[1] The Art of Supplication - An Introduction

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

Video of the Majlis (Sermon/Lecture)

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

Introduction

This is the first part, and serves as an introduction, of a series of discussions on supplication or dua.

This series came about following, initially a series of write-ups on the subject of Dua al-Iftitah, [part 1, part 2 and part 3] during the month of Ramadhan 2024 (which were sadly left incomplete), and then a series of sessions, majalis (sermons) that took place in the month of Ramadhan 2025.

This led to the conclusion that there was a need to understand the notion of supplication better, and to understand our position with regard to God.

Furthermore, following the extensive - and ongoing - discussions on Islamic ideology that have been inspired by the Lantern of the Path attributed to Imam as-Sadiq, it was deemed valuable that a series of discussions on supplication, on the art of supplication, on the rules, conditions and requirements of supplication be prepared.

This series is built from many different source materials, however the primary source is the book: Uddat al-Dai wa Najah as-Saee (عُدّةُ الدّاعی و نَجاحُ السّاعی) - The Provision of the Supplicant, and the Triumph of the Seeker. This book is more commonly known as Uddat al-Dai (عُدّةُ الدّاعی) or the Provision of the Supplicant.

This book is the best known work of the great Islamic scholar of jurisprudence (fiqh) and ethics (akhlaq) named Ibn Fahd al-Hilli (Abu al-Abbas Aḥmad ibn Muhammad ibn Fahd al-Hillli), who lived between the years 1356 of the common era, and 1437/8 (approximately 757-841 in the Hijri Calendar).

The person of Ibn Fahd al-Hilli is an interesting person and one who is linked closely and intimately with many of the great Islamic scholars - such as the well known Shaheed al-Awwal - following the greater occultation of the Awaited Master, Imam Mahdi, may our souls be his ransom.

It is always useful to know who the author is, and in this regard, while it was intended that a brief biography of Ibn Fahd al-Hilli would be scribed here, but given that our friends over at the Islamic Digest, have already prepared an excellent and concise biography of Ibn Fahd al-Hilli, we instead invite everyone to go and take a look at that and learn about who this great scholar and teacher was, and in the majlis (sermon) for this session, we will be quoting from that excellent and concise biography, God willing.

Following on from that, we will discuss the various segments within the book, the chapters, and we will set a roadmap of how we will go through each of the chapters in some detail, so as to garner as much as we can from these sessions, and ultimately improve our connection with God, and inspire ourselves to be more aware of God, and to be better supplicants, and those who call out to Him.

Therefore, with this being the first session, we raise our hands and implore the Lord of the Universes to help us, to guide us, and to inspire us, that we can understand how best to call upon Him, to understand why calling Him is a true expression of divine Love, and how He Himself has asked us to call upon Him:

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

And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.

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

In His Name, we begin …

What does it mean to Supplicate?

The primary source for these series of discussions is the well known manual and treatise on the art of supplication known as Uddat al-Dai wa Najah as-Saee (عُدّةُ الدّاعی و نَجاحُ السّاعی) - The Provision of the Supplicant, and the Triumph of the Seeker.

This is not a regular book of supplication, such as Sahifa as-Sajjadiyyah. (The Psalms of Islam) of Imam Ali ibn al-Husayn Zayn al-Abedeen, or Mafatih al-Jinan (The Keys to Paradise) of Shaykh Abbas al-Qummi, and other such manuals, that are filled with many supplications that are read and utilised on a daily basis by the believers - be they following their daily prayers, or on specific days or specific months and such.

Rather, this excellent resource is designed as a guide on how to supplicate to God, and the various rulings and etiquette’s of supplication.

The book discusses important questions on why sometimes it is felt by the supplicant that his or her supplications are left unanswered, despite the fact that - as per the verse quoted above - God has promised that He will answer the prayers of any who ask.

The book is a manual on how to supplicate, how to handle times when it appears your supplications are not being answered, how to understand what to ask for how and why.

It touches on the duty of Islamic scholars in this regard, and further more, we will be look at the subject of clarification of supplications; including discussing and studying various supplications, including - but not limited to - the various supplications and remembrances - that are recommended following the daily prayers - commonly known as the ‘taqeebaat - (تعقيبات)’ of the prayers.

