Tawheed (Divine Unity) - How can Tawheed be achieved and what is the promised reward?.

How can a person achieve Tawheed or truebelief in the Oneness of Allaah?.
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah.
You have asked – may Allaah bless you – about an important matter,
which is easy for the onefor whom Allaah makes it easy. We ask Allaah
to make it easy for us and for our Muslim brothers to attain all that
is good.
It should be noted that achieving Tawheed or true belief in the
Oneness of Allaah can only be done by testifying truly that there is
no god but Allaah and that Muhammad is the Messenger of Allaah.
Achieving this is of two degrees, one that is obligatory and one that
is mustahabb.
The obligatory degree is achieved by means of three things:
1- Giving up shirk (association of others with Allaah) in all its
forms, major, minor and concealed.
2- Giving up bid'ah (innovation) in all its forms.
3- Giving up sin in all its forms.
The mustahabb degree is that in which people may vary greatly, and it
means not having anything in the heart of attachment to anything or
anyone other than Allaah, so the heart is focused entirely on Allaah
and pays no attention to anything or anyone else; he speaks only for
the sake of Allaah and his deeds andactions are all for Allaah and all
his thoughts are focused Allaah, may He be glorified and exalted.Some
scholars described this degree as: giving upsomething that is
permissible so as to avoid something that is forbidden; that includes
actions of the heart, tongue and physical faculties.
In order to achieve thesetwo degrees, certain things are essential:
1 – Knowledge, otherwise how can one attain Tawheed or true belief in
the Oneness of Allaah and act upon it if he does not know of it or
understand it? Each accountable adult must learn about the Oneness of
Allaah that which will make his beliefs, words and deeds correct, then
anything more than thatis a bonus.
2 – Firm, certain and deeply-rooted belief in that which was
narratedfrom Allaah, may He be glorified and exalted and His Prophet
(peace and blessings of Allaah be upon him) of reports and words.
3 – Obedience to the commands of Allaah and His Messenger (peace and
blessings of Allaah be upon him) by doing that which is enjoined, and
avoiding that whichis forbidden.
The more a person achieves these things, the stronger will be his
Tawheed and the greater will be his reward.
Our Messenger (peace and blessings of Allaah be upon him) has
explained to us that the one who attains the highest level of
Tawheedis the one who is promised that he will be with the seventy
thousand who will enterParadise without being brought to account –
weask Allaah of His bounty.
In Saheeh al-Bukhaari (5705) and Saheeh Muslim (220) it is narrated
that Ibn 'Abbaas (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "The
nations were shown to me and I saw aProphet with a group of men, a
Prophet with oneor two men, and a Prophet with no one with him. Then a
huge crowd was shown to me,and I thought that they were my ummah, but
it was said to me, 'This is Moosa and his people. But look at the
horizon.' I looked, and there was a huge crowd. Then it was said to
me: 'Look at the other horizon,' and there was (another) huge crowd.
It was said to me: 'This is your ummah, and among them are seventy
thousand who will enterParadise without being called to account or
punished.'"
Then he got up and went into his house, andthe people started
discussing those who would enter Paradise without being called to
account or being punished. Some of them said: Perhaps they are the
ones who accompanied the Messenger of Allaah (S). Some said: Perhaps
they are those who were born in Islam and did not associate anything
with Allaah. And they mentioned several ideas.Then the Messenger of
Allaah (S) came out and said: "What are you discussing?" They told
him, and he said: "They are the ones who did not perform ruqyah or ask
others to do so, and did not believe in omens, and did not use
cautery, and they put their trust in their Lord." 'Ukkaashah ibn
Mihsan stood up and said: Pray to Allaah to make me one of them. He
said: "You will be one of them." Another man stood up and said: Pray
to Allaah to make me one of them. He said: " 'Ukkaashah has beaten you
to it."
The phrase "did not perform ruqyah or ask others to do so" means that
they did not ask others to perform ruqyah for them. Although asking
someone to perform ruqyah is permissible, it is contrary to that which
is better.
The phrase "and did not believe in omens" meansthat they did not
believein omens based on birds or anything else about which people are
superstitious and may give up something that they had decided to do
because of these superstitions. Superstition is haraam and is a form
of minor shirk.
The phrase "and did not use cautery" means that they did not cauterize
with fire to treat sickness, even if it is proven to be of benefit,
because the Prophet (peace and blessings of Allaah be upon him)
disliked it, and because no one can punish with fire but the Lord of
the fire.
The common thread in these three characteristics is that they "put
their trust in their Lord", i.e., they attained the highest degree of
trust (tawakkul) and they did not pay the slightest attention to the
means, and they did not dependon them, rather they depended on their
Lord alone, may He be glorified.
Tawakkul (trust) is the summary of faith, as Sa'eed ibn Habeeb said,
indeed it is the ultimate aim as Wahb ibn Munabbih (may Allaah have
mercy on him) said.
In question no. 4203 youwill find further discussion of this hadeeth,
so please read it. And Allaah knows bestand is most Wise.
Note: Achieving true Tawheed or belief in theOneness of Allaah
cannotbe achieved by mere wishing or pretending, or by empty claims
that have no real essence, rather it is achieved by means of firm
belief thatis rooted in the heart, byachieving true ihsaan that is
confirmed by a good attitude and righteous deeds. The Muslim must
hasten to make the best of every moment of his life and hasten to do
good deedsand acts of worship; he should ignore the hardship and enjoy
the pain, for that which is with Allaah is precious, for that which is
with Allaah is Paradise.
See: al-Qawl al-Sadeed 'ala Maqaasid Kitaab al-Tawheed by Shaykh 'Abd
al-Rahmaan al-Sa'di(may Allaah have mercy on him), p. 20-23. - -
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Tawheed (Divine Unity) - The status of ruling by that which Allaah has revealed in Islam.

What is the status of ruling by that which Allaah has revealed in
Islam? Is the one who rules by something otherthan that which Allaah
has revealed a kaafir?.
Praise be to Allaah.
Ruling by that which Allaah has revealed is part of Tawheed
al-Ruboobiyyah (Oneness of the divine Lordship), because it is
implementing the ruling of Allaah as is implied by acceptance of His
Lordship (Ruboobiyyah) and His perfect sovereignty and control. Hence
Allaah calls those who are followed in a manner contrary to what He
has revealed arbaab (lords) of their followers. Allaah says
(interpretation of the meaning):
"They (Jews and Christians) took their rabbis and their monks to be
their lords [arbaab] besides Allaah (by obeying them in things which
they made lawful or unlawful according to their own desires without
being ordered by Allaah), and (they also took as their Lord) Messiah,
son of Maryam (Mary), while they (Jews and Christians) were commanded
[in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but
One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to
be worshipped but He). Praise and glory be to Him (far above is He)
from having the partners they associate (with Him)"
[al-Tawbah 9:31]
Allaah calls those who are followed "lords" because they are appointed
as lawgivers along with Allaah, and He calls the followers "slaves"
because they submit to them and obeythem in going against the ruling
of Allaah, may He be glorified and exalted.
'Adiyy ibn Haatim said tothe Messenger of Allaah (peace and blessings
of Allaah be upon him): "But they do not worship them." The Prophet
(peace and blessings of Allaah be upon him) said: "Nay, they forbid to
them that which is permissible andthey permit to them thatwhich is
forbidden, and they follow them; that is how they worship them."
Once you understand this, you should realize that with regard to the
one who does not rule by that which Allaah has revealed and wants
rulings to be referred to someone other than Allaah and His Messenger,
there are verses which state that he has no faith, and verses which
state that he is a kaafir, zaalim (wrongdoer) and faasiq (rebellious
evildoer).
As for the first category (i.e. the verses which state that he has no faith):
For example, Allaah says (interpretation of the meaning):
"Have you not seen those (hypocrites) who claim that they believe in
that which has been sent down to you, and that which was sent down
before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject
them. But Shaytaan (Satan) wishes to lead them far astray.
61. And when it is said tothem: 'Come to what Allaah has sent down and
to the Messenger (Muhammad صلى الله عليه وسلم),' you (Muhammad صلى
الله عليه وسلم) see the hypocrites turn away from you (Muhammad صلى
الله عليه وسلم)with aversion.
