[Takhreej by Shaykh Alee Hasan with some summary]

Supplication is from the most beneficial types of healing, it is the enemy of illness and affliction - repressing it and treating it, preventing its occurrence, removing it or at least alleviating it. It is the weapon of the believer as is reported by al-Haakim in his 'Mustadrak' from the hadeeth of Alee bin Abee Taalib (ra) from the Messenger of Allah (pbuh) that he said, "supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth."

[Abu Ya`laa [no. 439], ibn Adee [2/296], al-Haakim [1/492] and al-Qudaa`ee [no. 143]. The hadeeth is maudu` as declared by al-Albaanee. Al-Haythamee says in 'Majma` az-Zawaa`id' [10/147], "the isnaad contains al-Hasan bin Abee Zayd and he is abandoned." Refer to: 'ad-Da`eefah' [no.179, 180]]

Supplication takes one of three positions against illness:

It is stronger than the illness and therefore represses it.

It is weaker than the illness and therefore the illness overcomes it and afflicts the servant, however it is still possible that it alleviate the illness.

That they be of equal strength and prevent each other from happening in the servant.

Al-Haakim reports from the hadeeth of Aa`ishah (ra) that the Messenger of Allah (pbuh) said, "caution is of no avail against the decree but supplication benefits those things that have occurred and have not yet occurred. For indeed while the tribulation is descending the supplication meets it and they remain struggling with one another until the Day of Judgement."

[Reported by al-Haakim [1/492], at-Tabaraanee in 'al-Awsat' [no. 4615] and in 'ad-Du`aa' [no. 33], al-Bazzaar [3/29], al-Khateeb in his 'Taareekh' [8/453] and ibn al-Jawzee in 'al-Waahiyaat' [no. 1411]. The isnaad to the hadeeth is da`eef but the hadeeth is hasan is due to witnesses. Refer to: 'Saheeh al-Jaami' [2/1279 no. 7739]]

He also reports the hadeeth of ibn Umar from the Messenger of Allah (pbuh) that he said, "supplication brings about benefit to those things that have occurred and those things that have not yet occurred. So devote yourselves to supplication O servants of Allah!"

[Mishkaat al-Masaabeeh [Eng. Trans. 1/472], at-Tirmidhee [no. 3548] and al-Haakim [1/493]. The hadeeth is hasan due to witnesses as declared so by as-Sakhaawee and al-Albaanee. Refer to: 'Saheeh al-Jaami' [1/641 no. 3409] and 'Maqaasid al-Hasanah' of as-Sakhaawee [pg. 255 under no. 486]]

He also reports the hadeeth of Thawbaan from the Prophet (pbuh) that he said, "nothing but supplication averts the decree and nothing but righteousness increases the life-span. Indeed a person is deprived of provision due to performing sins."

[Mishkaat al-Masaabeeh [Eng. Trans. 2/1026]. Reported by Ahmad [5/277, 280], ibn Maajah [chpt. 10, no.90], al-Haakim [1/493], ibn Abee Shaybah [10/441], ibn Hibbaan [no. 1090], al-Baghawee [6/13] and al-Qudaa`ee [no. 831].

The isnaad is da`eef but the hadeeth has a support that strengthens it from the hadeeth of Salmaan with the words, "nothing but supplication averts the decree, and nothing but righteousness increases the life-span." Reported by at-Tabaraanee in 'al-Kabeer' [no.6128], at-Tirmidhee [no.2139] and others.]

From the most beneficial of treatments is to be earnest and persistent in supplication. Ibn Maajah reports in his Sunan the hadeeth of Abu Hurayrah from the Messenger of Allah (pbuh) that he said, "Allah is Angry at whosoever does not ask of Him."

[Mishkaat al-Masaabeeh [Eng. Trans. 1/473]. Reported by at-Tirmidhee [no.3373], ibn Maajah [no. 3827], Ahmad [2/443], al-Haakim [1/491] and al-Bayhaqee in 'ad-Da`waat al-Kabeerah' [no. 22] with a good isnaad.

