[The following post has been inspired from a very powerful bayan by Hadhrat Shaykh Zulfiqar Ahmed db on "Qubooliyat-e-Dua" during his recent India trip]
Three cases: dua accepted, misfortune removed, reward in akhirah.
All three are good news Thus, for a momin, it is a good thing if the dua is accepted. If some misfortune/trial is cancelled, that is also good. And if reward is given on the day of judgment, that is even better.
Dua not accepted when a person complains that Allah does not listen to them
However, there is one condition in which a person’s dua is not accepted and is thrown back at the person like a dirty, torn cloth on his face. That is when a person says that ‘Allah does not listen to our dua’. This makes Allah very angry (jalal).
Remember: inna rabbi la sami u dua. Allah listens to dua, but Allah is Allah. It is not like we say something and it is fulfilled immediately. Allah has his own shaan. His own Will as to when He will accept that dua. Thus these words should never be articulated that ‘Allah does not listen to us’. He listens to everyone. But yes, if we keep hope that ‘I have made dua and I will get the return in one of these three ways’ then Allah will give him the badla of his dua.
Delay in dua : Allah likes listening to the person’s dua
Sometimes it happens so that Allah is pleased with a person’s supplication and Allah gives him the chance to pray/supplicate (maangnay ka mauqa detay hain). Sometimes when a child cries the father lets him cry for a while as he likes it. Some even tease the kids so that they make a crying face. Everyone has their own manner.
In hadith the Prophet said that: A person’s dua is sometimes presented in front of Allah. Allah loves the person, and the person prays to Allah. Allah says to Jibrael: O Jibrael, postpone my servant’s hajit. I like listening to his voice.
There have been a buzurg Yahja bin Saeed al Qitan ra (17:45). He said: He had the didaar of Allah in a dream. He said: ‘O Allah, how long will I have to keep praying? You do not fulfill them’. Allah replied: ‘I like listening to your voice so I want you to pray even more’.
‘When’ is upto Allah; having the taufeeq to make dua is a blessing in itself.
Example of people who cannot make dua: a mehrumi Therefore the question of ‘when will the prayer be accepted’ should be left to Allah.
Is this a small thing that you got the taufeeq? People do not even have the taufeeq to make dua.
Consider this. A person came to me once and said: ‘Hazrat I do not know why but since the last seven, eight years I have not felt like making dua’. What a misfortune it is that a person does not even want to make dua! This is a misfortune.
If a person’s tears do not well up while making dua, that is mahrumi. Example: blessing of crying during tahajjud taken away due to sins It is said that there was a scholar of Bani Israel. He got entangled in a nafsaani ta’luq (relationship of desire). He has knowledge but his nafs gained dominance. He sinned and also feared that due to sins a person’s blessing are taken away: I don’t know which blessing will be denied me. This continued for some time. Then he was perplexed: I am sinning and yet all the blessings that Allah has granted me are also there. Then he said: Allah, how haleem you are! I am committing sin over sin and yet you have continued your blessings. Allah sent him an ilhaam: My servant, you are mahrum but you have not realized it. He inquired: Allah, which nai’mat has been taken away? Allah told him: the day from which you stepped into kabirah sin we have taken away from you the sweetness (lazzat) of crying in the last part of the night. Then he realized that since that day he had not been able to cry during tahajjud. Dua is the best sabab of saving oneself So a person becomes mahrum.
If a person is given the ability to make dua and opens the way to making dua then this is blessing from Allah.
Remember that among the methods/asbaab of saving himself that a person can have the best sabab is dua. There is no better sabab than dua. Therefore one should make dua with regards to every matter.
There is a hadith: The person who desires that his dua during hard times should be accepted, he should make dua during good times as well (khushhaali) so that Allah accepts his dua during hard times.
Dua is the only thing that is considered as worship even if it is made for the sake of the world
Dua is a strange thing: if a person makes dua purely for benefit of this world that ‘Allah, please fulfill this need of mine, please let that be done…’ then even that is ibadat/worship. This is a feature that makes dua stand alone.
