Dua ul A'deela

DUA'A - UL - A'DEELA
This dua'a contains the articles offaith. Every faithful must recite
this dua'a regularly to drive awayShaytan, and to remain firm in the
true faith. A dying faithful, in the last moments of life, should
recite this dua'a, or , if it is not possible, ask someone else to
read it aloud for him or her, so asnot to be misled by doubts whichmay
come into the mind, or not to be depressed emotionally, because these
forces together with the misleading suggestions of Shaytan, more often
than not, in the last hour of life, make mandie a death of an infidel
or hypocrite.
Line By Line 3 column format |Transliteration | Listen Real / Download
| PDF ( inl audio7 mb) | PDF MP3 4mb | Video
Allah (Himself) is witness that there is no god but He.
The angles and the men of wisdom, standing firm for justice(too are witness).
That there is no god but He, the Almighty, the All-Wise. Verily,
religion with Allah is Islam.
And I, a timid servant, sinful, guilty, insignificant, needy,
destitute, give witness of my Benefactor, my creator, my Sustainer,
and my liberal patron, just as He Himself testifies, and testify the
Angles and the men of wisdom, His servants, that verily there is no
god but He, Possessor of bounties and favours, generosity and
blessings.
Eternal almighty, Ever-lasting, knower, One and only Ever-living,
Ever-existing, Hearer, seer, willing, discriminating, Aware,
Independent. Worthy is He of these attributes, although, truly
speaking, He is over and above attribution. He was Almighty prior to
the actuality of might and power was created. He was wise before the
conception of knowledge and reason was brought about. He was Absolute
Sovereign even when there was no kingdom or possession. He is Glory
under al circumstances. His supreme Being is prior to antecedence, and
Eternal, without a beginning. He will survive continually beyond the
end of everything, imperishable, and without an end. He has no needs;
in the beginning as well asin the end. He is able free from
dependence, by Himself, whether inward, or outward, There is no
injustice in His Judgment, no unfairness in His management, no
oppression in His administration.
(It is) impossible to deny His Sovereignty, or to run away from His
firm grip, or to avoid His punishment. His mercy overtakes his anger.
If a (handicapped) person asks for anything from Him, unable to
approach Him (properly) on account of frustrating trouble, he is
treated in the matter of fulfillment at parwith an able beseecher. He
has given capacity to carry out (His) commands, has made it easy to
avoid (His ) prohibitions and has not made obedience cumbersome but
according to one's competency.
Glory be to he! How much kind is He! Highest is His glory. Glory be to
He! How wonderful His gifts! And certainly his favours are countless.
He sent down Prophets to explain clearly His justice, appointed guides
to make known his power and generosity, and put us among the ummah
(followers) of the Prophet-in-chief, the closest friend of Allah, the
superlative being, and the most pious, Muhammad, Allah's blessings
andpeace be on him and on his descendants.
We paid attention to him, believed in what he said, and in the Holy
Quran, Thou revealed to him, and in his successor Ali, appointed by
him on the day of Ghadeer, and identified in clear words: "This is
Ali". I testify that there are pious Imams and righteous successors,
after the chosen Messenger , from Ali, the subduer of infidels. After
him, his eldest son, Hasan bin Ali, thereafter his brother, Husayn,
the grandson of the Messenger ofAllah, obedience unto whom is the will
of Allah; then Ali, the adorer of Allah (A'abid), then Muhammad, the
treasure of knowledge (Baaqir), then Ja'far, the truthful (S'aadiq),
then Moosathe sagacious (Kaaz'im), then Ali the devoted (Riz'aa), then
Muhammad the pious (Taqiyy), then Ali the (Naqiyy), then Hasan the
gatherer (A'skariyy), then, theawaited saviour, evident argument and
established successor, my hope, because of hose perpetuity, the world
is going on; because of whose blessings all living beings get their
daily bread, because of whose presence, the heaven and the earth stay
stable; and through him Allah will fill the earth with equity and
justice, when it is run over with tyranny and oppression.
I bear witness that their words are decisive arguments; to followtheir
example is obligatory, to obey them is compulsory, to love them is
necessary (because it has been) preordained, to take after them is
sure salvation, to oppose them is certain destruction. They are the
chiefs of the people of paradise, effective helpers on the Dayof
Judgment, the best guides for the mankind, surely the best approved
successors. I testify that death is certain, interrogation in the
grave is certain, raising of the dead is certain, Siraat (the bridge
over hell) is certain, Meezan (trail) is certain, Hisaab
(accountability) is certain, The Book (Holy Quraan) istrue, paradise
is real, Hell is real, and certainly there is no doubt in the hour of
resurrection. Verily Allah shall raise the dead from their graves.
O Allah! I hope to receive Thy favour, Thy generosity and mercy I
expect for getting into paradise,for my conduct gives me no right,for
obtaining Thy bliss as I was not obedient, except that I believe Thy
Oneness, and Thy Justice. I depend upon Thy favours, and Thy
generosity. Accommodated me for the sake of my Prophet and his
progeny, Thy beloved friends. Thou art the most Generous, the most
Merciful. O Allah send blessings on the best creature, Muhammad, and
on his pious andpure progeny. There is no authority and no might
except Allah's, the High, the Great. (All) praise is for Allah, the
lord of the worlds. My Allah! O the most Merciful, I deposit my
beliefs and religion with Thee as a Trust, Thou art the best of all
trustees, We have been commanded to preserve that which is entrusted
to us, so give back (what I have deposited now) at the time of mydeath
and when "Mankar and Nakeer" will question me, for the sake of
Muhammad and his pure and pious progeny, through Thy Mercy, O the Most
Merciful.
