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  1. Before we get to the hadiths on Istigatha, I would like to establish and prove what Allah (سُبْحَانَهُ وَ تَعَالَى) has endowed them with. The Imam Sees and Hears you Wherever You Are 1. (Basa’ir al-Darajat p 474 and al-Kafi, vol 1, page 272) “On the authority of Al-Mufaddal bin Omar, he said, “I said to Abu Abdullah (al-Sadiq), peace be upon him: I asked him about the Imam’s knowledge of what is in the regions of the earth while he was in his house, covered up in his blanket. (In other words, can the Imam have ghayb knowledge what is happening in different regions of words while in the comfort of his home?) He (the Imam) said: O Mufaddal -God, Blessed and Exalted be He, gave the Prophet, may God’s prayers and peace be upon him and his family, five spirits: ⁃ the spirit of life in which he went about ⁃ the spirit of strength, in which rose and fought ⁃ the spirit of eating, drinking, and consummating with women in halal ⁃ the spirit of faith from which he ordered and judged ⁃ the Holy Spirit, through which he carried the prophecy. When the the Prophet, may God’s prayers and peace be upon him and his family died - the Holy Spirit moved and became in the Imam. And the Holy Spirit is constant, by which he (the Imam) sees what is in the east and west of the earth, its land and its sea. I asked him (the Imam): Can the Imam see the entirety of Baghdad wrapped in his hand? He (the Imam) said: Yes, and everything below the throne of Allah.” 2. (Al-Kafi, vol 1, page 285) “May I be ransom to you (Imam al-Sadiq), by what is the Imam known? He (the Imam) said: With qualities; As for the first of these qualities, it is with a sign that was presented by his father in it with a reference to him to be a hujja (proving his Imamate to the Shi’a). If he is asked, he answers. If the questioner silent, he (the Imam) begins the conversation by telling him about the question he (asker) intended to ask. He tells what will happen tomorrow and speaks to people in every tongue, then he (Imam al-Sadiq) said to me: O Abu Muhammad, I give you a sign before you rise. It was not long before a man from the people of Khurasan came to us, and Al-Khorasani spoke to him in Arabic. Abu Al-Hasan, peace be upon him, answered him in Persian. Al-Khorasani said to him: By God, may I be your ransom. What prevented me from speaking to you in Khurasan, except that I thought that you did not do it well, so he said: Glory be to God, if I am not good at answering you, what is my virtue over you? Then he said to me: O Abu Muhammad, not hidden for the imam is the words of any of the people, nor a bird, nor an animal, nor anything that has a soul, so whoever does not have these qualities in him is not an imam.” 3. (Al-Kafi, volume 1, page 219) “The deeds are presented upon Rasul Allah - the deeds of mankind every morning. Its righteous and wicked [deeds] so beware of it, as Allah says: ‘Do as you will. Your deeds will be observed by Allah, His Messenger’ (9:105)’ Note: The hadith says the prophet is presented with our deeds every morning, however ‘morning’ is for emphasis not exclusivity. Similar to when the Prophet tells Imam Ali: (Fada’il al-Shi’a by Shaykh al-Saduq, p 17) “O Ali, the deeds of your Shi’a are presented to me every Friday. So I become happy with their good deeds and perform istighfar for their bad deeds”. But the presentation of deeds cannot exclusively be every Friday, as they are presented to the Prophet every morning. It is likelier that both Friday and every morning is for emphasis, as the reality of the fact is that angels constantly record our deeds, actions, desires, words. And the angels’ knowledge is equal to that of the Holy Prophet (thus he knows whatever they know). Then this angelic and prophetic knowledge at the same time is transmitted to the Imams: (Al Kafi, volume 1, page 255) “Allah has two types of knowledge: [one type of] knowledge he bestows upon his angels, prophets, and messengers. And whatever He bestows upon His angels, messengers, and prophets - then we know it.” As we can see from the above, everything is done through the will and permission of Allah (سُبْحَانَهُ وَ تَعَالَى). An Imam - even if deceased - is still involved in affairs of Shi’a 1. Blessing his Shi’a with Rizq (provision) (Al-Kafi, vol 6, p 296) “We were with Abi Abdilah [al-Sadiq], so he fed up. Then we all raised our hands and said ‘Alhamdulilah’. So Aba Abdilah [al-Sadiq] said: ‘Oh Allah, this [Rizq, that is the food] is from you and from Muhammad your Messenger. O Allah, to you is praise, send your blessings upon Muhammad and the family of Muhammad.” 