The hadeeth has a witness with a da`eef isnaad from the hadeeth of Anas reported by at-Tabaraanee in 'ad-Du`aa' [no.24] and the hadeeth of Nu`maan bin Basheer reported by the authors of the Sunan.]

Al-Awzaa`ee mentions from az-Zuhree from Urwa from Aa`ishah (ra) that the Messenger of Allah (pbuh) said, "Allah Loves those who are earnest and persistent in their supplications."

[Reported by Uqailee in 'ad-Du`afaa' [1/198/2], al-Falaakee in 'al-Fawaa`id' [2/89], ibn Adee [7/163] and at-Tabaraanee in 'ad-Du`aa' [no. 20]. The hadeeth is maudu. Refer to: 'Silsilah ad-Da`eefah' [no. 637], 'Irwaa al-Ghaleel' [no. 677] and 'Talkhees al-Habeer' of ibn Hajr al-Asqalaanee [2/194 no.716]]

Imaam Ahmad reports in his 'Kitaab az-Zuhd' from Qataadah from Muwarraq that he said, "I have not found a deserving similitude for the believer except in the case of a person on the sea floating on a raft supplicating to his Lord, 'my Lord! My Lord!' so that perchance Allah, the Mighty and Magnificent, may save him." ['Kitaab az-Zuhd' of Imaam Ahmad [2/273, chpt. 'Akhbaar Muwarraq al-Ijlee.'] and Abu Nu`aym in 'al-Hilya' [2/235]]

From the reasons that prevent the servant from attaining the fulfilment of the supplication is his being hasty and impatient, so when the answer is delayed or slow in coming he becomes frustrated and gives up supplicating. This person is like the one who sows a seed or plants a flower, watering it and tending to it, then when it is delayed in appearing or flowering he leaves it and neglects it.

In Saheeh Bukhaaree from the hadeeth of Abu Hurayrah that the Messenger of Allah (pbuh) said, "your supplications will be answered as long as you are not impatient by saying, 'I have supplicated to my Lord but He has not answered.'" [Saheeh Bukhaaree [Eng. Trans. 8/236 no. 352]]

In Saheeh Muslim from the hadeeth of Abu Hurayrah that the Messenger of Allah (pbuh) said, "the supplication of the servant will always be answered provided that he does not supplicate for something sinful or supplicate to sever the ties of kinship and provided that he is not impatient." It was asked, "O Messenger of Allah, what is impatience?" He replied, "he says: 'I have supplicated and supplicated but I have not received an answer' then he becomes frustrated and leaves off supplicating." [Saheeh Muslim [Eng. Trans. 4/1430 no. 6595]]

In the Musnad of Ahmad from the hadeeth of Anas that the Messenger of Allah (pbuh) said, "the servant will always be in a state of good as long as he is not impatient." They asked, "how is he impatient?" He replied, "he says, 'I have supplicated to my Lord but he has not answered.'"

[Ahmad [3/193-210], Abu Ya`laa [no. 2865], at-Tabaraanee in 'al-Awsat' [no. 2518] and in 'ad-Du`aa' [no. 21], and ibn Adee [6/2219]

Its isnaad is hasan and the hadeeth is also reported via another route from by al-Bazzaar [4/37]]

When the servant combines in his supplication presence of the heart and its being attentive and devoting itself solely to Allah, sincerely asking Him for the desired matter, doing so at one of the six times when the supplication is more likely to answered - these being:

The last third of the night.

At the time of the adhaan.

Between the adhaan and iqaamah.

At the ends of the prescribed prayers.

From the time the Imaam ascends the pulpit to the time the prayer has finished on the day of Jumu`ah.

The last hour after the prayer Asr.

