Imam Ahmad in his Musnad, with the wording, “the supplication of a parent against his child.”1

Another narration concerning the supplication of the oppressed is the hadith of Ibn Abbās—may Allah be pleased with him and his father—regarding the Prophet, may Allah bless him and grant him peace, sending Muādh to Yemen. It includes the words: “Beware the supplication of the oppressed, for there is no veil between it and Allah.”2

Books of biography and history abound with accounts and examples of this. Among them is the report narrated by Muslim in his Sahīh from Urwah ibn al-Zubayr: “Arwā bint Uways alleged that Saīd ibn Zayd had taken part of her land, and she brought her dispute with him before Marwān ibn al-Hakam. Saīd said, ‘Could I have taken any of her land after what I heard from the Messenger of Allah, may Allah bless him and grant him peace?’ Marwān asked, ‘What did you hear from the Messenger of Allah, may Allah bless him and grant him peace?’ He replied, ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Whoever wrongfully takes a handspan of land will be encircled with it down through seven earths.”’ Marwān said to him, ‘After this, I will not ask you for evidence.’ Saīd then prayed, ‘O Allah, if she is lying, deprive her of her sight and cause her to die on her own land.’ She did not die until she had lost her sight. Then, one day, while walking on her land, she fell into a pit and died.”3

The Sunnah likewise indicates that a Muslim’s supplication for his fellow Muslim in his absence is not rejected. In Sahīh Muslim, Umm al-Dardā—may Allah be pleased with her—asked Safwān, “Do you intend to perform Hajj this year?” He replied, “Yes.” She said, “Then supplicate to Allah for good on our behalf, for