2. Supernaturally strengthening his Shia’s souls to obey God and performing good deeds for him (Al-Kafi, vol 2, p 268) “On the authority of Abu Khadija, he said: I entered upon Abu al- Hasan (peace be upon him) and he said to me: God, Blessed and Exalted be He, supports the believer with a spirit from Him who attends the believer every time he is good and pious, and is absent from him every time he commits sins and transgressions. It (the spirit) is with him (the believer), happy when he is righteous and dwindles when he is unrighteous. So pledge, O servants of God that you will reform yourselves, you will increase in certainty and gain what is valuable. May Allah have mercy upon an individual who aimed for good and performed it, or aimed for evil and stopped himself. Then he (the Imam) said: “We (the Ahlulbayt) strengthen the spirit with obedience to Allah and performing (good) deeds for him.” • Evaluation: In the first hadith, Rizq (provision) which the companions of Imam al-Sadiq received in the first hadith was certainly attributable to not only Allah, but also to Prophet Muhammad - by Imam al-Sadiq. Because whatever the Prophet gives from Rizq, it is from Allah but the Prophet is its executor (the one who actually distributes the Rizq). Similar to when Allah says: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair” (33:36). The Messenger does not independently decide a matter from Allah, however, he is simply the best executor of Allah’s orders. Thus, the Prophet (and thus the rest of infallibles) from his heavenly position, can still endow the Shi’a with his provision even after being physically deceased. The provision will be from Allah, but the Prophet distributes it to the people of Earth. In the second hadith, what is described is that Allah supports the believer (i.e, Shi’i) with a spirit comprised of faith. Allama Tabatabai clarifies that this spirit is (typically) occupied by an angel who strengthens the believer in his deeds. However for the Shi’a, it seems the Imam strengthens the spirit to obey Allah and perform good deeds - when they desire to perform them. This suggests an active involvement by the Imams in the lives of their Shi’a to lead them to salvation. Such as, if a believer desires to enter a halal merchant activity of sort - the Imam will guide him in this venture, as long as it is halal. Thus, another crucial basis of istighatha is formed: ⁃ The Imam’s ability to provide provision, per Allah’s will ⁃ The Imam’s ability to give strength to the believer in obedience to Allah. Why Invoke the Imam, When Allah Is the Giver? (From Quran) ⁃ “Say, ˹O Prophet,˺ “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will ˹all˺ be returned.” (32:11) • Evaluation: The Angel of Death, put in charge over us, is whom Allah says wills take our souls. Why doesn’t Allah tell the Prophet to inform the people that HE (Allah) will take their souls, why say the angel of death of death who was put in charge of us? Can't Allah do it Himself? Does the angel of death have free will from Allah? If not, then why did Allah attribute the taking of a soul to him (angel) instead of Allah (the one who causes death)? The answer is that the Angel of Death is a faithful executor of Allah’s command to take people’s soul, hence the act is attributable to him. ⁃ “Since We have sent you a messenger from among yourselves—reciting to you Our revelations, purifying you, teaching you the Book and wisdom, and teaching you what you never knew” (2:151) • Evaluation: Allah attributes purification to the Prophet in the above verse. Allah also cites a way one may be purified by the Prophet, through zakat: “Take from their wealth ˹O Prophet˺ charity to purify and bless them, and pray for them” (9:103) Why is Allah attributing purification