Alongside this the servant appends to this fear and reverence in the heart, beseeching his Lord in a state of humility and submissiveness. He faces the Qiblah and is in a state of purity, he raises his hands to Allah and begins by praising and extolling Him, then he invokes peace and blessings upon Muhammad, His servant and Messenger (pbuh). He precedes mentioning his need by seeking forgiveness from Allah and then he earnestly and sincerely makes his request as one who is needy and impoverished, supplicating to Him out of hope and fear. He seeks the means of getting close to Him by mentioning His Names and Attributes and making the religion sincerely for Him Alone. Before making supplication he gives in charity. If all this is done then this supplication will never be rejected especially if the servant employs the supplications that the Messenger of Allah (pbuh) informed us would be accepted or if his supplication includes mention of Allah's Greatest Name.

…..

{Translators' notes: the proofs for the above times and recommendations

1) From Abu Hurayrah (ra) that the Messenger of Allah (pbuh) said, "Our Lord, the Blessed and Most High, Descend every night to the lowest heaven when only the last third of the night remains and says, 'who is calling upon Me so that I maty respond? Who is seeking My forgiveness so that I may forgive Him." Reported by Saheeh Muslim [Eng. Trans. 1/365 no. 1656]

2) From Anas (ra) that the Messenger of Allah (pbuh) said, "when the adhaan is proclaimed, the doors to the heaven open and the supplications are answered."

Reported by at-Tayaalisee [no. 2106], at-Tabaraanee in 'ad-Du`aa' [no.485] and others with a hasan isnaad and is made saheeh due to supports.

Refer to: as-Saheehah [no. 1413] and the notes of F. Zamrali to 'at-Targheeb fee ad-Du`aa' [pg. 76-77 no. 35]

3) From Anas (ra) that the Messenger of Allah (pbuh) said, "the supplication made between the adhaan and the iqaamah will not be rejected."

Reported by Abu Daawood, at-Tirmidhee [no. 212, 3594], Ahmad [3/119], ibn Abee Shaybah [no. 8465] and others with a da`eef isnaad but the hadeeth has supports which make it saheeh.

Refer to: 'Irwaa al-Ghaleel' [no. 244], the notes of F. Zamrali to 'at-Targheeb fee ad-Du`aa' [pp. 75-78, no. 35].

4) From Abu Umaamah (ra) that the Prophet (pbuh) was asked, "when is the supplication most likely to be accepted?" He replied, "in the last depth of the night and at the end of the prescribed prayers." Reported by at-Tirmidhee who said that it was hasan and al-Albaanee agreed.

5) From Abu Musa (ra) that he heard the Messenger of Allah (pbuh) saying concerning the hour in which the supplications will be answered on the day of Jumu`ah, "it is between the time that the imaam sits (on the pulpit) and the time that the prayer is completed."

Reported by Muslim and Abu Daawood.

Shaykh Alee Hasan said, "this (time) is problematic, however this is not the place to explain it."

6) From Jaabir (ra) that the Messenger of Allah (pbuh) said, "the day of Jumu`ah has twelve hours, and during one of the hours you will not find a Muslim servant (of Allah) asking Allah for something except that He will give it to him. Seek it in the last hour after the prayer of Asr".

Reported by Abu Daawood [Eng. Trans. 1/270 no. 1043], an-Nasaa`ee and others.

7) Abu Daawood reports the hadeeth of Fudaalah bin Ubaid that the Messenger of Allah (pbuh) heard a man supplicating in prayer. He did not glorify Allah and neither did he invoke blessings on the Prophet (pbuh). The Messenger of Allah (pbuh) said, "he made haste." He then called him and said to him or to those around him, "If any one of you prays, he should commence by glorifying his Lord and praising Him; he should invoke peace and blessings on the Prophet (pbuh) and thereafter he should supplicate Allah for anything he wishes."

Abu Daawood [Eng. Trans. 1/390 no. 1476], at-Tirmidhee [no. 3476], an-Nasaa`ee [3/44], Ahmad [6/18] and others with a hasan isnaad. Refer to the notes of F. Zamrali to 'at-Targheeb fee ad-Du`aa' [pg. 11].

8) From Alee (ra) that the Messenger of Allah (pbuh) said, "every supplication is veiled until one has invoked peace and blessings upon the Prophet (pbuh)."

Reported by ibn Mukhlid in 'al-Muntaqaa' [1/76] and al-Asbahaanee in 'at-Targheeb' [2/171] and others.

The hadeeth is hasan due to supports. Refer to: as-Saheehah [no. 2035] and Saheeh al-Jaami [no. 4523]}

Frequently we find the supplications that are answered to be those that combine dire need with the persons sincerely turning to Allah Alone, or due to a good deed that the person performed before the supplication and Allah made it to be the reason behind His answering the supplication as a way of showing appreciation, or the person supplicated at a time in which the supplication will be answered etc.

Someone may think that the reason of the supplication being answered lies in the wording of the supplication itself and he takes to this wording only, ignoring the other matters that this supplicator combined when supplicating. This is like a person who takes a medicine at a recommended time and in a recommended way and thereby benefits from it, another person sees this and thinks that taking the medicine on its own suffices to bring about benefit. This is incorrect and in fact this is an area in which many people have erred.

For example a person may supplicate at a time of dire need by the side of a grave and this supplication be answered. Now an ignorant person may see this and think that the reason behind the supplication being answered lay with the grave and not know that the reason actually lay in the person being in dire need and his sincerely resorting to Allah. If this person, when being in this situation, had supplicated in a house from amongst the houses of Allah then this would have been better and more beloved to Allah.

Supplications and seeking refuge are of the level of a weapon. The strength of the weapon lies in the strength of the one wielding it and not merely in its own natural strength. So when the weapon is complete having no defect and the arm wielding it is strong and any obstacles are absent - then the weapon will cause harm to the enemy, and when any of these three matters are absent then the desired effect of the weapon will also be absent. Similarly when the supplication, in and of itself, is corrupt, or the supplicator does not combine his heart with his tongue at the time of supplication, or for some reason there be an obstacle preventing the answer - then the desired outcome will not be achieved.

[Notes by Shaykh Ali Hasan]

It is imperative to understand that if someone hopes and longs for something then this hope must necessarily include three things:

Love of what he hopes for.

Fear of losing it.

His doing all he can to attain it.

As for a hope that does not contain these three matters then it is nothing but idle desires – hope is one thing and idle desires are something totally different. Therefore every hopeful person is fearful of losing the desired goal and rushes to do all he can to attain it.

At-Tirmidhee reports from the hadeeth of Abu Hurayrah (ra) that the Messenger of Allah (pbuh) said, "the one who is afraid (of not reaching a place in time) travels by night and the one who travels by night reaches his destination. Indeed the property of Allah is expensive, indeed the property of Allah is Paradise."

[Sunan at-Tirmidhee [no. 2452], al-Bukhaaree in his 'Taareekh' [no. 178], al-Haakim [4/307], Abd bin Humaid in his 'Musnad' [no. 1458] and al-Baghawee in 'Sharh as-Sunnah' [no. 4183]. Its insaad contains Yazeed bin Sinaan ar-Ruhaawee and he is da`eef. The hadeeth has a witness reported by al-Haakim [4/308] and Abu Nu`aym [8/377] from Ubayy bin Ka`b with a hasan sanad.]

Hence, just as Allah the Glorious has made hope to be the outcome of those who perform righteous action, He has also made fear to be their outcome. Therefore it becomes known that the fear and hope that brings about benefit is when it is accompanied by actions. Allah says,

"Indeed those who live in awe for fear of their Lord; and those who believe in the signs of their Lord; and those who do not join anyone (in worship) as partners with their Lord; and those who give in charity that which they give with their hearts full of fear, because they are sure to return to their Lord. It is these who race for the good deeds and they are the foremost in them." [al-Mu`minoon (23):57-61]

At-Tirmidhee reports from Aa`ishah (ra) that she said, "I asked the Messenger of Allah (pbuh) about this verse saying, 'does it refer to those who drink alcohol, fornicate and steal?' He replied, 'no O daughter of as-Siddeeq! It refers to those who fast, pray and give charity while fearing that these actions may not be accepted of them. These are the people who rush to perform good actions."

[Mishkaat al-Masaabeeh [Eng. Trans. 2/1110], at-Tirmidhee[no. 3175], ibn Maajah [no. 4198], ibn Jareer [18/26], al-Haakim [2/393], Ahmad [6/159, 205] and others. Its narrators are all trustworthy and precise but the isnaad is munqati`. The hadeeth is also reported via a second route from Aa`ishah by ibn Jareer [18/34] which strengthens it.]

This hadeeth is also reported from Abu Hurayrah (ra).

[Reported by ibn Jareer [18/34] but its isnaad contains Muhammad bin Humaid ar-Raazee and he is da`eef.]

Allah has described the people of victory to be those who perform good and have fear and He has described the people of misery to be those who perform evil and live in a sense of security. Whosoever ponders over the lives of the Companions will find them to be lives lived to the full in performing good actions combined with the fear of Allah whereas we combine lack of performing actions, indeed complete negligence in performing actions, with a sense of security!

Here is none other than Abu Bakr as-Siddeeq saying, "I wish that I were a hair on the back of a believing servant" as reported by Ahmad. [Reported by Ahmad in 'az-Zuhd' (2/13)]

Ahmad also mentioned that he used so say, taking hold of his tongue, "this is what has led me to my destruction!" [Reported by Maalik in 'al-Muwatta' [Eng. Trans. Pg. 421], ibn as-Sunni in 'Amal al-Yawm' [no. 7], Abu Ya`laa [no. 5], ibn Abee ad-Dunyaa in 'as-Samt' [no. 13], ibn Abee ash-Shaybah [9/66] and ibn al-Mubaarak [no. 369] with a saheeh sanad.]

He used to cry a great deal saying, "cry, and if you cannot cry then endeavour to cry." [Reported by Ahmad in 'az-Zuhd' (2/13)]

When he stood to pray then it was as if he was a piece of wood due to his fear of Allah, the Mighty and Magnificent. [Refer to 'Taareekh al-Khulafaa' (pg. 104)]

He was given a bird and turned it over saying, "no game is caught nor tree lopped but because of the glorification it neglected." [Reported by Ahmad in 'az-Zuhd' (2/15)]

When death approached him he said to Aa`ishah (ra), "O daughter indeed I have been given this cloak, milker and slave from the property of the Muslims, quickly take it to ibn al-Khattaab." [Reported by Ahmad in 'az-Zuhd' (2/16)]

He used to say, "by Allah I wish that I was a tree that is eaten from and then truncated."

Qataadah said, "it has reached me that Abu Bakr said, 'woe to me, if only I were grass that would be eaten by the animals.'" [Reported by Ahmad in 'az-Zuhd' (2/17)]

Here is none other than Umar bin al-Khattaab (ra) reciting Surah at-Tur and when he reached the verse,

"Verily the torment of your Lord will surely come to pass." [at-Tur (52):7]

he began to cry so much that as a result he fell ill and the people would visit him. [Reported by Ahmad in 'az-Zuhd' [2/29] and Abu Nu`aym in 'al-Hilya' (1/51)]

At the time of his death he said to his son, "woe to you, leave me lying on the ground so that maybe He will be merciful to me." Then he said, "woe to me if He does forgive me" three times and passed away. [Reported by Ahmad in 'az-Zuhd' (2/81)]

He would recite a verse during his nightly devotions that would inculcate so much fear in him that he would seclude himself in his house for days to come such that the people would think that he had fallen ill. [Reported by Ahmad in 'az-Zuhd' [2/29] and Abu Nu`aym in 'al-Hilya' (1/51)]

He used to have two black furrows running down his face due to his crying. [Reported by Ahmad in 'az-Zuhd' [2/30] and Abu Nu`aym in 'al-Hilya' (1/51)]

Ibn Abbaas said to him, "through you Allah has allowed many lands to be conquered and many battles to be won so do as you please." He replied, "I only wish that I can be saved such that my good deeds balance my evil deeds." [Reported by Ahmad in 'az-Zuhd' [2/34] and Abu Nu`aym in 'al-Hilya' (1/52)]

