allah ﷻ has granted animals and birds a perception that surpasses human senses. Through this, they may sense things unseen by humans, and their reactions serve as signs, either glad tidings or warnings for believers.</p> <p>The rooster has a unique ability among creatures: it instinctively knows the time during the night and crows with precise intervals <strong>before and after fajr</strong>, rarely making a mistake regardless of the night’s length. This is a special gift from Allah.</p> <h2>11. When Visiting the Sick</h2> <p>The Prophet ﷺ said, “When you visit a sick person, say good words, <strong>for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>Imām al-Nawawī (raḥimahullāh) said, “It is recommended to speak good words in such moments, such as <strong>making duʿāʾ for the person</strong>, asking Allah to forgive them, to be gentle with them, to ease their pain, and similar supplications. It also affirms that angels are present at that time and respond with Āmīn to those words.”</p> <h2>12. When the Soul Is Taken</h2> <p>The Prophet ﷺ entered upon Abū Salamah (raḍiy Allāhu ʿanhu) after his soul had been taken and his eyes had become fixed. The Prophet ﷺ then closed his eyes and said, “<strong>Indeed, when the soul is taken, the eyesight follows it.</strong>” Some of his family began to cry out, so he ﷺ said, “<strong>Do not supplicate for yourselves except with good, for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>The Prophet ﷺ, as a teacher and murabbī, here showed us how to <strong>remain patient</strong> during loss. He taught us to avoid wailing and instead say good words: praying for the deceased with mercy, as he ﷺ did for Abū Salamah (ra). He explained that angels say Āmīn to our duʿā’, whether good or bad, so we must never make harmful supplications.</p> Dutch 12299 characters edited Translated <p>Although Allah accepts duʿāʾ at all times, there are certain blessed times and occasions when duʿāʾ is more readily accepted by Allah al-Karīm (The Most Generous), and the reward of supplication is multiplied. During these precious moments, increase your supplications to your Most Loving Lord:</p> <h2>1. Between Adhan & Iqamah</h2> <p>The Messenger of Allah ﷺ said, “<strong>Duʿā’ is not rejected between the adhān and the iqāmah</strong>” (Tirmidhī).</p> <p>Sadly, this golden opportunity is often overlooked, despite how simple it is to seize. Make the most of this blessed<strong> daily moment</strong>, and don’t miss the chance for your duʿāʾ to be accepted.</p> <h2>2. Whilst in Sujud</h2> <p>The Messenger of Allah ﷺ said, “The closest a slave is to his Lord is when he is prostrating, <strong>so make plenty of duʿā’</strong>” (Muslim). He ﷺ also said, “<strong>As for sujūd, go to great lengths in making duʿā’ in it, as it is likely that your duʿā’ shall be answered</strong>” (Muslim).</p> <p>Sujūd is one of the best and most honoured times to make duʿā’. Pour your heart out to Allah in sujūd and cry out of fear of Him. Make duʿā’ for everything, be it minor or major. Be selfless and make duʿā’ for your family, friends and the ummah. Be like Abū al-Dardā’ (raḍiy Allāhu ʿanhu) who said, “<strong>Indeed I make duʿā’ for thirty of my brothers whilst I am in sujūd</strong>, with their names and their fathers’ names.”</p> <p>Ibn al-Qayyim (raḥimahullāh) said, “Sujūd is the <strong>secret</strong> of prayer, its greatest pillar, and the conclusion of each rakʿah. Everything before it serves as a <strong>preparation</strong> for it. That is why the servant is closest to his Lord while in sujūd. This position represents the <strong>highest state of nearness to Allah</strong> — and thus, duʿāʾ made in sujūd is more likely to be answered.”</p> <h2>3. At the End of the Obligatory Prayers</h2> <p>The Prophet ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “During the last part of the night and at the <strong>end of the obligatory prayers</strong>” (Tirmidhī).</p> <p>‘End of the obligatory prayers’ can refer to either just before the salām or just after it, and scholars have interpreted it both ways. Duʿā’ after obligatory prayers is recommended, but it is best made after completing the prescribed sunnah adhkār.</p> <p>How Kind and Generous is Allah ﷻ! Every time one of the five daily prayers begins, He opens the gates of heaven and listens to the supplications of His servants, from the <strong>adhān</strong> until the prayer ends!