DUA UL ADEELA 3 column format Use Transliterationfont | Najaf Arabic font
The Supplication for saving from deviation.
بِسْمِ ٱللَّهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
bismi all¡hi alrra¦m¡ni alrra¦¢mi
In the Name of Allah, the All-beneficent, the All-merciful.
﴿شَهِدَ ٱللَّهُ ا  نَّهُ لاَ إِلٰهَ إِلاَّ هُوَ
shahida all¡hu annah£ l¡ il¡ha ill¡ huwa
"Allah bears witness that there is no god but He,
وَٱلْمَلائِكَةُ وَ ا  ولُوٱ ٱلْعِلْمِ
walmal¡'ikatu wa ul£ al`ilmi
and (so do) the angels and those possessed of knowledge,
قَائِماً بِالْقِسْطِ
q¡'iman bilqis§i
maintaining His creation with justice;
لاَ إِلٰهَ إِلاَّ هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
l¡ il¡ha ill¡ huwa al`az¢zu al¦ak¢mu
there is no god but He, the Mighty, the Wise.
إِنَّ ٱلدِّينَ عِنْدَ ٱللَّهِ ٱلإِسْلاَمُ﴾
inna aldd¢na `inda all¡hi al-isl¡mu
Surely, the (true) religionwith Allah is Islam."
وَا  نَا ٱلْعَبْدُ ٱلضَّعِيفُ ٱلْمُذْنِبُ
wa an¡ al`abdu al¤¤a`¢fu almudhnibu
I am the slave—feeble, sinful,
ٱلْعَاصِي ٱلْمُحْتَاجُ ٱلْحَقِيرُ
al`¡¥¢ almu¦t¡ju al¦aq¢ru
disobedient, needy, and ignoble—
ا  شْهَدُ لِمُنْعِمِي وَخَاِلقِي
ash-hadu limun`im¢ wa kh¡liq¢
I testify to my Benefactor,Creator,
وَرَازِقِي وَمُكْرِمِي
wa r¡ziq¢ wa mukrim¢
Provider of me with my sustenance, and my Honorer,
كَمَا شَهِدَ لِذَاتِهِ
kam¡ shahida lidh¡tih¢
as same as He has testified to Himself
وَشَهِدَتْ لَهُ ٱلْمَلائِكَةُ
wa shahidat lah£ almal¡'ikatu
and the angels have testified to Him
وَ ا  ولُوٱ ٱلْعِلْمِ مِنْ عِبَادِهِ
wa ul£ al`ilmi min `ib¡dih¢
so have those possessed with knowledge amongstHis servants
بِا  نَّهُ لاَ إِلٰهَ إِلاَّ هُوَ
bi-annah£ l¡ il¡ha ill¡ huwa
that there is no god save Him
ذُو ٱلنِّعَمِ وَٱلإِحْسَانِ
dh£ alnni`ami wal-i¦s¡ni
the Lord of bounties, favors,
وَٱلْكَرَمِ وَٱلاِمْتِنَانِ
walkarami wal-imtin¡ni
generosity, and kindness.
قَادِرٌ ا  زَلِيٌّ
q¡dirun azaliyyun
He is Omnipotent, Eternal,
عَالِمٌ ا  بَدِيٌّ
`¡limun abadiyyun
All-knowing, Everlasting,
حَيٌّ ا  حَدِيٌّ
¦ayyun a¦adiyyun
Ever-living, One and Only,
مَوْجُودٌ سَرْمَدِيٌّ
mawj£dun sarmadiyyun
Self-existent, Endless,
سَمِيعٌ بَصِيرٌ
sam¢`un ba¥¢run
All-hearing, All-Seeing,
مُرِيدٌ كَارِهٌ
mur¢dun k¡rihun
Willing, Discriminating,
مُدْرِكٌ صَمَدِيٌّ
mudrikun ¥amadiyyun
All-aware, and eternally Besought of all.
يَسْتَحِقُّ هٰذِهِ ٱلصِّفَاتُ
yasta¦iqqu h¡dhih¢ al¥¥if¡ti
He is worthy of all these attributes,
وَهُوَ عَلَىٰ مَا هُوَ عَلَيْهِ فِي عِزِّ صِفَاتِهِ
wa huwa `al¡ m¡ huwa `alayhi f¢ `izzi ¥if¡tih¢
and He, characterized by all these sublime attributes,
كَانَ قَوْيّاً قَبْلَ وُجُودِ ٱلْقُدْرَةِ وَٱلْقُوَّةِ
k¡na qawiyyan qabla wuj£di alqudrati walquwwati
was All-powerful prior to the existence of might and power,
وَكَانَ عَلِيماً قَبْلَ إِيجَادِ ٱلْعِلْمِوَٱلْعِلَّةِ
wa k¡na `al¢man qabla¢j¡di al`ilmi wal`illati
and All-knowing before the origination of knowledge and reason.
لَمْ يَزَلْ سُلْطَاناً إِذْ لاَ مَمْلَكَةَ وَلاَ مَالَ
lam yazal sul§¡nan idh l¡ mamlakata wa l¡ m¡la
He has been always Authority when there was neither sovereignty nor wealth.
وَلَمْ يَزَلْ سُبْحَاناً عَلَىٰ جَمِيعِ ٱلا  حْوَاِل
wa lam yazal sub¦¡nan `al¡ jam¢`i al-a¦w¡li
He has been always Glorious under all circumstances.
وُجُودُهُ قَبْلَ ٱلْقَبْلِ فِي ا  زَلِ ٱلآزَاِل
wuj£duh£ qabla alqabli f¢ azali al-¡z¡li
His Being is before all precedence in the pre-eternity of sempiternity.
