Why Do We supplicate to Allah | Shaykh Murtada Bachoo | English
Allah knows what\\\'s in our hearts... so why do we need to supplicate to him? This short clip featuring a rarely-heard quote of Rumi, is a...
Allah knows what\\\'s in our hearts... so why do we need to supplicate to him? This short clip featuring a rarely-heard quote of Rumi, is a beautiful reminder of why we pray to the all-knowing, the all-wise.
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[Session 4] Becoming familiar with some of the sweet concepts of the...
Session 4 / Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
In the name of God, the Beneficent, the Merciful....
Session 4 / Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
In the name of God, the Beneficent, the Merciful. The feeling of wanting to supplicate God is a feeling that is caused by spiritual maturity. As a result of spiritual maturity, a person feels dependent on God, like the attachment a child has to his parents. When you separate a child from his mother, he doesnât calm down no matter what logic you use. He canât tolerate even a moment of being separated whatever your reasoning. One who reaches spiritual maturity gains this feeling in connection with the Lord of the universe. The difference is that a child doesnât have a sense of guilt, humility, humbleness, beseeching, and many other feelings towards his parents that a servant has towards his master. But, this kind of feeling of needing to be close to oneâs parents, is created in a person who has reached spiritual maturity. Of course, his feeling of needing to be close to the Lord of the universe is much more intense than that of a child. He sees some obstacles between God and himself. He feels sad because of these obstacles. These obstacles may be natural obstacles, like the length of oneâs lifespan before meeting God. He sees these natural obstacles as being a barrier for getting close to God and meeting Him, so he cries. Or these obstacles may be from himself, and they are usually of this type.
Basically, one of the good feelings that a servant who has attained spiritual growth feels towards his master is that he always feels guilty before his master. This feeling of guilt is a true feeling and not a compliment. This will be the cause of his broken heart and sorrow, and he will be able to supplicate God. If the Almighty God wants to be gracious to a person, He puts him on the path of the relationship between a servant and his master. Naturally, there is only crying on this path. Perhaps many who are not familiar with these ideas will be surprised at these words. Itâs like a person who wants to use logic to compel a child to be patient and silent for a few minutes while being apart from his mother. But the child doesnât accept this at all. Itâs as if no one understands the child, and the child doesnât understand others.
Rumi says beautifully in a poem, âWhen He wants to help us, He pulls our interest towards moaning.â Next, the poem describes a heart, which moans. âAuspicious is the heart, which burns for Him (from love). Good for the eyes, which weep for Him. A person who sees the end is a blessed servant. The end of each cry is a laugh. Wherever there are flowing tears, thereâll be mercy. Wherever there is running water, thereâll be greenery.â The poem continues describing crying.
These are not descriptions, which will create that feeling in us. Itâs like trying to describe a perfume or the smell of a flower. Or, it is like when we try to explain colors for a person who cannot see. There arenât any words for describing colors. There are no words for describing the smell of a flower, or the smell of a perfume or cologne. Although people experience it, they cannot describe it. This state of wanting to supplicate God is created due to a spiritual growth. A personâs spiritual growth causes him to feel a need. This is in the same way that when people reach the age of maturity they feel a need for a companion, the same way that parents feel a need for children, and the same way that people feel a need for being in a community and are sad when they are alone. When a person grows spiritually, he wants this relationship with God too.
All these supplications can be understood in such an atmosphere. If a person is not in such an atmosphere, he cannot understand this supplication at all. Itâs very good if we recite this supplication with this feeling, this pleading and praying that, âGod, open this door for me.â Or, we should read this supplication with the feeling that we are very far from the feeling that the Commander of the Faithful, Ali (âa), felt. Praising this beautiful relationship and regretting that we donât have it can bring a person closer to Him.
Letâs talk about one of the phrases. In accordance with the rituals for supplication, the Imam (âa) says, âWhat comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else.â One of the rituals for supplication is that a person announce his knowledge about God, especially knowledge about the oneness of the God of the universe. Seeing only God to be effective in the world, in our being and in our lives and remembering these monotheistic teachings in our praying to God and our supplications is beautiful. A tradition says, âWhen someone says, âThere is no strength or power except from the High and Great God,â the Almighty God immediately says, âMy angels! See My servant confessed that no one has power except Me. Now, resolve any problems that he has.ââ
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[Session 5] Becoming familiar with some of the sweet concepts of the...
Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
Session 5
In the name of God, the Beneficent, the Merciful....
Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
Session 5
In the name of God, the Beneficent, the Merciful. One of the very beautiful, monotheistic sentences in the beginning of the Shaâbaniya Supplication is the phrase, which I mentioned in previous sessions for another reason, âWhat comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else. My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?â What comes to me or is taken away, benefits or loss,
are in Your hands and not the hands of anyone else. Then, it concludes, âMy Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?â
The first point is that itâs obvious when we are asked, âWho has power and in whose hands are affairs? Is there anyone else with the Almighty God?â we give a clear answer. âPower is in Godâs hands. Others besides God cannot do anything.â So why donât these monotheistic teachings become internalized in our hearts the way they should for them to cause us to cry, moan and talk to God, and have the most intense love in our hearts for the Lord? Loving to talk to the Almighty God and feeling a need for this conversation deeply, are due to these monotheistic teachings that have become internalized in oneâs heart. What is the obstacle to these monotheistic teachings becoming internalized in our hearts? The obstacle is that we give too much value to various causes. We donât see Godâs role as being more than a cause, the tools that we have, or even our own power.
Itâs usually tribulations that create such a feeling for a person. Tribulations bring a person to a dead end. Then, one suddenly feels that he doesnât have anyone except God. But, when we are at the peak of prosperity, we donât have anyone but God either. When everything around us and all events are going smoothly, when we are on the verge of reaching all of our desires, in the same way, we donât have anyone except God. We are not polytheists in this way that we believe in God while believing in other gods with Him. We are not polytheists in this way that we worship idols and consider both God and idols to be effective in the world. But, an amount of polytheism exists, which prevents us from having monotheism in our hearts. It takes away our feeling for wanting to talk to God. This amount of polytheism is usually in our hearts that we see causes and people to be very effective in our lives.
We should think deeply about how much power God exerts in our lives according to the verse of the Qurâan where God tells the Prophet, ââŠand you did not smite when you smote the (enemy), but it was Allah Who smote them!â [Qurâan 8:17] A high understanding of monotheism will become internalized in a personâs heart. We should ponder on the topic of âdeterminism and free will.â We should look at how involved God is in our lives in each moment.
We should consider this fact that there are no coincidences in our lives. When we get a taxi in the street or call for a taxi, which taxi and which taxi driver comes, which radio station he is listening to in the taxi, and what we are hearing, none of these are coincidences. And, God can change the minds of people around us about what they say to us. He always does this. Because, all the scenes around us should be designed in a way that are in accordance with Godâs tests. Therefore, everything is in Godâs hands. Itâs really in His hands.
Itâs fine if we do our duty with regard to the causes. Itâs our duty to repel a harm that comes towards us and to go towards a benefit, which comes to us, and take that benefit, but of course using lawful ways. Otherwise, we have turned God against ourselves. Itâs not that we shouldnât care about causes at all, but we should see God to be more powerful than these causes. If this state is created within us, the feeling of wanting to talk to God will intensify.
We often talk to and supplicate God politely, which is excellent. Sometimes we talk to and supplicate God with affection. Of course, this is excellent too. But, these donât contradict a person understanding his exigency. The Household of the Prophet talked to God politely, affectionately, and also with an intense urgency. Where does this urgency arise from? It comes from the monotheism in their hearts, not in tribulations, but in regular situations. They truly look intensely at God in regular situations.
The next point, which can be connected to this topic and strengthen it, is in the second phrase that I read for you. He says, âMy Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?â Believing that we always need Godâs help is a very valuable belief. One of the greatest tribulations that God threatens bad people with in the Qurâan, is where He says, âI wonât help you!â What does this mean?
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[Must watch] Real situation of Gaza Palestine - 19 Nov, 2012 - All...
Real situation of Gaza
Supplicate for the innocent people of Gaza
May Allah protect them
Media will not going to show it how cruel are they...
Real situation of Gaza
Supplicate for the innocent people of Gaza
May Allah protect them
Media will not going to show it how cruel are they
Share with public over the world
19m:6s
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[Session 1] Becoming familiar with some of the sweet concepts of the...
Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
Session 1
In the name of God, the Beneficent, the Merciful....
Becoming familiar with some of the sweet concepts of the Shaâbaniya Supplication
Session 1
In the name of God, the Beneficent, the Merciful. It is very good before using, reading, thinking or whispering a supplication to God, to become familiar with the supplicationsâ passage in detail, become aware of its meaning and refer to the expositions on it. In these short opportunities, I will try to briefly discuss some topics to help us become familiar with this supplication. We hope the Almighty God will give us success to get the most use from this supplication.