Any other deed done with the intention of this world would not lead to any reward. They require an intention for the akhirah. Dua is such a deed that even if the person is asking for a purely worldly need/desire such as ‘Allah, please give me food, shoes, clothes…’, the supplication is for only a worldly thing even in such a case dua is ibadat. Ulema have mentioned the reason for this.
They say that when making dua a person has to have tawazeh[aajizi], the supplicated is a saa’il. Due to this tawazah even though he is asking for the world Allah has made even this entreaty for the world worship.
Asking from khaliq and makhluq: differences in their manner of responding to supplications
One is a supplication to the creator; another is a supplication to the created/makhluq. Both of these are completely different, like the earth and sky. Makhluq gives to those who are close to them; Khaliq grants everyone, even the disbelievers
1. You must have noticed that if the makhluq reach that level/status where they can give to others then they give to those who are their own.
If they get the government then they grant privileges to those who are close to them. If their factory does well then they give jobs to people who are close to them. It is a custom of the makhluq that they grant things to those who are their own (people).
The khaliq’s matter is different.
That Lord, in this world, grants blessings to those who are His own as well as to ghair/strangers. Thus He fulfills the desires of the unbelievers as well. That Lord manifests His quality of being Rehman in this world: where he gives to the loyal people, there He also gives to those who betray Him. Rather He satisfies the loyal on plain food and says that if these were ghaddar/betrayers then I would make even their roofs of gold. Grant them in this world. That is why the Lord grants and gives to everyone in this world. Makhluq gives with anger; khaliq with love
2. If the makhluq ever gives then it is with anger: if you are travelling in a car and your mother is sitting at the back and the car stops at a traffic light and a beggar comes. He comes and knocks the window. You make a sign to tell him to leave. But they too are very steadfast. Without caring for your answer they keep knocking. Now you start getting angry: ‘when I have said no, leave, then why is he still knocking?’ Now the mother says from the back: ‘son, if you have any change then give it to the beggar’. Now that your mother has said that you have to give something. You open the window and give some money but look with anger since you told him to go away but he did not listen. Thus sometimes when the makhluq gives it does so with anger and resentment but it is not a different case with Allah.
The Lord never gives with anger; whenever He gives it is with love. He always grants with love.
3. Makhluq start avoiding you if you ask continuously; Allah makes you his wali
There is one more noticeable thing in makhluq. If you ask once, they will give. You ask a second time, they will consider it a burden. The third time they will try to avoid giving. And the fourth time they will just refuse and say ‘what kind of a person is this? He just keeps asking and is not ashamed.’ They will close the door and stop meeting; they’ll break relations. ‘He is always asking for something’ Thus with makhluq you see that if you ask again and again then they will close the doors and push you away. If you ask once from Allah, He gives. You ask a second time, He grants it. A third time, He gives. You ask again and again and He gives again and again. Rather, the person who asks Allah for every single thing, in every single condition Allah admits that person among his auliya. ‘This servant of mine does not turn to anyone but me. He is my wali. Whenever he supplicates, he does so from me’.
4. There is another difference between the giving of the makhluq and the giving of the khaliq. A person of great status gets affronted if you ask little from him. If there is a very rich person and you tell him that you need one rupee he will say that ‘you have insulted me publicly. You ask me for one rupee? Who do you take me for? What do you think I am?’ If you ask a person of high status for something meager then he becomes angry. Similarly if you go to a poor person and ask for a loan of a million dollars he will say: ‘are you joking!’ If you ask for a large sum from the poor, he is angry, and if you ask for a meager amount from a rich person he is also enraged.
But the affair of the Lord is different. If you ask for little, He gives. If you ask for a lot, He gives. It is written in books that if a person even asks for the broken shoelace Allah grants it to him happily.
5. We have noticed another different. If you go to someone and say that ‘I am in need’ they say: ‘I really want to do something for you and not send you back empty handed, but my trade is not doing well, conditions are not good…’ So the makhluq wants to help but the situation is not such that they can do so.
This is not so with Allah. There there is neither a budget deficit nor a lack in His treasures. Whenever a person supplicates to Allah Allah always grants his wish and does so with pleasure.
