 وَأَقُولُوا فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوَ وَأَقُولُوا قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوْوَالُوَ الحمد لله رب اللهمين والصلاة والسلام على عبد الله ورسوله نبينا محمد وعلى آله صحبه أجمعين السلام عليكم ورحمة الله وبركاته سيدتنا some of the comprehensive supplication to God سلمهم奖焦ر要 doesn't what about it is expensive I like them and they you from Abarr' an or from the I did لدينا مجموعة مجموعة مجموعة من مجموعة محمد صلى الله عليه وسلم لذلك لدينا نهاية الثلاثة مع حريف صحي مصلم من حريف أب أبي هو ريرا رضي الله عنه قال رسول الله صلى الله عليه وسلم إن الله تعالى طيب لا يقبل إلا طيبة الله هو طيب يعني أن طيب يمكن أن يكون صحيح و صحيح لا يقبل إلا طيبة الله only accepts that which is طيب which is pure and good وإن الله تعالى أمر المؤمنين بما أمر به المرسلي and Allah commanded the believers with the same thing that he commanded the prophets with or the messengers with فقال تعالى يا أيها الرسل كلوا من الطيبات وعملوا صالحة إني بما تعملون علي or messengers eat from that which is pure and good and do righteous deeds i am all knowing of what you do وقال تعالى يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم وشكوروا لله إن كنتم إياه تعبدون or you who believe eat from that which is good and pure from that which we have provided for you and show gratitude to Allah if it is he that you worship ثم ذكر الرجل يطير السفر أشعة أغبر يمد يديه إلى السماء يا رب يا رب ومطعمه حرام ومشربه حرام وملبسه حرام وغذية بالحرام فأنه يستجاب لذلك ثم تتكلم ايه من الذي يستحقق على مرور مدينة تستمر قائد حرام وصفته رسلته في السماء يقول يا رب يا رب لكن الهاتف كان خرام ومجموعة كان خرام ومجموعة كان خرام ومجموعة كانت قام بمده حرام فماذا يمد يصفه حرام فماذا يمده هل هذه الحديث يخشبت كثيرا جميل الكثير من المشاكلين. ولكن أكثر هذه الحديث يتحدث عن الموانية. The reasons for your dua'a to be rejected. But let's flip it around for a second and look at the reasons for your dua'a to be accepted in this حديث. The reason for your dua'a to be accepted. The first is it's hard to suffer. Being on a long journey. And even being on any kind of journey, being a Musa'ather in general, is something that is a place where you hope and you have an expectation that your dua'a is answered. We find this in the hadith of Abi Hurairat رضي الله عن النبي صلى الله عليه وسلم أنه قال ثلاث دعوات مستجابات. There are three du'as which are answered. لا شك فيهم. It's no doubt about them. دعوة المظلوم. The dua'a of the oppressed. ودعوة المسافر. And the dua'a of a traveler. ودعوة الوالد. And the dua'a of a parent for their child. The dua'a of a parent for their child. Look at these causes for a dua'a to be accepted. What's the first one? That a person is oppressed. أولى سبحان الله. If you think about this, how many people waste and accept a dua'a like this? Somebody oppresses them and they just rant and get upset. But they don't think now is the time to make dua'a to Allah for what you want because you're a Muslim. Make dua'a to Allah. Which doesn't mean you have to curse the person. Make dua'a against the person. No. Make dua'a for what it is that you need. Make dua'a for what you crave for. Make dua'a for what you wish for. Because now is the time when your dua'a will be accepted. Likewise, the مسافر. Especially the long travel but all travels. The مسافر, the traveler. And the dua'a of the father for his child or the parent here. Because we can apply it to both the parent for their child. سبحان الله. One of the greatest things you can do for your children is to make dua'a for them. The second thing we can take from this حديث. From the means to make your dua'a accepted. Is for you to be in a state of التواضع. A state of إنكسار بين يدي الله سبحانه وتعالى. A state of humility. A state of submission. A state of being broken in front of Allah سبحانه وتعالى. And it's so strange that Allah عز وجل loves the strong believer. Right? المؤمن القوي خير و أحبه إلى الله من المؤمن ضعيف. The strong believer is better and more beloved to Allah than the weak believer. كل خير. There is good in both of them. But when it comes to standing before Allah. You should stand before Allah like someone who is poor. Who is desperate. Who is broken. Who is subjugated. In front of the majesty and the honor and the supremacy of Allah سبحانه وتعالى. When they talk about someone having their spirit is broken. When you talk about someone's spirit being broken. You talk about the army for example. You talk about the conscript comes into the army. They break them. They break them. They break their spirit. But the means here is that all arrogance is gone. All rebellion is gone. There is nothing left except total submission. And towards creation this is blame worthy. There is nothing praise worthy about a person being like that. Except what relates to itiba or what relates to following the prophets and the messengers. That's a different issue. But when you present yourself before Allah. You present yourself as in an utter state of subjugation of humility. That's being completely and utterly broken. Meaning there's no resistance. There's no rebellion. There's no arrogance. There's nothing except total submission and humility. And you see this from this person who made أشعة أغبار. Dusty. Dishevelled. He's raised his hands up to the sky. He's desperate. He's dusty. He's dishevelled. And that doesn't mean you don't present yourself before Allah in the best way. يا بني آدم خذو زينتكم عند كل مسجد. أو بني آدم where your