ETHICS OF SUPPLICATION

As the importance of supplication and its astonishing effects have become evident with the aforementioned discussion, and also, this point has been understood that if the supplicating person does not observe the ethics of supplication, his demand will not be accomplished, we will now mention the ethics of supplication:

It has been mentioned in the book ‘Al Mukhtar min Kalemaatil Imam al-Mahdi (a.s.)’ that:

“Abide by the ethics of supplication and understand the one you are calling! And what is the purpose and method of your supplication? And think deeply about that which you are asking and requesting, what is it that you are requesting for, in what quantity and with what motive?

            Verily, Duaa means to demand the accomplishment of all your desires from Almighty Allah, and it is the spiritual and inner purification for observing the Lord (s.w.t.). Indeed, Duaa means withdrawing all kinds of personal will by surrendering all our internal and external issues before the Almighty Allah (s.w.t.). Therefore, if we do not observe the conditions of supplication, we should not await its acceptance. Verily, God is aware of both the hidden and the evident, thus, we might be calling Him by means of something about which He knows that we contradict with it from inside.

We should know that if the Almighty would not have commanded us regarding supplication, and we would called Him with pure intention, even then He would have bestowed His grace upon us by accepting our Duaa. Thus, now that He has ordered us and has guaranteed its acceptance for someone who calls Him observing its conditions, what would be the case?[1].

Then he says: “Following are the ethics of supplication:

One: To begin with the name of Allah.

            The Holy Prophet (p.b.u.h.) said:

لا يردّ دعاء أوّله «بسم اللَّه الرّحمن الرّحيم

“A Duaa that begins with ‘Bismillahir Rahmanir Raheem’ is never rejected”.[2].

Second: It should commence with the exaltation and glorification of the Lord.

Our master, Imam Sadiq (a.s.) has said:

كلّ دعاء لا يكون قبله تحميد فهو أبتر

“A Duaa that is not preceded by the exaltation and glorification of Allah Almighty, is incomplete and void”.[3].

It has arrived in the letter of Imam Ali (A.S.) that:

“First exaltation and then request and demand from God. Thus, when you call the Almighty God (S.W.T.), begin by praising, exalting and glorifying Him.

The narrator says: I asked: How should I glorify Him?

Imam (a.s.) said: “Say:

يا مَنْ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَريدِ، يا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ، يا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلى‏، يا مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

            “O He who is nearer to me than my jugular vein, O He who intervenes between man and his heart, O He who is in a High perspective, O He alike whom there is nothing”.[4].

Third: Reciting ‘Salawaat’ on Mohammad (s.a.w.s.) and his Holy Progeny (a.s.).

The Holy Prophet (p.b.u.h.) has said:

صلاتكم عليّ إجابة لدعائكم، وزكاة لأعمالكم‏

“Your Salawaat recitation on me is the acceptance of your supplications as well as the purification of your actions”.[5].

 

Our master, Imam Sadiq (A.S.) said:

لايزال الدعاء محجوباً حتّى يصلّي على محمّد وآل محمّد

“A supplication remains concealed unless Salawaat is recited on Mohammad (s.a.w.s.) and his Holy Progeny (A.S.)”.[6].

He also said:

من كانت له إلى اللَّه عزّوجلّ حاجة فليبدأ بالصلاة على محمّد وآله، ثمّ يسأله حاجته، ثمّ يختم بالصلاة على محمّد وآل محمّد، فإنّ اللَّه أكرم من‏ أن يقبل الطرفين ويدع الوسط، إذا كانت الصلاة على محمّد وآل محمّد لاتحجب عنه‏

“Whoever wishes to ask something from Allah, should begin with reciting Salawaat on Mohammad (s.a.w.s.) and his Holy Progeny (a.s.), thereafter, he should ask for his wish and end it on reciting Salawaat on Mohammad (s.a.w.s.) and his Holy Progeny (a.s.); this is because the status of the Almighty God is much loftier that he accepts the beginning and end of a supplication but rejects its middle and does not accept it. When Salawaat is recited on Mohammad (s.a.w.s) and his Holy Progeny, it does not remain hidden from Him”.[7].

Fourth: To seek intercession (Shifa’at).

Our leader, Imam Kazim (A.S.) has said: 

أَللَّهُمَّ إِنّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَعَلِيٍّ، فَإِنَّ لَهُما عِنْدَكَ شَأْناً مِنَ الشَّأْنِ، وَقَدْراً مِنَ الْقَدْرِ، فَبِحَقِّ ذلِكَ الشَّأْنِ وَبِحَقِّ ذلِكَ الْقَدْرِ أَنْ تُصَلِّيَ عَلى‏ مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَنْ تَفْعَلَ بي كَذا وَكَذا  ....