6. Another difference is that the door of the creation is open during the day and closed during the night. If there is a friend then his office will be open during the day, the shop will be open during days, the times during which you can meet will be during the day. At night the office will be closed and the superior will be resting at home. Doors are open during the day and close at night.
But the Lord’s glory is different. You can supplicate during the day, the door will be open. You can do so at night and the door will still be open.
He says: la ta’fuz a hu sinatun wa la naum (19:29).
The Lord neither gets drowsy nor sleepy.
It should not be so that my servant supplicates and the giver is sleeping. He said that we have no need for even sleep and drowsiness. We are always in a state of being awake. My servant may turn to me anytime and he will always find me awake. Allah does not ask for things; He gives them.
7. There is one more thing. If you have asked the makhluq to do something, then they also have expectations (tawaqu’at). So if you go a second time they ask: ‘What did you bring? Have you brought a gift or not?’ So if you go to the door of makhluq (creation) you are asked: ‘What have you brought?’ It’s a different matter with Allah.
Whenever you go to Allah’s door Allah does not ask ‘What did you bring?’ But He does ask his servant: ‘What did you come to ask from me?’ When someone goes to king’s doors then kings do not inquire about what they have brought with them. They ask ‘what have you come to get/ask for?’ Therefore we should turn to Allah for our needs. If we do so then we will not have to turn to the creation. Rather than ‘dua karna’ we tend towards ‘dua parhna ’If we know how to ask from Allah, then the problem is that these days we ‘read’ duas (parhtay hain) we do not make dua (kartay nahi hain).
A dua is not accepted via recitation; it is accepted when we ask/make it (maangnay se qabool hoti hai).
Story of Hajjaj bin Yosuf and the blind man who got his eyes when he truly made dua
There is a famous story of Hajjaj bin Yusaf: he was doing tawaf and saw a blind person who was making dua in a routine manner: ‘Allah heal my eyes, give me light of the eyes’. Hujjaj bin Yusaf stood there, kicked/pushed (thokar laga kar) the blind person and told him: ‘I am Hujjaj bin Yusaf’.
It was well known of him that he was a very hard hearted person and always did what he said. The blind person got scared: what trouble has descended now! Hujjaj bin Yusaf told him that: ‘I am doing tawaf and I have x rounds left. If your eyes are not healed by the time I have completed them then I will have you killed’, and stationed a guard there to ensure that the blind person would not escape and started his tawaf. Now after being told that he will be killed, the whole demeanor of the blind person changed: earlier he was just ‘saying’ dua. Now, Ya Allah, earlier it was a question of eyes, now it’s a matter of life and death! He cried and cried and pleaded with Allah. It is said that before Hujjaj bin Yusaf returned Allah healed his eyes. Hujjaj bin Yusaf told him: the way you were praying earlier, you could have stayed here in haram for your whole life but it would not have been accepted. You were just saying dua, reading the words. When your heart fluttered and was moved then the dua you made, and Allah has promised:
Amain yujjibul mustara iza dua (33:26)
Dua is different from assigning Allah a task to be done These days we have often seen that people do not make duas (maangtay nahin); rather they do it as though it’s a job that has been assigned to them.
Now pay attention: someone comes to your office and tells the engineer to do this, and the plumber to do that, and the electrician to get something done – he is assigning work to all these people. Analyze your prayers (dua): our dua is also similar: ‘Allah, may my son be married. My daughter should get a son. Younger son get a job. This happen to x…’. Our manner is such as though maazAllah we are assigning Allah things to be done. A dua is not accepted like this.
So, in dua, do not assign tasks to Allah. Maangna (asking) is abdiyat, required humility. So in dua a person has to ask from Allah.
Asking others to make dua for you Another thing: asking others to pray for you is a very good habit. The Prophet SAW used to both pray and ask others to pray for him too. It is in hadith: Umar was going for umrah and the Prophet said: remember us in your prayers. Therefore, the Prophet has prayed and asked others to pray for him too and taught this to the ummah. It is better to become a person for whom others automatically make dua without being asked This is a good practice: taking dua from a teacher, from parents, elders.