وَبَقَاؤُهُ بَعْدَ ٱلْبَعْدِ مِنْ غَيْرِ ٱنتِقَالٍ وَلاَ زَوَالٍ
wa baq¡'uh£ ba`da alba`di min ghayri intiq¡lin wa l¡ zaw¡lin
His Remaining will be after all endings without any extinction or disappearance.
غَنِيٌّ فِي ٱلا  وَّلِ وَٱلآخِرِ
ghaniyyun f¢ al-awwali wal-¡khiri
He is self-Sufficient at thebeginning and at the end
مُسْتَغْنٍ فِي ٱلْبَاطِنِ وَٱلظَّاهِرِ
mustaghnin f¢ alb¡§ini wal¨¨¡hiri
and All-independent inwardly and outwardly.
لاَ جَوْرَ فِي قَضِيَّتِهِ
l¡ jawra f¢ qa¤iyyatih¢
There is no injustice in His judgment,
وَلاَ مَيْلَ فِي مَشِيئَتِهِ
wa l¡ mayla f¢ mash¢'atih¢
nor is there unfairness in His management,
وَلاَ ظُلْمَ فِي تَقْدِيرِهِ
wa l¡ ¨ulma f¢ taqd¢rih¢
nor is there unfairness in His administration,
وَلاَ مَهْرَبَ مِنْ حُكُومَتِهِ
wa l¡ mahraba min¦uk£matih¢
nor is there any escape from His sovereignty,
وَلاَ مَلْجَا  مِنْ سَطَوَاتِهِ
wa l¡ malja'a min sa§aw¡tih¢
nor is there any shelter against His firm grip,
وَلاَ مَنجىٰ مِنْ نَقِمَاتِهِ
wa l¡ manjan min naqim¡tih¢
nor is there any salvationfrom His punishment.
سَبَقَتْ رَحْمَتُهُ غَضَبَهُ
sabaqat ra¦matuh£ gha¤abah£
His mercy overtakes His Wrath.
وَلاَ يَفُوتُهُ ا  حَدٌ إِذَا طَلَبَهُ
wa l¡ yaf£tuh£ a¦adun idh¡ §alabah£
None can escape Him when He summons.
ا  زَاحَ ٱلْعِلَلَ فِي ٱلتَّكْلِيفِ
az¡¦a al`ilala f¢ alttakl¢fi
He covers all logics for Hisobligatory decrees,
وَسَوَّىٰ ٱلتَّوْفِيقَ بَيْنَ ٱلضَّعِيفِوَٱلشَّرِيفِ
wa saww¡ alttawf¢qa bayna al¤¤a`¢fi walshshar¢fi
treats absolutely equally the weak and the noble,
مَكَّنَ ا  دَاءَ ٱلْمَا  مُورِ
makkana ad¡'a alma'm£ri
makes capable to carry out His commands,
وَسَهَّلَ سَبِيلَ ٱجْتِنَابِ ٱلْمَحْظُورِ
wa sahhala sab¢la ijtin¡bialma¦¨£ri
and makes easy to abstain from His prohibitions.
لَمْ يُكَلِّفِ ٱلطَّاعَةَ إِلاَّ دُونَ ٱلْوُسْعِ وَٱلطَّاقَةِ
lam yukallif al§§¡`ata ill¡ d£na alwus`i wal§§¡qati
He does not make obedience a burden but according to one's real capacity.
سُبْحَانَهُ مَا ا  بْيَنَ كَرَمَهُ
sub¦¡nah£ m¡ abyana karamah£
All glory be to Him! How manifest His generosity is!
وَا  عْلَىٰ شَا  نَهُ
wa a`l¡ sha'nah£
How sublime His standingis!
سُبْحَانَهُ مَا ا  جَلَّ نَيلَهُ
sub¦¡nah£ m¡ ajalla naylah£
All glory be to Him! How magnificent to seek Him is!
وَا  عْظَمَ إِحْسَانَهُ
wa a`¨ama i¦s¡nah£
How splendid His favors are!
بَعَثَ ٱلا  نْبِيَاءَ لِيُبَيِّنَ عَدْلَهُ
ba`atha al-anbiy¡'a liyubayyina `adlah£
He has sent the Prophets in order to show His justice,
وَنَصَبَ ٱلا  وْصِيَاءَ لِيُظْهِرَ طَوْلَهُ وَفَضْلَهُ
wa na¥aba al-aw¥y¡'a liyu¨hira §awlah£ wa fa¤lah£
and appointed successors[for the Prophets] in order to make known
Hismunificence and grace.
وَجَعَلَنَا مِنْ ا  مَّةِ سَيِّدِ ٱلا  نْبِيَاءِ
wa ja`alan¡ min ummati sayyidi al-anby¡'i
He has made us of the community of the Chief of Prophets,
وَخَيْرِ ٱلا  وْلِيَاءِ
wa khayri al-awliy¡'i
the most favorable of His saints,
وَا  فْضَلِ ٱلا  صْفِيَاءِ
wa af¤ali al-a¥fiy¡'i
the best of His elite ones,
وَا  عْلىٰ ٱلا  زْكِيَاءِ
wa a`l¡ al-azkiy¡'i
and the most sublime of the pure ones;
مُحَمَّدٍ صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
mu¦ammadin ¥all¡ all¡hu `alayhi wa ¡lih¢ wa sallama
that is Mu¦ammad, may Allah send blessings and benedictions upon him
and his Household.