“O Lord! I request you for the sake of Mohammad (s.a.w.s.) and Ali (A.S.), because these two honorable personalities hold dignity, status, importance and high regard in Your Presence. Thus, send your blessings on them for the sake of the dignity and status they hold near You and act upon my request”.

            Indeed, when the Day of Resurrection will arrive, there will not remain a single esteemed angel, or any prophet who has been sent down, or any believer who has been examined, but that they will need the intercession of these two dignified ones[8].   

For the sake of the acceptance of our requests and the accomplishment of our wishes, we will inevitably require an intercessor to be presented in the Holy Presence of Allah. Verily, Allah has commanded us regarding this issue by saying:

.«وَابْتَغُوا إِلَيْهِ الْوَسيلَةَ»

“Seek means of nearness to Him.”.a[9].

 And there is no means nearer and more esteemed than Mohammad (s.a.w.s.) and his Holy Progeny (A.S.), and this is called intercession (Shifa’at).

It has arrived in the Ziyarat Jamia Kabeera that:

أَللَّهُمَّ إِنّي لَوْ وَجَدْتُ شُفَعاءَ أَقْرَبَ إِلَيْكَ مِنْ مُحَمَّدٍ وَأَهْلِ بَيْتِهِ الْأَخْيارِ، الْأَئِمَّةِ الْأَبْرارِ لَجَعَلْتُهُمْ شُفَعائي ...

            “O Lord! If at all I would have found intercessors who are nearer to You than Mohammad (s.a.w.s.) and his Holy Progeny (a.s.), the noble leaders, I would have surely made them my intercessors…

On the other hand, the narrations implicate with clear terms that the ‘Waseela’ or means are the Infallible Leaders (a.s.). And this does not contradict with our interpretation of the ‘Waseela’ as the ladder or some other thing. (As the ladder here stands for the means of progress and advancement).

It has arrived in a narration from the Holy Prophet (p.b.u.h.) that:

هم العروة الوثقى و الوسيلة إلى اللّه‏

            “They, i.e. the household of infallibles and purity (a.s.), are the strongest handle and the means of nearness towards Allah (s.w.t.)”[10].

            Then he recited the following verse:

يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَة

“O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him”[11]

            Probably, the two qualities of faith and piety are a necessary condition for the attainment of the means of nearness to the Almighty Allah (s.w.t.), just as a means without them is of no benefit.

            Therefore, when these two qualities are gathered, the means of nearness will benefit, because “Wilayat” (trusteeship) will be present only with faith and piety.

  Fifth: Confession of sins.

It has arrived in a narration from our leader, Imam Sadiq (a.s.), that he said:

إنّما هي المدحة، ثمّ الإقرار بالذنب ثمّ المسألة؛ و اللّه ما خرج عبد من ذنب إلّا بالإقرار

“Indeed Duaa consists of glorification of God and the confession of sins followed by the question and request. By God, a slave is not relieved from his sins but with confession (before the Almighty God)”.[12].

Sixth: A supplication should not be made out of ignorance and vanity, rather it should be performed wholeheartedly and attentively. Just as Imam Sadiq (A.S.) has said:

إنّ اللّه لا يستجيب دعاء بظهر قلب ساه، فإذا دعوت فأقبل بقلبك، ثمّ استيقن الإجابة

            “Allah (s.w.t.) does not accept the supplication of an ignorant person. Therefore, when you supplicate, supplicate wholeheartedly and attentively. Then, be certain about its acceptance”[13].

            It is because an ignorant is not someone who actually supplicates, and a supplication does not take place unless it is done with absolute devotion towards the person who is being called.

Seventh: Purification of food, drinks and clothes.

            If a good supplication is a good and appropriate deed, how is it possible for a good deed to go along with something that is forbidden and impure? This divine verse

يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَ اعْمَلُوا صالِحا

“O apostles! Eat of the good things and do good”[14] implicates on the close connection between good deeds and Halal and pure food.

The Holy Prophet (p.b.u.h.) has said:

من أحبّ أن يستجاب دعاؤه فليطيّب مطعمه و مكسبه‏

“Whoever wishes for his supplications to be accepted, his food and income should be Halal”[15].

It has arrived in another narration that:

طهّر مأكلك، و لا تدخل في بطنك الحرام‏

            “Purify your food and do not let Haram enter your stomach”[16].