62. How then, when a catastrophe befalls thembecause of what their
hands have sent forth, they come to you swearing by Allaah, 'We meant
no more than goodwill and conciliation!'
63. They (hypocrites) arethose of whom Allaah knows what is in their
hearts; so turn aside from them (do not punish them) but admonish
them, and speak to them an effective word (i.e. to believe in Allaah,
worship Him, obey Him, and be afraid of Him) to reach their
innerselves.
64. We sent no Messenger, but to be obeyed by Allaah's Leave. If they
(hypocrites), when they had been unjust to themselves, had come to you
(Muhammad صلى الله عليه وسلم) and begged Allaah's forgiveness, and the
Messenger had begged forgiveness for them, indeed, they would
havefound Allaah All-Forgiving (One Who forgives and accepts
repentance), Most Merciful.
65. But no, by your Lord, they can have no Faith, until they make you
(O Muhammad صلى الله عليه وسلم) judge in alldisputes between them, and
find in themselves no resistance against your decisions, and accept
(them) with full submission"
[al-Nisa' 4:60-65]
Allaah ascribes to these people who claim to have faith when they are
hypocrites several characteristics:
1.
They want to refer for judgement to al-taaghoot, which is everything
that goes against the ruling of Allaah and His Messenger(peace and
blessings of Allaah be upon him), because going against the ruling of
Allaah and His Messenger is tughyanand transgression against the
ruling of the One to Whom belongs judgement and all thingsreturn to
Him, namely Allaah. Allaah says (interpretation of the meaning):
"Surely, His is the creation and commandment. Blessed is Allaah, the
Lord of the 'Aalameen (mankind, jinn and all that exists)!" [al-A'raaf
7:54].
2.
If they are called to that which Allaah revealed tothe Messenger, they
refuse and turn away.
3.
If a calamity befalls thembecause of what their hands sent forth, such
asbeing exposed for their wrongdoing, they come swearing that they
only meant good will and conciliation, as in the case of those who
reject the rule of Islam today and govern according tolaws that go
against it, claiming that this is good and suited to modern
circumstances.
Then Allaah warns these people who claim to be believers but who bear
these characteristics thatHe knows what is in their hearts and what
they are concealing of things that are different from what they say.
And He commands His Prophet to admonish them and speak to them an
effective word. Then He explains the wisdom behind sending the
Messenger to be the onlyone who to be obeyed and followed, and no one
else, no matter how strong their ideas and how vast their
understanding. Then Allaah swears by His Lordship to His Messenger,
which is the most special kind of Lordship and which points to the
truth of His message, confirming that faith cannot be valid except
with three things:
1.
Referral for judgement in all disputes must be made to the Messenger
of Allaah (peace and blessings of Allaah be upon him).
2.
They should open their hearts to his judgement and there should be no
objection or resistance to it in their hearts.
3.
There must be full submission and acceptance of his ruling and it must
be implemented with no hesitation or deviance.
As for the second category (verse which say that he is a kaafir,
zaalim and faasiq):
For example, Allaah says (interpretation of the meaning):
"And whosoever does not judge by what Allaahhas revealed, such are the
Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act
on Allaah's Laws)"
[al-Maa'idah 5:44]
"And whosoever does not judge by that which Allaah has revealed,
suchare the Zaalimoon (polytheists and wrongdoers — of a lesser
degree)"
[al-Maa'idah 5:45]
"And whosoever does not judge by what Allaahhas revealed (then) such
(people) are the Faasiqoon [the rebellious i.e. disobedient (of a
lesser degree)] to Allaah"
[al-Maa'idah 5:47].
Can these three characteristics be applied to one person, i.e., is the
one who does not rule by what Allaah has revealed a kaafir, zaalim and
faasiq? Because Allaah has described the kaafirs as being wrongdoers
and evildoers, as He says (interpretation of the meaning): "And it is
the disbelievers who are theZaalimoon (wrongdoers)" [al-Baqarah 2:254]
and "Certainly they disbelieved in Allaah andHis Messenger, and died
while they were Faasiqoon (rebellious, —disobedient to Allaah and His
Messenger صلىالله عليه وسلم)" [al-Tawbah 9:84], so every kaafir is a
wrongdoer and evildoer– or do these characteristics apply to those
described only insofar as they do not rule by that which Allaahhas
revealed? The latter is more likely in my view, and Allaah knows best.
We say: The one who does not rule by that which Allaah has revealed
because he regards it as insignificant, or he looksdown on it, or he
believes that something else is better and more beneficial to people,
is a kaafir in the sense of being beyond the pale of Islam. Among
these are those who promulgate for the people legislation that goes
against Islamic lawsto be a way by which people live. They only
promulgated that legislation which goes against Islamic laws because
they believe that it is better for people, because it is wellknown on
the basis of common sense [?] that people do not turn awayfrom one way
to another way that is different unless they believe that the one
theyturned to is better and that the one they turnedaway from is
lacking.
If a person does not rule by that which Allaah has revealed, but he
does not regard it as insignificant, look down on it or believe that
something else is better than it and more beneficial for people,
rather he rules by something else by way of wronging those who are
under his rule and out of vengeance and soon, then he is a wrongdoer
but he is not a kaafir, and the level of his wrongdoing varies
according to the alternative by which he rules and the means of
ruling.
If a person does not rule by that which Allaah has revealed, but he
does not regard it as insignificant, look down on it or believe that
something else is better than it and more beneficial for people,
rather he rules by something else so as to fulfill the wish of those
who are ruled, or because of a bribe or forsome other worldly reason,
then he is a faasiq (rebellious evildoer) but he is not a kaafir, and
the level of his wrongdoing varies according to the alternative by
which he rules and the means of ruling.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
concerning those who take their rabbis and monks as lords instead of
Allaah that they are oftwo types:
1.
Those who know that they changed the religion of Allaah and they
follow them in those changes, and believe in the permissibility of
what was forbidden and the prohibition of what Allaah has permitted,
following their leaders, even though they know that they have gone
against the religion of the Messengers. This is kufr and Allaah and
His Messenger regard it as shirk.
2.
Those who believe in thepermissibility of what was forbidden and the
prohibition of what Allaah has permitted, butthey obeyed them in
disobeying Allaah, as theMuslim does when he commits sins that he
believes are sins. They come under the same ruling as other sinners.
End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him).
Fataawa al-'Aqeedah (p. 208-212). - - ▓███▓ Translator:->
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Tawheed (Divine Unity) - The difference between du’aa’ for asking and du’aa’ for woership.

What is the difference between du'aa' for asking and du'aa' for worship?.
Praise be to Allaah.
We use the word du'aa' (invocation) to refer to two things:
1-
Du'aa' for asking, which means seeking that which will benefit, or
asking to ward off that which will cause harm, by asking Allaah for
that which will benefit in thisworld and in the Hereafter, and to ward
off that which will cause harm in this world and in the Hereafter,
Such as du'aa' for forgiveness, mercy, guidance, help, to attain
Paradise, to be saved from Hell, for Allaah to grant good things in
thisworld and in the Hereafter and so on.
2-
Du'aa' for worship, which means that the person is worshipping Allaah
by any of the types of worship, in the heart or physically or
financially, such as fearing Allaah, loving Him, hoping for His mercy,
putting one's trust in Him, praying, fasting, doing Hajj, reading
Qur'aan, reciting tasbeeh and dhikr, giving zakaah andcharity, jihad
for the sake of Allaah, calling people to Allaah, enjoining what is
good and forbidding what is evil, and so on.
Everyone who does any of these acts of worship is calling upon Allaah.
See: al-Qawl al-Mufeed (1/264) and Tasheeh al-Du'aa' (p. 15-21).
Usually when the word du'aa' appears in verses of the Qur'aan, it
refers to both meanings, because they are interconnected. So everyone
who asks of Allaah verbally is worshipping Him, because du'aa' is
worship, and every worshipper who prays to Allaah, fasts or does Hajj
is doing that hopingfor reward from Allaah and to attain Paradise and
to be saved from punishment.
