I took Visionaire, a course about making “dream duas,” the last time it was ever taught by Shaykh Muhammad al Shareef. While I thought I would continue to learn and deepen my understanding of his teachings for years to come, Allah had different plans. As I revisit the course in preparation for Ramadan this year, here are the basics of what I learned about making dua from the shaykh before his passing. 

It’s Sunnah to Aim for the Highest in Your Duas  

The Prophet’s final words were a dua. He was lying in the lap of his beloved wife, Aisha , and she just used a miswak to clean his teeth. His final words were, “Oh Allah, in the highest companionship,”1 referring to his desired station in the akhirah. Throughout this dua, we can see the final act of the Prophet was making a lofty dua. 

Following in his footsteps, we should also make huge duas that only Allah can fulfill. Dua is not about us, what we can have, or what we deserve; dua is about the One who will answer it. Thus, we raise our standards when it comes to dua without needing to be timid, moderate, shy, or embarrassed to ask Allah or anything we want.

If we can reach the zone of “slightly unrealistic,” we’ve started asking Allah at a scale that is fitting to His Majesty. We’ve reached that zone when we become confused or feel uncomfortable because we can’t figure out how a dua could ever come into volition. For example, someone wants to change their career and needs time and money for further education. Once they start struggling to figure out the logistics of how they would make ends meet without working full-time and balance their family life, that’s where Allah’s Divine capability intercedes. The duas we make should aim to reflect Allah’s infinite ability and not our finite human limitations.  

You Can Make Dua out of Pain or Pleasure

We can make dua from a state of pain or pleasure, and that Allah listens to both. 

Allah answers the duas of pain and desperate need and says so in the Quran.

“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.” [Surah An-Naml; 27:62]

The Prophet has also taught us that Allah guarantees to answer anyone who uses the specific dua of Prophet Yunus 2

 

“And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” [Surah Al-Anbiya; 21:87]

The good news is that when we are trapped in the belly of the whale, so to speak, in our own lives, we know our pleas will be answered. However, if times of crisis are the only times when we make dua, we will find ourselves constantly needing to be in a disaster to perform this powerful act of worship. On the flip side, when we’re not in pain, we completely disconnect from dua and remain quiet. That sounds pretty sad and is a huge disadvantage to only make dua from pain. 

However, we can also make dua out of pleasure–ones that make us excited and put a smile on our faces. These duas are the ones we say, “I can’t wait to get into sajdah to make dua for this” because we’re looking forward to having them answered with so much anticipation. These duas can be separated into three broad categories: things we want to experience, things we want to own, and the type of person we would like to become. Being able to connect to the duas that encapsulate our dreams, is not silly or trivial. They build the intimacy in our relationship with Allah because we continue to ask and ask and ask from Him, even during the good times.

Finally, we should look for hacks to create optimistic duas we can feel excited for even during times of sadness and distress. If we are experiencing doom during a calamity, is there a happy future we can look forward to? We should try to make dua for that as a solution to the current crisis we are facing. For example, a woman has just given birth but has severe health complications and has been in the ICU for a week. While her family is distraught, hoping she’ll recover, they probably can’t think of anything else to pray for. Instead of repeating Ya Allah, give her a full recovery, maybe they can look forward to the mom enjoying her baby’s first birthday or high school graduation in full health. Ya Allah, let her bake the baby’s first birthday cake. Ya Allah, let her make a heartfelt speech about her baby’s accomplishments at his graduation dinner.  Doesn’t that sound optimistic, exciting, and so beautiful? Sometimes, it is easier to repeat a dua and stay consistent with asking for it when the dua itself looks on the brighter side of a painful, trying situation.

Give Your Dua an Emotional Charge

The undercurrent to making dua regularly and being truly committed to it is being moved emotionally in some way. As mentioned above, the emotions can range from negative to positive–sadness, desperation, outrage, fear, excitement, joy, anticipation, etc. Finding an emotional charge for a dua, and specifically a “dream dua,” entails knowing it can be real and imagining it as so. Using visualization techniques, such as making a collage of photos that represent what the actualized dua would look like or imagining what it might smell or sound like, can help build the emotional charge we need to fuel our dua habit. We will find even more excitement when we ask for something if we’ve taken some time to relish in what it would be like to have that dua answered exactly as it has been asked.

