Shaytan: The Enemy Within

Ancient Chinese warrior and philosopher, Sun Tzu, in his book titled “The Art of War” said to have been written almost two thousand years ago, told his men:
“Know your enemy.”

Today, military generals and infantry men alike take these ancient words of wisdom very seriously and do their utmost to prepare against their foes.

To apply the same principle on an individual level, we might wonder, who is our own greatest enemy? Who is an open enemy of every human being on this planet?

Allaah, the Almighty tells us the answer in the Noble Qur’an:

إِنَّ ٱلشَّيۡطَـٰنَ لَكُمۡ عَدُوٌّ۬ فَٱتَّخِذُوهُ عَدُوًّاۚ إِنَّمَا يَدۡعُواْ حِزۡبَهُ ۥ لِيَكُونُواْ مِنۡ أَصۡحَـٰبِ ٱلسَّعِيرِ
“Surely, Shaytan (Satan) is an enemy to you, so treat him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire.”
[Fatir 35:6]

Allaah tells us that since Shaytan is our open enemy, so we should treat him like one. Not that we start treating him like a friend, listening to his advice and giving him a place in our heart. For if we did that, we would certainly be at loss in this life and also in the next.

Who is Shaytan?

The chief of the shayateen (devils) is known as Iblis, who is one of the jinns. Jinns are beings similar to humans in many ways, the difference being that they have been created from smokeless fire. They can see us but we cannot see them. Just as Adam (a.s.) is the father of all mankind, Iblis is considered to be the father of all jinns. When Allaah created Adam (a.s.) He commanded Iblis to bow before him but he refused. He was too proud and arrogant to bow before a being that had been created from clay. He considered himself to be far superior. Allaah punished Iblis by making hell his final resting place but he asked for some time to prove that mankind is just as corrupt as he is. He wanted to prove that Adam and his children would be equally disobedient to Allaah. That if he tried to mislead them, they will be lead astray from Allaah’s path. Allaah told him to do what he can but he will not be able to affect those who truly believe in Allaah and follow His commands.



To this, Iblis made a promise to drag as many of us as he can with him to hell. He knows his destination is fixed, all he needs now is company.

(Allaah) said: "What prevented you (O Iblis) that you did not prostrate yourself, when I commanded you?" Iblis said: "I am better than him (Adam), You created me from fire, and him You created from clay." (Allaah) said: "(O Iblis) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced." (Iblis) said: "Allow me respite till the Day they are raised up (i.e. the Day of Resurrection)." (Allaah) said: "You are of those respited." (Iblis) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from the front of them and behind them, from their right and from their left, and You will not find most of them grateful (i.e. they will not be obedient to You)."
[Al-A’raaf 7:12-17]

Attacks of Shaytan

Now that we know that shaytan is an open enemy and that he has sworn to mislead us from Allaah’s path, let’s see how he can attack us.

His first attack is to make us disbelieve in Allaah altogether or to associate partners with Him in worship. That instead of worshipping Allaah alone, we worship Him through someone else. Instead of asking Allaah alone, we ask others who have no power to grant us what we need.

If we fight the shaytan and persist in our belief in Allaah, he tries to make us disobedient to Allaah. He makes us leave our daily prayers, detach ourselves from the Qur’an and do those things that displease Allaah.

If we still persist in being good Muslims, he makes us either too lazy and carefree in our acts of obedience to Allaah, or too self-righteous and a show-off. Either you find yourself delaying or neglecting prayer or you do them on time but show-off about it to others. Both of these are traps of shaytan.

To make it really simple, if you find yourself thinking any of the following thoughts, know that shaytan has you wrapped up nicely in his arms:

• I am still young. I’ll live however I want to right now; I’ve got plenty of time to repent when I am old.
• Everybody’s doing it, why can’t I?
• My intentions are pure from the inside.
• I am only going to do it just this once and then never again. Promise!
• As long as I am good to people, that’s what really matters. I don’t need to pray or fast or do any of the other obligations that Allaah has laid down.
• I am too busy with work, play or studies to practise Islam completely.
• All Muslims will go to jannah anyway, so what’s the point?

The above points are things that shaytan can make us believe ourselves or he can get others to say this to us, in order to make us his permanent companions. Would any of us like that? Do we want shaytan to win in our fight against him?

If the answer is “No”, then the time is now to take action. The next section tells us how we can fight back!

Round One: FIGHT!

Here’s how we take the fight back to shaytan. Allaah tells us that for those who fear Allaah, shaytan will not be able to misguide them.