to the Prophet, and cites actions one can undertake to obtain the Prophet’s purification (i.e, through zakat). Whereas, “Allah purifies whom He wills” (4:49)? The answer is Allah delegated the the power to purify believers to the Prophet, not independently from Allah. Thus, one should go to the prophet directly to seek blessings from this delegated power and attribute this power to him (the Prophet). With knowledge, that the authority of that power stems from Allah. ⁃ “Those who follow the Messenger, the unlettered prophet, whom they find written [i.e., described] in what they have of the Torah and the Gospel, who enjoins upon them what is right and prohibits them from what is wrong and makes lawful for them what is good and forbids them from what is evil” (7:157) • Evaluation: We can see in the above verse that Allah attributes to the Prophet the delegation of making matters permissible or forbidden, making lawful good and evil forbidden. Allah directly states that the Prophet for examples “makes lawful for them (Muslims) what is good”, because he delegated this task to the Prophet. Thus, it is attributable to him. (Al-Kafi, vol 1, page 268) “Abu Abdullah, peace be upon him, said: No, by God, God has not delegated (duties) to any of His creation except to the Messenger of God, may God bless him and his family, and to the imams. The Almighty said: “Indeed, We have sent down to you the Book with the truth, so that you may judge between people by what God has shown you” And this verse continues to be applicable to the awsiya’ (i.e, Imams, peace be upon them.) Ahadith of Istighatha 1. (Basa’ir al-Darajat, page 271) “On the authority of Hisham ibn Salem, he said: I entered upon Abdullah ibn Jaafar (who claimed Imamate) and Abu al-Hasan (al-Kadhim) in the majlis, in front of him was a mirror. So I turned to Abdullah and did not ask him until the zakat was mentioned, so I asked him and he said: You ask me for zakat, whoever has forty dirhams is required to spend one dirham. I turned my eyes on Abdullah and was astonished by him, so I said to him: May God give you health, because you know my affection for your father and my attachment to him, and I have narrated books from him, so would you like me to bring them to you? (to prove to you otherwise) He said: ‘Yes, oh cousin, come to us (with those books) So I performed istighatha from Messenger of God and I went to his grave and said: O Messenger of God, to whom (should I seek the correct faith)? To the Qadariyyah? To the Haruriyyah? To the Murji'ah? To Zaydism? I remained in that state until a young boy, less than five years old, came to me and pulled my dress and said to me: ‘Answer!’ I said: ‘To who?’ He said: To my master Musa ibn Ja’far, so I entered the courtyard of the house, and he was inside the house and he said: ‘O Hisham. Not to the Murji’ah, nor to the Qadariyyah, but to us (you should turn for the answer)’ And then I entered upon him.” • Evaluation: Hisham ibn Salim was one of the foremost companions of Imams al-Kadhim. After the majority of Shi’a adopted Abdullah son of Imam al-Sadiq as Imam, after his father’s death - Hisham was among them. However, Abdullah’s answers were not satisfactory to Hisham due to their contradiction to the words of Imam al-Sadiq. Thus, Hisham says he performed istighatha by the Prophet and invoked the Prophet near his grave - asking him, what does the correct faith? Zaydism? Murji’a? Qadariyya? The Prophet answers Hisham’s istighatha by Imam Musa al-Kadhim calling upon him and telling the path is neither Murji’a nor Qadariyya, but to him (the Imam). 