Here is none other than Uthmaan bin `Affaan (ra) who used to cry so much when he stood by a grave that his beard became soaked. [Reported by at-Tirmidhee [no. 2424], ibn Maajah [no. 4267] and Abu Nu`aym in 'al-Hilyah' (1/61)]

He used to say, "it is as if I am standing between Paradise and Hell not knowing which one I am destined for. I would choose to be burnt to ashes before knowing which one I am to go to." [Reported by Ahmad in 'az-Zuhd' [2/42] and Abu Nu`aym in 'al-Hilya' (1/60)]

Here is none other than Alee bin Abee Taalib (ra) whose crying and fear of Allah is well-known. He used to be extremely afraid of two matters: excessive reliance on hope that would lead to inaction and the following of desires. He said, "as for excessive reliance on hope then it causes one to forget the Hereafter, as for vain desires then they divert from the truth. Indeed this world will pass away and ahead of it lies the Hereafter and each one has its offspring. So be the children of the Hereafter and do not be the children of the world for indeed today is the time for action without recompense and tomorrow is the time of recompense with no action." [Reported by Ahmad in 'az-Zuhd' [2/48] and Abu Nu`aym in 'al-Hilya' (1/76)]

Here is Abu ad-Dardaa` (ra) who used to say, "the thing I fear most for myself on the Day of Judgement is that it be said to me, 'O Abu ad-Dardaa` you have learnt but how much did you act upon what you knew?'" [All of the following narrations can be found in 'az-Zuhd' of Imaam Ahmad and 'al-Hilya' of Abu Nu`aym so I shall not unnecessarily lengthen by referring each and every one of them.]

He used to say, "if only you knew what would certainly happen to you after death – you would never again eat a single bite out of a craving appetite, neither would you drink a single sip of water for the pleasure of insatiable thirst and neither would you resort to your homes seeking shade and comfort. Instead you would go out to the open desert, striking your chests and crying over what is to happen to you. Indeed I wish that I were a tree that is truncated and then eaten from."

The eyes of Abdullaah bin Abbaas (ra) used to be continuously downcast due to his frequent crying.

Abu Dharr (ra) used to say, "I wish that I were a tree that is truncated and I wish that I were not created."

When he was offered charity he used to say, "we have a goat that provides us milk, a donkey upon which we ride and a freed slave who serves us (of his own free will). I possess a cloak which I do not need and I fear that I will be judged for it."

One night Tameem ad-Daaree (ra) recited Surah al-Jaathiyah and when he reached the verse,

"Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous deeds." [al-Jaathiyah (45):21]

He began to cry and kept repeating the verse until the morning.

Abu Ubaydah Aamir bin al-Jarraah (ra) said, "I wish that I was a ram that was slaughtered by my family and then they ate its (cooked) flesh and drank its soup."

There are many many narrations like this.

Bukhaaree said in his Saheeh, "Chapter: the believer fearing that his actions be destroyed while he is unaware."

Ibraaheem at-Taimee said, "I have never compared my words to my actions except that I feared that I was a liar."

Ibn Abee Mulaykah said, "I have met thirty of the Companions of the Messenger of Allah (pbuh) all of them fearing hypocrisy for themselves and not one of them said that he had the faith of Jibraa`eel and Mikaa`eel."

It is mentioned from Hasan (al-Basree) that he said, "none but a believer fears hypocrisy and none but a hypocrite feels secure from it."

Umar bin al-Khattaab used to say to Hudhayfah, "I ask you by Allah did the Messenger of Allah (pbuh) list me amongst the hypocrites?" He replied, "no, and I will not give this tazkiyyah to anyone else besides you."

I heard our Shaykh, may Allah be pleased with him, saying, "the meaning of his words is not that he will not clear anyone of hypocrisy save Umar, rather the meaning is that he will not allow this door to be opened such that anyone can come and ask him this question so that he can absolve him of hypocrisy."