“When the devil whispers to you any whisper, seek refuge in Allaah; He (Allaah) is the All Hearing, the All Knowing. Those who fear Allaah, whenever the devil approaches them with an evil thought, they remember Allaah, whereupon they see clearly.”
[Al-A’raaf 7:200-201]

So the first step is that whenever we get an impure thought or feel that we are under attack, we recite:

أعوذ بالله من الشيطان الرجيم
“Say I seek refuge in Allaah, from Satan the rejected”

Was the shaytan putting excuses in our mind to avoid a religious duty? Was he making us feel arrogant? Or was he tempting us towards something Allaah has forbidden? Whatever the case maybe, thinking about the consequences and remembering Allaah will send shaytan running!

“Whoever withdraws himself from the remembrance of (Allaah) the Most Gracious, We assign to him a shaytan, to be his companion.”
[Az-Zukhruf 43:36]

The Messenger of Allaah (ﷺ) told us that whoever recites the following prayer 100 times during the day, he will be protected from the shaytan till the night:

لَآ اِلٰهَ اِلَّا اللهُ وَحْدَهٗ لَا شَرِيْكَ لَهٗ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَهُوَ عَلٰى كُلِّ شیْ ٍٔ قَدِیْرٌؕ
“(There is) none worthy of worship except Allah. He is only One. (There are) no partners for Him. For Him is the Kingdom. And for Him is the Praise. And He has power over everything.”
[Bukhari/Muslim]

Make a habit of reciting this prayer every morning, the benefits are huge and it does not take more than 15 minutes.

At night, to protect yourself from the shaytan, recite any or all of the following before you go to sleep:
• Ayat-al-Kursi (Surah al-Baqarah 2:255). [Bukhari]
• Surah al-Ikhlaas (112), Surah al-Falaq (113) and Surah an-Naas (114). After reciting them, blow into the palms of your hands and rub them on your body. This is a sunnah of our beloved Prophet (ﷺ). [Bukhari]
• Recite the last two ayaat of Surah al-Baqarah i.e. 2:285-286 [Bukhari]

Last but not least, remember to be a good Muslim – the best you can be! Always remember Allaah and be obedient to Him; in-sha’Allaah the shaytan will have no power over you. For Allaah says in the Qur’an:

“(Shaytan) has no authority over those who believe and place trust in their Lord.”
[An-Nahl 16:99]

The Fake Scholar

And from his character in seeking knowledge is that he seeks it whilst being in the state of neglect and forgetfulness. He only seeks the knowledge which his desire calls him towards.
And if it’s said, ‘How is that possible?’

The reply is, his aim in seeking knowledge is not due to him thinking it is fardh upon him or in order for him to worship Allah by fulfilling His obligations and staying away from the things He has declared unlawful, No! Rather his aim is to become known to the people as a taalib-ul-’ilm (student of knowledge) and so that the students flock around him.

He studies only for Riyaa (showing off) and debates with others in order to be known for his knowledge and eloquence in discussion. If the person he is debating with has the truth with him, it causes him grief. Even if he knows he is wrong he carries on debating and never declares he is mistaken due to fear of people criticizing his mistakes.

He is lenient with giving fatwa to those he loves and is severe and stern against those who can not benefit him at all. Whoever he teaches knowledge to he expects benefits back from. And if his students can not benefit him in this world but only benefit him in the aakhirah, teaching them becomes a burden upon him (and he sees it as a waste of time).

He anticipates the reward for knowledge he never practiced, and is not afraid of the consequences for knowledge he never acted upon. He speaks words of wisdom so it might seem he is from its people, whilst not fearing the evidence being established against him, because he doesn’t practice what he preaches. The more he learns and seeks knowledge the more he shows off and boasts.

If the scholars of his time are many in number and they are mentioned as people of knowledge he wishes to be mentioned with them. If they, the scholars, are asked about a question and he is not asked he wishes he be asked as well, when it was upon him to praise Allah who just saved him from being asked when others had fulfilled the need.

If it reaches him that any of the scholars made a mistake whilst he got the right verdict, he becomes happy for the mistakes of others, when in reality he should be sad for the mistakes of his brothers. If any of the scholars pass away it makes him happy since now people will be in need of him and his knowledge more.

And if he is asked about a matter that he has no knowledge of, it becomes difficult for him to say ‘I do not know’. If he hears about someone else that is benefiting the people more than he is, he hates him and does not tell the people about him. His pride stops him from admitting his own mistakes, even when corrected by others he will keep on defending his mistake, despite knowing it is a blatant mistake, just so that he might not be looked down upon by the people.

