[7] The Art of Supplication - The Advantages and Benefits of Supplication - Part 3
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 seventh 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:
Video of the Majlis (Sermon/Lecture)
This write up is a companion to the video majlis (sermon/lecture) found below:
Recap
In our last session, we ventured deeper into the soul of supplication—not merely as a spiritual request, but as a mirror held up to the self. We asked not what we are saying, but how we are saying it—and more importantly, whether we understand it.
We confronted a quiet crisis that has settled into many hearts: the ritualisation of dua. Words repeated with beauty, but without comprehension. Emotions voiced in borrowed tongues, yet absent from the heart. We learned that this is not the way of the Prophet, nor of the Imams, nor of the lovers of God throughout the ages.
Supplication, we came to understand, is a form of intimacy—not performance. It is a dialogue with the Divine that demands presence, sincerity, and awareness. The tongue may utter noble words, but unless the heart speaks too, the soul remains unmoved. It is not eloquence that reaches the Throne—it is need, truth, and yearning.
We were reminded that God hears in every language—for He is the One who gave speech its shape and meaning. He does not require us to speak Arabic, only that we speak truthfully. Just as He sent messengers in the language of their people, He receives our cries in the language of our hearts.
We explored the ruling of scholars past and present: that it is not only permissible, but even recommended, to supplicate in one’s own language—especially when understanding is at stake. Shaykh Abbas al-Qummi, Imam al-Sadiq, Shaykh al-Tusi, and our living maraji’ all echo this sentiment. And above all, the Qur’an affirms it.
Through a powerful analogy, we saw how miscommunication without understanding can lead to frustration, even when the words are correct. In contrast, honest speech—even clumsy—is better received than a polished phrase spoken blindly. So too is our dua: God understands the unspoken better than the rehearsed.
We reflected on how real supplication must slow us down. It cannot be rushed like a checklist—it must be savoured like a conversation with a beloved. The one who rushes through dua has forgotten Who they are speaking to.
And we saw that the greatest fruits of dua are not always answers to our requests, but the unveiling of our true selves. Supplication reveals the soul, if we let it. It shows us our poverty, our contradictions, our longings. And from that place of vulnerability, it begins to reshape us—drawing us inward toward self-knowledge, and upward toward God.
We discovered that this process is not an abstract ideal, but a practical necessity. Imam Ali taught: “He who knows himself has known his Lord.” From Shaykh al-Akbar to Imam Khomeini, the saints and scholars have told us: the journey to God passes through the soul.
True dua, then, becomes the ladder by which we ascend: from self-reflection to self-awareness, from awareness to love, and from love to servitude—not out of fear, nor for reward, but because He is the Only One worthy of being loved.
We concluded with a prayer—for sincerity, for presence, for the grace to see ourselves clearly, and for the courage to open our hearts fully to the One who is nearer to us than our jugular vein.
In the coming session, God willing, we will continue uncovering the hidden gems within dua—exploring how it softens the heart, shifts our focus from outcomes to nearness, and teaches us the sacred art of trusting in God’s timing. For the one who truly learns to supplicate, learns to live.
In His most beautiful name, we continue …
Introduction
The Breath That Draws Us Near
Why does a human being turn to God in supplication?
This question, explored in our previous session, transcends mere need or desperation. Dua is not only an appeal for divine assistance—it is a movement of the soul, an ascent of the spirit, a return to the Beloved. It holds within it the potential to transform the one who invokes.
We identified six luminous benefits of sincere supplication:
Supplication Softens the Heart
Becoming More God-Focused and Less Outcome-Focused
Supplication Builds Intimacy with God
Supplication as a Gateway to Contentment
Becoming a Witness to God’s Mercy
These are not exhaustive, yet each is sufficient to inspire the seeker on their journey to nearness.
The teachers of akhlaq (ethics) and irfan (gnosis) remind us that self-purification is a constant ascent—every breath must carry us closer to divine perfection. If we live without intention, our breath is wasted. But if each moment is imbued with remembrance, we advance—steadily, softly—toward God.
This reflection is not theoretical. It is a call to awaken. A call to love God as He deserves to be loved—with sincerity, intimacy, and loyalty.
Supplication Softens the Heart
The Joy of Divine Love: Beyond Sentimentality
When we contemplate God’s majesty, mercy, and unfathomable compassion, our hearts should tremble—not with fear, but with ecstasy. True reflection produces a quiet joy: a longing to speak with Him, to yearn for Him, to love Him with our whole being.