It has arrived in another narration that:

أطب كسبك تستجاب دعوتك؛ فإنّ الرجل يرفع اللقمة إلى فيه حراما فما تستجاب له أربعين يوما

“Purify your source income and earnings so that your supplications are accepted. Indeed a person who intakes a Haram morsel of food in his mouth, his supplications will not be accepted for forty days”[17].

It has arrived in the Hadith e Qudsi (the divine discourse) that:

فمنك الدعاء و عليّ الإجابة، فلا تحجب عنّي دعوة إلّا دعوة آكل الحرام‏

“Your responsibility is to pray and mine is to accept it. No supplication remains concealed from me except for the one made by someone who eats Haram food”[18].

Our leader, Imam Sadiq (A.S.), is reported to have said:

من سرّه أن يستجاب دعاؤه فليطيّب كسبه‏

“One who likes his supplications to be accepted, should purify his source of income and earnings”[19].

It has arrived in another narration that:

إذا أراد أحدكم أن يستجاب له فليطيّب كسبه، و ليخرج من مظالم الناس، و إنّ اللّه لا يرفع دعاء عبد و في بطنه حرام، أو عنده مظلمة لأحد من خلقه‏

            “Whenever one of you wishes for his supplications to be accepted, he should necessarily purify his source of income and make sure that he is not liable to give people their rights, because the Almighty Allah does not uplift the supplication of a person whose stomach is filled with Haram food, or a person who is liable to give others their right”[20].

Eighth: A supplicating person should give people those rights which are obligatory on him.

Our leader, Imam Sadiq (A.S.), has said:

إنّ اللّه عزّ و جلّ يقول: و عزّتي و جلالي لا أجيب دعوة مظلوم دعاني في مظلمة ظلمها، و لأحد عنده مثل تلك المظلمة

            “Verily, the Almighty Allah (s.w.t.) says: By My honor and dignity, I will not accept the supplication of such an oppressed person who has oppressed others for the same injustice he has faced”[21].

The leader of the faithful, Imam Ali (A.S.), said:

إنّ اللّه أوحى إلى عيسى بن مريم: قل للملإ من بني اسرائيل: ... إنّي غير مستجيب لأحد منكم دعوة و لأحد من خلقي قبله مظلمة

            “The Almighty God sent down revelation upon Jesus, the son of Mary, that: Tell all the sons of Israel…I will not accept the supplication of anyone amongst you while he is liable to give away the right of others”[22].

Ninth: To abstain from such sins which hinder the acceptance of supplications.

Imam Baqir (A.S.) said:

إنّ العبد يسأل الحاجة فيكون من شأنه قضاؤها إلى أجل قريب، أو إلى وقت بطي‏ء فيذنب العبد ذنبا، فيقول اللّه تبارك و تعالى للملك: لا تقض حاجته و أحرمه إيّاها، فإنّه تعرّض لسخطي و استوجب الحرمان منّي‏

            “Indeed a slave asks for a need from God while it is possible that his request becomes accepted soon or gets delayed; during that time, the slave commits such a sin that the Almighty God commands his angels: Do not accept his request and deprive him from his need because he has made himself worthy of My wrath and has caused his deprivation from Me”[23].

Tenth: To be optimistic regarding the acceptance of supplication.

The motive behind this point is to remain certain that Allah does not fail His promise. It is because in His own book, He has commanded us to supplicate and has guaranteed its acceptance:

ادْعُونِي أَسْتَجِبْ لَكُم‏

“Call upon Me, I will answer you”[24],

and God does not fail His promise. As he mentions evidently in the Holy Qur’an:

وَعْدَ اللَّهِ لا يُخْلِفُ اللَّهُ وَعْدَهُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُون‏

“(This is) Allah’s promise! Allah will not fail His promise, but most people do not know”[25].

 

How can the Almighty Allah (s.w.t.) fail His promise while He is Independent, Powerful, Most Merciful, Beneficent and Magnanimous? It has arrived in a narration that:

فإذا دعوت فأقبل بقلبك ثمّ استيقن الإجابة

“When you supplicate, call the Almighty with absolute wholeheartedness, and then be certain about its acceptance”[26]. [27]

Eleventh: To persist and lay emphasis on the supplication.

Allamah Majlisi (R.A.) has counted this point as one of the ethics of supplication and has said: “It has arrived in the old revelation that:

لا تملّ من الدّعاء، فإنّي لا أملّ من الإجابة

            “Do not get tired of supplication because I do not get tired of accepting it”[28].

