THE NECESSITY OF SUPPLICATIONS FROM INTELLECTUAL AND TRADITIONAL PERSPECTIVES

 

Before discussing the ethics of supplication, we will talk about the necessity of supplications from an intellectual and traditional perspective:

Intellectual proof: In the case of possibility, it is obligatory on us to keep ourselves from loss. On the other hand, every person certainly faces loss in this world. This is because each one of us comes across such issues which engage our minds, disturb our thoughts and harm us. These issues either emerge from our inner-self, such as a stimulus that causes our body to fall sick, or from an external stimulus such as the oppression of the oppressors, and those unpleasant things that we suffer from our neighbours and partners. 

If someone is not suffering from these losses at present, then his intellect indicates towards the possibility of its occurrence in the future. How can we deny this reality while humans live in an accident prone atmosphere and this place never remains in one condition constantly and its difficulties cannot be separated from it?

Therefore, the worldly calamities have certainly affected the human life or will affect him. And in the case of possibility and ability, we should remove each of them. It is with supplications that such an ability is achieved. Because supplications are in the boundaries of our ability, a man should regularly supplicate irrespective of his condition.

The leader of the faithful, Imam Ali (A.S.), also informed us of this point by saying:

ما من أحد ابتلي وإن عظمت بلواه بأحق بالدعاء من المعافي الّذي لايأمن من البلاء

“One who has been entangled by calamities, though his calamities may be great, is worthier of supplicating than someone who is in good health, because even he is not safe from such calamities”.(1)

Traditional proof: From the traditional perspective, it is evident that each one of us is in need of supplications, regardless of whether we have suffered a calamity or not. Supplications benefit us either by the removal of such calamities that have occurred or by distancing the evil that has reached us, or for the purpose of achieving a profit or benefit that we desire; or for the purpose of stabilizing, preserving and preventing our good things from destruction.

This is because our Holy Leaders (A.S.) have described Duaa (supplication) using the word ‘Silaah’ (armour), and Silaah is a means of benefit and elimination of loss. Similarly, they have described supplication with the word ‘Turs’ (shield), and ‘Turs’ is something that stops the undesirable things from reaching a person.

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

ألا أدلّكم على سلاح ينجيكم من أعدائكم ويدرّ أرزاقكم؟

قالوا: بلى يا رسول اللَّه.

قال: تدعون ربّكم بالليل والنّهار، فإنّ سلاح المؤمن الدعاء

“Do you want me to guide you towards an armour which will rescue you from the enemies and increase your sustenance? They said: “Yes, O Messenger of Allah!”  He replied: Call upon your Lord each day and night. Because Duaa is the armour for the faithful.(2)

Imam Ali (a.s.) is reported to have said:

الدعاء ترس المؤمن، ومتى تكثر قرع الباب يفتح لك‏

“Duaa is the shield of a believer. When you knock the door excessively, it will at last open for you”.(3)

Imam Sadiq (A.S.) said:

الدعاء أنفذ من السنان الحديد

“A Duaa is more penetrating than the head of an iron-made spear”.(4)

Imam Kazim (a.s.) said:

إنّ الدعاء يردّ ما قدّر وما لم يقدّر.

قال: قلت: وما قد قدّر فقد عرفته، فما لم يقدّر؟ قال: حتّى لايكون‏

“Indeed Duaa sends back that which is destined and that which is not destined.”

The reporter says: “I asked: I understand that which is destined, but what is it that is not destined”?(5)

Imam (a.s.) said: “One should recite Duaa so that a calamity does not become destined for us”.

Imam Kazim (a.s.) is reported to have said in another narration that:

عليكم بالدعاء، فإنّ الدعاء والطلب إلى اللَّه تعالى يردّ البلاء، وقد قدّر وقضى فلم يبق إلّاإمضائه فإذا دعى اللَّه وسئل صرْفه صرَفه

“I recommend you towards Duaa, indeed Duaa and supplicating the Almighty God keeps away the calamity while it has been destined and the Divine decree has been announced regarding it but only its application is awaited, and if the Almighty is invocated and one seeks the cancellation of calamity from Him, He will cancel it”.(6)

Zurara (r.a.) narrates from Imam Baqir (a.s.) that:

ألا أدلّكم على شي‏ء لم يستثن فيه رسول اللَّه صلى الله عليه و آله و سلم؟ قلت: بلى.

قال: الدعاء يردّ القضاء وقد أبرم إبراماً، وضمّ أصابعه‏

“Do you wish to be guided by me towards something within which the Holy Prophet (p.b.u.h.) has not placed any exception?(7)

Zurara said: “Yes please”.

His holiness intertwined his fingers with each other and said: “Duaa reverses the Qadha (divine decree) even if it has been made established and inevitable”.

Imam Zain ul Aabideen (a.s.) is reported to have said that:

إنّ الدعاء والبلاء ليتوافقان إلى يوم القيامة، إنّ الدعاء ليردّ البلاء وقد ابرم إبراما

“Indeed Duaa and sufferings will accompany each other till the Day of Resurrection. Duaa reverse the calamity even if it becomes certain”.(8)

Imam (a.s.) is reported to have said on another place that:

الدعاء يردّ البلاء النازل وما لم ينزل‏

“Duaa reverses both the calamity that has been sent down and the one which is yet to be sent”.(9)

 

---

(1) Bihar ul Anwar : 93/380 .
(2)  Al Kafi: 2/468 .
(3)  Al Kafi: 2/468 .
(4)  Al Kafi: 2/469 .
(5)  Al Kafi: 2/469 .
(6)  Al Kafi: 2/470 .
(7)  Al Kafi: 2/470 .
(8) Al Kafi:: 2/469 .
(9)  Uddatud Daa’e: 11 .