آمَنَّا بِهِ وَبِمَا دَعَانَا إِلَيْهِ
¡mann¡ bih¢ wa bim¡ da`¡n¡ ilayhi
We thus believe in him, in all that to which he has called us,
وَبِٱلْقُرْآنِ ٱلَّذِي ا  نْزَلَهُ عَلَيْهِ
wa bilqur'¡ni alladh¢ anzalah£ `alayhi
in the Qur'¡n which He revealed to him,
وَبِوَصِيِّهِ ٱلَّذِي نَصَبَهُ يَوْمَ ٱلْغَدِيرِ
wa biwa¥iyyih¢ alladh¢ na¥abah£ yawma alghad¢ri
and in his Successor whom he appointed on the Ghad¢r Day
وَا  شَارَ إِلَيْهِ بِقَوْلِهِ:"هٰذَا عَلِيٌّ"
wa ash¡ra ilayhi biqawlih¢ h¡dh¡ `aliyyun
and to whom he referredby saying, "This is `Al¢."
وَا  شْهَدُ ا  نَّ ٱلا  ئِمَّةَ ٱلا  بْرَارَ
wa ash-hadu anna al-a'immata al-abr¡ra
I also bear witness that the Imams—the pious
وَٱلْخُلَفَاءَ ٱلا  خْيَارَ
walkhulaf¡'a al-akhy¡ra
and benign vicegerents [of Allah]
بَعْدَ ٱلرَّسُولِ ٱلْمُخْتَارِ
ba`da alrras£li almukht¡ri
after the Chosen Prophet are:
عَلِيٌّ قَامِعُ ٱلْكُفَّارِ
`aliyyun q¡mi`u alkuff¡ri
`Al¢, the subduer of the infidels.
وَمِنْ بَعْدِهِ سَيِّدُ ا  وْلاَدِهِٱلْحَسَنُ بْنُ عَلِيٍّ
wa min ba`dih¢ sayyidu awl¡dih¢ al¦asanu ibnu `aliyyin
Following him is the chiefof his sons, al-°asan, the son of `Al¢.
ثُمَّ ا  خُوهُ ٱلسِّبْطُ ٱلتَّابِعُ لِمَرْضَاةِ ٱللَّهِ ٱلْحُسَيْنُ
thumma akh£hu alssib§u altt¡bi`u limar¤ati all¡hi al¦usaynu
Then comes his brother, the grandson and seeker of Allah's pleasure; al-°usayn.
ثُمَّ ٱلْعَابِدُ عَلِيٌّ
thumma al`¡bidu `aliyyun
Then comes `Al¢, the [distinctive] worshipper [of Allah].
ثُمَّ ٱلْبَاقِرُ مُحَمَّدٌ
thumma alb¡qiru mu¦ammadun
Then comes the Cleaver (of knowledge), Mu¦ammad.
ثُمَّ ٱلصَّادِقُ جَعْفَرٌ
thumma al¥¥¡diqu ja`farun
Then comes the veraciousJa`far.
ثُمَّ ٱلْكَاظِمُ مُوسَىٰ
thumma alk¡¨imu m£s¡
Then comes the suppressor of rage, M£s¡.
ثُمَّ ٱلرِّضَا عَلِيٌّ
thumma alrri¤¡ `aliyyun
Then comes the pleased, `Al¢.
ثُمَّ ٱلتَّقِيُّ مُحَمَّدٌ
thumma alttaqiyyu mu¦ammadun
Then comes the pious, Mu¦ammad.
ثُمَّ ٱلنَّقِيُّ عَلِّيٌّ
thumma alnnaqiyyu `aliyyun
Then comes the refined, `Al¢.
ثُمَّ ٱلزَّكِيُّ ٱلْعَسْكَرِيُّ ٱلْحَسَنُ
thumma alzzakiyyu al`askariyyu al¦asanu
Then comes the pure resident of `Askar, al-°asan.
ثُمَّ ٱلْحُجَّةُ ٱلْخَلَفُ ٱلْقَائِمُ
thumma al¦ujjatu alkhalafu alq¡'imu
Then comes the Argument, Successor, Assumer,
ٱلْمُنْتَظَرُ ٱلْمَهْدِيُّ ٱلْمُرْجَىٰ
almunta¨aru almahdiyyu almurj¡
Awaited, Well-guided, and Expected
ٱلَّذِي بِبَقَائِهِ بَقِيَتِ ٱلدُّنْيَا
alladh¢ bibaq¡'ih¢ baqiyat aldduny¡
on account of whose existence, this world is kept in existence,
وَبِيُمْنِهِ رُزِقَ ٱلْوَرَىٰ
wa biyumnih¢ ruziqa alwar¡
on account of whose blessing, the created beings are provided sustenance,
وَبِوُجُودِهِ ثَبَتَتِ ٱلا  رْضُ وَٱلسَّمَاءُ
wa biwuj£dih¢ thabatat al-ar¤u walssam¡'u
and on account of whoseexistence, the earth and the sky are kept in firmness.
وَبِهِ يَمْل َا  ٱللَّهُ ٱلا  رْضَقِسْطاً وَعَدْلاً
wa bih¢ yamla'u all¡hu al-ar¤a qis§an wa `adlan
Through him, Allah shall fill the earth with equity and justice
بَعْدَ مَا مُلِئَتْ ظُلْماً وَجَوْراً
ba`dam¡ muli'at ¨ulman wa jawran
after it will be filled with inequity and injustice.