Dua is not just Spontaneous, it Involves Careful Preparation and Diligent Work

Dua doesn’t have to be a spontaneous string of words that come from fleeting feelings in our hearts at the given time of the dua. Dream duas that we commit to repeating often involve careful preparation. We must introspect on our current lives and the future lives we wish to live. We can try to visualize what those duas would look, smell, feel, sound, and taste like. We can explore all of the possibilities and brainstorm before committing to a select few. We can think about the words that best capture what we imagine. It might take 10 or 20 attempts to find the perfect wording for a dua and even involve input from others. The duas we make don’t have to be carefully guarded and secret; we are welcome to get help for them. 

The work doesn’t stop at coming up with the duas. We can commit to making dua according to a dua habit we devise. (Specifically in Visionaire, the dua habit involves making dream duas multiple times a day/night throughout Ramadan and for 6 months afterwards.) We can also commit to working on making those duas come true with our own efforts, keeping in mind that we seek the worldly means and trust in Allah .3

Grand Duas Help us Grow

As humans, there is no point where we’ve finally “arrived” or “made it” in our lives because things constantly change. We are either growing or dying in everything we do. There is always another mountain to climb; we just have to be the ones to find it. The champion MMA fighter Khabib couldn’t get any higher than being a world champion, right? What he decided to pivot to next was coaching a future world champion. He found another goal to fight for. Our grand “dream duas” benefit us by helping us find, and eventually achieve, our next growth. 

Moreover, dream duas can help motivate us, keep us focused on a clear vision, and hold ourselves accountable. If we find that there are duas we keep coming back to over 5-10 years, we can double down on investing in ourselves in those areas to complete our end of the bargain.4 We can do whatever we can in that area and leave the rest to Allah .   

Don’t Feel Guilty about Making Dua for Dunya 

There is nothing wrong with making dua for the dunya. In the Quran, we are taught to say a dua that asks for the best in this dunya.

 

But among them is he who says, “Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” [Surah Al-Baqarah; 2:201]

The key is that we are not exclusively making dua for the dunya. That feeling of guilt is coming from Shaytan, who is trying to prevent us from engaging in a good deed. We shouldn’t be shy about asking for anything from Allah. As a matter of fact, the more we ask, the happier Allah is and the closer we become to Allah through dua. 

Another form of guilt that can deceive us is feeling as if we shouldn’t ask for more if we’re supposed to be grateful for what we already have. However, Allah states that those who are truly grateful will experience an ever-increasing abundance of more to be grateful for [https://quran.com/ibrahim/7.] This dispels the idea that being truly grateful means that a person will never deserve, or desire, more.

I’m Too Scared to Make Dua for the Wrong Thing

Some of us may be faced with dua paralysis when we feel nervous that we are going to ask Allah for something that will turn out to be bad for us in the end. To quell this fear, we should look at the three ways in which Allah answers duas. The first answer to the dua is yes, and exactly what the dua asked for. The second answer is yes, but not now. It will happen later. And the third is yes, but I have something better for you. The protection from making dua for a bad thing is built into the way Allah promises to answer all duas, so make the dua and then leave the rest to Allah . We must have the best opinion of Allah and know that He will always send us good according to His all-encompassing knowledge5.  

Dua is a Lifeforce that will Change You

Dua is a lifeforce that reminds us of the miracles that we are. Aren’t humans just “ghosts inside a skeletal meat living on a rock hurtling through space?” Shaykh Muhammad reminds us.6 Our lives are a sign of Our Creator, the One who can do what we aren’t even capable of imagining or knowing. Thus, dua isn’t about us; it’s about the all-powerful and infinite God whom we worship. As a matter of fact, even non-Muslims know dua works–they just call it by different names like manifesting, the principle of positive attraction, etc. Even Shaytan knows dua works…and he shows us how intensely he understands that duas are not about the asker, but the Responder. Shaytan makes the craziest dua–to live forever and have the power to tempt and lead mankind astray. That is a scary level of yaqeen we can all learn from.

Dua is the only tool we have to rewrite our destiny. Dua is larger than us. Sometimes we feel like we have to change a lot of things in our lives in order to start or return to making dua. However, we don’t need to change; all we need to do is begin in order for dua to change us. Allah will outstrip our smallest baby steps at the onset of this journey and facilitate our progress as we strive to turn and ask from Him.7 So, what are we waiting for now? Get excited about making dua. Godspeed!

 

Related:

– Constructing Your Personal Arafah Dua List I Sh. Muhammad Alshareef & Sh. Yahya Ibrahim

– From The Chaplain’s Desk: Sayyid Al-Istighfar – The Greatest Dua For Seeking Forgiveness

 

1    https://sunnah.com/bukhari:44632    https://sunnah.com/tirmidhi:35053    https://sunnah.com/tirmidhi:25174    https://sunnah.com/tirmidhi:25175    https://sunnah.com/bukhari:74056    https://quran.com/51/20-227    https://sunnah.com/ibnmajah:3821

The post What Shaykh Muhammad Al Shareef Taught Us About Making Dua appeared first on MuslimMatters.org.

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In this episode of the MuslimMatters Podcast, Zainab bint Younus speaks to Imam Dawud Walid about the political and cultural pendulum swinging to the right after the leftist allyship of the 2010s, and the phenomenon of Muslims voting for Trump in the last election. She asks him about his book “Towards Sacred Activism” and what priorities Muslims need to keep in mind before choosing to engage with or seek allyship with political and cultural groups in the West. Are Muslims meant to be right-wing or left-wing? Tune into this episode for a deep dive into this contentious discussion.

Imam Dawud Walid is currently the Executive Director of CAIR-Michigan, member of the Imams Council of Michigan, and advisory board member of Muslim Endorsement Council (MEC) which is a national endorsement and support organization for Islamic chaplaincy. Imam Dawud has ijazaat in various disciplines of the Islamic sciences, has served an imam for many years, in addition to writing several books, authoring essays, and speaking at multiple institutions around the world.

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The post [Podcast] Should Muslims Ally with Conservatives or Progressives? | Imam Dawud Walid appeared first on MuslimMatters.org.

The principal role for which Naledi Pandor of South Africa is known is politics, but her principal interest lies in education. During the final year of her career in 2024, the septuagenarian foreign minister of South Africa gave an education in principled politics with perhaps the most concrete step of any government minister against Israel’s assault on Palestine when she took them to an international court for genocide.

There were personal costs to pay, of course, given the ferocity of Zionist propaganda that has accompanied the genocide. Most recently, in November 202,5 her visa to the United States was revoked in an extraordinarily petty move, which was nonetheless celebrated by Zionist organizations, many of which had spent months attacking both South Africa in general and her in particular for having had the temerity to challenge their bloody assault on Palestine.

But for Pandor, the vindication of being on the right side of history was well worth it. Speaking at Ottawa during a whirlwind trip through Canada just days before the cancellation of her visa, she described the feeling when, after months of personal attacks, professional snubs, and outright mistreatment by both local rivals and foreign peers, her case was found to have been valid all along: “Thanks be to Allah, it’s a wonderful feeling.”

Not that there was any let-up in the urgency of the Palestinian cause, of course. With the genocide still afoot, she emphasized the importance of civil society and mass, organized international solidarity. Palestine’s plight required, she said, that its supporters “build a united global front” in support. This front can not afford parochialism, sectarianism, tribalism, and hatred.

Background

Pandor grew up amid the downtrodden black majority in apartheid South Africa in a family with both educational and political roots. Her grandfather, Zachariah Matthews, was a professor renowned throughout Africa, who was exiled from his homeland after opposing apartheid in 1956 and became a diplomat for the newly independent Botswana before he passed away. Though he was also exiled, Zachariah’s son Joseph Matthews, Pandor’s father, ended up taking a different route: after apartheid ended, he left his father’s party, though he served a few years as minister in charge of police in a subsequent coalition cabinet. By contrast, Pandor, like her grandfather, spent her political career in the African National Congress, which has ruled South Africa for the past three decades.

The African Congress’s rise to power in 1994 came at the end of several generations’ worth of struggle, where they were the main, banned party representing South Africa’s downtrodden majority against the apartheid regime. Their leader, Nelson Mandela, is renowned in anticolonial circles for, among other things, his unfettered solidarity with Palestine, famously remarking, “We know too well that our freedom is incomplete without the freedom of the Palestinians.” It was this internationalist solidarity that Pandor inherited; speaking at an event arranged by the Justice for All organization, she emphasized the need for human dignity and freedom across borders – highlighting, along with Palestine, the cases of Rohingya, Uyghurs, and Kashmiris as oppressed people deprived of their rights.

