What Shall I Say When My Lord Asks Me?

Towards Falah

A nasheed…

What shall I say when my Lord asks me?

Imam Ahmad (ra)

A man once came to Imām Ahlus-Sunnah, Ahmad bin Hanbal and asked him, “O Imām, what is your opinion on poetry?”

He replied, “Which poetry is this?” to which the man responded by reciting the following couplets:

إذا ما قال لي ربي اما استحييت تعصيني
If my Lord asks me, “Have you shyness in disobeying me?

وتخفي الذنب عن خلقي وبالعصيان تأتيني
You conceal your sins from my creation – and with sins you come to me.”

Imām Ahmad took these lines and repeated them over and over again, and wept profusely to such an extent that one his students said that he almost perished due to him crying so much.

“If my Lord asks me…”

إذا ما قال لي ربي اما استحييت تعصيني
If my Lord asks me, “Have you shyness in disobeying me?


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Du’aa at high and low points in life

duaa 113

Allaahumma innaka tasma’u kalaamii, wa taraa makaanii, wa ta’lamu sirrii wa ‘alaaniyatii, laa yakhfaa ‘alayka shay’um min amrii, wa anal-baa’isul-faqiir(u), al-mustaghiithul-mustajiir(u), al-wajilul-mushfiqul-muqirrul-mu’tarifu bidhambih(ii). As’aluka mas’alatal-miskiin(i), wa abtahilu ilaykab-tihaalal-mudhnibidh-dhaliil(i), wa ad’uuka du’aa’al-khaa’ifd-dariir(i), wa du’aa’a man khada’at laka raqabatuh(u), wa faadat laka ‘abratuh(u), wa dhalla laka jismuh(uu), wa raghima laka anfuh(u). Allaahumma laa taj’alnii bidu’aa’ika shaqiyya(n), wa kum bii Ra’uufan Rahiima(n), yaa Khayral-mas’uuliin(a), wa yaa Khayral-mu’tiin(a). Allaahumma ilayka ashkuu du’fa quwwatii, wa qillata hiilatii, wa hawaanii ‘alan-naas(i). Yaa Arhamar-raahimiina ilaa man takilunii? Ilaa ‘aduwwin yatahajjamunii, am ilaa qariibim mallakatuhuu amrii? In lam takun saakhitan ‘alayya fa laa ubaalii, ghayra anna ‘aafiyataka asa’u lii.

(composite: ‘Abdullah ibn ‘Abbas and ‘Abdullah ibn Ja’far. Kanz al-‘Ummat #3614, 3613)

O Allah, You hear my speech and behold my situation. You know my secret and open matters. None of my affairs is concealed from You. And I am the miserable, needy, suppliant, succor-seeking, fearful and anxious person who confesses his sins. I beg of You – the begging of the destitute. I implore You – the imploring of an abased sinner. And I make du’aa to You – the du’aa of the fearful afflicted person, whose neck is bowed down before You, whose eyes pour out tears before You, whose body is humbled before You, and whose nose cleaves to the ground for You. O Allah, do not make me frustrated in my supplication to You. And be Compassionate and Merciful to me. O, the Best of those who are asked, and the Best of all who give. O Allah, I place my complaint before You for my weakness, lack of means, and my insignificance in the eyes of people. O the Most Merciful of those who show mercy, to whom will You entrust me? To an enemy who will oppress me or to the hands of a sympathetic friend whom You have entrusted my affair? (O Allah,) if You are not displeased with me then I do not care for such things. Still, Your protection will be the easier for me.

O Allah, You hear my speech… and the Best of all who give: The Prophet (sallallahu alayhi wa sallem) made this du’aa on the day of ‘Arafah during his last Hajj. At this time all of Arabia had come under the domination of Islam. About 124,000 companions performed Hajj with him.

O Allah, I place my complaint… Still, Your protection will be the easier for me: This du’aa was made on one of the saddest days in the life of Prophet Muhammad (sallallahu alayhi wa sallem). It was June 619 CE when he visited Ta’if, a  hill station near Makkah. The pagans of Ta’if not only mocked his invitation to believe in the one true God, they also sent their urchins to throw stones at him until his shoes filled with blood. In great distress the Prophet (sallallahu alayhi wa sallem) turned to Allah with this du’aa. Slightly more than a decade later, the entire area came under the rule of Islam.

Thus, of the two du’aas that Munajat has put together here, one was said at the height of his worldly achievements; the other at one of the lowest points in his life. Yet they have exactly the same tone. The juxtaposition is extremely significant. It points out that in the best of times, just as in the worst of times, Prophet Muhammad (sallallahu alayhi wa sallem) was the same servant of Allah.

(Source: Khalid Baig’s translation and commentary of du’aa #112 from the Accepted Whispers: Munajat-e-Maqbul)

TV, Allāh’s House & the Mind’s of Allāh’s Slaves

Kindi's Blog 2

Through the years, I have always tried to observe three principles, in my writings, all of which I fear I might overstep today:

  • Respect the right to differ of those who do not share the same view as myself, as long as there is some Islāmic basis for their view, however weak.
  • Avoid names of contemporary personalities, as we are discussing topics and issues not the persons themselves.
  • Keep topics to matters which the entire ʾUmmah can associate with. Thus I declined requests to write on UK idol-worship of leaders and stealing of shoes in South African Masā

Today I find it increasingly difficult to respect the differing opinion, which through various experiences lead me to doubt the sincerity of the opposing view on this issue. The specifics of the situation may lead me to refer to specific personalities; and I may confuse the bulk of my readership (which is…

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Du’aa for those suffering from worry or grief

اللّٰهُمَّ إِنِّيْ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ، نَاصِيَتِيْ بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ. أَسأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهٖ نَفْسَكَ، أَوْ أنْزَلْتَهٗ فِيْ كِتَابِكَ، أَوْ عَلَّمْتَهٗ أَحَدًا مِّنْ خَلْقِكَ، أَوَ اسْتَأثَرْتَ بِهٖ فِيْ عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْ اٰنَ العَظِيْمَ رَبِيْعَ قَلْبِيْ، وَنُوْرَبَصَرِيْ، وَجِلَاءَ حُزْنِيْ، وَذَهَابَ هَّمِيْ ـ

Allaahumma innii ‘abduka wab-nu ‘abdika wab-nu amatik(a), naasiyatii biyadik(a), maadin fiyya hukmuk(a), ‘adlun fiyya qadaa’uk(a). As’aluka bikullis-min huwa lak(a), sammayta bihii nafsak(a), aw anzaltahuu fii kitaabik(a), aw ‘allamtahuu ahadam min khalqik(a), awis-ta’tharta bihii fii ‘ilmil-ghaybi ‘indak(a), an taj’alal-Qur’aanal-‘aziima rabii’a qalbii, wa nuura basarii, wa jilaa’a huznii, wa dhahaaba hammi. [‘Abdullah ibn Mas’ud. Mu’jam al-Kabir (Tabarani)]

O Allah, I am Your slave, son of Your male servant, and son of Your female servant. My forelock is in Your Hand. Your command for me prevails. Your Judgment concerning me is just. I beseech You through every name You have, by which You have called Yourself, or which You have sent down in Your Book, or which You taught to any one of Your creations, or which You preferred to keep to Yourself among Your guarded secrets, to make the Great Qur’an the springtime of my heart, the light of my eyes, the remedy of my grief, and the dispeller of my anxiety.

Sayyidna ‘Abdullah ibn Mas’ud (ra) reports that the Prophet (sallallahu alayhi wa sallem)  said, “Whenever a Muslim is suffering from a worry or grief and he makes this du’aa, Allah will remove his worry and replace his grief with joy.” The Companions said, “Should we not learn these words?” He replied, “Certainly. It is only proper for anyone who listens to these words to learn them.”

In the beginning part, a woman should say here: اللّٰهُمَّ أَنَا أَمَتُكَ وَبِنْتُ عَبْدِكَ وَبِنْتُ أَمَتِكَ (“O Allah, I am Your female servant, daughter of Your male servant, and daughter of Your female servant”).

(Source: Khalid Baig’s translation and commentary of du’aa #109 from the Accepted Whispers: Munajat-e-Maqbul)

Du’aa for the Pure, the Beneficial and the Accepted

اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ رِزْقًا طَيِّبًا، وَّعِلْمًا نَّافِعًا، وَّعَمَلًا مُّتَقَبَّلًا ـ

Allaahumma innii as’aluka rizqan tayyiba(n), wa ‘ilman naafi’an, wa ‘amalam mutaqabbala. [Um Salamah. Mu’jam al-Kabir (Tabarani)]

O Allah, I beg You for provisions that are pure, knowledge that is beneficial, and deeds that will be accepted.

(Source: Khalid Baig’s translation of du’aa #108 from the Accepted Whispers: Munajat-e-Maqbul)