وَا  شْهَدُ ا  نَّ ا  قْوَالَهُمْ حُجَّةً
wa ash-hadu anna aqw¡lahum ¦ujjatun
I also bear witness that their words are decisive arguments,
وَٱمْتِثَالَهُمْ فَرِيضَةً
wa imtith¡lahum far¢¤atun
to comply with their orders is obligatory,
وَطَاعَتَهُم مَفْرُوضَةً
wa §¡`atahum mafr£¤atun
the obedience to them is commissioned [by Allah],
وَمَوَدَّتَهُمْ لازِمَةً مَقْضِيَّةً
wa mawaddatahum l¡zimatun maq¤iyyatun
to love them is necessary and pre-ordained,
وَٱلاِقْتِدَاءُ بِهِم مُنجِيَةً
wal-iqtid¡'a bihim munjiyatun
and to pattern after themwill definitely achieve salvation,
وَمُخَالَفَتَهُم مُرْدِيَةً
wa mukh¡lafatahum murdiyatun
but to oppose them will definitely bring about destruction.
وَهُمْ سَادَاتُ ا  هْلِ ٱلْجَنَّةِ ا  جْمَعِينَ
wa hum s¡d¡tu ahli aljannati ajma`¢na
They are, moreover, the chiefs of all the inhabitants of Paradise,
وَشُفَعَاءُ يَوْمِ ٱلدِّينِ
wa shufa`¡'u yawmi aldd¢ni
the interceders on the Judgment Day,
وَا  ئِمَّةُ ا  هْلِ ٱلا  رْضِ عَلىٰ ٱلْيَقِينِ
wa a'immatu ahli al-ar¤i `al¡ alyaq¢ni
and, undoubtedly, the leaders of the inhabitantsof the earth,
وَا  فْضَلُ ٱلا  وْصِيَاءِ ٱلْمَرْضِيِّينَ
wa af¤alu al-aw¥y¡'i almar¤iyy¢na
and the best of the satisfied Successors [of the Prophets].
وَا  شْهَدُ ا  نَّ ٱلْمَوْتَ حَقٌّ
wa ash-hadu anna almawta ¦aqqun
I also bear witness that death is certain,
وَمُسَاءَلَةَ مُنْكَرٍ وَنَكِيرٍ فِي ٱلْقَبْرِ حَقٌّ
wa mus¡'alata alqabri¦aqqun
the interrogation by Munkar and Nak¢r in the grave is certain,
وَٱلْبَعْثَ حَقٌّ
walba`tha ¦aqqun
the raising of the dead is certain,
وَٱلنُّشُورَ حَقٌّ
walnnush£ra ¦aqqun
the final assemblage is certain,
وَٱلصِّرَاطَ حَقٌّ
wal¥¥ir¡§a ¦aqqun
the Discriminating Bridgeis certain,
وَٱلْمِيزَانَ حَقٌّ
walm¢z¡na ¦aqqun
the Scales [of deeds] is certain,
وَٱلْحِسَابَ حَقٌّ
wal¦is¡ba ¦aqqun
the calling into account iscertain,
وَٱلْكِتَابَ حَقٌّ
walkit¡ba ¦aqqun
the record book [of deeds] is certain,
وَٱلْجَنَّةَ حَقٌّ
waljannata ¦aqqun
Paradise is certain,
وَٱلنَّارَ حَقٌّ
walnn¡ra ¦aqqun
Hellfire is certain,
وَا  نَّ ٱلسَّاعَةَ آتِيَةٌ لاَ رَيْبَ فِيهَا
wa anna alss¡`ata ¡tiyatunl¡ rayba f¢h¡
the Hour [of resurrection]will certainly come, without any dispute,
وَا  نَّ ٱللَّهَ يَبْعَثُ مَنْ فِي ٱلْقُبُورِ
wa anna all¡ha yab`athu man f¢ alqub£ri
and Allah shall raise up those who are in graves.
اللَّهُمَّ فَضْلُكَ رَجَائِي
all¡humma fa¤luka raj¡'¢
O Allah, in Your favor do I put my hope,
وَكَرَمُكَ وَرَحْمَتُكَ ا  مَلِي
wa karamuka wa ra¦matuka amal¢
Your generosity and mercy do I expect confidently,
لاَ عَمَلَ لِي ا  سْتَحِقُّ بِهِ ٱلْجَنَّةَ
l¡ `amala l¢ asta¦iqqu bih¢aljannata
I have no single deed by which I deserve Paradise,
وَلاَ طَاعَةَ لِي ا  سْتَوْجِبُ بِهَا ٱلرِّضْوَانَ
wa l¡ §¡`ata l¢ astawjibu bih¡ alrri¤w¡na
nor do I have any act of obedience [to You] due to which I deserve
Your pleasure;
إِلاَّ ا  نِّي ٱعْتَقَدتُّ تَوْحِيدَكَ وَعَدْلَكَ
ill¡ ann¢ i`taqadtu taw¦¢daka wa `adlaka
except that I believe in Your Oneness and Your Justice
وَٱرْتَجَيْتُ إِحْسَانَكَ وَفَضْلَكَ
wartajaytu i¦s¡naka wa fa¤laka
and I hope for Your benevolence and Your favor.
وَتَشَفَّعْتُ إِلَيْكَ بِٱلنَّبِيِّ وَآلِهِ مِنْ ا  حِبَّتِكَ
wa tashaffa`tu ilayka bilnnabiyyi wa ¡lih¢ min a¦ibbatika
I thus seek the Prophet and his Household, Your most-beloved ones, to
intercede for me before You;
وَا  نتَ ا  كْرَمُ ٱلا  كْرَمِينَ
wa anta akramu al-akram¢na
and You are verily the most Generous of all those who treat generously
وَا  رْحَمُ ٱلرَّاحِمِينَ
wa ar¦amu alrr¡¦im¢na
and the most Merciful of all those who show mercy.
وَصَلَّىٰ ٱللَّهُ عَلَىٰ نَبِيِّنَا مُحَمَّدٍ
wa ¥all¡ all¡hu `al¡ nabiyyin¡ mu¦ammadin
May Allah send blessings to Our Prophet, Mu¦ammad
وَآلِهِ ا  جْمَعْينَ
wa ¡lih¢ ajma`¢na
and upon all of his Household,
ٱلطَّيِّبِينَ ٱلطَّاهِرِينَ
al§§ayyib¢na al§§¡hir¢na
the pure and immaculate,
وَسَلَّمَ تَسْلِيماً كَثِيراً كَثِيراً
wa sallama tasl¢man kath¢ran kath¢ran
and send upon them many many benedictions.
وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِٱللَّهِ ٱلْعَلِيِّ ٱلْعَظِيمِ
wa l¡ ¦awla wa l¡ quwwata ill¡ bill¡hi al`aliyyi al`a¨¢mi
There is no might and no power except with Allah, the All-high, the All-great.
اللَّهُمَّ يَا ا  رْحَمَ ٱلرَّاحِمِينَ
all¡humma y¡ ar¦ama alrr¡¦im¢na
O Allah! O most Merciful of all those who show mercy,
إِنِّي ا  وْدَعْتُكَ يَقِينِي هٰذَا وَثَبَاتَ دِينِي
inn¢ awda`tuka yaq¢n¢ h¡dh¡ wa thab¡ta d¢n¢
I am depositing with You this faith of mine and my firmness on this belief;
وَا  نتَ خَيْرُ مُسْتَوْدَعٍ
wa anta khayru mustawda`in
and You are the ever-bestof all those who keep deposits.
وَقَدْ ا  مَرْتَنَا بِحِفْظِ ٱلْوَدَائِعِ
wa qad amartan¡ bi¦if¨i alwad¡'i`i
You have commanded us to keep safe deposits thatare put with us;
فَرُدَّهُ عَلَيَّ وَقْتَ حُضُورِ مَوْتِي
faruddah£ `alayya waqta¦u¤£ri mawt¢
so, (please) keep for me this deposit to give it back to me at the
time of my death
وَعِنْدَ مُسَاءَلَةِ مُنْكَرٍ وَنَكِيرٍ
wa `inda mus¡'alati munkarin wa nak¢rin
and at the time of the interrogation of Munkar and Nak¢r;
بِرَحْمَتِكَ يَا ا  رْحَمَ ٱلرَّاحِمِينَ
bira¦matika y¡ ar¦ama alrr¡¦im¢na
[I beseech You] in the name of Your mercy; O most Merciful of all
those who show mercy.
Many authentically reported supplications have comprised the following
statement:
اللَّهُمَّ إِنِّي ا  عُوذُ بِكَ مِنَ ٱلعَدِيلَةِ عِنْدَ ٱلْمَوْتِ
all¡humma inn¢ a`£dhu bika mina al`ad¢lati `indaalmawti
O Allah, I seek Your protection against deviation at the hour of death.
Deviation at the hourof death stands for shifting from the right to
the wrong at the hour of death. To explain, Satan attends at the hour
of death in order to deceivethe moribund and suggest evil to him in
order to make him doubtabout his religion. If Satan succeeds, he will
pull out faith from the heart of the dying person. To avoid that, many
supplications have comprised statements of seeking Almighty Allah's
protection against deviation at death. Fakhr al-Mu¦aqqiq¢n says, "To
escape deviation at the hour of death, one should bethink the proofs
of creed in which he believes, as well as thefive principles of the
religion with all of their irrefutable evidences, with absolute
sincerity and purity and should then trust them with Almighty Allah
beseeching Him for giving them back at the hour of dying. This can be
done by saying the following prayer:
اللَّهُمَّ يَا ا  رْحَمَ ٱلرَّاحِمِينَ
all¡humma y¡ ar¦ama alrr¡¦im¢na
O Allah, O most Merciful ofall those who show mercy,
إِنِّي ا  وْدَعْتُكَ يَقِينِي هٰذَا وَثَبَاتَ دِينِي
inn¢ qad awda`tuka yaq¢n¢ h¡dh¡ wa thab¡ta d¢n¢
I am depositing with You this faith of mine and my firmness on this belief;
وَا  نتَ خَيْرُ مُسْتَوْدَعٍ
wa anta khayru mustawda`in
and You are the ever-bestof all those who keep deposits.
وَقَدْ ا  مَرْتَنَا بِحِفْظِ ٱلْوَدَائِعِ
wa qad amartan¡ bi¦if¨i alwad¡'i`i
You have commanded us to keep safe deposits thatare put with us;
فَرُدَّهُ عَلَيَّ وَقْتَ حُضُورِ مَوْتِي
faruddah£ `alayya waqta¦u¤£ri mawt¢
so, (please) keep for me this deposit to give it back to me at the
time of my death
According to the view of Fakhr al-Mu¦aqqiq¢n, Du`¡' al-`Ad¢lah along
with calling its contents in one's mind grants security against the
danger of deviation at the hour of death. The question whether this
supplication has been reported from the Holy Imams, peace be upon
them, or has been composed by a certain scholar is controversial.
Concerning this, our master °¡jj M¢rz¡ °usayn al-N£r¢, a
master°ad¢thist and well-versedin the reports of the Holy Imams, peace
be upon them, says that Du`¡' al-`Ad¢lah has been composed by some
scholars since it cannot be found in the famous books of °ad¢th.
