A Secret for the acceptance of Dua (Supplication)

we make a lot of dua's but it is not accepted, students many times say
that they are in difficulties, even the ulama's and scholars request
for dua's. He says: I will teach my friends a secret for the
acceptance of dua's. If you practiceupon it, InshaAllah, you will no
longer need to search of the Isme Azam. You will see it before your
eyes your dua's being accepted just as you complete it. I have
experienced this not a hundred times but a thousandtimes. The action
is small but the results are great. The secret for the acceptance of
dua's that the author has learnt from his elders and that he has
experienced thousands of times is:
Whenever a time comes in your life when youhave the opportunity to
commit a sin and you refrain due to fear of Allah, at that very
moment, make a dua to Allah and Allah will InshaAllah, accept your dua
at that very moment.
After one has refrained from a particular sin, any dua done with full
faith, full trust and full humility comming from the depths of the
heart should suffice for acceptance. InshAllah.

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The 3 conditions ofa successful servant of Allah- Ibn Qayyim

Three conditions aretokens of the servant's happiness [ sa'adat al-abd
] , and the signs of his success in this world and the next. No
servant is without them, but is always shifting from one to the other.
These are: 1. When blessed, give thanks (Shukr); 2. when tried with
difficulties/trials, persevere (Sabr); and 3. when sinful, seek
forgiveness (Tawba).
1. Shukr for blessings:
The first condition is the blessings which come to the servant from
God (Most High), one after another. What secures them is gratitude [
shukr ], based on three supports: (a) inward recognition of the
blessing; (b) outward mention and thanks for it; (c) and its use in a
way that pleases the One to whom it truly belongs and who truly
bestows it. Acting thus, the servant shows his gratitude for the
blessing—however brief.
2. Sabr in trials:
The second is the trials from God (MostHigh) which test the Servant,
whose duty therein is patience [ sabr ] and forbearance: (a) to
restrain himself fromanger with what is decreed; (b) to restrain his
tongue from complaint; (c) to restrain his limbs from offences, such
as striking one's facein grief, rending one's clothes, tearing one's
hair and like acts. Patience, then, rests on these three supports ,
and if the servant maintains them as he should, affliction will become
benefaction,trial will change to bounty and what he disliked will
become what he loves . For God (Exalted and Sublime) does not try the
servant in order to destroy him. Rather, He tries him to put his
patience and devotion [ al-ubudiyya ] to the test. For the servant
owes devotion to God in affliction as in ease. He must have as much
devotion in what he hates as in what he loves. And while most people
offer devotion in what they love, it is important to do so in the
things they hate. It is by this thatservants' ranks are distinguished
and their stations determined.
Ablution with cold water in searing heat is devotion. Sexual relations
withone's beautiful and beloved spouse is devotion. Spending money for
her, for one's children and for oneself is devotion. It is devotion no
less than ablution with cold water in the bitter cold; giving upvice
to which one's soul is driven without fear of people; and giving
charity in hardship. But there is a great difference between the [two
kinds] of devotion.
He who is God's servant in both states, maintaining his duty in both
comfort and adversity , is the one to whom His words refer, 'Is not
God sufficient for His servant?' With complete devotion comes complete
sufficiency, and withless comes what is less. Let him who discerns
some good give praise to God, but let whoever finds something other
than this blame no one but himself.
These are the servants over whom God's Foe has no control. God said
[to the Devil], ' Lo! As for My servants, you have no power over
them." And when HisFoe Iblis learned thatHe would not let His devoted
servants yield to him or give him control over them, he proclaimed,
'Then byYour Might, I will surely beguile them all save for Your
sincere servants among them. And God (Most High) said,' And Iblis
found his calculation true, for they [all] followed him save a group
of true believers. And he had no warrant whatsoever over [any of] them
save that We might know the ones who believe in the hereafter from
thosewho doubt it. ' God will not yield to His Foe control over His
faithful servants. They are in His protection and His care. If the
Devil robsany of them, as the thief robs the heedless man, this cannot
be avoided, because by heedlessness, passion and anger is the servant
tried. It is by these same three doors that the Devil comes to him.
Try as he may to protect himself, the servant is bound to be heedless
and given to passion andanger.
3.Tawba after sinning:
Adam, the father of all humanity, was the most discerning of
creatures, their superior in wisdom, and the most steadfast. Yet the
Foekept after him until he made him fall into that which he fell. What
then of someone with the reason of a moth, whose intelligence compared
to that of his father [Adam] is like a spittle in the ocean? Still,
the Foe of God obtains nothing from a faithful person except by
robbing him in [a moment oninattention and carelessness. And when he
causes him to fall, the servant may think that he can never again
facehis Lord, that this fallhas carried him away and destroyed him.
Yet behind it all is God's grace, mercy, clemency andforgiveness.
For if God intends what is good for His servant, He will then open for
him the doors of repentance [ al-tawba ] and remorse, abasement and
humility, dependence and need; the doors of the request for God'shelp
and protection; the doors of perpetual humility, supplication and the
approach towards Him by means of whatever good works he can manage—so
that his wrong may become a means to God's mercy. For the Foe says,
'Alas, I left him without causing himto fall!'
This is what one of the early believers [ salaf ] meant when he said,
'A person may commit a sin by which he goes to heaven and a good deed
by which he goes to hell.' 'How?' someone asked. He replied, 'Having
committed the sin, he is ever watchful in fear, regretful, timorous,
lamenting,shamed before his Lord, his head in his hands and his heart
rent. The sin that brings him all that we have mentioned, wherein lie
his happiness and salvation, is more beneficial to him than numerous
devotional acts. Indeed, it becomes the means by which he enters
Heaven.
[On the other hand], he may perform a goodly deed and constantly laud
it before his Lord, wax proud, boast, become vain and haughty with it,
as he says, 'I did this, I did that.' His self-importance, pride and
arroganceprovide him only with the means to his own ruin. If God
intends then what is good for this miserable person, Hewill try him
through something that breaks [his pride], abases him and reduces his
self-importance. But if He intends otherwise, He will leave him to his
self-importance and pride, and this misfortune is what leads to his
ruin.'

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Constructive Positivism

Anas (May Allah be pleased with him) reported that the Prophet (peace
and blessings be upon him) said, "If the Hour (the dayof Resurrection)
is about to be established and one of you was holding apalm shoot, let
him take advantage of even one second before the Hour isestablished to
plant it."
The spirit of constructive positivism and active endeavor is one of
the principles stressed by Sunnah. This spirit shouldcontrol the
Muslim's mind, senses, thought, and conduct. It symbolizes interest in
deeds rather than verbal eloquence and rhetoric. It lays great
importance on construction rather than destruction, and in lighting
candles rather than cursing darkness.
This positive orientation is quite evident in the above hadith, that
calls for exerting one's utmostuntil the very last moment of one's
life even though the Last Hour is established or is about to be. Now,
why should a Muslim use this precious moment in planting a palm shoot?
Why should he busy himself with it, when the Last Hour is established
or is about to be, notwithstanding the fact that neither he nor anyone
else is going to benefit from it? How come he wastes that invaluable
second of the establishment of the Hour in planting a palm shoot that
will not yield before years to come?
This tiny shoot is a symbol of the value of activity per se. A Muslim
worships Allah through his work in constructing and developing the
land. He is to keep on working until his last breath.
This positive orientation is evident in elevating the mastery of one's
work to the level of obligation and worship. Encouraging Muslims to
attain the highest degreeof quality and perfection in their work, the
Prophet (peace and blessings be upon him) told us that Allah likes one
to perfect one's work, no matter how bigor small this work.
This principle appears in many hadiths that prohibit cursing and
swearing. Even with regard to Satan, the open enemy to humans, we are
ordered not to waste a moment in cursing him; rather, we should busy
ourselves with more useful and fruitful acts such as remembering Allah
and seeking His support and help. Abu Hurairah reported that the
Prophet said, "Do not abuse Satan, but seek Allah's Refuge from his
evil" (Sahih al-Jami` as-Saghir).
Cursing Satan is futile. Instead, one should remember Allah the
Exalted and seek His refuge from the evils of Satan. One of the most
famous hadiths concerning this matter is as follows: Abu Tamimah
Al-Hujaimi reported: One day as I was riding behind the Prophet on a
donkey, it stumbled and Ishouted, "Let Satan perish!" The Prophet
said, "Do not say 'let Satan perish,' for if you say so he will feel
important and haughty and he will say, 'I thwarted him with my power!'
Instead say, 'In the name of Allah,' so that he will (feel humiliated
and) be smaller than a fly" (Sahih at-Targhib wat-Tarhib).
This means that the devil becomes puffed up with pride whenever one
curses him or invokes Allah against him. However, when one remembers
Allah and ignores Satan, then Satanfeels dwarfish and grovels.
Certainly, pronouncing "in the name of Allah" is a positive act
because it means that one is remembering Allah and seeking His refuge;
whereas saying "let Satan perish" is a negative act, as it does not
offer solutions nor achieve anything; thus Satan rejoices on
hearingit.

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Do Not Expect Gratitude From Anyone

Almighty Allah has created His servants so that they may worship and
remember Him, and He has provided sustenance for them so that they may
be gratefulto Him. Nevertheless, many have worshipped other than Him,
and the majority of people are thankful not to Him, but to others.
Indeed, the characteristic of ingratitude is widespread among human
beings. So, do notbe dismayed when you find that others forget your
favors or disregard your kind acts. Some people might even despise you
and make you an enemy for no other reason than that you have shown
them kindness.
Almighty Allah says:
(And they could not find any cause to bear a grudge, except that Allah
and His Messenger had enriched them of His Bounty.] (ِAt-Tawbah 9:74)
From among the ever-repeating pages of history is a story of a father
and his son: The father raised his son, fed him, clothed him, and
taught him; he would stay up nights so that his son could sleep, stay
hungry so that his son could eat, and toil so thathis son could feel
comfort. And when the son became older and stronger, he rewarded his
father with disobedience, disrespect,and contempt.
So, be at peace if you arerequited with ungratefulness for the good
you have done. Rejoice in your knowledge that you will be rewarded
from the One Who has unlimited treasures at His disposal. This is not
to say that youshould refrain from performing acts of kindness toward
others; the point is that you should be mentally prepared for
ingratitude.
Perform acts of charity seeking solely Allah's pleasure, because with
this attitude you will assuredly be successful. The ungrateful person
cannot really harm you. Praise Allah that that person is the
transgressor and that you are the obedient servant. Also, remember
that the hand that gives is better than the hand that receives.
Allah, the Most-High, says:
[We feed you seeking Allah's Countenance only.We wish for neither
reward nor thanks from you.] (Al-Insan 76:9)
Many people are shockedat the nature of ingratitude in others, as
though they had never come across this verse and others like it, such
as:
[And when harm touches a person, he invokes Us [Allah], lying down on
hisside or sitting or standing. But when We have removed his harm from
him, he passes on his way as if he had never invoked Us for a harm
that touched him.] (Yunus 10:12)
Hence, do not be in a state of agitation if you give someone a pen as
a gift and he or she uses it to satirize you, or if you give someone a
walking stick to lean upon and hestrikes you with it. As pointed out
earlier, most human beings are ungrateful to their Lord, so what kind
of treatment should you and I expect?

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