2. (Al-Kafi, volume 3, page 473) When needing Rizq, pray two rak’at and then say the following: “O Allah, I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, O Messenger of Allah. I turn my face through you to Allah - your Lord and my Lord that you [O Muhammad] send your blessings on Muhammad (i.e, on yourself) and his Ahlulbayt. I ask you [O Muhammad] for a generous scent from your scent, and an easy change in my situation, and wide Rizq [provision] which I can speed up my matter, pay off my debt, and use it for my children.” • Evaluation: Prophet Muhammad is directly invoked for Rizq (provision) and a change in situation. Additionally, Mawla Muhammad Salih al-Mazandrani in his famous Sharh (explanation) of al-Kafi comments on this hadith saying - explaining why the Imam asks the Prophet to send his blessings on himself: “I turn my face through you to Allah - your Lord and my Lord that you [O Muhammad] send your blessings on Muhammad (i.e, on yourself). This is linked to the statement “I turn my face to you [O Muhammad]”, and the reason why he asks intercession of [the Prophet] in the act of asking Allah to send his blessings upon - despite the fact already sends his blessings upon the Prophet. This is definitely for [the supplicator] to display weakness and gravity of his situation, and to emphasize how his request when it comes from him alone [i.e, invoking Allah alone] would not be accepted without requesting the intercession of the Prophet. And in some copies [of other scribes] regarding this hadith, “you [O Muhammad] send your blessings” is changed to “He [Allah] send his blessings]. Except the phrase ‘Upon Muhammad and his Ahlulbayt’ [suggests the opposite]. In fact, suggesting this phrase is to seek the blessings of the Prophet “..لقصد التبرك" 3. (Al-Kafi, vol 8, page 109) Narrated Ali ibn Abi Hamza, who has said: Abu Ibrahim (al-Kadhim) said to me: “I (عليه السلام) have had fever for seven months and my (عليه السلام) son has had fever for twelve months and it has been increasing for us. I (عليه السلام) feel that it does not affect the whole body. Sometimes it affects in the upper part of the body and does not affect in the lower of it, and sometimes it affects in the lower part of it and does not affect in all of the upper body’. I said, ‘May I be sacrificed for you. If you (عليه السلام) allow me, I would narrate to you (عليه السلام) a Hadeeth from Abu Baseer from your (عليه السلام) grandfather [Al-Baqir] (as): “When he (عليه السلام) had fever, he (عليه السلام) sought help by the cold water. He (عليه السلام) would take the first [cloth] out and immerse it in cold water and put the other [cloth] on his body and rotate between them. He'd then call out until his voice would be heard at the door of the house: “O Fatima daughter of Muhammad”. He [Al Kadhim] (عليه السلام) said: ‘You have spoken the truth’." • Evaluation: Some argue that the hadith above does not indicate istighatha, but simply shows Imam al-Baqir was in remembrance of Sayyida Fatima when he had a fever. For as you claim, does Allah (سُبْحَانَهُ وَ تَعَالَى) not say call on me when you need help? However, saying “Ya Fatima bint Muhammad” while specifically experiencing a fever is a form of istighatha suggested by our Imams to he cured from such ailment. (Makarim al-Akhlaq by al-Tabrasi, page 396) “Muhammad ibn al-Hasan al-Saffar narrated in a marfu’ fashion. He said: I entered Abu Abdullah (peace be upon him) while I was feverish, and he said to me: Why do I see you weak? I said: May I be sacrificed for you - a fever has befallen me So he (Imam) said: If one of you experiences a hot fever, let him enter the house alone and pray two rak’ahs and place his right cheek on the ground and say: ‘Oh Fatima, daughter of Muhammad - ten times - I seek intercession with you to God for what has befallen me.’ He will be cured from his ailment, if Allah wills.” 4. (Al-Kafi, vol 2, page 559) “If a matter saddens you, say at the end of your sujood ‘O Gabriel, O Muhammmad. O Gabriel, O Muhammad, satisfy me for you [two] are satisfiers. And protect me - by Allah’s permission - for you [two] are protectors” • Evaluation: It becomes clear from the Imam’s words that the Prophet (and thus Imams) can help us in our worldly needs and protect us but only with permission of Allah. 5. (Al-Kafi, vol 3, page 476-477) Imam al-Sadiq teaching one of his companions this supplication which includes directly calling upon Rasul Allah to fulfill our needs: “O Muhammad, O Rasul Allah. I complain to Allah & you (O Muhammad), about my need. And beseek your rightly guided Ahlulbayt in my need” • Evaluation: Allah is sought directly, but also the Prophet and his Ahlulbayt are sought directly - as, like explained in the previous section, the Prophet is the executor of Allah’s will. The fact the Prophet is sought directly for a need shows that while Allah may be the ultimate cause, he can allow the Prophet to execute His will. Hence for example as shared earlier, the Imam attributes the Rizq of food to both Allah and Prophet. (Al-Kafi, vol 6, page 296) “Oh Allah, this [Rizq, that is the food] is from you and from Muhammad your Messenger. O Allah, to you is praise, send your blessings upon Muhammad and the family of Muhammad.” 