A similar prayer is Hifz emaan:-
It is also worth mentioning that Shaykh al-±£s¢ has narrated that
Mu¦ammad ibn Sulaym¡n al-Daylam¢ said to Imam Ja`far al-¯¡diq (`a)
"Your adherents say that Faith is of two sections; one is steady and
the other depository. So, please teach me a supplication that makes my
faith perfect and saves it from removal."
Imam al-¯¡diq (`a) hence taught him to say the following prayer after
each obligatory prayer:
رَضِيتُ بِٱللَّهِ رَبّاً
ra¤¢tu bill¡hi rabban
I have submitted to Allah being my Lord,
وَبِمُحَمَّدٍ صَلَّىٰ ٱللَّهُ عَلَيْهِوآلِهِ نَبِيّاً
wa bimu¦ammadin ¥all¡ all¡hu `alayhi wa ¡lih¢ nabiyyan
to Mu¦ammad—may Allahsend blessings to him andhis Household—being [my] Prophet,
وَبِٱلإِسْلاَمِ دِيناً
wa bil-isl¡mi d¢nan
to Islam being my religion,
وَبِٱلْقُرْآنِ كِتَاباً
wa bilqur'¡ni kit¡ban
to the Qur'¡n being my book,
وَبِٱلْكَعْبَةِ قِبْلَةً
wa bilka`bati qiblatan
to the Ka`bah being my direction,
وَبِعَلِيٍّ وَلِيّاً وَإِمَاماً
wa bi`aliyyin waliyyan wa im¡man
to `Al¢ being my guardian and leader,
وَبِٱلْحَسَنِ وَٱلْحُسَيْنِ
wa bil¦asani wal¦usayni
to al-°asan, al-°usayn,
وَعَلِىٰ بْنِ ٱلْحُسَيْنِ وَمُحَمَّدِ بْنِ عَلِيٍّ
wa `aliyyi bni al¦usayni wa mu¦ammadi bni `aliyyin
`Al¢ ibn al-°usayn, Mu¦ammad ibn `Al¢,
وَجَعْفَرِ بْنِ مُحَمَّدٍ وَمُوسىٰ بْنِ جَعْفَرٍ
wa ja`fari bni mu¦ammadin wa m£s¡ ibni ja`farin
Ja`far ibn Mu¦ammad, M £ s ¡ ibn Ja`far,
وَعَلِىٰ بْنِ مُوسَىٰ وَمُحَمَّدِ بْنِ عَلِيٍّ
wa `aliyyi bni m£s¡ wa mu¦ammadi bni `aliyyin
`Al¢ ibn M£s¡, Mu¦ammad ibn `Al¢,
وَعَلِىٰ بْنِ مُحَمَّدٍ وَٱلْحَسَنِ بْنِ عَلِيٍّ
wa `aliyyi bni mu¦ammadin wal¦asani bni `aliyyin
`Al¢ ibn Mu¦ammad, al-°asan ibn `Al¢,
وَٱلْحُجَّةِ بْنِ ٱلْحَسَنِ
wal¦ujjati bni al¦asani
and the Argument [of Allah] and the son of al-°asan,
صَلَوَاتُ ٱللَّهِ عَلَيْهِمْ ا  ئمَّةً
¥alaw¡tu all¡hi `alayhim a'immatan
Allah's blessings be upon them, being my leaders.
اَللَّهُمَّ إِنِّي رَضيتُ بِهِمْ ا  ئِمَّةً
all¡humma inn¢ ra¤¢tu bihim a'immatan
O Allah, I submit to them as my leaders;
فَا  رْضَنِي لَهُمْ
fa-ar¤an¢ lahum
so, make me accepted in their sight.
إِنَّكَ عَلَىٰ كُلِّ شَيء قَديرٌ
innaka `al¡ kulli shay'in qad¢run
Verily, You have power over all things.

--
- *-Visit -http://aydnajimudeen.blogspot.com/- [ Usefull Islamic &
General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Women, Husband's insufficient earnings are not excuse for divorce

Question
salam,i would like to ask about my sister.i m elderbrother and my
father was expired before 10 years,i treat mysister like my daughter
and i fulfill all her demands since my her childhood,now in jan 2012
she was marries after three years of engegment,now after marriage we
knew that they all not financial strong,and her husband not able to
fulfill her requirements,as we are inancialy stable,she afraid no
future with him,and he dout on her all the time as he has a complex
that they are notfinancially strong and he tourcher her all the
time,now my sister residing with us since last5 months,her husband
appologise for all that things they want to take her home,but my
sister strongly refused she dontwant to go with him as she think she
has no future with him because he is not earning sufficient and they
renting the house they are not able to pay rent regularly as well,they
keep telling lie since begining that they are in good financial
condition and he has good job and all that ,now she want divorce,so
what we can do, and what is islam saysabout this,as her husband
refused that,what is girls right for divorse and what is allah says
please guide us we are in trouble thanks.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His slave and Messenger.
If the husband beats his wife without her being recalcitrant, or that
he beats her severely, leaving scars and marks on her body, then this
is a harm that allows her to ask for divorce; and if thehusband
refuses to divorce her, she may takeher case to the court so that the
judge would oblige him to divorce heror that the judge himself would
divorce her from him. She may as well ask her husband for Khul' due to
the harm he inflicts on her provided that she gives him back her dowry
so that he would divorce her. The same applies if she hates him to a
point that she fears not to fulfill his rights.
As regards the issue of fearing the future and him renting a house and
not owning one, then this is not a legitimate excuse for her to reject
him as a husband, as he is obliged only to provideher with a suitable
accommodation according to his ability; as Allaah Says (what means): {
Lodge them [in a section] of where you dwell out of your means.
}[Quran 65:6]
For more benefit, please refer to Fataawa 86307 and 89039 .