Abdul Aziz Taweel has narrated from Imam Sadiq (A.S.) that:

إنّ العبد إذا دعا لم يزل اللّه في حاجته ما لم يستعجل‏

            “Verily, when a slave supplicates, Almighty Allah accepts his requests continuously until he does not hasten”[29].           

Likewise, it has been narrated from Imam Sadiq (A.S.) that:

إنّ العبد إذا عجّل فقام لحاجته، يقول اللّه تعالى: استعجل عبدي أتراه يظنّ أنّ حوائجه بيد غيري‏

            “Verily, when a slave hastens for the accomplishment of his need, the Almighty Allah says: My slave has hastened, does he assume that his needs will be fulfilled by anyone other than Me[30]?”

The Holy Prophet (p.b.u.h.) said:

إنّ اللّه يحبّ السائل اللحوح‏

            “Indeed Allah loves such a requestor who shows persistence”[31].

Walid bn Uqba e Hajari says: “I heard that Imam Baqir (a.s.) said:

و اللّه، لا يلحّ عبد مؤمن على اللّه في حاجة إلّا قضاها له‏

            “By Allah, no faithful slave persists for his need but Allah fulfills it for him”[32].

Abus Sabaah has narrated from Imam Sadiq (a.s.) that:

إنّ اللّه كره إلحاح الناس بعضهم على بعض في المسألة، و أحبّ ذلك لنفسه، إنّ اللّه يحبّ أن يسأل و يطلب ما عنده‏

            “Indeed Allah does not like the persistence shown by some of you before others for your needs, but He likes it for Himself. Verily Allah likes to be asked and requested for all that is near Him”[33].

It has been narrated from Ahmad bn Mohammad bn Abi Nasr that:

“I said to Abul Hasan (Imam Kazim A.S.): May I be sacrificed on you. From several years, I have been asking the Almighty for the fulfillment of a need, and at present, due to the delay in its fulfillment, a few thoughts are intriguing my heart (I have indulged in doubts and temptations).

Imam (A.S.) replied:

يا أحمد؛ إيّاك و الشيطان أن يكون له عليك سبيل، حتّى يقنّطك، إنّ أبا جعفر عليه السّلام كان يقول: إنّ المؤمن ليسأل اللّه حاجة فيؤخّر عنه تعجيل إجابته حبّا لصوته و استماع نحيبه.

ثمّ قال: و اللّه ما أخّر اللّه عن المؤمنين ما يطلبون في هذه الدّنيا خير لهم ممّا عجّل لهم فيها، و أيّ شي‏ء الدنيا

            “O Ahmad! Beware of Satan, that he may have a way with you, and may disappoint you. Imam Baqir (a.s.) used to say: A believer asks the Almighty Allah to fulfill his need but He delays it because He likes His slave’s voice and wants to hear him wail.

            Then he said: “By Allah, He does not delay anything that the believers ask for in this world but only because this delay is better for them than all that He has given to them sooner. And what is the value of this world?![34]

It has been narrated from Imam Sadiq (A.S.) that he said:

إنّ العبد الوليّ للّه يدعو اللّه في الأمر ينوبه، فيقال للملك الموكّل به:

إقض لعبدي حاجته و لا تعجّلها، فإنّي أشتهي أن أسمع نداءه و صوته.

و إنّ العبد العدوّ للّه ليدعو اللّه في الأمر ينوبه، فيقال للملك الموكّل به:

إقض لعبدي حاجته و عجّلها، فإنّي أكره أن أسمع نداءه و صوته.

قال: فيقول الناس: ما اعطي هذا إلّا لكرامته، و ما منع هذا إلّا لهوانه‏

“Indeed a slave, who is a friend of Allah, calls Him for an issue while he is groaning and weeping before Him, then his guardian angel is commanded: Fulfil the need of my slave but do not hasten, because I like to hear his voice”.

            And a slave, who is Allah’s enemy, calls Him for an issue while weeping, then his guardian angel is commanded: Fulfil his need with haste, because I do not like to hear his voice”.

            His holiness added: “But people say that the request of the second group is granted only because they held some dignity near Allah (s.w.t.), and the request of the first group has been rejected only because they held an inferior status near Allah (s.w.t.)”.[35]

It has been narrated from the same Imam (A.S.) that he said:

لا يزال المؤمن بخير و رخاء و رحمة من اللّه ما لم يستعجل فيقنط فيترك الدعاء، قلت له: كيف يستعجل؟

قال: يقول: قد دعوت منذ كذا و كذا، و لا أرى الإجابة

            “Until a believer hastens, he remains constantly in goodness, relief and the divine mercy, then he hastens and becomes disappointed, and then quits supplication.

