Du'a (Supplication)

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Du'a (Supplication)

Author(s): Maulana Sayyid Zafar Hasan Amrohi

Publisher(s): Ansariyan Publications - Qum

An elaborate text describing the reality of du`a (supplication), as well as its constituents, categories and effects, and elaborating on the language which is used therein.

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Contents

Publisher's Word 7

Introduction 8

Note 8

Supplication (Du'a) 9

Defining Supplication 9

Definition Based on Meaning 9

Qualitative Definition 9

Note 9

The Definition Based on Qualitative Characteristics 10

The Definition of Supplication Based on the How of Existence 10

The Definition of supplication based on the content 11

The Necessity of Supplication 11

The Rationale behind Supplication 12

The History of Supplication 14

The Most Natural Secret of Existence 14

Kinds of Supplication 15

Verbal Supplication 15

Content Supplication 15

Content Supplication and the supplicant’s limited knowledge 16

Malhun Supplication 17

Supplication by the heart 18

The Mood in asking Allah’s Assistance 18

Evolutional Supplication 19

Supplication should not be in words only 19

Research on one verse of the Qur’an 20

Notes 21

The Constituents of Supplication 22

First Constituent: The Spiritual Attraction 24

Supplication is a Kind of Acceptance 26

Asking Allah to be given a chance of Supplication 26

The Permanent Attraction 28

The Second Constituent: the Supplicant 29

1) Submission 29

2) Believing in God’s Power 30

3) Regarding God’s Closeness to Man 31

4) Sincerity 32

5) Real Invoking 32

6) Good Manners in Supplication 32

Examples of the Prophets’ Manners towards Allah as mentioned in The Holy Qur’an 33

Jesus (s) 33

Adam (s) 33

Abraham (s) 34

Manners of Supplication in Imam as-Sadiq’s Statements 34

Notes 35

The Categories of Supplicants 36

The First Stage 36

The Second Stage 37

The Third Stage 38

The Fourth Stage 39

The Fifth Stage 40

The Sixth Stage 41

A Point To Be Noticed 42

The Third Constituent: God, Whom we ask for a favor 42

Knowledge 42

Sincerity of Supplication 45

Notes 49

Closeness: The Nigh Relationship 50

The First Stage 50

The Second Stage 50

The Third Stage 51

The Fourth Stage 51

The Fifth Stage 52

The Sixth Stage 53

The Seventh Stage 53

Conclusion 53

Notes 54

The Truth Behind Supplication And Its Effects 55

The First Effect of Supplication 55

The Second Effect of Supplication 56

The Third Effect of Supplication 57

The Fourth Effect of Supplication 58

The Fifth Effect of Supplication 61

The Sixth Effect of Supplication 61

The Seventh Effect of Supplication 63

Hindrances on the way to Supplication 64

Notes 65

The Language of Supplication 66

The First Objective 66

The Second Objective 70

The Third Objective 73

The Fourth Objective 76

The Fifth Objective 77

The Sixth Objective 78

Praying for Parents and Respecting Them 79

Recognizing Satan and How to Keep Away from Him 80

Treating the Others and The Rights of The Neighbors 80

Explanation of Ethical Virtues and Vices 81

In Relation to The Government 82

Note 84

Publisher's Word

Too many are the Qur'anic verses and traditions that emphasize on the necessity of referring to Almighty God, the Creator, on all occasions and under all circumstances so that the relation between the All-merciful God and His servants will be firmer. One of such relations, if not the most important, is the supplication, which is familiarly known as Du'a.

In the Holy Qur'an, Almighty God has guaranteed responding to the pure, well-intended prayers of His servants and, moreover, has encouraged on making Du'a a daily activity that connects the needy servant to the Perfect Lord toWhom everything is returned. Hence, a believer must never dispense with Du'a and must always direct all his feelings towards the Creator asking for help and guidance.

In point of fact, Du'a, like any other item of connection with the All-beneficent God, is conditional upon a set of matters and spiritual and material preparations so that it will achieve its aims and purposes as completely as expected.

In this book, Du'a is presented with thorough details so that its conditions, circumstances and effects will be exposed for the gentle readers hoping they will act upon such affairs so as to achieve the best connection with God.

The book is in fact a translation of the preface of the famous Persian-origin book entitled 'Shuhoud wa Shenakht' (Witnesses and Knowledge), which is of several volumes explaining in details the innumerable points contained by the famous al-Sahifah al-Sajjadiyyah of Imam Ali ibn al-Husayn Zayn al-Abidin. This famous epistle is called 'the Psalms of Islam' for it comprises the most subtle points of the worldly and hereafter lives that each mortal will pass by.

The Ansariyan Publications is pleased to present this book to the dear readers for it believes in the necessity of shedding more light on the reality and significance of Du'a.

Introduction

The school of supplication (du'a) is a huge divine door open to the believers. It has absorbed divine attention towards this world and has awakened the ignorant and busy man from getting involved in the wrong entertainments, pastimes and diversion. It has, as well, informed him of his genuine needs.

The most significant Islamic scientific resources are reserved in this sublime treasure and have been handed down to us. Thus centuries should pass before a genius is found to open up this valuable reserve and to reveal the mysteries hidden there.

Of course, during the long history of man, this untold secret has always been hidden in the hearts of the men of piety and knowledge and the present wits have not been well-equipped to solve them. Thus, that precious jewel has always remained intact in the hearts of men of God.

We hope we shall never be deprived of this great asset in the years to come. We also hope that the elite and scholars could take advantage of this immense divine knowledge in their lectures and discussions. We hope as well that this group of thinkers could reveal to people the brightness of this divine revelation in such a way so as to release this nation from the false holders of this sea of knowledge, those who unlawfully connect themselves with divine knowledge.

At the end, during the present century, a salvaged man who has more than the others been involved in the publication of these divine facts and in the education of this government, is Sayyid Muhammad Husayn Tabataba'i, the head of all masters in the field of research, a well-educated son in the school of Ahlul Bayt1 (s) and the translator of the Holy Qur'an. The present article is a humble acknowledgement of this endless ocean of knowledge. I hope that His mercy will include this humble servant of His.

Note

1. Ahlul Bayt: the Prophet’s progeny (s).

Supplication (Du'a)

Defining Supplication

The scholars are well aware of the fact that there are different and numerous ways to describe and explain an ambiguous issue. Each way is used in certain conditions to cause man to reach his aims. These ways are briefly the following:

• Verbatim definition: This is when we use a clearer concept in order to solve an ambiguity;

• Real definition: When the essence of an object is in question, we describe the category to which it belongs.

• “Sharhol Esmi” definition: This is when we are asked about the appearance and effects of some thing, and we provide a person with some features of that object.

• Definition based on the existence of an item: This time a question is asked concerning the forms of the object. In this case, we must endeavor to delve into the forms and quality of the object.

• Definition based on samplers: This time, in order to define an item we can provide the questions with samplers or examples of the event or object.

Since old times, the provision of defining supplication has always been available. Here we offer several definitions for supplication.

Definition Based on Meaning

Ibn Faris in his Mo'jam Maqaiis al-Logha, under the title of supplication, says: “supplication means attracting one's attention by using words”.1

Raghib has written in the section Mofradat: “Supplication is the same as vocative speech except that in vocative speech we use vocative articles (Ya or Aya)”.

Qualitative Definition

If we take the absolute supplication as a genus and if we consider the kinds of supplication such as “genesis” supplication, “tongue” supplication, “heart” supplication, creature's supplication, the Creator's supplication, people's supplication as Fasl or a chapter, we may adjoin the absolute supplication with one of the above features and call it supplication.

Note

1. Mo’jam Maqaiis Al-Logha, vol. 2, p 274

References

1. Nahj al-Balaghah, sermon 91.

2. Al-Khilafah or caliphate means viceregency, successorship, representing the original position of a real president or head, the adjective form of it is khalifah which means viceregent, successor, deputy and representative. In English the word is caliph. Khalifah means the common leadership of all Muslims in the world.

3. ‘Uthman ibn ‘Affan (574-656), the Third Caliph.

4. The Nahj al-Balaghah (Peak of Eloquence) is the most famous collection of speeches (sermons) and letters attributed to Imam‘Ali (‘a).

5. Holy City of al-Madinah al-Munawwarah is a city in the region of Saudi Arabia.

6. Hijaz or Hidjaz is a region in the northwest of present Saudi Arabia.

7. Al-Baṣrah is the second largest city of Iraq.

8. Al-Kufah is a city in modern Iraq about 170 km south of Baghdad.

9. Egypt or Misr is an Arab country in North Africa.

10. ‘Ali (‘a) has discussed the issue of ‘Uthman’s killing in 14 parts of the Nahj al-Balaghah.

11. The famous Idol of Bani Quraysh (the dominant tribe of Mecca. It was also the tribe to which the Prophet belonged).

12. Surat al-Isra’ 17:33.

13. When the revolutionaries poured into ‘Uthman’s house looking for him, ‘Uthman’s wife threw herself over ‘Uthman’s body so as to protect him from the sword that was directed at him. The sword which was directed at ‘Uthman slashed his wife’s hand cutting off her fingers.

14. The Battle of Jamal (or the Battle of the Camel) was a battle that took place at Basrah, Iraq, in 656 between forces allied to Imam ‘Ali ibn Abi Taliband the superior forces of rebel Arabs allied to ‘A’ishah (a wife of the Prophet) who opposed ‘Ali’s status as caliph.

15. The Battle of Siffin (657 CE) occurred during the Second Muslim Civil War. It was fought between Imam ‘Ali ibn Abi Taliband Mu‘awiyah I, on the banks of the Euphrates River, in what is now Syria.

16. Nahj al-Balaghah, sermon 199.

17. The rebels.

18. Holy City of Mecca or Makkah al-Mukarramah is the holiest site of Islam, and pilgrimage to it is required of all Muslims who are able and can afford to go, at least once in their lifetime.

19. Banu Quraysh, the dominant tribe of Mecca, was the tribe to which the Prophet (s) belonged.

20. Ethiopia is a country situated in Africa. It is the second most populous nation in Africa.

21. Jihad is a war operated on the command of an infallible [ma‘sum] leader or his representative, which usually takes place to defend Islam and Muslims. The Qur’an calls those Muslims who die in this way (jihad), martyrs [shahids].

22. ‘Abd Allah ibn ‘Abbas was one of the cousins of the Prophet (s).

23. Ibn ‘Abd Rabbihi al-Andalusi (d. 940), Al-‘Iqd al-Farid, (Beirut, 1983), vol. 2, p. 389.

24. ‘Amr ibn al-‘As (c. 583-664 CE): at the time of Abu Bakr and ‘Umar, he was military commander. He was famous for being crafty and cunning. In the Battle of Siffin, he helped Mu‘awiyah in exchange for the governance of Egypt. He killed Muhammadibn Abu Bakr, the governor of Egypt, and finally became the governor of Egypt.

25. Malik ibn al-Harith al-Ashtar was one of the companians of Imam ‘Ali ibn Abi Talib. He became Governor of Egypt in 658 (38 AH) when assigned by Imam ‘Ali, after the Battle of Siffin had ended.

26. Abu Musa ‘Abd Allah ibn Qays al-Ash‘ari (d. ca. 662 or 672) was made the governor of Basrah and Kufah during the caliphates of ‘Umar and ‘Uthman. In the event of Battle of Jamal, he urged people not to join any side of the battlefield. After the Battle of Siffin was put on hold, Imam ‘Ali ibn Abi Talibwas forced to choose him as his arbitrator by the Kharijites.

27. Surat al-An‘am 6:57.

28. The takbir is an Arabic name for the phrase Allah-u Akbar, a common Arabic expression, which can be translated as “God is Greater” or “God is the greatest”.

29. Al-Majlisi, Bihar al-Anwar (Beirut, 1983), vol. 73, p. 436.

30. Al-Fatiḥah or al-Ḥamd is an Arabic name for the first chapter [surat] of the Holy Qur’an and means: “the Chapter of the Opening”.

31. Surat is an Arabic term. It means a “chapter of the Qur’an”.

32. One of the Kharijites.

33. Surat al-Zumar 39:65.

34. Surat al-A‘raf 7:204.

35. Surat al-Rum 30:60.

36. Islamic jurisprudence [fiqh] is made up of the rulings of Islamic jurists to direct the lives of Muslims. A component of Islamic studies, fiqh, expounds the methodology by which the Islamic law is derived from primary and secondary sources.

37. Shahadatayn in Arabic means the declaration of belief in the oneness of Allah, the Glorified and Exalted, and in Prophet Muhammadas his last messenger. The shahadah means “to testify” or “to bear witness”.

38. In the Islamic law, najis are things or persons regarded as ritually unclean. There are two kinds of najis. The essential najis which can not be cleaned and unessential najis which becomes najis in contact with another najis and one of them are wet.

39. Wajib (also fard or faridah means obligation or duty) is an Islamic Arabic term which denotes a religious duty.

40. Haram is an Arabic word used in Islam to refer to anything that is prohibited by the faith. Its antonym is halal.

41. ‘Abd al-Rahman ibn Muljam was the Khawarij assassin of Imam ‘Ali (‘a).

42. Nahj al-Balaghah, sermon 92.

43. That is to say, this was essentially after the situation had become skeptical and ambivalent. Even when Ibn ‘Abbas went to see them, he too became hesitant. The atmosphere was foggy. He said, “The horizons are covered in fog.” The situation was not one that would make a Muslim soldier certain to fight and work for the benefit of Islam. When he faced a group more religious and ascetic than himself, a group who commited less sins, prayed more and the effect of worship was more apparent in their faces than him, he would become baffled. When he raised his sword, his hands would shiver, his heart would tremble, “How can I raise my sword on them?” If it was not for ‘Ali and his followers and the trust his followers had in him, it would have been impossible to raise his sword on them. The situation was extremely doubtful and rightfully so. If you and I were there too, we would also not have been able to raise a hand on them to the other side.

44. Nahj al-Balaghah, sermon 126.

45. Abu ‘Ali al-Husayn ibn ‘Abd Allah ibn Sina or Avicenna (980-1037 CE) was a Persian physician, philosopher, and scientist, born in Afshanah near Bukhara in Persia. He wrote 450 books on a wide range of subjects including philosophy and medicine. Some of his Books were the standard medical text in European universities for 7 centuries.

46. When an ignorant person confronts a wise and knowlegable person they are awed by the respect society has for them, consequently, they become confused. If they say that the knowledgeable know nothing, the signs of the scholar’s knowledge would become apparent. If they say that the knowledgeable have no skills, their skills would be observed. If they say that the knowledgeable are unwise, their wisdom is evident. What else can they say? At the end, they claim that the knowledgeable have no religion, and that they are non-believers.

47. کفر چو منی گزاف و آسان نبود محکمتر از ایمان من ایمان نبود

در دهر یکی چون من و آن هم کافر؟ پس در همه دهر یک مسلمان نبود

See M. Baqir Khwansari, Rawdat al-Jannat (Beirut), vol. 3, p. 179.

48. Battle of Nahrawan was a battle between Imam ‘Ali and the Kharijites. Nahrawan is a place twelve miles from Baghdad.

49. MuhammadIqbal (1877-1938), known as Iqbal Lahuri (Iqbal of Lahore) in Iran and Afghanistan. He was an Indian Muslim poet, philosopher and politician, who has poetry in Farsi and Urdu. He is credited with first proposing the idea of an independent state for Indian Muslims, which would inspire the creation of Pakistan.

50. Mir Ja‘far from Bengal and Mir Sadiq from the Deccan were instrumental in the defeat and the murder of Nawwab Siraj al-Dawlah of Bengal and Tipu Sultan of Mysore, respectively, by betraying them for the benefit of the British. Thus, they delivered their country to the shackles of slavery.

51. Mir Ja‘far ‘Ali Khan (1691-1765) was a monarchical ruler (nawwab) of Bengal, Bihar and Orissa. He succeeded Siraj al-Dawlah. His rule is widely (though somewhat inaccurately) considered the start of British rule in India.

52. Bengal, known as Bangladesh is a region in the northeast of South Asia. Today it is mainly divided between the independent nation of Bangladesh (East Bengal), and the Indian federal republics constitutive state of West Bengal.

53. He was the Muslim prime minister of Tipu Sultan. Tipu Sultan was defeated by the betrayal of Mir Sadiq and was killed by one of Tipu Sultan’s soldiers, whose name was Ahmad Khan, a short period before Tipu Sultan’s fall.

54. The Deccan Plateau is an elevated area making up the whole of the southern India and extenting over eight states.

55. Apparently his correct name is Mirza MuhammadSiraj al-Dawlah, more popularly known as Siraj al-Dawlah (1733-1757) was the last independent Nawwab of Bengal, Bihar and Orissa.

56. Tippu Sultan, also known as the Tiger of Mysore (1750-1799), ruled the Kingdom of Mysore from the time of his father’s death in 1782 until his own demise in 1799. He was a Muslim Shi‘ah commander.

57. Apparently, this lecture was read before the resignation of the Professor from the management team of this institution.

58. يَا ضَربَةً مِن تَقِيٍّ مَا أرَادَ بِهَا إلا لِيَبلُغَ مِن ذِي العَرشِ رِضوَاناً.

59. ثَلاثَةُ آلافٍ وَعَبدٌ وَقَينَةٌ وَقَتلُ عَلِيٍّ بالحُسَامِ المُسَمَّمِ

See M. Baqir Khwansari, Rawdat al-Jannat (Beirut), vol. 3, p. 179.

60. وَلا مَهرَ أعلَى مِن عَلِيٍّ وَإن عَلا وَلَا فَتكَ إلّا دُونَ فَتكِ ابنِ مُلجَمِ

61. Surat al-Zumar 39:19.

62. Sayyid ibn Tusi, among others, has narrated that on the day of ‘Ashura, Imam al-Husayn orders his aids to bring him clothes that were worthless and no man wanted, so that he could wear them under his own clothes. Therefore, when he was killed, the Imam continued, no one would want to take them off of his dead body. It has been reported that after his martyrdom even those worthless pieces of clothing were taken off of the Imam’s precious body.