Allaah Knows best.

Women, Her family and ex-husband pressure her to take Khul' from her husband

Question
As Salaam Alai Kum A girl was married at age of 17+ without her
consent; during the relationship of marriage she had three children;
the woman quite often brought to the attention of her family members
the strains in the first marriage, however, they asked her to
continue. They could not get along and finally divorced each other,
mutual agreement.After completing the Iddah, Shariah formalities, etc.
she came in contact with a man, liked him and both got married
(Nikaah) as per Shariah guidelines. The three children from her first
husband stay with the mother & second husband (the couple). The couple
is happily married for last 10-12 years; the children also are happy &
their basic needs are taken care-of; there is no dispute in
relationship, this relationship is full of love, genuine feelings;
care, affection, understanding, etc. The elder daughter (first child)
recently got married (most of the expenses of the marriagewere borne
by biological father). Now the other two children have grown-up, the
biological father demands that the kids stay with him, citing they
will have brighter future and shall not be deprived of the luxuries of
life. To give the children their 'HAQ"; the condition imposed by
thewoman's (mother) family members and first husband is that she
should take KHULA from the second husband. The mother cannot stay
without the children; thiscouple (woman + second husband) cannot live
without each other; there is no valid reasons for separation, both are
happy with each other. The people involved are demanding / forcing the
woman to take KHULA from the second husbandand go back to the first
husband. Otherwise she and the children will be deprived from the
'HAQ' they should get by meansinheritance. "Is it fair or permissible
to force the Woman to take KHULA or force the Second Husband to give
KHULA without any valid reasons or justifications? "Is it fair or
permissible to withhold one's 'HAQ' and deprived them with what they
entitled for"?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is not permissible for anyone to force two spouses to separate
through divorce or Khul' without a Sharee'ah-based reason. It would
not even be valid unless they consented to it. Rather, this is like
what the sorcerers and devils do when they work to separate loved
ones. This causes Fitnah (tribulation) in the earth and great
corruption. Allaah The Exalted Said about sorcerers (what means): {
They then learn from them that by which they cause separation between
a man and his wife. } [Quran 2:102]. It is reported in Saheeh Muslim
that one of the troops of Ibless (the Devil) says to him: " I did not
leave him alone until I caused separation between him and his wife. "
So he (Iblees) brings him close to him and says: " How good youare! "
Those people should be reminded to fear Allaah for themselvesand to
stop this evil act.
Likewise, it is not the right of the father to restrict his children
from their right of inheritance due to them staying in the custody of
their mother. If he wrote this in his will, then that (partof the)
will would be invalid and it is not permissible to fulfill it. Allaah
The Exalted divided the inheritance according to His Book and He gave
every rightful person his right, and then followed that by saying
(what means): { These are the limits set by Allaah, and whoever obeys
Allaah and His Messenger will be admitted by Him to gardens [in
Paradise] under which rivers flow, abiding eternally therein;and that
is the great attainment. And whoeverdisobeys Allaah and His Messenger
and transgresses His limits – He will put him into the Fire to abide
eternally therein, and he will have a humiliating punishment. } [Quran
4:13-14]. For more benefit, please refer to Fatwa 120933 .
As for the custody of the children, it is the right of the mother.
However, if she marries, then custodyis transferred thereafter to the
person entitled to it after her according to the order stated by
juristsas clarified in Fatwa 84618 . Some of the scholars stipulated
that the right of custody for the father is conditioned upon him
having a righteous female to manage that custody. This is reported by
the Maaliki jurists.
If there is any dispute in such issues, it is only appropriate to
refer to those specialized in looking into Muslim affairs (like
Islamic courtsand Islamic centers).
Allaah Knows best.

--
- *-Visit -http://aydnajimudeen.blogspot.com/- [ Usefull Islamic &
General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

..:♥:..Do Not Forget to Get your LIGHT..:♥:..

..:♥:..Do Not Forget to Get your LIGHT..:♥:..
"Whoever reads Soorat al-Kahf on the day of Jumu'ah, will have a
lightthat will shine from him from one Friday to the next."
(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. It was classed as
saheeh by Shaykh al-Albaani in Saheeh al-Jaami', 6470)
It was narrated that Ibn 'Umar said: "The Messenger of Allaah (peace
and blessings of Allaah be upon him) said:'Whoever reads Soorat
al-Kahf on the day of Jumu'ah, a light will shine for him from beneath
his feet to the clouds of the sky, which will shine for him on the Day
of Resurrection, and he will be forgiven (his sins) between the two
Fridays.'"
Al-Mundhiri said, this wasnarrated by Abu Bakr ibn Mardawayh in his
Tafseer, with an isnaad with which there was nothing wrong.
(al-Targheeb wa'l-Tarheeb, 1/298)
The soorah may be read during the night or the day of Jumu'ah. The
night of Jumu'ah starts from sunset on Thursday, and the day of
Jumu'ah ends at sunset. Therefore the time for reading this soorah
extends from sunset on Thursday to sunset on Friday.
Al-Mannaawi said:
Al-Haafiz ibn Hajar said inhis Amaali: "In some reports it says 'the
day of Jumu'ah' and in some reports it says 'the night of Jumu'ah'.
They may be reconciled by saying that what is meant is the day which
includes the night and vice versa." (Fayd al-Qadeer, 6/199)
Al-Mannaawi also said:
"It is recommended to read it during the day or night of Jumu'ah, as
al-Shaafa'i (may Allaah have mercy on him) stated." (Fayd al-Qadeer,
6/198)

--
- *-Visit -http://aydnajimudeen.blogspot.com/- [ Usefull Islamic &
General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