6. (Al-Sahifa al-Sajjadiya, page 258) “O Rasul Allah - may my father and mother and the purified Ahlulbayt be sacrificed for you. I turn through you to your Lord, and I place you between my needs (i.e, seek your help with my needs).” • Evaluation: Imam al-Sajjad addresses the Prophet directly and invokes him for help with his needs also directly, showcasing a case of istighatha. 7. (‘Uyun Akhbar al-Ridha, vol 2, page 82) “When al-Rasheed arrested Musa ibn Ja’far, peace be upon him, he was arrested while he was standing at the head of the Prophet (peace be upon him) standing and praying. His prayer was interrupted, and he was carried away crying and said: I complain to you, O Messenger of God, for what I am facing” • Evaluation: The fact our Imams in hadith #5 recommend addressing the Prophet directly and telling him “O Rasul Allah, I complain to you..” regarding one’s needs shows that the above hadith of Imam al-Kadhim is not said out of remembrance of Rasul Allah, but seeking his istighatha. Conclusion Istighatha is a spiritual act signifying communication with those whom Allah (سُبْحَانَهُ وَ تَعَالَى) has chosen and expecting his or her help, by the permission of Allah. Not only does it have basis in Shi’ism in its facets, it is also established in Shi’i ahadith. [5:35] O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.
  2. Alsalam alaykom dear brothers and sisters, I hope everyone is doing well. Now that ramadhan is here, I thought I would share with you the ramadhan app that I have made for both Android and iOS. This app is only available in Arabic. The app has all that you need: Quran Ramadhan Supplications with audio The Night of Qadr Supplications and Acts Prayer Times Qibla Locator Sibha Counter Android Play Store link: https://play.google.com/store/apps/details?id=com.app.laylatalkader iOS App Store link: https://apps.apple.com/au/app/ادعية-رمضان-واعمال-ليالي-القدر/id6444166034 Jazakhum Allah Kheir, Your brother Jaffer Al Fahdawi
  3. Recently Person A offered to take the dua of Person B on their Umrah. Person B hesitated due to some differing views. For example: Person A: -Emphasis on mercy, forgiveness and charity. -Questionable actions/lack of actions in job role. -Questionable integrity regarding empathy in major life changes; using sensitive information to make "joking" remarks that are hurtful. Person B: -Stubborn, good natured struggling to maintain work/life balance. -Emphasis on work ethic, sacrificing personal desires to secure a better future. -Expectations and standards for self projected onto others (too high). Of note that this takes place in the Way West. Person B makes prayers and believes that this dua is a bit more sacred due to its being recited at the sacred site, as they believe the intentions of Person B to be pure, despite all else. The dua is informally written in a poetic verse with the penultimate and final words altering in placement and order for the emphasis of meaning. The dua was enclosed in a blank sealed envelope. When Person B hands the envelope over to Person A, they state "Please do not open it or read it until you arrive at your destination." Person A laughed and began to tear the corner of the envelope and opened it. Person A read it silently right in front of Person B. Person A said nothing more to Person B nor asked questions. It is my suspicion that Person A: -did not understand dua of Person B -will show the dua of Person B to others. What can be understood by the interaction of these two individuals, when something that is universally understood to be sacred is responded to in this manner? Do you think there is a chance that Person A does not comprehend the dua? Feel free to ask any supporting questions regarding the observation of the two subjects in this scenario. Many Thanks In Adv.
  4. Salam alaykom everyone, I hope everyone is doing well. I have updated the Morning and Evening Supplications application which contains supplications and quran surahs for your daily needs when you have free time to spend. It also has reminder feature where you can choose 2 different times in the day to receive a reminder. I would love for you to download it, support me and give me your feedback so that I could make more great apps for our Shia community at whole. Please share it with your friends and family. Thanks in advance. https://play.google.com/store/apps/details?id=com.org.reminder Jazakhum Allah Kheir. Have a blessed Sunday. Please remember me in your prayers and duaa. Your brother, Jaffer Al Fahdawi
  5. I'm in a very tough situation right now. I made dua and prayed a lot that Allah would give me satisfactory grades in my exams, to the point I cried and begged Him. However, the results didnt turn out to be that great. Does anyone know why this is happening to me? Why is Allah not answering my prayer despite me desperately wanting His help?
  6. Salaam, I want to recite a majlis and I know that there are many duas that you can read to begin a majlis, however, I need a transliteration of some dua (preferably short) that I could use. If anyone could help me I'd appreciate it
  7. Salam Brothers and Sisters This muharram our sheikh taught us a very powerful dua and apparently to whoever he has given this formula they have always gotten their prayers answered. I am writing the story from memory so forgive me for any mistakes When Imam Khomeini (ra) was young he approached Ayatollah Hassanali Nokhodaki (ra) to give him the knowledge of alchemy so he can turn mountain into gold or something along those lines so he can distribute it to the poor but Ayatollah Hassanali Nokhodaki (ra) asks him if he can guarantee that he can keep the gold safe so it doesn't fall into the wrong hands now the young Imam Khomeini (ra) thinks about it and says off course I cant guarantee that. Ayatollah Hassanali Nokhodaki (ra) tells him to forget the science of alchemy and that he will give him a formula that is more stronger than alchemy. After every wajib namaz recite 1x Ayatul Kursi 1x Tasbeh bibi Fatima s.a 3x surah Ikhlas 3x salawat 1x surah talaq verse 2 starting from waman yattaqi Allaha yajAAal lahu makhraja and the whole verse 3 It is said that Imam Khomeini used to recite this formula all his life also there is no time frame i.e do this for 5 days etc you keep doing it until your prayer is answered Inshallah.
  8. I have wanted to ask this for years. Such a long qunut, repeated so many times in a row. Eid prayer feels so long, arms hurt, I do not find the wisdom in it. On what basis is that prayer celebrated that way - meaning the 5+4 'Allahumma ahl al kibria wal `azama' ?
  9. حوائج آؤ ذرا لہر و ہوا دیکھنے چلیں ساحل سے ذرا کچھ لینے چلیں جیب میں اشیاء نہ کہیں ملیں بس آس کا علم ساتھ لے کے چلیں آؤ اس راہ پر قدم تو رکھیں باب الحوئج سے ذرا ملنے چلیں ہاتھوں سے تڑپتی آنکھوں کو ملیں کچھ اشک ذرا کوثر تک چھوڑنے چلیں دل کھول کر اس کریم کو مخاتب کریں واسطہِ عظیم پھر دیتے چلیں بےبازو سے ہاتھ جوڑ کے کہیں اس چھپے کو سامنے رکھ کے چلیں سانسِ سکون لے کر اب آگے بڑھیں آؤ منتظر اب سفر طے کر کے چلیں
  10. Dua for travelling (Safar Ki Dua) keeps you safe while travelling on any type of vehicle. Whenever Hazrat Ali (رضي الله عنه) puts his first step on reqaab to sit on the horse, he recites “Bismilla Hirrah Manir Raheem”. After sitting properly on a horse, Hazrat Ali (رضي الله عنه) recites “Alham Dulillah” then recites Safar Ki Dua. And then recite 3 times “Allah Hu Akbar” and 3 times “Alham Dulillah” and then recites “La Ilaha Illa Anta Fagfirli La yag Feruzzububa Illa Anta” and smile. People asked Hazrat Ali (رضي الله عنه) that you recite these supplications (Dua) and we understood but what is the reason behind your smile after reciting these supplications. Hazrat Ali (رضي الله عنه) said that I have seen the Prophet Mohammed Sallallahu Alaihi Wasallam ((صلى الله عليه وآله وسلم)) doing the same