I didnt understand the statement 'dua changes reality' mentioned in the audio.Pls clarify

Answer:

As-salamu alaykum,
The question is how reality changes. Allah Ta'ala tells us that he replys to our Du'a i.e. makes it happen. So if you make Du'aa that Allah give your a good spouse, Allah Ta'ala will answer in one of the three ways mentioned in the Hadith where one of which is to actually make it happen. So does that contradict with the Qadar i.e. pre-destination (which means the knowledge of Allah that something will happen in a certain way)? No as He (SWT) knew that you will make the Du'aa and that He will answer it. By that, your Du'aa and its answer are in reality according to Qadar.
Please let me know if its not clear.

Wa'alaikumu salam.Since we dont have access to Qadr why do we have to link to it ?

Answer:

We are not discussing the knowldege of Allah as such but the explanation of the ayah that referrs to the response to the Du'aa, i.e. how Allah changes the situation which the person asked Allah to change. It is a fact that everything that will happen, including the person's Du'aa, was written in the Lawh Al-Mahfooth (protected decree) in advance. Also was writen the response of Allah subhanahu wa t'ala to that Du'aa whether it would be granted or not. (ما فرطنا في الكتاب من شيئ) "We did not leave out anything in the Book"[Al-'An'aam 6:38].That's all that was said.
Please let me know if that answers your question.

Wa'alaikumu salam

So does rizq also change?

Referring to : http://www.islam1.org/iar/imam/archives/2007/08/05/belief_in_qadar_predestination.php#more

Answer:

as-salamu alaykum,
Jazakalllahu khyran for the information.
The ayah in Surat-ur-Ra'd is explained in different ways. In the Tafseer of Ibn Katheer, Ibn Katheer said, [my translation. Please go to the English Tafseer of Ibn Katheer for the entire tafseer of the Ayah] "(For each book there is a set end date) meaning for each book which Allah sent down from the heavens there is a set time with Allah. This is why (Allah erases what He wishes) from amongst them and (confirms) meaning until they are all abrogated by The Qur'an which Allah revealed to the Messenger (saaws)." then he goes to the various positions of Mufasereen with regard to the ayah. He says "and His saying, (He erases what He wishes and keeps) has been a subject of disagreement amongst the Mufasiroon. Ath-Thawri, Wakee'... from Sa'eed bin Jubair from Ibn Abbas: He manages the affairs of the year where He erases what He wishes except misery and happiness [end of Ibn Abbas's saying].... And the meaning of these sayings is that Allah abrogates destinies and keeps what He wishes. And one could use the saying what is reported by Imam Ahmad [skipped the chain he mentions] from Thawba that he said: The Messenger (saaws) said, (The man is prevented from attaining his Rizq due to the sin he commits, and nothing prevents the Qadar but the Du'a and nothing increases the life span but righteousness."" Then he goes to Allah's saying (and He has Umm-ul-Kitab) and says, "and all of that is with him in Umm-ul-Kitab, what He abrogates and what He changes and what He keeps, all of that is in a Book"
Imam Shawkani in his Tafseer of Fath-ul-Qadeer says, "(Allah erases what He wishes and keeps what He keeps) means He erases from that book and keeps what He wishes." Then he says, "(and it is with Him Umm-ul-Kitab) meaning its foundation which is Al-lawh-ul-Mahfooth, meaning the He removes from the protected decree what He wishes and it becomes as if never existed. and He keeps what He wishes.... And this does not contradict what the Messenger said, "and the ink has dried" since the removal and keeping is part of what Allah T'ala decreed."
With regard to what you mentioned of the opinion of Ibn Taymiyyah, it does not contradict what I mentioned before or what is mentioned above.
And Allah knows best.

Assallam alaikum

Well, people do dua not based on the knowledge of what will happen so that they can attempt to change that reality .So where does the question of 'changing reality' fit in.Also,the fact that dua has to be followed by actions in order to achieve the objective means that that we should approach dua as a worship

Allah knows best.Forgive me for my mistakes

Answer:

wa alaykum as-salam,
May Allah forgive us all for our mistakes.
My brother, this is a discussion where we check our understandings and look for the best Daleel. Please keep discussing it until the subject is satisfied. And may Allah help benefit us and the people who are reading this.

If Du'aa were merely an Ibadah, the saying of Allah t'ala about responding to our Du'aa would be meaningless "and your Lord said, ask me and I will give you". Also the hadith about Allah T'ala "descending at the later part of the night saying who asks me so I can give him" would be meaningless. This is not to mention the Hadith that says "Allah answers the Du'aa in one of three ways: one of which granting it in this world".
You're right that people do not do Du'aa based on what is written in the un-sensed. What is written is not our business. We make Du'aa as part of a two-fold approach to changing reality: the first is the action itself as we're ordered to work and strive and achieve this. And the 2nd is the Du'aa that accompanies the action. This is what the Messenger (saaws) did in badr for example.
In reality, when we see Du'aa' as mere worship, whether we mean it or not, it becomes weak in our thinking and virtually non-existing in our actions. The worst a person can do is totally rely on themselves and practically speaking forgetting that Allah T'ala is in the help of the person when he asks Him.

Assalamu Alaykum,

My question is regarding why we ask others to make dua for us. For the last couple of years since I've been hearing so much that dua is just done as a ibada I've found myself hestitant to ask others to make dua for me or my family. I think in the back of my mind I was thinking why should I ask them to when it will not make a difference for me anyway. I could not understand why we ask for each others duas if it won't result in any benefit for us. It would neither have an impact on our life nor would we receive Ajr since the other person is the one who would make the dua then they would receive the Ajr for that ibada. So isn't it true that when we ask others to make dua it is not for the sake of ibada but in hopes that Allah (swt) will answer their dua by granting our request. Please correct me if I'm wrong.

Answer:

wa alykum as-salam,
And that's what I was referring to in my last post which is that since Du'aa is viewed as a mere Ibaadah, its is hardly done. Even when its done, its really done to show submission to Allah T'ala not that Allah T'ala will actually respond in this world.
Actually it is sunnah to make Du'aa to other Muslims, especially when they're not present. Abu ad-Dardaa' (RAA) said that Rasool-ul-llah (saaws) said, "Whenever a Muslim servant asks Allah for his brother in the absence of that brother, an angel will say and to you the same" [Muslim]. Also from Abu Add-ardaa' that the rasoolullahi (saaws) said, "the du'aa' of a Muslim for his brother behind his back is answered. There is a designated angel, every time the person makes Du'aa' for his brother, the Angel says Ameen and to you the same." [Muslim].
We should all get into the habit of asking Allah, raising our hands, crying while making Du'aa', seeking His mercy, guidance, blessings, asking Him for our brothers and sisters, for our Ummah, to guide our children, keep us on the guidance of Islam, to purify our hearts, to help us understand the Deen and practice it, etc. We make the Du'aa' with certainty that Allah will answer.

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