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
Everything in the Qur'aan that enjoins du'aa' and forbids du'aa'to or
calling upon anyone other than Allaah, and praises thosewho say du'aa'
or call upon Him, includes the du'aa' of asking and the du'aa' of
worship. End quote.
Al-Qawaa'id al-Hisaan (no. 51).
One of the two types of du'aa' may be more apparent than the other in
some verses.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
concerning the verse (interpretation of the meaning): "Invoke your
Lord with humility and in secret. He likes not theaggressors. 56. And
do not do mischief on the earth, after it has been set in order, and
invoke Him with fear and hope. Surely, Allaah's Mercy is (ever) near
unto the good‑doers" [al-A'raaf 7:55-56]:
These two verses includethe etiquette of two types of du'aa': the
du'aa' of worship and the du'aa' of asking. Du'aa' in the Qur'aan may
refer to either of these types, or it may refer to both, because they
are interconnected.Du'aa' of asking means seeking that which will
benefit the supplicant, and asking to be spared that which will harm
him, and for it to be warded off. So he asks for benefit and for harm
to be warded off, and that is du'aa' of asking. And the du'aa' that is
offered with hope and fear is the du'aa' of worship. Therefore it is
known that both types are interconnected. Every du'aa' of worship
implies du'aa' of asking, and every du'aa' of asking implies du'aa' of
worship.
Based on this, the words (interpretation of the meaning): "And when My
slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then
(answer them), I am indeed near (to them by My Knowledge). I respond
to the invocations of the supplicant when he calls on Me (without any
mediator or intercessor)" [al-Baqarah2:186] include both types of
du'aa', and it is in terms of both that the verse is to be understood.
It was said: Iwill give to him when heasks of Me, and it was said: I
will reward him if he worships Me. Both are interconnected.
This does not come under the heading of using a common word inboth of
its meanings, or of using a word in a real and metaphorical sense,
rather it is using it in its real sense which includes both things.
Think about it, because it is a matter that is of great benefit, but
it is rarely paid attention to. Most verses of the Qur'aan point to
both meanings and more, andit is of this type.
For example, Allaah says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays
attention to you only because of yourinvocation to Him"
[al-Furqaan 25:77].
i.e., because of your du'aa' to Him. And it wassaid: (it means)
because of His call to you to worship Him.
Based on that, what is meant is both types of du'aa', of which is the
du'aa' of worship is more apparent, i.e., He would not have paid
attention to you were it not that you put your hope in Him. Worship of
Him implies asking of Him, so both types are included.
And Allaah says (interpretation of the meaning):
"And your Lord said: Invoke Me [i.e. believe inMy Oneness (Islamic
Monotheism) and ask Mefor anything] I will respond to your
(invocation)"
[Ghaafir 40:60].
The word du'aa' here includes both types, although du'aa' of worship
is more apparent, hence it is followed by the words (interpretation of
the meaning): "Verily, those who scorn My worship [i.e. do not invoke
Me, and do not believe in MyOneness, (Islamic Monotheism)] they will
surely enter Hell in humiliation!". So the word du'aa' in this
versemay be interpreted in both senses.
Al-Tirmidhi narrated thatal-Nu'maan ibn Basheer (may Allaah be pleased
with him) said: I heard the Messenger of Allaah (peace and blessings
of Allaah be upon him) say on the minbar: "Du'aa' isworship." Then he
recited the verse (interpretation of the meaning): "And your Lord
said: Invoke Me [i.e.believe in My Oneness (Islamic Monotheism) and
ask Me for anything]I will respond to your (invocation)…". Al-Tirmidhi
said: a saheeh hasan hadeeth.
With regard to the verses (interpretation of the meaning):
"Verily, those on whom you call besides Allaah, cannot create (even) a
fly, even though they combine together for the purpose…"
[al-Hajj 22:73]
"They (all those who worship others than Allaah) invoke nothing but
female deities besides Him (Allaah) …"
[al-Nisa' 4:117]
"And those whom they used to invoke before (in this world) shall
disappear from them…"
[Fussilat 41:48]
everything that is mentioned in them is the du'aa' or invocation of
the mushrikeen to their idols. What is meant is the du'aa' of worship
which includes the du'aa' of asking, although the meaning ofdu'aa' of
worship is more apparent.
The words (interpretation of the meaning): "so invoke Him making your
worship pure for Him Alone (by worshipping Him Alone, and none else"
[Ghaafir 40:65] refer to the du'aa' of worship. What is meant is:
Worship Him alone and make your worship sincerely for Him alone, and
do not worship anyone else along with Him.
With regard to the words of Ibraaheem (peace be upon him) in the verse
(interpretationof the meaning): " 'Verily, my Lord is indeedthe
All‑Hearer of invocations'" [Ibraaheem 14:39], whatis meant by hearing
hereis hearing in a specific sense, which is the hearing of response
and acceptance, not hearing in the general sense, because Allaah hears
all that can be heard. As that is the case, du'aa' here means the
du'aa' ofworship and the du'aa' of requesting, and the Lord's hearing
of it means that He rewards the praise and answers the request, so He
hears both.
With regard to the words of Zakariya (peace be upon him) in the verse
(interpretationof the meaning): " 'and Ihave never been unblestin my
invocation to You, O my Lord'" [Maryam 19:4], it was said that what is
meant is the du'aa' of asking, meaning: You always answered me and
never rejected me or deprived me. So he is seeking to draw closer to
Allaah, may He be glorified and exalted, by means of His previous
answers and kindness. This is clear in this case.
With regard to the words of Allaah (interpretation of the meaning):
"Say (O Muhammad): Invoke Allaah or invoke the Most Gracious
(Allaah)…" [al-Isra' 17:110],
The well known view is that this is the du'aa' of asking, and this is
the reason for revelation. They said: The Prophet (peace and blessings
of Allaah be upon him) used to call upon his Lord, sometimes saying Ya
Allaah and sometimes saying Ya Rahmaan, so the mushrikeen thought that
he was calling upontwo gods, so Allaah revealed this verse.
With regard to the verse (interpretation of the meaning): "Verily, We
used to invoke Him (Alone and none else) before. Verily, He is Al‑Barr
(the Most Subtle, Kind, Courteous, and Generous), the Most Merciful"
[al-Toor 52:28],this is the du'aa' of worship which includes asking
with hope and fear. What it means is: we used to devote our worship
sincerely to Himalone, and thus they deserved that Allaah should save
them from the punishment of Hell, not just because of asking, which is
something that is sharedin common between those who are saved andthose
who are not, because everyone who is in heaven and on earth asks for
that. "never shall we call uponany ilaah (god) other than Him"
[al-Kahf 18:14]i.e., we will never worship anyone other than Him.
Similarly Allaah says (interpretation of the meaning): "Will you call
upon Ba'l (a well-known idol of his nation whom they used to worship)
and forsake the Best of creators?" [al-Saffaat 37:125].
With regard to the words (interpretation of the meaning): "And it will
be said (to them): 'Call upon your (so‑called) partners (of Allaah)',
and they will call upon them…" [al-Qasas 28:64], this is du'aa' of
asking. Allaah will rebuke and humiliate them on the Day of
Resurrection, by showing them that their partners (whom they ascribed
to Allaah) will not answer their du'aa's or supplications. But it does
not mean worship them. It is similar to the verse in which Allaah says
(interpretation of the meaning): "And (remember) the Day He will say:
'Call those (so‑called) partners of Mine whom you pretended.' Then
they will cry unto them, but they will not answer them" [al-Kahf
18:52]. End quote.
Majmoo' Fataawa Ibn Taymiyah (15/10-14).
See other examples in Badaa'i' al-Fawaa'id by Ibn al-Qayyim (3/513-527).
And Allaah knows best.

