Dua ni mojawapo ya tiba zenye manufaa makubwa zaidi. Ni adui wa mtihani na msiba; hupambana nao na kuutibu kwa kuuzuia usitokee; huuondoa au kuupunguza nguvu zake iwapo utamwangukia muumini. Ni silaha ya kila muumini, kama ilivyopokewa na Al-Hakim katika kitabu chake Sahih, kwa mujibu wa Ali bin Abi Talib ~ kwamba Mtume ﷺ alisema: "Dua ni silaha ya muumini; ni nguzo ya Uislamu, na nuru ya mbingu na ardhi." Kuhusiana na msiba huu au mtihani huu, kuna hali tatu:

Supplication is one of the most beneficial cures. It is the enemy of affliction, challenging and treating it, by preventing it from occurring; it removes it or weakens it if it falls upon a believer. It is the weapon of every believer, as reported by Al-Hakim in his Sahih book, on the authority of Ali bin Abi Talib ~ that the Prophet ~ said: "Supplication is the weapon of a believer; it is the pillar of Islam, and the light of the heavens and earth." There are three situations in relation to this affliction or trial:

Kwanza, pale linapokuwa lenye nguvu zaidi kuliko msiba, hivyo kuufukuza.

First, when it is more powerful than the affliction so it drives it away.

Pili, pale linapokuwa dhaifu kuliko mtihani, hupunguza athari yake kwa namna yoyote ile.

Second, when it is weaker than the affliction, however it reduces its effect.

Tatu, wanapopingana na kila mmoja wao anamzuia mwenzake kuwa na athari.

Third, when they resist each other and so each one prevents the other from being effective.

Abu Khizamah alisema: "Nilisema: 'Ee Mjumbe wa Allah, je, dua za kinga tunazozisoma, dawa tunazozitumia, na kinga tunazozifuata, zinaweza kwa namna yoyote kuzuia Qadar ya Allah?' Akajibu ﷺ: 'Hayo pia ni sehemu ya Qadar ya Allah (al-Qadr)'."1

Abu Khizamah said: "I said: 'O Messenger of Allah, do the incantations that we invoke, the medicine that we apply, and the preventative measures that we observe avert, in any way, the Decree of Allah?' He~ replied: 'That is also a part of the Decree of Allah (al-Qadr)' ."1

Thawbān pia ameripotiwa kwamba Mtume ﷺ alisema: "Dua pekee huzuia qadari, wema pekee huongeza umri, na mtu hunyimwa riziki kwa sababu ya dhambi anayoitenda."2.

Thawban ~ also reported that the Prophet ~ said: "Only supplication averts the decree, only kindness prolongs life, and a man is deprived of provision for a fault he commits."2.

Hii ni mojawapo ya dawa zenye manufaa makubwa zaidi.

This is one of the most beneficial medicines.

Ibn Maajah alisimulia katika Sunan yake, kwa mapokezi ya Abu Hurayrah, ambaye alisema: "Mjumbe wa Allah ﷺ alisema: 'Yeyote asiyemwomba Allah, hupata Ghadhabu Yake.'"3

Ibn Maajah reported in his Sunan, on the authority of Abu Hurayrah ~ who said: "The Messenger of Allah ~ said: 'He who does not ask Allah, earns His Anger."3

Al-Hakim alisimulia katika kitabu chake Sahih, kwa mapokezi ya Anas ~ kwamba Mtume ﷺ alisema: "Msiidharau du'a, kwani hakuna mtu anayeangamia pamoja nayo." Al-Awza'i alisimulia kutoka kwa az-Zuhari, kutoka kwa 'Urwah, kutoka kwa Aishah $, ambaye alisema: "Mjumbe wa Allah ﷺ alisema: 'Allah ~ anawapenda wale wanaodumu katika kumwomba du'a Kwake." Katika kitabu cha Zuhd cha Imam Ahmad, kwa mapokezi ya Abu Qatadah, aliyesema: "Muwariq alisema: 'Sikuweza kupata mfano bora wa muumini kuliko wa mtu anayeshikilia kipande cha mbao baharini, akiomba: 'Ee Mola wangu ... Ee Mola wangu ...' akimwomba Allah ~ amuokoe."

Al-Hakim reported in his Sahih book, on the authority of Anas ~ that the Prophet ~ said: "Do not under-estimate supplication, for no one perishes with it." Al-Awza'i reported from az-Zuhari, from 'Urwah, from Aishah ,$, who said: "The Messenger of Allah ~ said: 'Allah ~ loves those who persist in supplicating to Him." In the book, Zuhd, by Imam Ahmad, on the authority of Abu Qatadah who said: "Muwariq said: 'I could not find a better example of a believer but that of a man clinging to a piece of wood at sea, praying: 'O Lord ... 0 Lord ... ' asking Allah ~ to save him." .

Miongoni mwa vikwazo vinavyozuia dua isifikie matokeo yake ni:

Among the impediments which prevent the effect of supplication from taking place are:

Hisia ya kukosa subira kwa mtu anayeona dua inachelewa kujibiwa, hivyo anahuzunika na kuiacha. Mtu wa namna hii ni kama yule anayepanda mbegu kisha akazitunza kwa kuzimwagilia mara kwa mara, lakini zikikua polepole, anazipuuza.

The feeling of hastiness in a person who considers the supplication to be slow to take effect, so he becomes distressed and abandons it. Such person is like one who plants some seeds and looks after them by watering them regularly, but if they grow slowly, he ignores them.

Abu Hurayrah ~ alisimulia kwamba Mtume ﷺ alisema:

Abu Hurayrah ~ reported that the Prophet ~ said:

Kila dua ya mtu itajibiwa, mradi asiwe na haraka, na asiseme: "Nilimwomba Mwenyezi Mungu lakini dua yangu haikujibiwa."

"Everyone's supplication will be answered, as long as one is not hasty, and says: 'I made my supplication but it was not answered."' 1

Nabii ﷺ pia alisema: "Muislamu yeyote anapomwomba Mwenyezi Mungu, Mwenyezi Mungu humjibu dua yake au humwepusha na aina fulani ya uovu, mradi asiombe jambo la dhambi au jambo litakalokata mahusiano ya ukoo." Ndipo mtu mmoja akasema: "Basi tutaomba sana." Nabii ﷺ akasema: "Mwenyezi Mungu ni mwingi zaidi wa kujibu." 2

The Prophet ~ also said: "Whenever a Muslim supplicates to Allah, Allah grants him his supplication or averts some kind of evil from him, so long as he does not supplicate for something sinful or something that would cut off the ties of kinship." Thereupon someone said: "Then we shall supplicate plenty." The Prophet :i said: "Allah is more plentiful in responding. " 2

Abu Sa'id Al-Khudri ~ alisema: "Mjumbe wa Allah ﷺ alisema: 'Muislamu yeyote anayefanya dua ambayo haina dhambi wala kukata uhusiano wa kifamilia, atapewa mojawapo ya mambo matatu na Allah: Atamjibu haraka, au atamhifadhia akhera, au atamwondolea uovu wa kiasi sawa na hicho.' Waliosikia walisema kwamba basi watafanya dua nyingi. Akajibu kwamba Allah (SWT) ni mwepesi zaidi wa kujibu kuliko wao walivyo wepesi wa kuomba."

Abu Sa'id Al-Khudri ~ said: "The Messenger of Allah ~ said: 'Any Muslim who makes a supplication, containing nothing which is sinful or which involves breaking ties of relationship, will be receive one of three things by Allah: He will give him a swift answer, or store it up for him in the next world, or remove from him an equivalent amount of evil.' Those who heard it said they would then make many supplications, so he :i replied that Allah 'M was more ready to answer than they were to ask. " 3 .