His fitnah (trial) is love for this dunya and being praised by mankind along with status and nobility. He beautifies himself with knowledge as people in this dunya beautify themselves with jewelry but he forgets to beautify his knowledge with actions.

(Taken from Akhlaaq al-Ulamaa by al-Aajoriyy)

The Difference between a Student of Knowledge and a Student of the Internet

By Shaykh Abdul Malik Abdul Hameed (may Allah preserve him)

The Student of Knowledge

He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners.

The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information.

He safeguards his time. Hence you don’t see him involved in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him.

Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him, learns something.

He gives precedence to knowledge, its people, consequently benefiting from them.

As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.

The student of knowledge hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light.

You notice about the student of knowledge, that he is humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t offer.

This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.

The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people.

Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such.

This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines.

You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah.

For that reason it is said, “ Ahulus Sunnah wal Jama’a (the People of Sunnah and the gathering) and Ahul Bid’ah wal Farqa (the People of innovation and sects)”.

Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his own well being in his speech and actions. He won’t open a door to evil for the general masses.

The student of knowledge doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.

These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen

The Student of the Internet

First of all, he doesn’t have any of the traits we mentioned, as this is witnessed.

The student of the net is shameless in his character. He displays arrogant behavior towards people.

The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.

The student of the internet learns hatred, he follows the mistakes and slip ups of others. These are the fruits of learning from the internet. For the student on this path, days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.

In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you.

On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!

(Reference: qsep.com)

The Praiseworthy Differences and the Blameworthy Differences?

Source: How do I Achieve FIQH (understanding) of the Deen? - From the lectures of Shaikh Saleh ibn Fawzan al-Fawzaan

Translated by Shawana A. Aziz

Published by Quran Sunnah Educational Programs -www.qsep.com

Main Heading: From Whom should I take Fiqh of the Deen?

Sub-Title 14: The praiseworthy differences and the blameworthy differences?

Question: O Shaikh, please explain the praiseworthy differences and the blameworthy differences?

Reply by Shaikh Saleh ibn Fawzan al-Fawzaan (p. 877):

Differences are not praiseworthy but there are

• differences which are excused and
• differences which are inexcusable.

Differences in Furu'ee (i.e., issues not related to Aqeedah) issues of Ijtihaad like deducing rulings from the proofs… One says, 'The proofs point towards this', and the other says, 'The proof proves that.'

So, each of them talks according to what appears (correct) to him, and what his Ijtihad concludes.

The Messenger of Allah (once) told the Sahabah, "None of you should pray except in Bani Quraydah."

The Sahabah left but the time of Asr Salaat arrived while they were on their way. And a group said,

"The Prophet meant that we should not pray except after reaching Bani Quraydah —even if the Salaat is to be delayed."

So, they delayed their Salaat until they reached their destination.

Another group said,

"The Prophet meant to exhort us to hasten in departure. He did not mean delaying the prayers." (So, they prayed Asr Salaat on the way).

And when they (informed the Prophet about their disagreement and how each group acted differently and) asked the Prophet, he (salallahu alaihi wasallam) did not criticize either of them because each of them made Ijtihad, and had a point of view in understanding (the daleel or the statement of the Prophet).

There is no blame on this form of Ijtihad because it is based upon deduction from the Daleel.

Similarly, the story of the two men who ran out of water and prayed with Tayammum, then they found water before the time of the prayer expired. So, one of them performed wudhu, and repeated his Salaat while the other did not repeat the Salaat.

So, the Prophet (salallahu alaihi wasallam) said to the one who performed wudhu and repeated the Salaat, "You have two rewards." And he said to the other, "You Salaat is accepted from you." [See, Abu Dawood] So, he (salallahu alaihi wasallam) did not criticize either of them for the Ijtihad. [see, Abu Dawood. The narration of Abu Saeed]

As for the blameworthy difference, it is the difference in Aqeedah.

Aqeedah has no scope for differences, and Manhaj has no scope for difference - because Allah has ordered us to return back to the Book and Sunnah of the Prophet, and what the Salaf were upon. Allah Messenger (salallahu alaihi wasallam) said,

"The Jews split into 71 sects, the Christians split into 72 sects, and you will split into 73 sects —all of them in the fire except one." They asked, "Which sect is that, O Allah's Messenger?"

He (salallahu alaihi wasallam) replied, "(Those who follow) that which I and my companions follow." [(hasan) Saheeh at-Tirmidhee]

So, the 72 sects are not excused except the one which adhered to the Book of Allah, the Sunnah of the Prophet (salallahu alaihi wasallam) because difference in Aqeedah and Manhaj are not excused.

Verily, the exception is for issues of Furoo (i.e., issues not in Aqeedah) which are deduced from the texts if there is a need for Ijtihad from the text. As for, if Ijtihad is not required, then it is not permissible.

The Use of Weak Ahadith to Encourage Virtuous Deeds

by Dr. Yusuf al-Qaradawi | Translated and Abridged, with slight modifications, by Suha Abu Shakra

(Source: http://www.suhaibwebb.com/islam-studies/the-use-of-weak-ahadith-to-encourage-virtuous-deeds/ )

Question:

Many preachers, reformers, and scholars frequently use ahadith (pl. of hadith) known even to novice students of knowledge as being weak. When critiqued, such people claim that weak hadith can be referred to when encouraging virtuous deeds, deterring people from doing wrong and encouraging them to do what is right. What is the legal opinion on this?

Answer:

The practice of citing weak ahadith to encourage virtuous deeds (fadā`il al-a`māl) has become so widespread that some people assume that this practice is agreed upon by hadith scholars. This notion is undoubtedly flawed, however, because a large number of hadith researchers affirmed that weak hadith should not be used to promote virtuous deeds nor any other category of good deeds.

It must also be noted that those who do allow for the use of weak hadith in fadā`il al-a`māl place important conditions on their use so they are not held at the same status as authentic narrations. Also, scholars who have a deep-rooted understanding of Islamic law (Sharī`ah) should never need to resort to using weak ahadith because the wealth of authentic ahadith is more than sufficient.

Regarding the opinion that permits the use of weak hadith, Dr. Yusuf Al-Qaradawi makes the following points:

First: This opinion is not agreed upon amongst hadith scholars, as there are a number of well-respected scholars who reject the application of weak hadith in fadā`il al-a`māl or any other field of Islamic practice. These include Yahya Ibn Mu`īn, and a number of other scholars; it appears to also be the opinion of Imam Al-Bukhari, who employed very strict criteria for accepting hadith. Imam Muslim, who held the same opinion, actually condemned narrators of weak and rejected ahadith in the introduction to his Sahih, and censured them for abandoning authentic narrations. This is also the opinion that al-Qādi Abu Bakr Ibn Al-`Arabi, and Abu-Shama (the former heads of the Maliki and Shafi’i juristic schools of thought), leaned towards; it was also the opinion of Ibn Hazm, and others.

Second: If the meaning sought to be conveyed can be extracted from authentic or acceptable ahadith, then it is pointless to cite weak ahadith. Allah has sufficed us with what is superior so we don’t need that which is deficient; and rarely do we find a religious, moral, or instructional meaning that is not addressed by authentic or acceptable narrations. Yet, some people find it easier to use weak hadith unreservedly because they lack the drive to search for and review authentic narrations, and because of their limited scope of knowledge.

Third: Weak hadith should not be attributed to the Prophet ﷺ using definitive terms. The author of Al-Taqrīb said in his explanation: “If you narrate a weak hadith without the chain of transmitters, don’t say, ‘The Prophet ﷺ said such and such,’ or use similar definitive language, but rather, [say] that such and such was narrated about him, or that such and such reached us about him… or similar passive forms of narration…” Thus, the practice of many preachers and orators who begin a weak hadith by saying, “The Prophet said,” is unacceptable and rejected.

Fourth: Muslim scholars who permitted the use of weak hadith to promote good and warn against evil did not leave the door wide open to allow citing every weak hadith. Rather, they placed three conditions that regulate the use of weak hadith:

1. That the hadith not be very weak.
2. That the hadith be within the scope of an authentic legal principle that is applied and accepted in either the Qur’an or Sunnah.
3. That its weakness, not authenticity, be realized when applying it.

Thus, none of the Muslim scholars permitted the narration of weak ahadith indiscriminately, but rather, stipulated those three conditions. We also cannot overlook the most important condition of all; the hadith should address fadā`il al-a`māl and not lead to a legal ruling.

In my opinion, there should be two more conditions added to the list above:

1. That it not include exaggeration or embellishment such that it defies logic, Islamic law or rules of the Arabic language. Hadith scholars have stated clearly that a weak hadith can be recognized through clues in the narrators or the narration.
2. That it not contradict another piece of legal evidence that is stronger than it.

Allah knows best.

Advice to Youth facing Confusion in Manhaj

Source: How do I Achieve FIQH (understanding) of the Deen? - From the lectures of Shaikh Saleh ibn Fawzan al-Fawzaan

Translated by Shawana A. Aziz

Published by Quran Sunnah Educational Programs -www.qsep.com

Main Heading: From Whom should I take Fiqh of the Deen?

Sub-Title 16: Advice to Youth facing Confusion in Manhaj

Question: What is your advice O Shaikh, to the students of knowledge and the youth - in the present times - concerning what is widespread of ideological confusion and confusion in Manhaj. What is the role of a student of knowledge towards these situations?

Reply by Shaikh Saleh ibn Fawzan al-Fawzaan (pg. 879):

I pointed in my talk that the youth, especially in these times, when there is an increase in ideas, Manaahij (pl. of Manhaj), groups and divisions;

• I advise them, first and before all, with the Taqwa (piety) of Allah and Khashyah (fear) of Him.
• I advise them to mind their tongues from talk which could bring bad consequences for them.
• I also advise them to seek IslaaH (rectification) and unity amongst the people, Allah says, "There is no good in most of their secret talks except (in) him who orders Sadaqah, Ma'roof, or conciliation between mankind. And he who does this, seeking the good Pleasure of Allah, We shall give him a great reward." [Soorah an-Nisa (4): 114]

I also advise them to seek knowledge from its sources upon the hands of the people of Ilm (i.e., the scholars) and the people of Baseerah.

This is the only way to seek Ilm from the Book of Allah and the Sunnah of His Messenger —i.e., upon the hands of the scholars —this is the only way to know the truth.

It is not knowledge what some claim —i.e., learning al-Fiqh al-Waqee which is engaging oneself in the politics of the country, the issues of the world and their solutions —this is keeping busy away from the beneficial Ilm, and it does not reap any benefits.

When the Prophet (salallahu alaihi wasallam) informed about division amongst ummah, he said,

"My Ummah will split into 73 sects —all of them in the fire except one." They asked, "Which sect is that, O Allah's Messenger?" He (salallahu alaihi wasallam) replied, "(Those who follow) that which I and my companions follow." [(hasan) Saheeh at-Tirmidhee]

So, there is no salvation except through following what the Prophet was upon - and how do we know that?

We will not know that except if we were to seek Ilm upon the hands of the scholars.

Everyone claims to be upon the Manhaj of the Prophet (salallahu alaihi wasallam) and his Sahabah - everyone makes this claim, and only the reality (of their actions) can decide (who is upon the correct Manhaj).

It is impossible to know what the Prophet was upon unless we seek Ilm upon the hands of the scholars, who are sincere to their Deen and to the ummah. Allah says,

"None can inform you (O Muhammad (salallahu alaihi wasallam)) like Him Who is the All-­Knower (of each and everything)." [Soorah Fatir (35): 14]

So, Ilm is neither taken from the ignorant nor from those who claim Ilm —verily, it is taken from the expert; those who possess knowledge about the Deen of Allah - They alone are the scholars.

Allah's Messenger (salallahu alaihi wasallam) said,

"Whoever among you lives, will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it.

Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray." [Sunan ibn Majah]

So, he (salallahu alaihi wasallam) informed that the way out of Fitna is verily following the Sunnah of the Prophet (salallahu alaihi wasallam), and the Sunnah of his Rightly Guided Caliphs, and that cannot happen except by studying Ilm at the hands of the scholars —those who know the Sunnah of Prophet and his Caliphs, and they explain it to the people —So, there is no way out of the Fitna, groups and divisions and various Manaahijs etc., except though this.

The correct Manhaj is one and it does not have divisions and differences. Differences are in the Manaahij (pl. of Manhaj) that contradict the Manhaj of the Prophet.

The Manhaj of the Prophet unites, and there is no division or difference in it, and therefore, Allah says,

"Verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become a-Muttaqoon (pious)." [Soorah al-An'aam (6): 153]

Allah mentioned that His (salallahu alaihi wasallam) path is one single path:

"this is my straight path."

And when he mentioned the paths he mentioned them in plural,

"follow not (other) paths."

—'paths'—because each of them has a Manhaj and a Tareeqah and a Madhhab. So, he who follows these people of the misguided Madhhaaib, Manaahij and groups, then he is lost amongst them.

So, there is no alternative for following the Manhaj of the Prophet, and it is one Manhaj which does not incorporate any division or difference and, "Whoever holds firmly to Allah, (i.e. follows Islam), then he is indeed guided to a Right Path." [Soorah aali-Imran (3): 101]

The Secret Weapon

Since centuries of old, empires and nations have sought power and strength to overcome one another. They have searched for secret weapons that can change the outcome of their conquests and battles. But despite their efforts to find such mythical weapons, none have succeeded; except, those who were not even looking.

Do you know what that weapon is? Has anyone ever shared this secret with you? Pay close attention now because there is a weapon out there, that even when in the hands of the most poor and oppressed of people, it is enough to defend against the greatest armies of the world.

It is known as the “dua” – to call on Allaah for help.

The Messenger of Allaah (ﷺ) said: “Nothing can change destiny (qadr), except dua.” [at-Tirmidhi]

So imagine if you could gather all the weapons of the world together on one side and try to change the qadr of Allaah, you would never be able to. Yet a simple dua on the other hand would be enough with Allaah to change the course of any battle, any difficulty, any scenario, no matter how great.

You don’t have to be eighteen or twenty one years of age to be able to use this weapon. Even a five year old can use it with perfection. The key however, is to be able to ask Allaah sincerely and with devotion.

Allaah, the Almighty says in the Qur’an:

“And when My slaves ask you (O Muhammad ﷺ) concerning Me, then, I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led aright.”

[al-Baqarah 2:186]

If we carefully examine the above ayah, we will observe the following points:

Point No.1

Allaah says “I respond to the invocations…” meaning that you can feel free to ask Allaah without hesitation and He will respond to you. When Allaah Himself is telling us that He responds, can there be anyone to doubt it? This is a special mercy from Allaah that He listens to His people and answers their prayers.

Point No.2

Then Allaah says “…when he calls on Me”. This means that Allaah answers you whenever you decide to call Him. Never will you get a busy signal or an automated message saying “Allaah is not available at the moment” or “Sorry the office is closed right now, please call back tomorrow”! No, you can call Allaah anytime of the day or night and He will always be there to listen. This is the beauty of dua.

Image if you are worried about a test at school or a student who has been giving you a hard time or a teacher who scolds you; and you find yourself tossing and turning in bed, not being able to sleep, you don’t have to wait until morning, you don’t even have to get on the prayer mat or make wudoo, you can simply ask Allaah while lying in bed and you will find Allaah listening to you. Even if you are in the car or on a plane or a train, make dua to Allaah to help you with your worries.

Point No.3

People often forget that in order to increase the acceptance of their prayers there is something that they also need to do. Just like whenever there is an agreement or a contract, there must be at least two parties (or persons) involved. If Allaah is accepting your prayers and giving you what you have asked for, isn’t there something that we need to do as well? Or is it that Allaah should just keep giving us and we can do whatever we want?

Allaah says “so let them obey Me”, meaning if you want Allaah to listen to your duas, you have to become one who is obedient to Allaah also. How many times have you said this to your brother, sister or friend “if you do this for me, I will do that for you.” Isn’t there always a give and take?

For example, Allah wants us to pray as soon as we hear the azaan but we say “no let’s finish the game first” or “no, I don’t have time right now”.

Think about it, will this type of attitude get our prayers accepted?

Point No.4

According to authentic narrations from Sahih Muslim, there are certain types of duas which will never be accepted. These include:

• Asking Allaah for something that is sinful (or haraam)
• Asking Allaah to break the ties of the family
• Being hopeless after making dua, thinking that the dua will never be answered

Every dua of a Muslim, no matter what it is, is never devoid of good. According to a Hadith from Ahmad, Abu Said al-Khudri (may Allaah be pleased with him) narrates that the Messenger of Allaah (ﷺ) mentioned three possible outcomes of every dua:

• That the person gets whatever he asked for very soon.
• The person’s dua will be saved for him in the Hereafter (meaning, he will get much better than what he asked for).
• The person did not get what he wanted but instead an adversity (difficulty, illness, hardship, trial) coming his way was avoided.

So no matter what the result, there is always good in making dua.

Should we not develop the habit of making dua abundantly; asking Allaah alone, anytime of the day or night and doing our best to be obedient to Him?

Remember that apart from all the other duas we make, we should pray especially for ourselves and our families to be guided to the straight path. At the end of the day, that is what will really matter.

I conclude with a special dua that the Messenger of Allaah (ﷺ) used to make often:

“Oh turner of the hearts (Allaah), keep our hearts firm on your religion” [at-Tirmidhi]