Yet in modern times, the concept of love has been distorted. Shaped by the fantasies of Hollywood and Bollywood, love has been reduced to fleeting emotion, attraction, or pleasure.
In contrast, Islamic tradition presents love as a force of devotion and transformation.
What It Truly Means to Love
To love is to be consumed by the beloved—to seek their pleasure, to avoid their displeasure, to long for their presence, to live in alignment with their will. True love is not passive. It does not fade when tested. It is loyal.
This love compels one to serve not out of compulsion but joy. To follow the beloved’s path. To mirror their values. To offer every breath as an act of honour and fidelity.
This is where love and loyalty become inseparable.
Love as Allegiance
This reality is not poetic metaphor. It is the essence of religion.
قَالَ أَبُو جَعْفَرٍ (ع): هَلِ الدِّينُ إِلَّا الْحُبُّ؟ إِنَّ الْحُبَّ هُوَ الْوَلَاءُ
Abu Jaʿfar (peace be upon him) (Imam al-Baqir) said: “Is religion anything but love? Indeed, love is loyalty.”
— Al-Kulayni, Al-Kafi, Volume 2, Page 8, The Book of Faith and Disbelief, Chapter on Love in God and Hatred in God, Hadeeth #1
Faith is not mere belief or ritual—it is loving allegiance to God and His chosen ones. The Qur’an affirms this explicitly:
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ
Say, “If you love God, then follow me; God will love you and forgive you your sins, and God is all-forgiving, all-merciful.”
— Quran, Surah Aal-i-Imraan (The Family of Imraan) #3, Verse #31
In Islam, love is demonstrated not by words alone, but by loyalty, obedience, and steadfastness.
The Traits of True Love
When love is sincere, it naturally manifests in these traits:
Yearning for nearness to the beloved
Desire to please and avoid harm
Sorrow and repentance when falling short
Steadfastness in adversity
Defence of the beloved’s honour
Submission to the beloved’s will over one’s own
These are not romantic ideals—they are the marks of real love, and thus of true faith.
The Outward Face of Love: Loyalty
Loyalty is love in action. It is constancy in trial. It is the refusal to abandon when it would be easier to flee.
Such loyalty is not rigid obligation—it is reliable devotion. It is what makes love enduring.
To love God and His Messenger is to follow them with loyalty. This path leads to the heart of worship (ibadah)—the purpose for which we were created.
Softening the Heart: The Role of Dua and Dhikr
Among the most powerful effects of supplication is the softening of the heart—a condition both spiritual and psychological.
The Quran says:
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
Those who believe and whose hearts find rest in the remembrance of God. Verily, in the remembrance of God do hearts find rest.
—Quran, Surah ar-Raʿd (the Chapter of the Thunder) #13, Verse #28
Remembrance of God brings stillness. It quiets the soul. It opens the heart to divine realities.
Imam Ali (peace be upon him) said:
ذِكرُ اللهِ جِلاءُ القلوبِ و تَسْتَنِيرُ بهِ القلوبُ و تَغْسِلُ بهِ الذنوبُ
“Remembrance of God softens hearts, illuminates them, and washes away sins.”
— Al-Amidi, Ghurar al-Hikam, Hadeeth #1042
The Prophet (peace and blessings be upon him and his family) also taught:
إن لكل شيء صقالة، وإن صقالة القلوب ذكر الله
“Everything has a polish, and the polish of hearts is the remembrance of God.”
— Al-Bayhaqi, Shuʿab al-Imaan, Hadeeth #542
— Jami at-Tirmidhi, Book 48, Hadeeth #3510
In contrast, hardened hearts are condemned:
ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً…
Then your hearts hardened after that; so they are like stones, or even harder…
— Quran, Surah al-Baqarah (The Chapter of the Cow) #2, Verse #74
تَقْشَعِرُّ مِنْهُ جُلُودُ… ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ…
…whereat shiver the skins of those who fear their Lord, then their skins and hearts relax at God’s remembrance…
— Quran, Surah az-Zumar (the Chapter of the Throngs) #39, Verse #23
The softened heart is humble, awake, and ready to receive truth.
The Sorrowful Heart: A Mark of Divine Love
Islam honours the sorrowful (hazin)—the sorrowful or spiritually sensitive heart. This is not a sorrow of despair, but of humility and longing.
Imam Ali (peace be upon him) said:
إن الله يحب كل قلب حزين، ويحب كل عبد شكور، ويحب كل عبد كثير الدعاء
“Indeed, God loves every sorrowful heart, loves every grateful servant, and loves every servant who prays much.”
— Shaykh as-Saduq, al-Khisaal, Page 39, Hadeeth #56
Imam al-Sadiq (peace be upon him) also said:
إن الله عز وجل يحب كل قلب حزين…
“Indeed, God, the Mighty and Majestic, loves every sorrowful heart…”
— Al-Kulayni, al-kafi, Volume 2, Page 301, Hadeeth #1
The Prophet said:
ألا أخبركم بمن تحرم عليه النار؟ على كل قريب هين سهل
“Shall I tell you who will be forbidden from the Fire? Every gentle, soft-hearted, and easy-going person.”
— Jami at-Tirmidhi, Book 36, Hadeeth #2488
Such hearts are open to God—far from arrogance, vengeance, or hardness.
Hatred and the Sanctuary of the Heart
Islam warns against hatred, which like love, shapes the soul. The heart is sacred—it should house only the Divine.
Imamal-Sadiq (peace be upon him) said:
القلبُ حرمُ الله، فلا تُسكِن حرمَ الله غيرَ الله
“The heart is the sanctuary of God, so do not allow anyone other than God to reside in it.”
— Al-Majlisi, Bihar al-Anwar, Volume 70, Page 25
Imam Ali (peace be upon him) also said:
حبُّ الشّيء يُعمي ويُصمّ
“Love for a thing blinds and deafens.”
— Nahjul Balagha, Saying #109
The same is true for hatred—it corrupts the heart when allowed to take root.
Tabarri: Disassociation with Clarity, Not Hate
In Shīʿa theology, the principles of tawalla (loving God’s friends) and tabarra (disassociating from God’s enemies) are not about personal hatred, but loyalty to truth and justice.
The Quran instructs:
وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ
Let not hatred for a people lead you to be unjust. Be just—that is closer to Godwariness.
— Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse #8
Disassociation is moral clarity—not emotional vengeance.
Laʿn: Not a Curse, But a Spiritual Boundary
In Shia tradition, laʿn—often translated as “curse”—is frequently misunderstood. In reality, it is not an expression of hatred, malice, or rage. Rather, it is a theological and spiritual declaration: a dissociation from manifest injustice, and a prayer that the enemies of God be excluded from His mercy, unless they repent.
This is seen powerfully in Ziyarat Ashura (the Salutation of Ashura), where the believer takes a principled stand against the killers of Imam al-Husayn (peace be upon him):
اَللّٰهُمَّ الْعَنْ أَوَّلَ ظَالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَآخِرَ تَابِعٍ لَهُ عَلَىٰ ذٰلِكَ. اَللّٰهُمَّ الْعَنِ الْعِصَابَةَ الَّتِي جَاهَدَتِ الْحُسَيْنَ، وَشَايَعَتْ وَبَايَعَتْ وَتَابَعَتْ عَلَىٰ قَتْلِهِ. اَللّٰهُمَّ الْعَنْهُمْ جَمِيعاً… أَتَقَرَّبُ إِلَى اللّٰهِ ثُمَّ إِلَيْكُمْ بِمُوَالاتِكُمْ وَمُوَالاةِ وَلِيِّكُمْ وَبِالْبَرَاءَةِ مِنْ أَعْدَائِكُمْ وَالنَّاصِبِينَ لَكُمْ الْحَرْبَ وَبِالْبَرَاءَةِ مِنْ أَشْيَاعِهِمْ وَأَتْبَاعِهِمْ
“O God, curse the first tyrant who wronged the right of Muhammad and the family of Muhammad, and the last one who followed him in that. O God, curse the group that fought Husayn, and those who followed them and supported them and sided with them in killing him. O God, curse them all.
I disassociate myself from them before God and to you (O Husayn), and I seek nearness to God and to you through love for you and through disassociation from those who fought you and established enmity against you…”
This is not personal animosity. It is a devotional stance, born of loyalty to the oppressed and rejection of falsehood.
Imam al-Sadiq (peace be upon him) said:
اللَّعْنُ لِأَعْدَاءِ اللَّهِ عِبَادَةٌ
“Cursing the enemies of God is an act of worship.”
— Al-Hurr al-Amili, Wasail al-Shia, Vol. 16, p. 146, Hadeeth #21236
The Quran, too, uses the term with clarity:
إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ
“Indeed, those who disbelieve and die while they are disbelievers—upon them will be the curse of God, the angels, and the people all together.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #161
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعَنَّاهُمْ…
“Then, because of their breaking their covenant, We cursed them…”
— Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse #13
Understanding Laʿn in Arabic and Shia Theology
In Arabic, laʿn linguistically means:
To be distanced or expelled from divine mercy
A supplication to God for this expulsion
A form of condemnation rooted in moral accountability
It is not akin to the English word “curse”—which implies vulgarity, vengeance, or wishing harm.
In Shia belief, laʿn is:
A stance of justice, not emotional vengeance
A spiritual boundary, marking loyalty to truth
A reminder of accountability before God
It is not to be used casually or for personal disputes. It is reserved for those guilty of grave, clear, and unrepentant opposition to God and His representatives.
Love Defines Us
المرءُ مع من أحبّ
“A person is with whom he loves.”
— Al-Majlisi, Bihar al-Anwar, Volume 27, Page 84
من أحبّ قوماً حُشر معهم…
“Whoever loves a people will be resurrected with them…”
— Al-Kulayni, al-Kafi, Volume 2, Page 639, Hadeeth #7
Our love determines our destiny—emotionally, spiritually, and eschatologically.
Loving for God’s Sake: The Flavour of Faith
الْوَلَايَةُ لِلَّهِ… وَالْحُبُّ لِلَّهِ وَالْبُغْضُ لِلَّهِ…
Imam al-Sadiq (peace be upon him) said:
“Loyalty is for the sake of God, and enmity is for the sake of God… for no one can attain the guardianship of God except by this…”
— Al-Kulayni, al-Kafi, Volume 2, Page 125, Hadeeth #5
This is the path to wilayah (guardianship) and the taste of true imaan (faith).
Psychological and Spiritual Synthesis: The Soft Heart and Sound Mind
Islamic tradition and modern psychology meet at a profound crossroads.
الدُّعَاءُ مِفْتَاحُ الرَّحْمَةِ، وَسَبَبُ إِنْجَاحِ الْحَاجَةِ
“Supplication is the key to mercy, and the cause of attaining one’s needs.”
— Nahjul Balagha, Saying #337
Modern research shows:
Prayer reduces loneliness, increases hope
Forgiveness and gratitude enhance emotional stability
Loving-kindness meditation reduces anxiety and builds connection
Depression and Disconnection from the Fitrah
The modern world is facing a mental health epidemic. Depression afflicts millions globally, often fuelled by emptiness and disconnection—not only from others, but from the self.
Islam teaches that the soul has a natural orientation toward God—the fitrah (innate disposition):
فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا…
“The nature made by God in which He has created men…”
— Quran, Surah ar-Rum (the Chapter of the Romans) #30, Verse #30
كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ
“Every child is born upon the fitrah.”
— Al-Kulayni, al-Kafi, Volume 2, p. 13
When one turns away from God, the soul starves. Depression often follows.
Scientific Insight
Harvard Medical School: Spiritual practices reduce stress and improve immune function.
Journal of the American Medical Association (JAMA) Psychiatry (2013): Spiritual individuals show brain resilience against depression.
American Psychologists Association (APA): Prayer improves mental health outcomes, resilience, and self-esteem.
The soul, like the body, must be nourished—and dua is its sustenance.
Love, Loyalty, and the Flavour of Faith
عَنْ أَبِي عَبْدِ اللَّهِ (ع): الْوَلَايَةُ لِلَّهِ… لَا يُنَالُ وَلَايَةُ اللَّهِ إِلَّا بِذَلِكَ…
“Loyalty is for the sake of God… for no one can attain the guardianship of God except by this…”
— Al-Kulayni, al-Kafi, Volume 2, Page 125, Hadeeth #5
True love is for God. Disassociation is for God. A heart softened by this becomes free—not ruled by revenge, but devoted to the Divine.
A Harmonised Insight
A heart softened by dua, remembrance, and love, and protected by loyalty and clarity, becomes whole.
It becomes:
Emotionally resilient
Spiritually awake
Just and compassionate
Anchored in divine meaning
In this synthesis, both Shia spirituality and science affirm the path: to live with presence, purpose, and peace—by returning to the One who made us.
This is yet another benefit and advantage of supplication; in that it softens the heart; which is—as we have discussed—helpful in a myriad of different ways; and puts the human condition into a more natural—a more fitrati (innate self) state, a state that is more at peace.
Becoming More God-Focused and Less Outcome-Focused
So now, we come to the next benefit in our list of six, and that is that supplication makes a person more God-centric, or God-focused and less outcome-focused.
The Aim of Dua: Seeking the Giver, Not the Gift
At its most profound level, dua is not about asking for things—it is about drawing near to the One from whom all things flow.
The seeker may begin supplication with a worldly request, but as the heart matures, the request itself becomes secondary. What truly matters is the intimacy of the encounter, the presence of the Divine, the sweetness of the turning.
In other words: the aim of dua is not the gift, but the Giver.
The Quranic Orientation: Desire for the Divine Face
The Qur’an describes the righteous as those whose actions are not motivated by personal gain or worldly results, but by a longing for the Divine Presence:
وَمَا تُنفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ
“And whatever you spend, is only, to seek the Face of God.”
— Quran, Surah al-Baqarah (The Chapter of the Cow) #2, Verse #272
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ
“And keep yourself patient [by being] with those who call upon their Lord morning and evening, seeking His face…”
— Quran, Surah al-Kahf (The Chapter of the Cave) #18, Verse #28
In both verses, “وجه الله” (wajh Allah, the Face of God) represents not a physical face—God is exalted beyond all likeness—but His pleasure, approval, and nearness.
The goal is not what we receive in return, but that our turning toward Him is sincere and filled with yearning.
The Hadeeth of Imam Ali: Worship Not as a Transaction, But as Love
Imam Ali (peace be upon him) expressed this deeply in one of the most famous sayings from Nahjul Balagha:
إِنَّ قَوْمًا عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ، وَإِنَّ قَوْمًا عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِنَّ قَوْمًا عَبَدُوا اللَّهَ شُكْرًا فَتِلْكَ عِبَادَةُ الْأَحْرَارِ، وَهِيَ أَفْضَلُ الْعِبَادَةِ
“Indeed, some people worship God out of desire—and that is the worship of merchants. And some worship Him out of fear—and that is the worship of slaves. But some worship Him out of gratitude—and that is the worship of the free. And it is the most excellent form of worship.”
— Nahjul Balagha, Sermon #290
The “worship of the free” (ibadat al-ahrar)—including the free-hearted supplicant—is not driven by Paradise or Hell, nor by need or gain. It is motivated by love, gratitude, and awe.
We have previously discussed this, as the ʿubūdiyyat al-ḥubb (the servitude of love).
Ibn Arabi: The Supplication Is the Answer
Shaykh al-Akbar Muhyi al-Din Ibn al-Arabi offers a profound metaphysical insight into the nature of dua:
الدُّعَاءُ فِي ذَاتِهِ إِجَابَةٌ
“Supplication, in its very essence, is already an answer.”
— Ibn al-Arabi, Al-Futuhaat al-Makkiyyah (The Makkan Openings), Vol. 2
According to Ibn al-Arabi, when a servant turns toward God, that act of turning—the dua itself—is a sign that God has already opened a door of nearness.
It is not a waiting game for a result; rather, the very act of supplicating is the divine response.
The meeting has already occurred.
Ibn Sina: Dua as Alignment, Not Causation
The philosopher Ibn Sina (Avicenna), in his seminal metaphysical work Ilahiyyaat al-Shifa (The Theology/Metaphysics of the Book of Healing), writes:
الدُّعَاءُ لا يُغَيِّرُ القضاء، وإنّما يرفع النفس ويجعلها متناسقة مع النظام الكوني، وفي هذا التناسق تجد النفس السَّكينة
“Supplication does not alter divine decree, but it elevates the soul and aligns it with the order of the universe—and in that alignment, the soul finds peace.”
This reflects his philosophy, in which the cosmos is structured by fixed hierarchical causes. In this paradigm, dua is not an interruption of divine order, but a spiritual movement toward it.
Dua as an Agent of Change
However, numerous authentic narrations from both Sunni and Shia traditions assert that dua can in fact change what was otherwise decreed:
From the Prophet:
لَا يَرُدُّ الْقَضَاءَ إِلَّا الدُّعَاءُ
“Nothing repels divine decree except supplication.”
— Sunan al-Tirmidhi, Hadeeth #2139
From Imam Jaʿfar al-Sadiq:
الدُّعَاءُ يُرَدُّ الْقَضَاءَ بَعْدَ إِبْرَامِهِ
“Supplication repels the decree even after it has been sealed.”
— Al-Kulayni, al-Kafi, Vol. 2, p. 469
Another narration from the same Imam:
إنّ الدُّعَاءَ يَرُدُّ القَضَاءَ وَيُنقِذُ مِنَ البَلَاءِ
“Verily, supplication repels decree and saves from affliction.”
Shaykh al-Saduq, Thawaab al-Amaal, p. 195
Reconciling the Two Views
There are two levels of decree (qada’):
Conditional, and
Final
Islamic theology, especially within Shiʿism, distinguishes between:
Qada’ Mubram (القضاء المبرم): The sealed/final decree that is unchangeable.
Qada’ Muʿallaq (القضاء المعلّق): The suspended/conditional decree, which can be changed through actions like dua.
From Imam al-Sadiq:
من القضاء قضاء يُبرم، ومنه قضاء يُرجى، والله يمحو ما يشاء ويثبت
“Of the decree, there is that which is sealed, and there is that which is hopeful (changeable); and God effaces whatever He wills and confirms whatever He wills.”
Referencing Quran, Surah al-Raʿd (The Chapter of Thunder) #13, Verse 39:
يَمْحُوا اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَابِ
“God effaces whatever He wishes and confirms whatever He wishes, and with Him is the Mother of the Book.”
— Al-Kulayni, Al-Kafi, vol. 1, p. 146
Thus, dua does not contradict divine foreknowledge; rather, it is already accounted for in the conditional dimensions of qadar (divine decree).
Dua as a Cause Among Causes
Even in Ibn Sina’s metaphysical framework, everything in the cosmos operates by cause and effect. Dua itself is a spiritual cause, one whose effects are foreseen and integrated within the divine system of causality.
As Allamah Tabatabai explains in al-Mizan:
الدُّعَاء من الأسباب المؤثرة، وقد جرت السُّنَّة الإلهية على ترتيب الآثار على أسبابها
“Supplication is among the influencing causes, and the divine tradition has established effects upon their respective causes.”
Al-Mizan, commentary on Surah al-Raʿd (the Chapter of the Thunder) #13, Verse #39
Philosophical Purpose vs. Scriptural Motivation
Ibn Sina focuses on ontological reality—the internal effect of dua on the soul’s nearness to the Divine Intellect.
The Prophetic and Imamic ahadeeth speak to the practical and spiritual function—motivating believers to actively engage with God and destiny.
Both views are complementary. Dua:
Aligns the soul (Ibn Sina),
Draws divine mercy (Ahl al-Bayt),
Functions within the cosmic order (Quranic causality),
And changes what is conditional (as taught by the Prophet and Imams).
From Contradiction to Clarity
The apparent contradiction dissolves upon understanding:
The levels of divine decree,
The causal role of dua,
And the complementary nature of philosophical insight and scriptural guidance.
Dua is not a disruption of divine will—it is part of it, a divinely-gifted mechanism through which the soul rises and the world is transformed.
ادْعُونِي أَسْتَجِبْ لَكُمْ
“(O you who have faith!) Call upon Me, and I will answer you.”
— Quran, Surah al-Ghafir (The Chapter of the Forgiver) #40, Verse #60
Theological and Psychological Implication
Dua thus becomes not a transaction—“I ask, You give”—but a conversation, a form of intimacy, and a journey inward and upward.
It trains the soul to move:
From wanting results → to wanting presence
From fixating on the outcome → to trusting in the wisdom of the Giver
From anxiety of control → to serenity through surrender
This inner shift aligns with both Quranic guidance and psychological well-being.
Modern research also confirms that spiritual practices focused on connection (rather than results) lead to:
Lower stress and anxiety levels
Greater emotional resilience
Deeper sense of meaning and transcendence
Supplication is not a request for a gift—it is a return to the Giver.
Such a mindset transforms the entire human experience: hardship becomes a means of elevation, unanswered prayers become openings for greater nearness, and the very act of turning to God becomes the reward itself.
As so many of the mystics have said:
از خدا چیزی خواستم، آن را نداد، اما چیزی بهتر داد: خودش را به من بخشید
“I asked God for something I wanted. He gave me something greater: He gave me Himself.”
— Rumi, Shams Tabrizi, and others (sentimental attribution)
Indeed, in Sahifa as-Sajjadiyyah, in Dua Abu Hamza al-Thumali we learn:
إِلٰهِي مَا أَذَلَّنِي فَقْرِي إِذَا كَانَ لَكَ، وَمَا أَهْوَنَ عَلَيَّ مَا فَقَدْتُ مِنَ الدُّنْيَا وَأَنْتَ رَجَائِي.
My God, how can poverty humiliate me when it is for You? And how insignificant is all that I have lost of this world, when You are my hope.
And we also learn from Rumi, in his Masnavi:
گر از حق مرادت برنیاید
مراد اوست در دل جای گیرد
مراد ما برآید یا نیاید
مراد اوست کآن باشد برایتIf your desire is not granted by God,
It is because His desire has taken root in your heart.
Whether your wish is fulfilled or not,
It is His wish for you that is being fulfilled.— Rumi, Masnavi-ye Maʿnavi, Book #5
Conclusion
This brings this session to a close, we have traversed the first half of our journey into the benefits of supplication—pausing at three stations along the way.
We began by gazing into the mirror of dua, seeing how it unveils the soul and draws us toward self-recognition and divine intimacy.
From there, we felt the softening of the heart—a gentle transformation that makes us more receptive, more humble, more real.
And finally, we turned our focus away from outcomes, and toward the One who gives—not seeking what is in His hand, but longing for His Face.
These are not minor shifts. They are revolutions within the heart.
And yet, the path continues.
In the next session, God willing, we will explore the remaining three benefits: how supplication builds intimacy with God, becomes a gateway to contentment, and allows us to witness divine mercy with the eyes of the soul.
Until then, may our hearts remain turned toward Him—softened, steady, and sincere.
And from Him alone is all ability and He has authority over all things.
Whispers Beneath the Throne
A Supplication for Nearness, Clarity, and Love
In Your Name, O God, the Most Beautiful,
the One who hears the sorrow before it is spoken,
the One who heals the wound before it is wept.
O Light of the heavens and the earth,
O Fashioner of hearts, O Turner of states—
we turn to You not because we are worthy,
but because we are lost without You.
O God, let this dua not be a formality,
nor my words a veil between me and You.
Tear the curtain of heedlessness from my heart.
Cleanse me of vanity, rush, and performance—
and pour into me the sweetness of Your presence.
O my Master, if You grant me what I ask,
let me not become attached to the gift.
And if You withhold it,
let me not forget that You have given me something greater:
the ability to speak to You,
to cry before You,
to hope in You.
O God, soften my heart with Your remembrance.
Make it humble with Your love,
tender with loyalty,
and pure with sincerity.
Do not let resentment, hatred, or vengeance take root in the sanctuary that belongs only to You.
O God, let me love You more than I love relief,
trust You more than I trust my own plans,
and seek You more than I seek answers.
Bless Muhammad, Your beloved,
the lantern of guidance and mercy to the worlds,
and bless his family—those purified by You,
the heirs of wisdom, the firm rope of Your religion,
the manifest signs of Your nearness on this earth.
Make me loyal to them with my heart and with my deeds.
Let my love for them not be in word alone,
but in surrender, in allegiance, in walk and in way.
Through them, O God, let me witness the sweetness of faith,
and through them, teach my soul to long for only You.
O God, grant me a heart that weeps for what You love,
a mind that surrenders to Your wisdom,
and a tongue that remembers You with gentleness.
Let my supplication be its own reward.
Let my turning to You be my triumph.
Let my poverty before You be my wealth.
And if I ask for what is not good for me,
then write for me what draws me nearer to You—even if I do not recognise it.
O Lord of tenderness and might,
I am Yours.
Do with me what You will.
But do not leave me to myself,
not even for the blink of an eye.
Indeed, You are enough for the one who has none but You.
And You are the hope of those whose hope is spent.
O Most Merciful of the merciful,
do not turn me away from Your door.
Amen, O Lord of the Worlds,
Amen, O Most Merciful of the merciful