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Benefits of Dua'

Numan bin Basheer narrates from Rasool-Allah , "Duaa isibadat." Then
He readthis ayat . (Tirmizi, Abu Dawod, and Ibn-e-Majah)
Abu Hurairah narrates from Rasool-Allah , "In the court of Allah,
there is nogreater thing than duaa" (Ibn-e-Majah)
Abdullah bin Umar narrates from Rasool-Allah ," Amongwhatever has been
descended and whatever has not been descended Duaa is beneficial of
all. Oh people of Allah! Assume Duaa a must for yourselves. (Tirmizi)
Abdullah bin Umar from Rasool-Allah ,"For whoever the door of duaa
opened, for him the doors of mercy are opened. Whatever duaa is asked
from Allah the best duaa is for well-being and safety among them."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Allah isextremely
displeased with the person who doesn't do duaa to Allah". (Tirmizi)
Salman narrates fromRasool-Allah , "Your Rab is modest and kind. A
person raise his hands in HIS court and HE leave them empty, Allah
shies from it." (Tirmizi and Abu Dawood)
Jabir narrates from Rasool-Allah ,"Whoever does duaa to Allah, Allah
fulfills his seeking or in exchange averts misfortune until the duaa
is not related to sin or breaking some relation." (Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Do duaa to Allah with this
confidence that HE will accept it and know this well that Allah
doesn't accept the duaa done with a negligent and careless heart.
(Tirmizi)
Salman Farsi narrates from Rasool-Allah ,"Duaa turns away destiny and
good deeds lengthen age. (Tirmizi)
Umar narrates that,"Whenever Rasool-Allah raised his hands for duaa He
did not put down them down until HE took both hands over his face."
(Tirmizi)
Aisha (Radi Allahu Anha) narrates that,"Rasool-Allah liked duaas that
were inclusive and he left the rest." (Abu Dawood)
Abdullah bin Umar narrates from Rasool-Allah , "Duaa for a person not
present is accepted quickly by Allah." (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Three duaas are such in
which there is no doubt of their acceptance: 1) Father's duaa 2)
Traveler's duaa 3) Duaa of the oppressed". (Timizi, Ibne Majah)
Abu Hurairah narrates from Rasool-Allah , "Three types of people's
duaas are not rejected: 1) At the time of iftar the person who has
fasted 2) Adil ruler's duaa 3) The duaa of the oppressed. Allah raises
the duaa of the oppressed on the clouds and the doors of heaven are
opened for it and Allah says, "Oath of MY Majesty and Honour! I will
help and aid you. Even though if the help is after few days."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "When anyone of you does
duaa then don't say "Oh Allah! Forgive me if you want", "Have mercy on
me if you want", "Give me subsistence if you wish" rather believe
completely that HE will do whatever HE wishes. Nobody can force HIM."
(Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Allah excepts the duaa of a
person till the duaa is not related to sin or breaking of some
relation and until he does not haste in that duaa. The people (May
Allah be happy with them) asked, "Oh Rasool-Allah! What is meant by
haste?" He replied,"That the person say "I did duaa again and again
but my duaa wasn't accepted and afterwards he becomes hopeless and
leaves the duaa. This is called haste." (Muslim)
Jabir narrates from Rasool-Allah , "Don't do Bad-duaa [against]
yourself, your wealth, or for your children. May it be the moment of
acceptance in the court of Allah and your Bad-duaa be accepted.
(Muslim)
Boraidah narrates that Rasool-Allah heard a man performingduaa like so
*1, so He said, "He [the man] has performed duaa with the Ism-e-Azam
and when Allah is asked through the Ism-e-Azam,Allah grants and when
duaa is performed with it HE accepts it." (Tirmizi and Abu Dawood)
Asma binte Yazeed (Radi Allahu Anha) narrates from Rasool-Allah
,"Ism-e-Azam is in these two ayahs and in the beginning of Ale-Imran .
" (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Saying is dearer to me than
this world and all that is in it." (Mislim)
Abu Hurairah narrates from Rasool-Allah ,"Whoever said hundred times
in one day his sins are erased even if they are equal to the foam of
the sea." (Muslim and Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Every Prophet had a special
duaa which is accepted in the court of Allah. All Prophets were in
quick in their duaas. On the day of Judgment, for theintercession of
my Ummah, I have saved my duaa. My duaa will reachto every person in
my ummah, who did not make any partners with Allah. (Muslim) - -
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