The âShaâbaniya Supplicationâ starts with sending salutations on the Holy Prophet (s) and his Pure Household (âa). According to many recommendations, which everyone has heard, and as has been mentioned in the traditions very much too, each prayer should start with salutations. This prayer has started with salutations too, like many other prayers, which have reached us. In the prayers that do not start with salutations, naturally we should send these salutations ourselves.
There are many reasons for this. I will only say one sentence about this and pass on it. It is as if when a person doesnât have the Household of the Prophetâs guardianship, their guardianship is not in his heart, and he doesnât remember these personages with honor, the Almighty God doesnât hear him, wonât answer his prayer and doesnât take this person into account. For whoever enters the Judgment Day, his/her ID is following Godâs Guardians. In this case too, whoever stands in Godâs presence should show his/her ID. This salutation is our identity card. If a person shows this identity card with love and devotion, says, âGod, see Iâm devoted to the Prophet and his Household,â hasnât just said the salutations negligently, and has repeated this salutation with fondness, the way will open for him to pray.
In the first phrase, the Commander of the Faithful, Ali (âa), uses three surprising words. This prayer starts without any introduction. âHear my prayer when I call You. Hear my voice when I call You. Pay attention to me when I whisper to You.â One of the wonders of this prayer is that it starts without any introduction. This prayer is the words of a person who canât tolerate anymore! Itâs as if he has come a far distance and only wants to moan. He knows that God is waiting to hear his words, but he wants to shout at times, whisper at times and pray at times. âHear my voice when I call you.â âNidaâ means calling with a loud voice. âPay attention to me when I whisper to You.â âNajwaâ means talking in a very low voice. And âDuâaâ is used for any kind of calling. Three consecutive words.
It is as if the Commander of the Faithful wants to cry out, âGod, I want to talk to You!â Heâs showing his insistence to whisper to God, cry out to Him and supplicate Him. Heâs not saying others things. He wants, calls and invites God. The next sentence shows this. âI have escaped to You and am standing between Your hands.â âI have escaped to Youâ means I have escaped and come to You. It gives the same feeling that those three words had. âHear my prayer. Hear my voice. Pay attention to me when I whisper to You.â Itâs as if a person has come running. âI am now standing between Your hands.â âBetween Your handsâ is a more beautiful and pleasing concept than standing in front of God. Itâs as if a little one has taken refuge with a great one and is in his power. This is much more beautiful. Those who are the smaller one before a greater one, and have felt the support of a kind, greater one, can understand this. âI am poor before You and I beseech You.â The Commander of the Faithful (âa) is only beseeching in this supplication. He is expressing this with different phrases.
He is beseeching in all of his words. These words are not meaningless words for the Commander of the Faithful. These words arise from the depth of his feelings. He wants to cry intensely with these words. We study, review and even think about these words. But, these words have become internalized for the Commander of the Faithful. The Imam is not reading these words from a prayer book. These words are the interpretation of the Imamâs moans.
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How should we feel when praying on the Nights of Destiny | Agha Ali...
Itâs not good to talk negatively, especially to God when supplicating Him, and specifically on the Nights of Destiny. But sometimes one sees in...
Itâs not good to talk negatively, especially to God when supplicating Him, and specifically on the Nights of Destiny. But sometimes one sees in the supplications that the Imams themselves talked somewhat negatively. It seems talking like this sometimes has a good effect in the world.
This year the religious meetings arenât the same as before and the believers donât easily get together. Iâm sorry, but let me talk a little negatively. In previous years, when we used to get together and there were good meetings, what did we do? Did our Imam (aj) return?! Some are worried about Muharram. Some are worried about Arbaeen [due to COVID-19]. But during Ashura in previous years we werenât able to meet Mahdi (aj), the son of Fatimah, either! We werenât able to benefit enough from these nights. Iâm not saying they were ineffective. But you know that the Nights of Destiny are enough for us to bring our Imam back [by praying].
Our situation wasnât good and now it has become worse. I donât know how broken hearted you are when you talk with God. What if God is upset at the way we pray and supplicate Him? What if He didnât like our previous years, since we participate in religious gatherings due to them being fun and entertaining? What will our children think about us? Will they say, âMy parents participated in a religious gathering, cried some and came home. It was interestingâ? Or will they say, âDuring these three nights, I donât know why my parents were so distressed. Why were they pleading so much?â [We should behave such that] our children say, âDuring these three nights my parents were extremely sad.â
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