thing and I also asked the same question to the Prophet Mohammed ((صلى الله عليه وآله وسلم)) that what is the reason for the smile. Prophet Muhammed ((صلى الله عليه وآله وسلم)) said when a worshipper (Banda) asked for the absolution (Maghfirat) to Allah, then Allah accedes (Raazi) from him too much that Allah says to the Angels that my worshipper knows that I’m the absolver that’s why my worshipper is asking for the absolution to me. Prophet Mohammed ((صلى الله عليه وآله وسلم)) said on being Allah happy, the smile came onto my face. Read Full: Safar Ki Dua And The Drowning Ship By Ala Hazrat (رضي الله عنه)
  11. Salam brothers/Sisters, My best friend's father is suffering from cancer. And he is right now in the OT and will undergo a surgery in sometime. I have a kind request to all of you to please please pray for him for this moment. He is genuinely dear to me and is a very helpful and great person. Your prayers might help him. “amma yujeeb-ul muz-tarra iza da’ao wa yakshey fuuss soo’ أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ “Is not He, Who responds to the distressed one, when he calls Him, and Who removes the evil”
  12. I haven't seen a popular post like this in a while, so let's make this one popular. ادْعُوكَ يَا سَيِّدِي بِلِسَانٍ قَدْ اخْرَسَهُ ذَنْبُهُ "I pray to you, O' My Master, with a tongue that has been Paralyzed by its Sins." -Imam Zayn al Abideen, Dua Abu Hamza al Thumali You can post a Verse from the Quran, a Dua line, Anything religious.
  14. https://www.youtube.com/watch?v=2HJqJuGS9WE http://www.duas.org/Moharram/gift_from_imam_husain.htm This is the Dua I am referring to. It says in the last line of the translation: "Send blessings upon Muhammad and his progeny and fulfill for me…(mention your wishes)" I do not speak Arabic. 1) should I start speaking English to mention my wishes? 2) can I just recite the Dua and stop at: صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي 3) can you tell me something typical in Arabic to finish the Dua? (by the way I need the accents to know how to recite) Thanks so much. I love this Dua. It is beautiful as well as the story behind it will be a great deed to help me recite it correctly.
  15. haraf

    Dua request

    Salam Alaikum Please dua for my friend whose daughter has been diagnosed with cancer. She is Less than a year old. May Allah bless you all
  16. Salaam everyone. I have recently learned, my mom's sister whom is a nurse ended up contracting corona but it gets worse and her whole family has gotten it to. Please everyone I kindly request of you, if you do not mind keep them in your prayers and everyone else effected by this. Masalaama
  17. http://www.heartsunion.com Salaam everyone, Tomorrow (Apr 8) at 5:30 pm GMT (1:30 pm EST), there will be a collaborative Dua with thousands across the world for the hastening of the Imam of our time, Saheb Az Zaman, Imam Muhammad bin Al Hassan Al Mahdi, may Allah hasten his reappearance. It is narrated from the Imam, "If our devotees' (may Allah give them success in obeying Him) hearts are gathered on meeting their obligation, their good fortune of meeting us would not have been delayed, and their joy of seeing us would have been expedited." (Al-Ihtijaj, by al-Tabrasy Ch.2, P.499) Please join us tomorrow to whoever is able and share the message.
  18. I have a upcoming interview for grad school next week and I really want to get accepted but I want your prayers my brothers and sisters. I want you to make dua that I get accepted inshallah if the acceptance is in my best interest. Jazakallah khair.
  19. I find that I have preferred reciters for specific Duas, and was interested in knowing if anyone shares such preference? Who are your favourite reciters? Perhaps share a link? I generally prefer the slow and 'masculine' voices: For Dua Kumayl and Dua Al Sabah: Juma Hamid جمعة حامد For Dua Al Ahad and Dua Al Nudba: Sheikh Mohammed Al Damawandi الشيخ محمد الدماوندي For Zyarat Ashura Haj Mehdi Samawati
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