But there is an even better practice than asking others to make dua: that is, rather than asking others to make dua, become a person who takes dua (dua lenay wala). Asking others to make dua amounts to: ‘mother, pray for me; teacher, make dua for me; hazrat ji, pray for me’. Taking dua means that a person becomes such a good student that the teacher’s heart makes dua for him, becomes such a good saalik that when they shaykh sees him, prays from his heart, becomes such an obedient son that when the mother looks at him, her heart gives dua for him.
Doors of Allah’s mercy are opened for the person who becomes a person who takes duas.
So young people should become people who take duas because it takes time to come to the door of Allah but getting (milnay me) does not take time. Receiving from Allah’s door does not take time.
Hadith: man salallahu shahadata be sidqin balaghullah manaazil a shuhadae wa im ma’ata al firaashe hi (36:57).
The person who has the desire for shahadat in his heart and he prays in his heart then though he may die on a bed Allah will give him the status of a shaheed on the Day of Judgment.
Allah grants more than expected: example of Hazrat Ibrahim’s dua (fruits for his offspring: fruits of trees verses fruits of everything!)
There is a custom in Allah’s place that the supplicant is always given more than he expected. There is an example in the Quran. Ibrahim alaihe salam made dua: ‘O Allah, I settled my children near your home. Warduhum min a samara’. Grant them fruit to eat’. Now it’s a custom that fruit grow on trees but when Allah spoke about the acceptance of this dua
He said: ‘O my Ibrahim yuj-ba elaihi samaraat u qul e shai’in (38:22).
Fuits of everything will reach this place.’
He did not say ‘samaraat ul ashjaar’, fruits of trees, though that is the understanding. But Allah grants more. Look, the fruit of trees is their fruit, the fruit of farming are vegetables, the fruit of factories are their products, and the fruit of humans is their offspring. So Allah said: My Ibrahim, you asked for fruit that is normally that of trees. I am such a generous Giver, Parwardigaar, that I will bring to baitullah not only the fruit that grow on trees but everything that is growing/being made anywhere in the world due to your dua. Today you can see that fruits from all over the world can be found in Makkah, as well as vegetables, clothes and every product of convenience. This was yuj-ba elaihi samaraat u qul e shai’in.
Example of Hazrat Umar’s dua’s acceptance: Allah grants beyond the expectation of the supplicant Umar raziullah anhu was once returning from umrah and slept in an open place. When he woke for tahajjud the moon of the 14th of the month was shining. Looking at the moon of the sky he thought of the moon of Madinah and missed the Prophet Sallallu ‘alaihe wassalam.
At that time he made a dua to Allah: ‘O Allah, grant me shahadat for you, make my grave in the city of your beloved’ (40:20). The prayer was accepted. He could have been given shahadat on the ground or at the top of a mountain, but no: it was in masjid-e-nabwi, in a state of purity, during prayer when he was reciting the Quran. It was in that state that he was attacked and that attack was the cause of his shahadat. He had not thought of how he would be granted shahadat. Then, if he got the sa’adat of being buried in Jannat-al-Baqi then his prayer would have been accepted: let me be buried in the city of your beloved. But the Giver is very Generous. ‘Loved one of my beloved, you asked from Me to let you rest in the Prophet’s city. I will let you rest not in jannat-ul-Baqi but near the feet of the Prophet’. Thus, whenever the supplicant has asked for something, the Giver has always exceeded what was requested.
He grants beyond the expectations. Sinner’s prayers are also accepted; ‘I am a sinner’ should not stop you from praying.
Example of Iblis Sometimes we think that we are not worthy of making dua, we are such sinners. Never avoid making dua for the reason that we are sinners because the Lord does not only accept the prayers of the virtuous, He also accepts the prayers of the sinners.
Sufiyan bin Uyaina said a strange thing: Let not anyone among you be stopped from praying by the thought that you have sinned. Allah even accepted the worst sinner, Iblis’s dua when he said ‘Allah, give me time till the day of judgment’. Allah said, I granted it to you. So if Allah can accept shaytan’s prayers, then why should the supplicant who recites the kalima be worried! (42:30-43:30).This is shaitan’s weapon. He makes us think ‘we have sinned so much, what dua should we make? We have tongues that lie’. If the kalima recited from such a tongue can be accepted then the dua will also be accepted! So, never delay makind dua and never stop yourself from it. Need to make dua with the heart as well.