            I said to Imam (A.S.): How does he hasten?

            Imam replied: He says: “It has been a long while that I have kept calling Allah but I do not see any answer from Him”[36].

Also, his holiness (A.S.) said:

إنّ المؤمن ليدعو اللّه في حاجته فيقول عزّ و جلّ: أخّروا إجابته، شوقا إلى صوته و دعائه. فإذا كان يوم القيامة قال اللّه: عبدي دعوتني في كذا و كذا فأخّرت إجابتك و ثوابك كذا.

قال: فيتمنّى المؤمن أنّه لم يستجب له دعوة في الدّنيا ممّا يرى من حسن الثواب‏

            “Indeed a believer calls Allah for the fulfilment of his need but Allah (s.w.t.) addresses the angels and says: Delay the fulfillment of his need, because he likes to hear his voice and supplication. And when the Day of Resurrection will arrive, the Almighty Allah (s.w.t.) will say: O My slave! You called upon Me but I delayed the fulfillment of your supplication and now, in return of it, you will be rewarded with so and so. You supplicated for so and so issue as well but I delayed your answer, take such reward from Me in return.

Imam (a.s.) said: At that time, when he will witness the reward and appropriate divine remuneration, the believer will wish that none of his prayers were accepted in the world”[37].

 

Imam Sadiq (A.S.) has said:

 “Holy Prophet (p.b.u.h.) said:

رحم اللّه عبدا طلب من اللّه حاجة فألحّ في الدّعاء، أستجيب له أو لم يستجب له، و تلا هذه الآية: وَ أَدْعُوا رَبِّي عَسى‏ أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا

 May Allah bestow His mercy upon a slave who asks Him for the fulfilment of a need and persists in his supplication; regardless of the acceptance or rejection of his prayer! And then he recited this verse: “And I will call upon my Lord, maybe I shall not remain unblessed in calling upon my Lord”.[38].[39]

It has arrived in Torah that:

يا موسى؛ من أحبّني لم ينسني، و من رجا معروفي ألحّ في مسألتي.

يا موسى؛ إنّي لست بغافل عن خلقي و لكن أحبّ أن تسمع ملائكتي ضجيج الدّعاء من عبادي، و ترى حفظتي تقرّب بني آدم إليّ بما أنا مقوّيهم عليه و مسبّبه لهم.

يا موسى؛ قل لبني إسرائيل: لا تبطرنّكم النعمة فيعاجلكم السلب، و لا تغفلوا عن الشكر فيقارعكم الذلّ، و ألحّوا في الدّعاء تشملكم الرحمة بالإجابة، و تهنئكم العافية

            “O Moses! One who loves Me will never forget me. Whoever hopes to receive any Good from Me, shows persistence in his supplication.

            O Moses! I am not ignorant of My creation, but I like My angels to hear the moaning and weeping of my slaves while supplicating, and I want My Guardian Angels to witness how humans and the sons of Adam attain My nearness by these weeping, the power of which has been bestowed upon them by Me and I am the cause of their prayers.

            O Moses! Tell the sons of Israel: May these bounties not indulge you in disobedience and arrogance, because in that case, it will be taken back from you immediately. Do not be ignorant of gratitude so that humiliation does not overcome you. Show persistence in supplication so that the Divine Mercy shall be bestowed upon You because of its acceptance, and you shall attain good health”.[40]

Imam Baqir (A.S.) said:

لا يلحّ عبد مؤمن على اللّه في حاجته إلّا قضاها له‏

            “My slave does not show persistence for his need but that Allah (s.w.t.) accepts it for him”.[41]

 

It is narrated from Mansoor e Saiqal that:

قلت لأبي عبد اللّه عليه السّلام: ربّما دعا الرجل فاستجيب له ثمّ اخّر ذلك إلى حين؟ قال: فقال: نعم، قلت: و لم ذلك ليزداد من الدعاء؟ قال: نعم‏

            “I said to Abi Abdillah (Imam Sadiq a.s.): Is it possible that a slave supplicates and his supplication is accepted but delayed for a span of time?

            Imam (a.s.) said: Yes.

            I asked: Why does it happen? Is it for him to supplicate more?

            Imam (a.s.) replied: Yes.”[42]

All that is narrated in this section are the important points regarding the ethics of supplication and now, we will lay extra emphasis on a few of them: