[3] The Art of Supplication - Encouraging Supplication

A series of discussions based on the book Uddat al-Dai wa Najah as-Saee - The Provision of the Supplicant, and the Triumph of the Seeker by Ibn Fahd al-Hilli on the subject of Supplication and Prayer.

In His Name, the Most High

This is the third part in our series discussing supplications (dua) and the supplicant and the etiquette of supplicating.

As with other series of discussions we have had, it is strongly recommended that the previous parts are read, before continuing with this one, so as to avoid any confusion or misunderstanding within the subject matter.

The nature of the subject matter, and the style of discussion requires that each part build upon the ones that came before, so it is very strongly recommended that the reader, read the previous parts, prior to consuming this one.

The previous parts in this series can be found here:

The Art of Supplication - Index

Video of the Majlis (Sermon/Lecture)

This write up is a companion to the video majlis (sermon/lecture) found below:

Recap

In the opening session of this series, we laid the groundwork for understanding supplication or dua — not as a mere act of asking, but as a sacred form of intimate conversation with the Divine. Drawing on the Quran and traditions of the Prophet Muhammad and his purified family, we began to uncover the profound depth of supplication as a central pillar of not just Islamic spirituality but of Islam as a whole.

We explored how the word dua itself resists simple translation—extending far beyond “prayer” or “request” to encompass love, longing, complaint, remembrance, and surrender.

Through the Quranic verse:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

Your Lord has said, ‘Call Me, and I will answer you!’ Indeed those who refuse to worship Me, will enter hell in utter humiliation.

- Quran, Surah al-Ghafir (the Chapter of the Forgiver) #40, Verse 60

We reflected on God’s open invitation—a divine mercy that allows us to turn to Him at any time, in any state, with any need, or with no need at all.

We discussed how supplication (dua) is not limited to moments of desperation but is a constant dialogue, a daily act of spiritual nourishment. It is the soul reaching toward its Origin.

It is worship itself.

As Imam Ja’far as-Sadiq, the sixth Imam of the Muslims, narrates from the Prophet:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ) قَالَ: قَالَ رَسُولُ اللَّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِهِ):
إِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ

Abu Ali al-Ash’ari, from Muhammad ibn Abd al-Jabbar, from Safwan, from Ali ibn Ismail, from Muhammad ibn Amro ibn Hazm, from Abu Abdillah (Imam Ja’far as-Sadiq) (Peace be upon him), who said:

‘The Messenger of Allah (peace and blessings be upon him and his family) said:

“Indeed, supplication (dua) is worship.”’

- Al-Kulayni, Muhammad ibn Yaqub. Al-Kafi vol. 2, p. 467, Book of Supplication (Kitab al-Dua), Chapter: “Merit of Supplication”, Hadeeth No. 2.

In fact, it is the essence of worship, and the believer’s most powerful weapon—against the external forces of corruption and the internal battle with the carnal self.

Through Quranic verses and narrations, we began to see that dua can change even the most firmly decreed fates, repel what is destined, and unlock doors that seemed forever closed.

It is the act that brings light into the darkness and proximity to the Beloved. It is the legacy of prophets, the means of salvation for entire nations—as in the story of the people of Yunus—and the secret path to God’s mercy and nearness.

We also reflected on how dua should arise from a purified heart and a sincere soul. It is not just a practice—it is a lifeline, a love letter, a whispered longing beneath the Throne of God.

As we continue this journey in the coming sessions, we will explore further dimensions of supplication: its conditions, its etiquettes, the secrets of answered and unanswered prayers, the role of remembrance (dhikr), the beauty of God’s Names, and the transformative power of sincere calling.

With His permission and guidance, we now move forward—seeking not just to learn about dua, but to live it.

Introduction

As we have learned in the previous session, the act of supplicating is something profoundly powerful and indeed, a core component in the life of the believer.

However, in the world we live in, with all of the noise of consumerism, the noise of things like Netflix, of the need to hold down multiple jobs to keep a roof over our heads, the feeling that we are always busy and never have enough time, there is difficulty that people find when it comes to calling out to God.

In reality, this should not be the case, as it is very straightforward, as we have mentioned, it doesn’t necessarily require any sort of formality, it can be done in a very informal manner and as and when required.

After all as per the verse of Quran from Surah al-Ghafir - the Chapter of the Forgiver - that we discussed in the previous session, God tells us explicitly and without condition that we should “Call Him, and He will respond”.

We also know, that when God says something, He is not saying it lightly, nor is He saying it as a passing statement. He means it.

This means, that if God is saying that we should “Call Him, and He will respond”, then it clear that He will respond, should we call Him.

But how to encourage ourselves and others to supplication, to call to God - be it in the formal manner, or be it in the informal manner?

This is what we will try to understand, and indeed, implement and apply within ourselves through the course of this session.

In the name of the Lord who listens to all who call upon Him, let us too call upon Him, but more importantly let us hear Him, proceed in His direction and in His way, let us should ‘Labbayk’ (I am here O Lord), and move resolutely towards Him …

Encouraging Supplication

Supplication: A Necessity of the Intellect and the Heart

Every sane person’s intellect requires that they keep themselves and their loved ones away from losses as much as possible. However, as everyone is well aware, living in this world, is not without its trials and tribulations, and it is not devoid of anxiety or afflictions or indeed losses and tragedies.

Unfortunately - and we pray to God that He protect all from any difficulties - we know that a person may well be afflicted by:

• Diseases from within

• Tyranny from without

• Difficulties with their work or family

• Annoyances by their neighbours or others

Indeed, even if none of these afflictions or problems occur at this time, there is every possibility that they will in the future.

After all, in the Quran, in Surah al-Ankabut (the Chapter of the Spider), God clearly says:

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested?
Certainly We tested those who were before them. So God shall surely ascertain those who are truthful, and He shall surely ascertain the liars.

- Quran, Surah al-Ankabut (the Chapter of the Spider) #29, Verses 2 to 3

So the tests from God, will always be there - in all manner of different ways.

More so, how can afflictions not occur when this world is replete with them, and when it is in a constant state of change, and that none are immune from them.

The difference is merely that hardships have afflicted some people now, and no doubt will afflict others in the future.

More so, a hardship can be something that is not overtly visible, it could be a breaking of the heart, an affliction of the soul, it could be something entirely intangible, or of course it could be tangible.

In this world that we live in, we see, tragically, that many are afflicted with blights such as depression and other horrible psychological ailments. Many of which leave no obvious mark on the surface, but can shatter the heart and soul into tiny pieces, leaving a person broke and entirely bereft.

Whatever the case, and however the ailment, the human intellect accepts the existence and indeed the necessity of removing all these kinds of afflictions.

And it is in this condition, that supplication - dua - can be a means of removing and indeed curing such ailments and afflictions.

This is also the understanding we can garner from the saying of the Commander of the Faithful, Imam Ali:

مَا الْمُبْتَلَى الَّذِي قَدِ اشْتَدَّ بِهِ الْبَلَاءُ، بِأَحْوَجَ إِلَى الدُّعَاءِ مِنَ الْمُعَافَى الَّذِي لاَ يَأْمَنُ الْبَلاَءَ

The person who is afflicted with hardship is not in greater need of supplicating (dua) than the one who has been spared affliction but is not immune from it.

- Nahj al-Balagha, Book 3, Chapter 302, Saying #302, Passage #372

We can infer from this tradition, this teaching of Imam Ali, that every individual is in need of calling God, of supplicating; this is irrespective of whether said person is afflicted or not.

The difference is that the afflicted is in need of supplication for removing the affliction, whereas the one without affliction needs to supplicate in order to ensure that any future affliction is kept at bay.

After all, every sane person needs to ensure they take precautions to protect themselves and their loved ones from any problems; and as we have learned in the previous session, supplication or dua is the weapon of the believer as stated by Prophet Muhammad himself:

حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ مَحْبُوبٍ، عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ، عَنْ أَبِي حَمْزَةَ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ) قَالَ: قَالَ رَسُولُ اللَّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِهِ)
الدُّعَاءُ سِلَاحُ الْمُؤْمِنِ، وَعِمَادُ الدِّينِ، وَنُورُ السَّمَاوَاتِ وَالْأَرْضِ

Narrated from Abu Abdullah (Imam Jaʿfar al-Sadiq, peace be upon him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said: “Supplication (dua) is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth.”

- Al-Kulayni, Muḥammad ibn Yaqub. Al-Kafi, vol. 2, p. 468, Book of Supplication (Kitab al-Duaʾ), Chapter: “Pleading Before Allah for Help Is a Believing Person’s Weapon,” Hadeeth No. 2

Therefore, any person, given the nature of this temporal existence, and given that anyone with honour, will want to protect themselves and their loved ones from any difficulties or problems, and indeed be armed in order to come to their defence should the worst happen.

Given all of this; any sane person, any person who wishes to ensure his own safety and that of his family and loved ones, even at times when there is no problem, would take precautions, and take action to ensure that problems are repelled even before they arrive.

This is an intellectual understanding of the need for supplication. The need for a believer to supplicate.

Of course, there is also the entire notion of love that factors into this equation, since we have previously discussed that worshipping God, is in fact to love Him, and as has been said previously also, the lover, always wants to communicate with his beloved.

Dua or supplication - and its related disciplines and activities, such as prayer, such as whispered prayers, such as salutations to the Prophet Muhammad and his family, such as dhikr, and more besides - are simply means to communicate with God.

Indeed, even intellectually it is entirely valid that the lover, wishes to speak to and remain in constant communication with his Beloved, more so when his Beloved is the entire source of his existence, and actually holds his entire life in His hands.

Indeed, there is a hadeeth from Imam as-Sadiq, the sixth Imam of the Muslims, which reads:

وإنَّ الدُّعاءَ والبلاءَ لَيُتَرافعانِ إلى يومِ القيامةِ، وإنَّ الدُّعاءَ لَيَردُّ البلاءَ وقد أُبرِمَ إبراماً

Indeed, supplication and affliction (dua and bala) wrestle with each other until the Day of Judgment. Verily, supplication repels affliction, even if it has been firmly decreed.

- Al-Kulayni, Muhammad ibn Ya‘qub. Al-Kafi, vol. 2, p. 469, Book of Supplication (Kitab ad-Dua), Chapter: “That Dua Repels Destiny,” Hadeeth No. 12.

This indicates to us that supplicating is an extremely useful and powerful tool, that God Almighty has placed at our disposal, indeed, not just placed, but he has insisted that we use this tool.

Therefore, from an intellectual perspective - it makes perfect sense, that one should supplicate, that one should always be in communication with God, should talk to, and call out to God at every instance.

Since this is what dua - what supplication is - then intellectually we can agree, that the supplicant, from a rational and sane point of view, should always be in a state of constant communication, with God.

In truth, supplication is not merely a reaction to hardship—it is a deliberate act of love, reason, and spiritual self-preservation, anchoring the soul in trust and proximity to its Creator. And for the believer, it is a path to closeness with the One who holds all things.

Supplication as Love and Communication with God

Now, the question that needs to be asked, is how does one encourage him or her self to supplicate?

Indeed, before that question, we must first acknowledge that to supplicate - to call upon God - to worship God, is to indeed, love God.

And what is not to love about God?

Without Him, we would not even exist, without Him nothing would exist, so we need Him.

Furthermore, we know that the entire purpose of creation is to worship - to love - Him:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

I did not create the jinn and the humans except to worship Me.

- Quran, Surah adh-Dhariyaat (the Chapter of the Scattering Winds) #51, Verse 56

Therefore, it is only logical - and as mentioned earlier - it is the rational thing to do - to worship - to love Him.

When a person loves another, they want to speak to them all the time, they want to share with them their happy moments, their sorrows, their concerns, their everything.

If they were to read a given book, for example, that they found particularly interesting, then they would want to tell them about it.

If they had a bad day at work, God forbid, someone gave them a hard time, or upset them, then they would want to immediately tell their loved one, and this is a form of supplication to God.

God is the one who knows us better than any other, indeed better than ourselves, therefore, it stands to reason that anyone would want to speak to their most Beloved and tell them, complain to them, ask them, and more.

Indeed, when speaking to God directly, there is no need to use a particular language; there is a famous hadeeth attributed to the Prophet Muhammad, which clearly says that even when it comes to reciting the Quran, for a non-native Arabic speaker, there is no compulsion to force themselves to read it in Arabic:

إِنَّ الرَّجُلَ الأَعْجَمِيَّ مِنْ أُمَّتِي لَيَقْرَأُ الْقُرْآنَ بِعُجْمَتِهِ فَتَرْفَعُهُ الْمَلَائِكَةُ عَلَى عُجْمَتِهِ

Indeed, the non-Arab man from my nation recites the Qur’an in his own non-Arabic tongue, and the angels raise it up [to the heavens] despite his accent.

- Al-Kulayni, Muhammad ibn Ya‘qub. Al-Kafi, vol. 2, p. 615, Book of the Excellence of the Qur’an (Kitab Fadl al-Qur’an), Chapter: “The Reward of the Recitation of the Qur’an”, Hadith No. 23

Therefore, for any person, regardless of what language they speak or know, they can talk to God, they can call God, they can supplicate and pray to God in any language - and God will listen, understand and respond.

Imam as-Sadiq says in this most beautiful tradition:

قِيلَ لِأَبِي عَبْدِ اللَّهِ (ع): نَدْعُو اللَّهَ عَزَّ وَجَلَّ فِي الْفَرِيضَةِ وَنَحْنُ نُسَبِّحُ؟
قَالَ: نَعَمْ، مَا دَعَوْتَ اللَّهَ عَزَّ وَجَلَّ بِهَذَا اللِّسَانِ وَغَيْرِهِ فَهُوَ عِلْمٌ وَكُلُّ مَا دَعَوْتَ اللَّهَ بِهِ وَذَكَرْتَهُ بِهِ فَهُوَ مِنَ الْعِلْمِ

It was said to Abu Abdillah (Imam Jaʿfar as-Sadiq, peace be upon him):

“May we supplicate to God (mighty and majestic) during the obligatory prayer while we are doing tasbiḥ?”

He replied:

“Yes. Whatever you supplicate to God with—in this language or any other—it is knowledge. And everything by which you mention or call upon God is part of knowledge.”

- Al-Kulayni, Muhammad ibn Ya‘qub, Al-Kafi, vol. 3, p. 341, Book of Prayer (Kitab al-Salah), Chapter: “One Who Supplicates During Prayer”, Hadith No. 4

Therefore, for any person, any believer, any person who has needs - and there is no human alive who is needless, indeed they may think they are needless, but this is to their own detriment, and if they have no need, they must have a desire to speak to one who has given them so much!

So, any sane person, would want to speak to God, however, he wishes, though - and we will discuss this in upcoming sessions, there is an a protocol that can be followed - and for the formalised supplications, this protocol should be followed, however, for informal conversations with God, the protocol is simply that one is honest, that one is sincere, and that one loves, or tries to love that who they are calling upon.

This same approach, should be for one who wishes to encourage others to supplicate.

Helping Others Who Have Lost the Will to Supplicate

Consider, you have a friend, who is unwell, he has become depressed due to his or her situation, he wallows in self-pity, and acts in a manner that his life is essentially without purpose or meaning.

As an honourable friend, you have a duty to help and support your friend, to help alleviate his pain and problems, yet he has become despondent.

He has decided that ‘God doesn’t love him’, nor does ‘God care about him’ any longer, and so He feels that he can’t or, worse still, will not supplicate to Him, as according to his, flawed, thinking, this is without purpose.

This friend is in dire need of help, of guidance, of love, of support.

There are important reasons for this, firstly, if this friend is left to his own devices, then this will open up several attack vectors that Satan and the agents of taghut will use to destroy this person - both in this word and the next.

This would be a disaster.

Furthermore, as a believer, you have a duty towards your brother, this is evidence and taught in both the Quran, as well as within the books of ahadeeth (traditions).

In Quran, in Surah al-Anfaal, the Chapter of the Spoils (of War):

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

Indeed those who have believed and migrated and waged jihad with their possessions and persons in the way of God, and those who gave [them] shelter and help—they are heirs of one another. As for those who have believed but did not migrate, you have no heirdom in relation to them whatsoever until they migrate. Yet if they ask your help for the sake of religion, it is incumbent on you to help them, excepting against a people with whom you have a treaty; and God watches what you do.

- Quran, Surah al-Anfaal (the Chapter of the Spoils (of War)) #8, Verse 72

Now, while this verse was revealed in the context of the early Muslim migration, the portion of the verse we are discussing is:

This segment, has been used and understood by many of the righteous Islamic Scholars, including, Allamah Tabatabai in his magnum opus, his exegesis of the Quran, al-Mizan, as being indicative of an important principle.

Indeed, Fakhr al-Muhaqqiqin, who was the son of Allamah Hilli, and a brilliant scholar in his own right, in his jurisprudential discussions, uses this verse as a basis for the ‘duty of defence’ and supporting believers who are opposed or under attack.

Indeed, Allamah Hilli, himself uses this verse as part of his discussion on the subject of defensive jihad.

If we go further back, we can see that Shaykh Tusi, in his Tibyan fi Tafsir al-Quran (A Clear Explanation in the Exegesis of the Quran), states that this verse, proves the obligation of helping the oppressed believers, regardless of their location or status, especially in matters of religion.

Now, the reader will be thinking - how did we move from supplication, to jihad (defensive or otherwise), and that is the key point.

We have learned that supplication is a weapon that God has given the believer, it provides an armour, a protection and a means to defend ones self against the machinations of both taghut and satan, but worse still against the schemes and plots of the carnal self, but providing a means to stay in constant communication with the most Beloved, with the one who both loves and knows us more than any other.

Therefore, when looking at matters in the temporal realm; we can also connect them to supplication, to our constant dialogue with God, our constant calling out to God.

Practical Methods to Encourage Supplication

Given that the senior righteous Islamic scholars have also taught us, and indeed, Quran teaches us, that we must help our brother or sister, then we have to work with them to encourage them, to convince them to call upon God, for He is the only one who can alleviate their problems.

If such a brother is refusing to recite, or feels a lack of motivation, then we ourselves can pray for his guidance (or her guidance), we can perhaps - if possible, practical and/or feasible - visit them, and talk with them, maybe be a means for them to - as is colloquially said - vent. To let them let out their pain, and be someone who listens to them without judgement, without looking down at them.

But rather, as a compassionate friend. This will have an influence on them, and this too can be a means of you encouraging them to supplicate to God.

Perhaps you could tell them:

“My dear brother, you’ve let your pain out at me, you’ve poured your heart out, however, I am a nobody, I can not effect any change, nor can I resolve your issue; however, I know One who can resolve your issue, and if you pour your heart out to Him, be certain He will listen”

While this may not have an immediate impact, it will have an impact at some point, because you have planted the seed, and have attempted to refocus your brother - at a time when he needs help and support - towards God.

This is what is meant by encouraging others to supplicate, to call upon God, to speak to God, to build and develop their relationship with God.

Conclusion

In this session, we have learned how important it is to encourage ourselves and others to supplicate, to call upon God, to indeed worship God.

In the coming session, we will look at why sometimes it appears that a person prays to God, a person calls to God, and asks for a need that he deems vital, yet God appears to not be responding.

We will understand this - God willing - in multiple ways; and we will understand that while sometimes it may seem that God is not responding, but that in his apparent not responding, is a response.

We ask God, to grant us the tawfeeq, the ability, there where with all, to be able to open up to Him, to bear our proverbial souls to Him, to befriend Him, and to have that certainty that He only has our best interests in mind.

And from Him alone is all ability and He has authority over all things.

Whispers Beneath the Throne

A Whispered Supplication in Gratitude to Him and for Good Outcomes

In Your Name, the Most Gentle, the Most Generous, the Most Loving,

O My Master, my Shelter in distress, and my Hope in desolation—
I praise You with the tongue that You created,
and thank You with a heart that You revived by Your remembrance.

You covered my faults before I was even capable of repentance,
and You shaped my story with wisdom before I knew to ask for guidance.
So how can I not thank You,
when every breath I take is laced with Your mercy?

O Lord, if You had taken me to account for my sins, I would have perished;
but instead, You veiled me and led me gently to Your door.
My past is shameful, but my hope is vast—
for You are the One who turns ruin into redemption.

O Knower of the unseen ends—
make my final steps better than my first.
Let my tongue speak truth when I am tested,
let my heart remain steadfast when I am forgotten by the world.

Make me grateful in ease,
patient in hardship,
and surrendered in every decree.
For You know what I do not,
and You choose what I would not have dared to ask.

O Most Gentle,
seal my life with Your pleasure,
and awaken me in the next world to Your nearness—
for nothing would delight the thankful more
than to be near the One they thank.

And send Your endless blessings
upon Muhammad, Your beloved and chosen,
the lantern of guidance and the seal of Your mercy,
and upon his pure and righteous family—
those whom You made the vessels of Your knowledge and the ark of salvation.

Through them, let my supplication rise,
and through them, let my end be good.

Ameen, O Lord Sustainer of the worlds.
Ameen, O Most Merciful of the Merciful