An inattentive heart will not lead to acceptance.
Example of Musa alaihe salam and the shepherd who was inattentive while supplicating If you ask from humans, they become angry. If you do not ask from Allah, then He is displeased. However, when a person makes dua the heart should be attentive; not that you are praying with your tongue and your heart is thinking of something else. Once Musa alaihe salam passed a person who was making dua and hi tears were also visible.
Wa qaala musa alaihe salam (44:41) Musa said, ‘O Allah, lo qaanat hajatahu beyazi qazaituha (44:43) O Allah, were it in my ikhtiyar then I would resolve this person’s problems. He is crying and supplicating. Fa au Allahu ta’ala ilai. Allah sent a wahi to Musa alaihe salam: ana arhamu be hi minka. O my beloved Musa, I am more merciful towards this person than you, wa la kin-na hun yad u ni. But he is making dua to me and
wa la hul ghanamul wa qalbahu inda ghanamehi (45:58).
He has a herd, and his heart is thinking of his herd and is concerned about his goats. Wa inni la astajeebu le abdin yad u ni wa qalbuhu illa ghairi. And I do not accept such a dua where the dua is being made to me and the heart is busy with someone else. Scholars have also translated ghanam as the heart was busy with goats/animals, and then took that to mean women. That the heart was entangled with a women.
Thus the dua is being made to Allah while the heart is concentrated elsewhere then how will the dua be accepted? Musa alaihe sala, le rajuli zalika, told that person this thing: that your heart is stuck so your prayers will not be accepted till the heart is not emptied. Fan qatala illallahe tala be qalbehi (46:26): that person separated his heart from everything . Fa quziyat hajatuhu, Allah accepted his dua immediately. Allah desires your heart to be attentive as you are making supplications to him. Hadith (46:56): Allah sent a wahi to Isa alaihe salam: ‘Give me khushu’ from your heart and khuzu’ from your body’, that is to make dua with respect, dignity and adab. ‘And give me tears from your eyes. Then make dua and I will accept it. Indeed I am the acceptor of your duas’.
Dua may not be immediately accepted: you should continue praying. Example of the child asking his mother for something he wants Therefore if a person makes dua to Allah, Allah will accept them. Sometimes signs of acceptance are not immediately visible after dua. One should not stop making dua; it should be continued. There have been elders whose duas have been accepted after twenty five, fifty years and they have seen them being accepted. It takes time but Allah accepts them. Sometimes a child says: ‘mother, buy me ice-cream’ but the mother refuses: ‘no, you have a sore throat’. He cries for the ice-cream but the mother keeps refusing. The child keeps crying and asking and the mother keeps refusing but at the end the same mother gives the ice-cream to the child. The matter is similar with Allah. The person cries and asks for something, and finally Allah opens the door.
The Prophet SAW said (49:13): I swear by the Being who holds my life, a person makes dua to Allah and Allah becomes angry with the person. Allah does not accept his dua. The person prays again. Again, Allah does not accept it (Allah does airaaz). He asks again, and Allah does not grant it. He asks again for the fourth time and Allah says to the angels: It seems like my servant has decided to supplicate only to me and not from any ghairullah. I’ll accept his dua.
Allah likes two things: wasila of amal, and aitaraaf-e-jurm. These lead to acceptance of dua Thus by praying time and time again the prayer is finally accepted. We should also ask from Allah and do it over and over again. Asking once is not enough. There is a point to note here: there are two things that Allah likes which lead to acceptance of prayers:
1. First is that a person should present the wasila of his amal (deed) in front of Allah.
Mafhoom-e-Hadith: Three men of Bani Israel were stuck in a cave when large stones closed off the way out. The first offered his action: he had treated his parents well. Part of the stone was removed. The second offered the amal: ‘Allah, I avoided zina because of my fear for you.’ The third: ‘I did not do khiyaanat in another person’s imaanat’. Allah removed the stones and freed them from their trouble. This hadith makes it clear that either a person should offer his deeds.
Example of famine in Delhi: dua accepted by wasila of the mother
It is said that during the time of Shaykh Abdullakht Delhivi (51:41) there was a very bad famine in Delhi. The ulema of the city made an announcement for everyone to gather in a square (medaan) along with their children and cattle and to stand in the sun and pray to Allah for rain. They started praying from ishraaq till asr. There was not a single cloud visible in the sky. People were surprised: thousands are crying, supplicating, children and women, and even the animals are getting troubled but Allah’s mercy is not descending.
Now a youth was taking someone on a camel and saw the crowd. He stopped and inquired why the people were all gathered. They said that they have been praying since ishraaq and now its asr but their prayer is not being accepted. He said okay, returned to his camel and made a dua. It started raining immediately.
The ulema were amazed and went to the youth and asked him: ‘O youth, what was your deed due to which Allah has sent his mercy?’ He replied: ‘my mother is sitting on this camel and I know that she is virtuous and pure and has spent a virtuous life. I came and I caught a corner of her clothing and prayed: ‘O Allah, I am the son of this mother who has spent a virtuous life. Allah tujhay is ki paak daamini ka waasta sent rain on your servants.’ Allah liked this so much that he sent rain immediately.
So, one way is for a person to offer his deeds to Allah. However, this is not possible for us. We don’t even find a single deed in our lives that we can offer in front of Allah, not a single day in our lives that was free of sin, then how can we offer our deed? Who can dare to offer his worship in front of Allah? So, for sinners like us, we cannot offer our deeds.
However, there is one thing that Allah likes: aitaraaf-e-jurm. Acceptance of our sins. Accepting in front of Allah that we have sinned. When a person does that, Allah likes his aitaraaf and accepts his repentance (tawba) and his dua.
Example of famine in Undalis: King made dua asking forginess for his sins and mercy Once in 350 hijri there was a famine in Undalis. There were no rains. Ulema decided that everyone should gather and make dua to Allah. They prayed all day but the dua was not accepted. Someone went and told the king. His name was Abdurrehman Nasir. He was told that everyone has been praying for so long but the dua is not being accepted. Abdurrehman Nasir had not been wearing his crown.
He got up and went out with naked feet and head and ran in such a state and mingled in the crowd, raised his hands and prayed: ‘Allah, I am the great sinner. Please do not put your servants in hard times because of my sins. I ask for forgiveness. Forgive me and grant your blessing to your servants’. It started raining even before his hands completely lowered. So, aitaraaf-e-jurm is also liked by Allah.
This is something that people like us can also do. We can accept our sins in front of Allah and ask him that ‘O Allah, however we are, we are yours’.
Example. ‘I have nothing to recommend me, but I only belong to you’.
It is said that there was a woman whose husband got angry and said: ‘you are neither pretty not intelligent, you are not from a prestigious family, nor do you have wealth etc etc…What do you have?’ Tears came in the woman’s eyes and she said: ‘Nahi koi auqaat auganhaar di, jeho jayi wi aun mein haun sarkaar di’. That is: ‘I have no worth. Whatever you have said is true. I have no quality, nothing good to speak of, but one thing is certain: howsoever I am, I am yours. I do not look at anyone other than you’. It is said that the husband liked what she said so much that he forgave her negligence.
We too say the same in front of Allah: ‘We are sinners, we do not have good deeds, good qualities, good manners, nothing to make us worthy. We have nothing but sins with us. But however we might be we still belong only to you. We recite your kalima. Accept only you as our Lord. We have not bowed in front of any ghair other than you. Never spread our hands (in supplication) in front of any ghair. O Allah, we are asking only from you. Do not make us go away from your door empty handed’.
Example: sinner of bani Israel who was cast out due to his sins and became a wali of Allah when he called out to Him after becoming all alone, in a foreign land If we ask with attentiveness then Allah will grant us.
Learn the way/manner of asking from the sinner of Bani Israel.
He made a dua from which we can all learn. Wahb ibn munab (59:52) is the narrator.
He narrated: There was a youth, very wild. He sinned and worshipped his nafs. He used to be engrossed with all kinds of sins (nafsaani, shaitaani, shehvaani). He sinned so much that the people of the village gathered and decided to tell him to stop. And if he does not stop, we will throw him out of the village. Therefore he stopped for a few days and then again sinned. The villagers then beat him up and banished him from the village.
Due to his sins he was cast out of his village by his fellow villagers. Now, after getting out he was in a secluded area. He stayed there a few days; there was nothing to eat, to drink, nor anything else. He fell sick. There was no one to tend to him or to give him medicine. No one to ask him how he was. He died in that secluded area. He died in front of the town gates in the isolated area.
Allah swt sent a wahi to Musa alaihe salam: inna waliyan min alauliya I, One wali from among my awliya, azrahul maut fazurhu, He has passed away. You should go, wa ghassil ho, bathe him, wa salli alaihi, and pray his namaz-a-janaza. Wa qul, and announce it, le man kasara isyanu hu, the person whose sins are very great, yahzaru janazatun, if he comes to pray that person’s janaza, le aghfirla la hum, then I will forgive their sins as well. Wah mil hul illaiya le akrama maswahu, bring him to me, bury him, I will do his ikraam. (1:02) Musa alaihe salam made the announcement. Many people were gathered. Everyone wanted to have their sins forgiven by praying the janaza.
There are two types of mayyat (dead bodies):
- Due to the people who pray the namaz-e-Janaz Allah forgives the sins of the person who passed away.
There is a hadith that if forty believers pray someone’s janaza Allah forgives the sins of that person.
- Some mayyats are such that by praying their janaza the people who prayed it are forgiven. This person was among those. Therefore, everyone from Bani Israel came to pray the janaza of that person. When the people of the village saw him they recognized him. They said: ‘O Prophet of Allah, this is the same faasiq(sinner) whom we had thrown out of the village’. Musa AS was also surprised.
Allah revealed a wahi: ‘These people are correct. However, when this person was close to death in this secluded area he looked towards his left and towards his right. He saw no friend, nor did he see anyone close, and he found himself alone, in a place that was not his home, disgraced.
When he saw no one then he gazed towards the sky and said: ‘Allah, I am also one servant among your servants. I have been thrown out of my home. If I had known that your glory would increase by punishing me and giving me azaab, and by forgiving me there would be a reduction in your treasures then I would not ask for forgiveness. Allah, I have no malja and maawa (1:06:15) other than you now, and I have also heard that you have said: Inni alal gafur-u-rahim, you are very forgiving and merciful. Allah do not make me lose all hope’.
O Musa, would it have suited me to discard his prayer! He was not in his homeland. With this quality he found my tawassul with my Mercy. He cried in front of me. I swear by my honor, if that person had asked me the same for all the sinners of the world I would have forgiven them.
Because he was a pardesi, O Musa, I am the shelter of the pardesi. The person who has no one, O Musa, I am his friend. I am his tabib. I am the one who has mercy on him.’
He is such a merciful Lord. When a person sees that there is no one close and calls out to Allah, Allah grants that faasiq that station of walayat that anyone who prays his janaza will also be forgiven. Allah says that he only asked for his maghfirat, if he had asked the maghfirat of all the sinners of the world I would have forgiven them.
So we know that if a sinner asks from Allah, is truly ashamed in front of Allah, and does aitaraaf of his sins and asks, then Allah’s mercy is moved.
Let’s do this today in front of Allah, repent and ask for forgiveness of our sins. Allah, do not let us return empty handed. We recited the kalima all our lives, our hair became white. Allah, when a slave serves his master and becomes old and his hair whiten then the master grants the slave freedom. O Allah, we too got white hair reciting the kalima.
O Allah, do save us from the hellfire. We have no deed to offer you; hamaray safed baalon ki laaj rakh lejiyay. We know that the person who is sent empty handed from your door is truly disgraced, he has no other door to go to. Lord, in the world the person begging for food can turn to another door if he is sent away from one, and to a third…but for us, there is no second door to turn to. We can only ask from you. You are the only one who can give. Do not ask: my servants, what have you brought? But do ask, what do you want?