most beautiful adornment. Every time that you pray. The word مسجد here means in every salah. Every time that you pray. It's not that you make yourself dusty and dishevelled. But that's how you present yourself. You don't present yourself as someone with arrogance. And with pride. And with I'm asking you and if you give it to me and if you don't. You stand before Allah as a beggar. As someone who is broken. Has no rebellion. No resistance. Someone who is subjugated. The slave before their master. That's how you stand before Allah. And that is a reason for your دعاءة to be accepted. And that's amazing. And it's from the amazing things that's unique to Allah. Subhanahu Ta'ala. The way that we worship Allah. We don't do that for anybody else. Likewise that Allah loves for you to complain to him. And if you ever thought. Who loves for you to complain. Nobody likes you to complain. Everyone who complains. You know. Whether people say it to your face or not. Nobody likes the person who complains. But Allah loves you to complain to him. إِنَّمَا أَشْكُوا بَثْي وَحُزْنِي إِلَى اللَّهِ وَعَعْلَمُمِنَا اللَّهِ مَا لَا تَعْلَمُونَ I complained in my grief and sorrow to Allah. And I know about Allah what you don't know. That's what Allah Azawajal told us. That Yaqub said when he lost Yusuf. And he lost Benyami. He's the full brother of Yusuf. And his elder son did a comeback. He was left stuck in Egypt. He said I complained in my grief and sorrow to Allah. And that's a part of worshiping Allah. Allah Azawajal loves. So presenting yourself like that before Allah Azawajal. Allah loves it. That's how the Prophet ﷺ used to come when it was يسقع when he was begging Allah for rain. خارج رسول الله ﷺ متبذن، متواضيعا، متضارضيعا. The Prophet ﷺ came in a state that was, he was in a state of need, of humility, of desperation. That's how you present yourself in front of Allah Azawajal. The third thing that we can take from this حديث is raising the hands to the sky. And we heard the حديث of Salman al-Farisi earlier. إن الله حي يوم كريم يستح من عبديه ذرفع إليه يدي أن يردهم صفرا خائباتين. Indeed Allah is shy and generous. He's shy from his servant. If he raises his hands to him, that he would return his hands empty without having answered the dua. And there is some fiqh to this that we will cover shortly. إن شاء الله تعالى. The fourth الإلحاح على الله. That's really begging Allah by repeating and mentioning his ربوبية, his lordship, his supremacy, his majesty. And this is found in the حديث The person raises his hands and he says رب يا رب يا رب my lord my lord begging Allah through his ربوبية It's mentioned in the other حديث begging Allah through his name يا ذل جلالي والإكرام begging Allah, pleading with Allah الإلحاح means to plead with Allah pleading with Allah by saying يا رب يا ربي pleading with Allah through this. And this was mentioned to الحسن البصري رحم الله تعالى about this about a person saying يا رب يا رب and the dua being answered he said أما تقرأون القرآن Don't you read the Quran and then he recited from the آيات in Surah Ali Imran that mentioned ربنا ربنا For example ربنا إنك من تدخل النار فقد أخزيتا ومالي الظالي من أنصار Our Lord whoever you put into the fire you have surely disgraced him and there is no helper for the oppressors ربنا ربنا ربنا It's mentioned this as an example and an evidence for the virtue of calling upon Allah with his روبوبية with his name Our Lord and that's one of the reasons why the prophets and the messengers عليهم الصلاة والسلام they used to make this most frequent way of making dua would be to plead with Allah through his روبوبية through his Lordship and another reason is because one of the meanings of روبوبية is المربي the one who takes care of you and nurtures you and saw that nurturing from Allah is also something which is intended when making dua with our رب the one who nurtured me who took care of me the one who nurtured me with a تربية عامة and a تربية خاصة a general تربية in terms of nurtured me to be able to live to be able to eat to be able to drink to be able to grow to be able to to be able to develop to be able to learn but the تربية خاصة who nurtured my إيمان who nurtured me and brought me to Islam to Allah's path this is something which is worthy of pleading with Allah through when it comes to دعاء and it's another cause for your دعاء to be answered and that's why when you look at this حديث you become so surprised that this man did at least four things each one of them makes your دعاء accepted each one of them he was a مسافر he was in a state of humility desperation and a state of همبلغ himself before Allah he pleaded with Allah he raised his hands to the sky and Allah didn't answer his دعاء because of those موانع because of those things whether it was the eating of the حرام and that's could be the way you earn your money or the way you spend it because a person could eat in the حرام in different ways right they could eat in the حرام because they their money that they earn is حرام or they could eat in حرام because their money they earn is حلال but they spend it upon food that is حرام and the same can be said for the drink and the clothing to be nourished upon the حرام a person doesn't care to keep themselves away from the شبوهات away from the doubtful matters and instead allows themselves to become nourished upon the حرام and all of that good that man brought actually got cancelled out by those things and we ask Allah for his protection and we ask Allah سبحانه وتعالى to purify us to purify our income to purify the way that we spend it and to purify us from all of the things that would stop our دعاء from being accepted at this point there is one more something that can stop your دعاء from being accepted that I really want to mention and that is to go away from the Sunnah of the Prophet صلى الله عليه وسلم in دعاء we know the hadith our mother Aisha رضي الله عنها the wording is صحي مسلم من عمل عمل ليس عليه أمرنا فهو رد whether there is an action that is not in accordance with what we have brought it will be rejected عن شيخ الإسلام رحم الله تعالى he said الأذكار والدعوات من أفضل العبادات he said رميب ريال الله وصفلكة يجعل دعاء لهم is from the best of the عبادات والعبادات ممناها على الاتباع عندي عبادات the acts of worship are built upon following the سنة وليس لأحد أن يسن منها غير المسنون and it's not for anyone to introduce a way other than the way that the prophet صلى الله عليه وسلم did it ويجعله عبادة راتيبة يوافب الناس وعليها that a person and hear what his sheikh is very very specific what he's saying that a person introduces something into dua and makes it habitual so it's not like a one time where somebody says you know they're in a particular situation and they ask Allah سبحانه وتعالى for something but we're talking about someone introduces a habit in dua or a practicing dua that people follow them in it and it becomes habitual for them بل هذا بتداع دين لم يأذن به الله this is innovation in the religion that Allah did not give permission for بخلاف ما يدعو به المر أحيانا من غيري أن يجعله سنة as opposed to what a person might make dua in occasionally a one off dua but they don't make it a sunnah they don't establish a practice on it for themselves or for anyone else so you know sometimes I remember going to one of our شيوخ and asking him and I said شيخ I'm struggling with the matter and I'm just paraphrasing I said to him شيخ is دعا توقيفية is دعا something that we just have to do it the way the Prophet ﷺ did it or do we have flexibility to kind of make our own دعا and things like that the شيخ said دعا عباد دعا is worship و العبادة توقيفية and عبادة has to be done the way that the Prophet ﷺ did it and this doesn't stop you from making a dua for something that if you didn't find a way in the sunnah you didn't find a dua in the sunnah for it and he gave me the example that you asked Allah to make it easy for you to move house near to a person of knowledge I said there is no harm in this that you know you just made occasional it's not something that you've now made a sunnah for people to say or a sunnah for yourself that you stick to it you know in the morning in the evening and so on it's just you know sometimes you made a dua for something but generally you stick to the wording of the Prophet ﷺ wherever you can wherever you can you stick to the wording to make it habitual that you add wordings and you add you know things that you do in in dua and we know for example dua after the salah the Prophet ﷺ it wasn't from his habit to make dua after finishing the obligatory prayer after giving the salam السلام عليكم ورحمة الله السلام عليكم ورحمة الله it wasn't from his habit to raise his hands and make dua and some of the scholars mentioned if a person just in that situation they're just after the salah they say السلام عليكم ورحمة الله السلام عليكم ورحمة الله السلام عليكم ورحمة الله سلام عليكم ورحمة الله سلام عليكم ورحمة الله and something came to they need to ask Allah for and once in a lifetime they just ask Allah for it and we hope إن شاء الله تعالى that this doesn't harm them but as for making it habit to make dua right after the salah so that a person does their istighfar and then they raise their hands for wallahi we don't know any sunnah of the prophet صلى الله عليه وسلم for this and Allah is our general's best so it's really important that it's not just the words we use but also the way that we make dua the etiquettes that we follow we follow strictly the sunnah of the prophet صلى الله عليه وسلم and we make it our most important we make it our most important thing and to give some clarification الإمام القر to be رحمة الله تعالى he said in his تفسير فعلى الإنسان يستعمل ما في كتاب الله وصحيح السنة من الدعاء ويدعى ماسوة he said it's upon a person it's obligatory for a person to use what is in the book of Allah and the authentic sunnah from دعاء and to leave off other things besides that ولا يقول أختار كذا he doesn't say I prefer to use these words that are not from the Qur'an and the sunnah فإن الله قد اختار لنبيه وأولياءه وعلمهم كيف يدعو because Allah chose for his prophet and his beloved slaves دعاء to make and he taught them these دعاء these ادعية and he taught them how to make دعاء so we have to stick to that the way the prophet صلى الله عليه وسلم did and there is no harm if a person were to not find within the sunnah or within the Qur'an or perhaps struggle sometimes with the Arabic language a person might struggle to find the right words or might struggle to find the دعاء that they want so there's no harm occasionally but a person doesn't make it a sunnah upon themselves or upon others that's what Allah made it easy for me to mention in this episode and Allah is the best صلى الله عليه وسلم عربي محمد وعلى آله وصحبي أجمعي السلام عليكم ورحمة الله وبركاته كيف يمكنك تقوم بعمل right now that will 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