 |
         |
 |
 |
|
|
Different Aspects of Being Polite in Du'a (Seeking: Talab) Translated By : Ibrahim Hakim Summary of the chapter on Du'a From a book written by Shaykh Ahmad Ibn Ata'Illah as-Sakandari, entitled as, "Kitab at-Tanwir fee Isqat at-Tadbir," which could be translated as: "Guidance on the Dropping of Self-Management." The Messenger of Allah (salla allahu alayhi wa sallam) said: "Verily the Holy Spirit inspired in my conscience that a soul will not die until its provision from Allah is completed, so be wary of Allah and be polite in seeking from Him." [Hadith related in the collections of al-Hakim, Abu Nu'aym, Bayhaqi, Ibn 'Adiyy, and others]. After the author quotes this hadith, he goes on to explain it and lists 10 aspects of being polite in du'aa, which one can think of as the internal adaab (manners) of du'aa...just as we can think of the external adaab such as having wudu', facing qibla, beginning and ending with Hamd of Allah and Salawat alan-Nabi, etc... So he says (radiya Allahu anhu): 1) The sought-after object should not be the main goal or focus of one's attention, so that one's aspiration (himma) not be directed away from Allah. Rather, one's aspiration and attention should be towards Allah, in such a way that the thing you ask for and search for shouldn't blind you from Him, or be set up as a "partner" alongside of Him, to which you become devoted. 2) That being polite in seeking is that one seek from Allah and not specify an amount, or cause, or moment, so that the Real provides for him whatever He wills, in the manner He wills, at the moment He wills. 3) That being polite in seeking involves seeking from Allah with the aim of communing with him intimately and confidentially, and not the very thing you ask for. Rather, the asking becomes a means towards intimate communion (munajat). The Shaykh Abu-l Hasan ash-Shadhuli said for this reason: "Let not your aspiration in your supplication be the joy of the fulfillment of your wants, for then you would be veiled from your Lord. Rather, let your aspiration be the communion with your Master." In other words, you ask not out of self-gratification ("using" Allah), but rather to manifest your servitude towards Allah. 4) That being polite in seeking is that you ask and seek, while at the same time you witness that you are sought by what is previously decreed and apportioned for you, and that your are intended for it. Your asking is not what leads and joins you to it. 5) That you ask from Allah what is sufficient for your needs, and not that you ask Him for an extravagant amount (which you aren't able to be grateful for). 6) That the slave not ask only for the portions and gratifications of his worldly life, but also ask for the Akhira (Hereafter). 7) Being polite in asking could also mean that you ask and you are not doubtful of the Divine pre-apportionment (qisma), nor are you negligent of maintaining the due reverence and respect (hurma). 8) Being polite in asking could mean that you ask and that you not seek to quicken the answer, and not being polite in asking involves trying to hasten the response. 9) Being polite in seeking could also mean that you asks, and you are thankful to Allah if you are granted your request, or you witness the excellence of your Lord's choice if you are prevented your request. In other words, if you ask Him, then ask him while you are fully consigned (muslim) to Him, not deciding (tadbir) with Him or choosing for Him. "And your Lord creates what He wills and chooses, no choice do they have in the matter" (Q28:68). 10) Being polite in asking could mean that in their request, they are dependent upon His pre-apportionment and Decree, and not reliant upon their requesting. And being polite in asking could also mean that they ask and see themselves as unworthy of being granted their requests. These are more worthy of deserving the grants of the Lord of the Worlds. Shaykh Abu-l Hasan said: "I never asked for anything except I advanced my offenses before me." He means by this that he not seek from Allah in a manner of meriting His grant, but rather that his asking for His bounty not be except by virtue of His bounty. © 2007 Islamic Studies and Research Association (ISRA) |