Uwepo wa moyo (khushū') unapaswa kuambatana na dua kwa ajili ya haja yoyote, na pia ni bora zaidi ikiwa inalingana na mojawapo ya "nyakati za kujibiwa" sita (nyakati ambazo dua huwa na uwezekano mkubwa wa kujibiwa): theluthi ya mwisho ya usiku, wakati wa Adhana (Mwito wa Sala), kati ya Adhana na Iqama, kabla ya Sala ya faradhi, wakati Imamu anapopanda Minbar (mimbari) siku ya Ijumaa hadi kumalizika kwa Sala siku hiyo, na saa ya mwisho baada ya 'Asr (Sala ya alasiri). Mtu anapaswa kumcha Allah moyoni mwake, kwa unyenyekevu kamili kwake~. Akielekea Qibla4 akiwa katika hali ya utakaso (baada ya kutawadha). Kisha ainue mikono yake kwa Mola wake, akianza kwa kumsifu, akiomba Rehema Yake juu ya Nabii Muhammad ﷺ, akiomba Msamaha Wake na kukubaliwa toba yake. Kisha afuatishe kwa kuomba bila kuchoka msaada wa Mola wake katika jambo fulani, akimkumbuka kwa Majina Yake yote na Sifa Zake, na kuthibitisha imani yake thabiti katika Tawhidi ya Kiislamu; yaani dua zile zinazojumuisha Jina Kuu la Allah ~. Hili limetajwa katika Hadithi ya Abdullah bin Buraydah, kwa mamlaka ya baba yake, aliyesema kwamba Nabii ﷺ alimsikia mtu akisema: "Ee Allah, nakuomba kwamba nashuhudia kwamba Wewe ndiwe Allah na hakuna mungu isipokuwa Wewe, Mmoja, Bwana Mwenye kujitosheleza, ambaye viumbe vyote vinamhitaji, Ambaye hakuzaa wala hakuzaliwa, wala hakuna yeyote aliye sawa naye au mfano Wake," akasema: "Amemwomba Allah kwa Jina ambalo likitumiwa kumwomba Allah kitu, Yeye ~ hutoa, na likitumiwa kumwomba Allah kitu, Yeye ~ hujibu." Katika riwaya nyingine, Nabii ﷺ alinukuliwa akisema: "Umemwomba Allah~ kwa Jina Lake Kuu."5

One's presence of heart should accompany a supplication for any request, and it is also more effective if it coincides with one of the six "times of reply" (times when a supplication is more likely to be responded to): the last third of the night, during the Adhan (Call to Salaah), between the Adhan and Iqamah, before the prescribed Salaah, when the Imam stands on the Minbar (pulpit) on Friday until the termination of Salaah on that day, and the last hour after 'Asr (afternoon Salaah). One should fear Allah inside one's heart, with total submission to Him~. facing the Qiblah4 in a state of purity (after having performed ablution). Then one should raise one's hands to the Lord, starting by praising Him, invoking His Mercy upon Prophet Muhammad :!i, requesting His Forgiveness and the acceptance of one's repentance. Then, this is followed by relentlessly asking the Lord to help you in a particular matter, remembering Him by all His Names and Attributes, and affirming one's firm belief in Islamic Monotheism; namely those supplications which include the Great Name of Allah ~- Such was mentioned in the Hadith of Abdullah bin Buraydah, on the authority of his father, who said that the Prophet ~ heard a man saying: "O Allah, I ask You that I testify that You are Allah and there is no god but You, the One, the Self-Sufficient Master, Whom all creatures need, Who begets not, nor was he begotten, and there is none co-equal or comparable unto Him," to which he ~ replied: "He has asked Allah with the Name, which if used to ask Allah for something, He ~ gives, and if used to supplicate Allah for something, He ~ responds". In another narration, the Prophet ~ was reported as saying: "You have asked Allah~ with His Great Name."5

Mara nyingi, tunaweza kuona kwamba dua fulani zinazotumiwa na baadhi ya watu hujibiwa. Dua hizi kwa kawaida zilifanywa wakati wa dhiki au shida zinazomfanya mtu amrudie Allah kwa unyoofu; au zinahusiana na tendo jema lililopita ambalo Allah ﷻ alilikubali kisha akamshukuru kwa kujibu dua yake; au ikiwa ilisadifiana na wakati wa kujibiwa kwa dua. Mtu huyo angefikiri kwamba siri ya kujibiwa kwa dua yake (kutoka kwa Allah ﷻ) ni hii.

Often, we may find that certain supplications used by some people, may be answered. These supplications were usually made at times of stress or plight which lead a person to tum to Allah with sincerity; or in connection with a past good deed which Allah ~ accepted and then thanked him for by answering his supplication; or if it coincided with a time of response to supplications. The person would think that the secret behind the answer to his supplication (from Allah ~)

ni tamko tu la dua hiyo, bila kuihusisha na masuala yale ambayo huenda yalihusishwa nayo.

is simply the utterance of that supplication, without relating it to those issues which might have been connected to it.