From South African Apartheid to Israeli Genocide

“Pandor stressed the importance of civil society as nimbler, more flexible form of activism than reliance on officialdom” [PC: Al Jazeera]

Israel’s supremacist regime over Palestinians has often been likened to apartheid; Pandor recounted the similarities in militarized townships, forcibly separated places for different races, and the seizure of land for European settlers. In some respects, the current situation is even more ludicrous: where the apartheid regime in South Africa handpicked puppets to impose on the majority black population, today Tony Blair, the former British prime minister and notorious neoconservative ideologue, is being trotted out as a prospective viceroy for a Gaza that does not want him.

But Pandor also emphasized certain key differences. In South Africa’s minority rule, the majority workers in unions were able to organize and protest on account of their importance to the South African economy, thus pressuring the same apartheid regime that deprived them. This is not applicable to Palestine, especially under the current genocide, where the role of international solidarity becomes that much more important.

Pandor stressed the importance of civil society as nimbler, more flexible form of activism than reliance on officialdom: civil society can also afford to stick to its principles in ways that officialdom may not. In taking political stances on principle, she remarked, “For some of us, we are there for freedom, for others we are there for the selfie – and actions will tell which one [is which].”

As an experienced diplomat, she lamented the limitations of even multilateral international bodies and particularly urged the reform of United Nations institutions to break free of the control of the major powers: “It is tragic that the body we rely on for peace and security,” she said, was dominated by five member states more responsible between them for global insecurity and war than the others put together.

The role of principled activism was therefore paramount for Pandor, who quoted Mandela’s advice to youth: “Be a person who makes trouble, but make good trouble.”

South Africa’s Fight for Justice, Home and Abroad

Fighting for a just cause dovetailed neatly with Pandor’s understanding of Islam, to which she converted earlier in life. The African Congress had a considerable amount of support among South Africa’s Muslim minorities, many of whom had been engaged in the campaign against apartheid. For Pandor, faith in Allah enabled her to withstand frequent barbed attacks from political opponents. These could go from sweeping bigotry, as evidenced by much of the attacks on South Africa’s current government in recent years, to the pettily personal: she drily recounted how rivals attacked a slight British inflection in her accent, having studied and taught in Britain in her youth.

Education was Pandor’s first job, and after a stint leading South Africa’s equivalent of a senate, the first woman to do so, she held a number of ministries largely related to educational advancement. She also served a brief stint as interior minister, and ended her ministerial career with five years as South Africa’s foreign minister. As a veteran politician well-versed in the cut and thrust of power, her initiative in a principled cause meant that much more. So too did her emphasis on the importance of civil society, something located well outside the realm of the corridors of power.

Since it threw off apartheid in the 1990s, South Africa has generally been seen as a leader on the African continent and is often catalogued among rising states in the international system. With that system having long been dominated by first colonial, and then Cold War superpowers’ competition, Pandor emphasized the importance of this moment in history: when these “Global Northern” powers, who have dominated international relations for centuries, are in flux. It was a huge opportunity, she said, for the “Global South” to reconfigure international relations to a more equitable keel.

It was only a few days later, after her trip to Canada, that Pandor found that her visa to travel to the United States had been revoked. This stemmed partly from a general hostility toward South Africa by the United States, especially during Donald Trump’s current reign, where far-right activists regularly and speciously claim that Pretoria’s anti-apartheid measures discriminate against the white minority.

This reached such a stage that Trump personally berated South African leader Cyril Ramaphosa for this fictitious oppression and offered asylum to white South Africans fleeing the country, a ludicrous proposition that even baffled many of its intended beneficiaries. And it also stemmed from a linked Zionist campaign against South Africa, which is accused of being in cahoots with Hamas to malign the Israeli state. Pandor, the highest-profile Muslim minister, a black veteran of the anti-apartheid movement, and the lady who took Israel to court, was a central target.

Throughout it all, the South African has kept a dry wit, a stiff upper lip, and an iron will. “Remain engaged until freedom is won,” she said at Ottawa. “That is all.”

 

Related:

– Who’s Afraid Of Dr Naledi Pandor? – Zionist Panic and a Visa Revoked

– When News Becomes Propaganda: Gaza, Genocide, And The Media

 

The post Iron Principle Under Pressure: A Profile Of Naledi Pandor appeared first on MuslimMatters.org.

A writer returns to Gaza City to ring in 2026 only to find that the city is not what it used to be.