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The Significance of Supplication in Islam

The Significance of Supplication in Islam

2024-10-12

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Supplication (Dua) holds a profound significance in Islam, serving as a direct channel of communication between the believer and his Creator and Nourisher, Allah. It embodies the essence of humility, reliance, and faith, allowing individuals to express their deepest needs, hopes, and desires. In Islamic theology, supplication is not merely a request for material sustenance but a means of spiritual connection and fulfillment of one’s faith. The Quran emphasizes the importance of supplication, assuring believers that Allah listens and responds to their calls. Through supplication, Muslims seek guidance, forgiveness, strength during trials, and blessings for themselves and others. This practice reinforces the believer’s relationship with Allah, fostering a sense of trust and reliance on His mercy and wisdom. Ultimately, the significance of supplication in Islam lies in its role as a fundamental act of worship that cultivates mindfulness, gratitude, and a deep sense of community among those who engage in it.

The Arabic term ‘Dua’ which is translated in English as a supplication, a prayer of invocation, or request which literally means “inclining something to oneself by sound or words[1]” or “to call upon[2]” and in Islamic terminology; it is the act of calling upon God for His Divine supports on human needs. It indeed forms a basic part of the religious life and a form of worship in Islam[3].

In the glorious Qur’an, supplication is referred to as an act of worship (‘Ibadah), and ignoring it is tantamount to disbelief: “Your Lord has said, ‘Call Me, and I will hear you!’ Indeed, those who are disdainful of My worship will enter hell in utter humiliation.[4]

Indeed, supplication is a form of worship[5] that clearly displays the relationship of man to his Creator and it has a significant impact on the life of man. However, those without it can be compared to a warrior (on a battlefield) without a weapon. The noble Prophet of Islam (PBUHH) says: “Supplication is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth[6]

In another instance, he also (PBUHH) says: “Should I guide you to a weapon which will aid you to overcome your enemies? They (the Companions) replied in affirmative. Then, he (PBUHH) said: Supplicate both in the day and the night. Verily, supplication is the weapon of a believer.[7]

In light of this, therefore, it can be concluded that a supplication is an important form of worship that has very great impacts not only on the souls of the supplicants but it as a means of fulfilling some of our legitimate desires.

Conditions for Acceptance of Supplications

For a supplication to be favorably accepted and the requests of the supplicants fulfilled by God, certain conditions need to be observed; otherwise, the supplication will be rejected. In the light of this, the following are some of the conditions or ethics of supplication in Islam:

  1. Having absolute trust in God: The supplicant should call upon God with a clear and pure mind and must have absolute trust in God alone for the fulfillment of his needs. He should therefore cut off his expectation from none except the Omnipotent God[8].
  2. Putting in Place necessary action(s): Apart from seeking divine assistance, it is expected of every supplicant to put forward the required actions towards the realization of his desires. In other words, a supplicant must not solely depend on divine intervention without putting in place the required efforts. The Prophet (PBUHH) said: “A supplicant without an effort is like an archer without a bow[9].”
  3. To be Realistic in his Supplication: The supplicant should call upon Allah over something that is realistic and should not request for impossibility. Of course, nothing is naturally impossible for Allah, but He made the law of cause and effect prevail because of His constancy and faithfulness to His course. Hence, to expect Allah to send down heavenly dollar currency, for instance, is unrealistic.
  4. Having total concentration: The supplicant should be mindful of his supplications by giving them maximum attention. For Allah will not consider a supplication with mere movement of lips and tongue[10].
  5. Having lawful means of livelihood: For a supplication to be accepted by God, the supplicant must steer clear from all major sins such as shirk, oppression, adultery, etc., and he must ensure that his means of livelihood is lawful. Imam Ja’far as-Sadiq (PBUH) was reported to have said: “If anyone of you wants Allah to accept his supplication, he should purify his source of livelihood, and do away from oppressing people. For the supplication of one who eats forbidden food or oppresses any of His Creatures would not get unto Him[11].”

Etiquettes of Supplication

In Islam, supplication (Dua) is a vital act of worship. It represents a believer’s direct connection with Allah and their reliance on Him. Meanwhile, the following are some of the etiquettes, which guide Muslims on how to properly engage in this spiritual practice:

  1. Purity and Cleanliness

Before making a supplication, one should be in a state of purification (Wudu). This act of cleanliness demonstrates respect and reverence for the act of praying.

  1. Facing the Qibla

It is recommended to face the Qibla (the direction of the Kaaba in Mecca) when making a supplication. This shows unity in worship towards Allah.

  1. Sincerity and Humility

Supplication should be made with the sincerity of heart and a profound sense of humility[12]. Recognizing one’s own weakness and the greatness of Allah is essential.

  1. Commencing with Praise

It is recommended to begin supplications with praises of Allah and blessings on the Prophet Muhammad (PBUH) and his family[13]. This demonstrates respect and acknowledgment of Allah’s greatness.

  1. Persistence in Prayer

One should not be hasty in supplication. Preserving in prayer, even if an answer is not immediate, reflects sincere faith.

  1. Avoiding Sinfulness in Supplication

While asking Allah, one should avoid making requests that involve harm, sin, or that may be detrimental.

  1. Expressing Gratitude

After making a supplication, it’s important to express gratitude towards Allah for His countless blessings and His attention to His servants’ needs.

Rationale for Non-acceptance of Supplications

It is pertinent to note here that at times, a supplicant might have observed all the necessary conditions for the acceptance of supplication but no apparent sign of acceptance is noticed. That does not mean that the supplication had been offered in vain. Since for every prayer, its acceptance is either in this world or in the Hereafter.  In essence, no supplication of a righteous servant is left unanswered by God even though there is no apparent sign of its acceptance.

In some cases, the request of a supplicant -due to his limited knowledge of whatever is good or bad to me- may be disastrous to him directly or indirectly. But God -due to His vast knowledge of the reality of the request of his servant- responds differently to such a request. In other words, so many are times when we like and demand something from God but in actual fact, such things are disastrous to us. Likewise, we may dislike a thing but such a thing is beneficial to us. The Qur’an says: “… it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows while you do not know[14].”

And upon this background, if God knows that what is being requested by a supplicant (unknowingly) would bring loss and calamity to him, then, in that case, the acceptance of his supplication would be not to grant his request, instead He bestows upon him whatever is considered good and useful for him at that moment.

In light of this, the granting of the supplications of the supplicants could be explained as follows:

  1. If a servant supplicates for something that would bring good and prosperity to him, the granting of his prayer (by God) would be to bestow upon him legitimate desires or needs.
  2. In cases where a servant unknowingly asks for something from Allah, while in reality, such a thing is harmful and disastrous to the supplicant. Then, the real granting of his supplication would be not to grant that request, but substitute it with a better thing either in this world or in the Hereafter.
  3. In some cases, the acceptance of the request of a supplicant will be a granting of forgiveness or warding away calamities for the supplicant.

Therefore, we should know and bear in mind that Allah is the Most Merciful God Who does everything for the benefit of His creatures and will not put in vain the efforts and supplications of the righteous ones.

Conclusion

Supplication (Dua) is a vital aspect of Islamic practice that encapsulates the intimate relationship between the believer and Allah (SWT). It serves as both a spiritual lifeline and a means of expressing one’s dependence on divine guidance, mercy, and support. Through supplication, Muslims are encouraged to maintain their connection with their Creator, fostering a sense of hope, humility, and gratitude. The regular practice of supplication not only fulfills the spiritual and emotional needs of individuals but also reinforces communal ties among believers. Therefore, the significance of supplication extends beyond mere requests; it is a profound act of worship that deepens faith, nurtures resilience in challenging times, and inspires a continuous pursuit of righteousness and closeness to Allah.

References

[1] . Ibn Fāris, Muʿjam maqāyīs al-lugha, under the word «دعو»

[2] . Azarnoosh, Azartash, A Modern Arabic-Persian Dictionary, p. 308

[3] . cf. Majlisi, Bihar al- Anwar, vol. 93, p. 300, Hadith No. 37.

[4] .  Qur’an 40: 60.

[5] .  Ṭabāṭabāī, al-Mīzān, vol. 17, p. 343

[6] . Kulayni, Muhammad, Al-Kafi (Islamiyyah edition), vol. 2, p. 468 (Hadith No: 1)

[7] . Kulayni, Muhammad, Al-Kafi (Islamiyyah edition), vol. 2, p. 468 (Hadith No: 3)

[8] . cf. Majlisi, Bihar al- Anwar, vol. 78, p. 113, Hadith No. 7.

[9] .  cf. Majlisi, Bihar al- Anwar, vol. 93, p. 312, Hadith No. 17.

[10] . Kulayni, Muhammad, Al-Kafi (Islamiyyah edition), vol. 2, p. 473 (Hadith No: 1)

[11] . cf. Majlisi, Bihar al- Anwar, vol. 93, p. 321, Hadith No. 31.

[12] . cf. Majlisi, Bihar al- Anwar, vol. 93, p. 318, Hadith No. 23.

[13] . . Kulayni, Muhammad, Al-Kafi (Islamiyyah edition), vol. 2, p. 491 (Hadith No: 1)

[14] . Qur’an 2: 216.

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