Ikiwa silaha imekamilika, athari yake itakuwa kubwa, na hakutakuwa na kizuizi mbele yake, hivyo maangamizi ya adui yanaweza kufikiwa. Lakini ikiwa mojawapo ya mambo hayo yangekosekana, basi silaha ingekuwa na ufanisi mdogo.

If a weapon is complete, the effect would be powerful, and there would be no obstacle ahead of one, so the destruction of the enemy could be accomplished. However, if one of those aspects was missing, then the weapon would be less effective.

Ikiwa du'a yenyewe haina athari ya kiutendaji, au ikiwa mtu anayeomba du'a hajaunganisha moyo wake na ulimi wake, au ikiwa kuna kizuizi kinachozuia kukubaliwa kwa jibu (la Allah ~),

If the supplication is not practical itself, or if the person making the supplication has not linked his heart to his tongue, or if an impediment blocks the response ( of Allah ~)

kwa dua hiyo, basi hakuna athari ambayo ingeonekana kutokea.

to the supplication, then no effect would be seen to occur.

Kuna swali maarufu kuhusu dua, ambalo linahusiana na kadari na hatima: "Huenda ombi katika dua lilishapangwa tayari kutotokea, mtu afanye dua au asifanye, na kama lisingepangwa kabisa, lisingetokea hata hivyo." Wale waliodhani kwamba kauli hii ni sahihi, walijiepusha kufanya dua, wakisema kwamba haina faida! Watu hawa wanaoamini kauli hii wanajipinga wenyewe, kwa sababu imani yao inapendekeza kufutwa kwa sababu zote za matokeo. Tunawaambia:

There is a popular question about supplication, which is related to fate and destiny: "It is likely that a request in a supplication may already have been preordained not to take place, whether a person makes the supplication or not, and if it had not been preordained at all, it would not take place anyway" Those who thought that this statement was valid, would abstain from making supplication, saying that it is of no use! Those people who believe in this statement are contradicting themselves, because their belief suggests the cancelling of all causes of effect. We tell them:

Ikiwa kushiba na kuondoa kiu vilikuwa vimekadiriwa kwa ajili yako, basi ingekuwa lazima vitokee, uwe unakula au hukula. Lakini ikiwa havikukadiriwa, basi visingeweza kutokea, uwe unakula au hukula.

"If satiation and quenching were preordained for you, then it would be necessary that they should take place, whether you eat or not. However, if they were not preordained, then they could not take place whether you eat or not.

Ikiwa ilikuwa imekadiriwa kwako kupata mtoto, basi kwa hakika ungepata mtoto, iwe unapaswa kufanya tendo la ndoa na mke wako au la; na ikiwa haikukadiriwa kwako kupata mtoto, haingetokea kamwe; kwa hiyo, si lazima kuoa; na kadhalika.

If it was preordained for you to have a baby, then you would definitely have a baby, whether you should have sexual intercourse with your wife or not, and if it was not preordained for you to have a baby, it would never take place, therefore, it is not necessary to get married; and so on.

I can't translate that as a standalone question, since it doesn't come with a passage from the Islamic book in the way the translation task requires. Please paste the English text you'd like translated into Swahili, and I'll render it faithfully, keeping ﷺ and (SWT) as they appear.

But could this be accepted by any reasonable human being?

Hata mnyama hufuata kwa asili sababu za matokeo, ambazo ndizo msingi wa maisha yake. Wanyama ni wenye akili zaidi kuliko watu hawa ... Lakini watu werevu husema: "Kuzingatia dua ni ibada safi, ambayo huvutia malipo ya Allah ~' bila athari yoyote juu ya mambo yanayoombwa katika dua!" Kundi jingine lenye werevu zaidi husema: "Dua ni ishara tu ambayo Allah ~ amewapa ili kuelekeza nia katika haja ya kutimiza jambo fulani. Allah ~ anapomsaidia Mja Wake kufanya dua, basi hiyo ni ishara kwamba haja maalum ya Mja huyo imekwisha." Ni kama mtu anapoona mawingu meusi angani; ni ishara kwamba huenda mvua inakuja. Pia imesemwa kwamba hili ni sawa na hukumu ya matendo ya utiifu kwa malipo yake, na hukumu ya ukafiri na matendo ya uasi kwa adhabu yake. Hizo ni ishara tu za kutokea kwa thawabu au adhabu, wala si sababu za matokeo.