</p> <h2>4. When One Awakens At Night</h2> <p>The Messenger of Allah ﷺ said, “Whoever gets up at night and says:</p> <h5>لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ&rlm; ، اَلْحَمْدُ لِلّٰهِ&rlm; ، وَسُبْحَانَ اللّٰهِ ، وَلَا إِلٰهَ إِلَّا اللّٰهُ ، وَاللّٰهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ</h5> <p>and then says: ‘O Allah, forgive me’ or makes duʿā’, <strong>it will be accepted</strong>. If he performs wuḍū’ and prays, his prayer will be accepted” (Bukhārī).</p> <p>Ibn Baṭṭāl (raḥimahullāh) said, “Whoever hears this ḥadīth <strong>should seize the opportunity to act upon it</strong> and purify their intention solely for their Lord.”</p> <p>The Messenger of Allah ﷺ said, “No Muslim goes to sleep in a <strong>state of remembrance of Allah and in a state of purity</strong>, then wakes up during the night and asks Allah for anything of the good of this world and the hereafter, except that <strong>He will grant it to him</strong>” (Abū Dāwūd).</p> <h2>5. The Last Third of the Night</h2> <p>The Messenger of Allah ﷺ said: “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). He ﷺ was asked, “Which duʿā’ is most likely to be responded to?” He replied, “<strong>During the last part of the night</strong>…” (Tirmidhī).</p> <p>Imām Ghazālī (raḥimahullāh) explained that the honour of certain times is connected to the spiritual state of the heart. The pre-dawn hours are particularly sanctified because the heart is pure, <strong>more sincere and free from distractions at this time</strong>.</p> <p>Use this blessed time to pour your heart out to Allah. Be persistent in your duʿā’, and do not withhold your tears. Ask for everything: big or small. Ibn al-Jawzī (raḥimahullāh) said, “When you sit in the darkness of the night before your Master, <strong>adopt the qualities of a child</strong>. For when a child asks their father for something and does not receive it, they cry for it.”</p> <p>Whoever gives up something for the sake of Allah, He <strong>compensates them with something far better</strong>. So, if you forsake sleep, comfort, and a soft bed to sincerely commune with your Lord, Allah rewards you with acceptance of your duʿā’, acceptance of your repentance, forgiveness of your sins and relief from your distress.</p> <p><strong>“The person who has a need from Allah, and then fails to (ask Allah for it) in the pre-dawn hours — is not a smart person.” – Imām al-Ṭarṭūshī (raḥimahullāh)</strong></p> <h2>6. The Last Portion of the Day of Jumuʿah</h2> <p>The Messenger of Allah ﷺ said, “Jumuʿah is comprised of twelve portions of time. There is one in which a Muslim who asks Allah for something will have it granted to him. <strong>Seek it in the last portion after ʿaṣr</strong>” (Abū Dāwūd).</p> <p>Be eager to seize these moments for their blessings are beyond what any mind can comprehend. The pious predecessors would give great importance to this time. When Mufaḍḍal b. Fuḍālah (raḥimahullāh) would perform the ʿaṣr ṣalāh on Jumuʿah, he would seclude himself in the corner of the masjid and continuously supplicate until sunset.</p> <p>One of the righteous said: “I have never made a duʿā’ between ʿaṣr and maghrib on a Jumuʿah without my Lord answering me…”</p> <h2>7. The Day of ʿArafah</h2> <p>The Messenger of Allah ﷺ said, “<strong>The best duʿā’ is the duʿā’ of the Day of ʿArafah</strong>” (Tirmidhī).</p> <p><strong>Retreat from the world and its distractions on this special day</strong>, and let your soul ascend up to the heavens. Experience the sweetness of intimately conversing with Allah, humbling yourself and crying to Him. Turn to Him with full sincerity and beg Him to forgive you.</p> <p>Imām al-Nawawī (raḥimahullāh) wrote: “It is mustaḥabb to perform dhikr and duʿā’ in abundance, and to exert oneself in this. <strong>This is the best day of the year for duʿā’</strong>…It is essential that one devotes every effort to doing dhikr, making duʿā’, reciting Qur’ān, supplicating with various supplications and performing a variety of adhkār… He should make duʿā’ for himself, his parents, his relatives, his teachers, his companions, friends and loved ones, all those who have done good to him, and all the Muslims. <strong>He should be extremely careful not to neglect any of these, because he will not be able to make amends for it, unlike other acts</strong>.”</p> <p>One of the pious predecessors said: “I have been making duʿā’ on the Day of ʿArafah for the last 50 years, and not a year passes by except that I see them (answered) as clearly as the light of the morning.”</p> <h2>8. When Holding onto the Multazam</h2> <p>The Multazam is the area between the Black Stone and the door of the Kaʿbah, a place of deep humility and heartfelt prayer. The Prophet ﷺ would press his face and chest against it. Ibn ʿAbbās (radiy Allāhu ʿanhumā) said, “<strong>No one clings to this place and asks Allah for anything, except that Allah grants it to them</strong>” (Bayhaqī).</p> <p>Clinging to the covering of the Kaʿbah is like a <strong>desperate plea for forgiveness</strong> and protection, just as a wrongdoer might grasp the clothes of the one he has wronged, refusing to let go until he is pardoned. At the Multazam, you stand as a humble servant, broken and hopeful, knowing that you will only be released when He forgives and pardons you.</p> <h2>9. When it Rains</h2> <p>The Messenger of Allah ﷺ said: “Two supplications are not rejected: <strong>at the time of adhān</strong> <strong>and under rain</strong>” (Ḥākim).</p> <p>The scholars explain that duʿāʾ is accepted during rainfall because it is a time when Allah’s <strong>mercy descends</strong> and His bounty is generously distributed.</p> <p>Do not miss out on this great opportunity. Eagerly raise your hands and ask Allah for whatever bounty and mercy you desire, for this is truly a time of generosity and giving.</p> <p>This principle isn’t limited to rain. Whenever you <strong>witness or hear of a blessing being given to anyone</strong>, raise your hands and ask Allah for His bounty. That’s exactly what Prophet Zakariyyā (ʿalayhis-salām) did when he found summer fruits with Maryam (ʿalayhas-salām) during winter. Upon realising it was from Allah’s generosity, he <strong>immediately</strong> turned to his Lord <strong>with full certainty and hope</strong>, and asked for righteous offspring.</p> <h2>10. At the Crowing of a Rooster</h2> <p>The Prophet ﷺ said, “When you hear the crowing of a rooster, <strong>ask Allah for His bounty</strong>, for indeed it has seen an angel. And when you hear the braying of a donkey, <strong>seek refuge</strong> in Allah from Shayṭān, for it has seen a devil” (Bukhārī).</p> <p>Allah ﷻ has granted animals and birds a perception that surpasses human senses. Through this, they may sense things unseen by humans, and their reactions serve as signs, either glad tidings or warnings for believers.</p> <p>The rooster has a unique ability among creatures: it instinctively knows the time during the night and crows with precise intervals <strong>before and after fajr</strong>, rarely making a mistake regardless of the night’s length. This is a special gift from Allah.</p> <h2>11. When Visiting the Sick</h2> <p>The Prophet ﷺ said, “When you visit a sick person, say good words, <strong>for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>Imām al-Nawawī (raḥimahullāh) said, “It is recommended to speak good words in such moments, such as <strong>making duʿāʾ for the person</strong>, asking Allah to forgive them, to be gentle with them, to ease their pain, and similar supplications. It also affirms that angels are present at that time and respond with Āmīn to those words.”</p> <h2>12. When the Soul Is Taken</h2> <p>The Prophet ﷺ entered upon Abū Salamah (raḍiy Allāhu ʿanhu) after his soul had been taken and his eyes had become fixed. The Prophet ﷺ then closed his eyes and said, “<strong>Indeed, when the soul is taken, the eyesight follows it.</strong>” Some of his family began to cry out, so he ﷺ said, “<strong>Do not supplicate for yourselves except with good, for the angels say Āmīn to what you say</strong>” (Muslim).</p> <p>The Prophet ﷺ, as a teacher and murabbī, here showed us how to <strong>remain patient</strong> during loss. He taught us to avoid wailing and instead say good words: praying for the deceased with mercy, as he ﷺ did for Abū Salamah (ra). He explained that angels say Āmīn to our duʿā’, whether good or bad, so we must never make harmful supplications.</p> 2 weeks ago

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