The term taqeebaat litterally means ‘that which comes after’, or ‘that which follows’ - and this term is used as these are generally various short supplications and remembrances (adhkaar - أذكار (plural) - dhikr - ذِكر (singular)) that are highly recommended by the scholars of ethics and spirituality, and above all by the Prophet Muhammad and his family, may the peace and blessings of God be upon them all.

We will also be looking at some of the more famous and well known supplications (adiyaat - أدعية (plural) - dua' دعاء (singular)) such as (and again this is not an exhaustive list):

• Supplications for the Days of the Week from Sahifa as-Sajjadiyyah (Adiyaat Ayaam al-Usbu’ - أدْعِيَةُ أَيَّامِ الأُسْبُوع)

• The Supplication for the People of the Frontiers (and others from Sahifa as-Sajjadiyyah) (Dua Ahl ath-Thugur - دُعَاءُ أَهْلِ الثُغُور)

• The Supplication of the Covenant (Dua al-Ahad - دُعَاءُ العَهْد)

• The Supplication of Kumayl (Dua Kumayl - دُعَاءُ كُمَيْل)

• The Supplication of Lamenting (Dua al-Nudbah - دُعَاءُ الندبة)

• The Supplication of Drawing Near (Dua at-Tawassul - دُعَاءُ التوسل)

• The Supplication of Abu Hamza (Dua Abu Hamza ath-Thomali - دُعَاءُ أَبِي حَمْزَة الثُّمَالِي)

• The Supplication of the Opening (Dua al-Iftitah - دُعَاءُ الافتتاح)

• The Supplication of Turning Away (Dua Adeelah - دُعَاءُ العديلة)

• The Supplication of the Greater Armour (Dua Jawshan al-Kabeer - دُعَاءُ جوشن الكبير)

• The Supplication of the Lesser Armour (Dua Jawshan al-Sagheer - دُعَاءُ جوشن الصغير)

• The Fifteen Whispered Prayers from Sahifa as-Sajjadiyyah (Munajaat Khamsta Ashar - المُنَاجَاتُ الخَمْسَ عَشْرَة)

• The Salutations of Ashura (Ziyarat Ashura - زِيَارَةُ عَاشُورَاء)

• The Supplication of Alqamah (Dua al-Alqamah - دُعَاءُ العَلْقَمَة)

• The Salutation of the Family of Yaseen (Ziyarat Aal-e-Yaseen - زِيَارَةُ آلِ يَاسِينَ)

• The Salutations from the Sacred Precinct (Ziyarat Nahiyah al-Muqaddasah -زِيَارَةُ النَّاحِيَةِ الْمُقَدَّسَة)

• And more besides

However, prior to discussing these supplications, we must first understand both what it means to supplicate, and furthermore we must understand the etiquette of supplicating to Him, to the Lord Sustainer of the Universes.

Benefits of Supplication

The idea of supplication is something that has been highly recommended in the Quran, indeed the Quran says:

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

And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.

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

This clearly indicates that those who refuse to call upon - or rather supplicate to God - are from those who are hell-bound.

But this begs the question; what is a supplication? Does a supplication need to be when I have a requirement, or a want, or a need from God? Is that when I supplicate?

Well, given the human condition is generally needy, and weak; it would stand to reason, if supplicating was something that was only done when there was a need. However, this is not the case.

A person can supplicate, even when they don’t ask for anything for themselves; for example, the simple act of asking God to send His blessings on Prophet Muhammad and the Family of Prophet Muhammad, this is by itself a supplication of sorts:

اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

O God, send Your blessings upon Muhammad and the Family of Muhammad.

As we had previously discussed in our on-going discussions on the Lantern of the Path, we had to first understand what worship is, in those important discussions we had discovered that to worship God is to love Him.

Therefore, just as the lover wishes to engage in discourse with his/her beloved; so dua (supplication) is a dialogue between lovers - so it should be something that the believer yearns for, and indeed something that the lover is constantly engaged in.

There is also the subject of dhikr (remembrance), where the lover is in state of constant remembrance of their Beloved. Indeed, it should be a case of they can’t - they don’t want to, or are unable to - remove their beloved from their thoughts, from their heart, from their entire existence.

What it Means to Love

Therefore, they constantly remember their Beloved; thinking of their most amazing qualities, their most amazing names, their actions, their blessings, their benefactions, and so much more.

Every memory they have of their Beloved, and indeed memories that they don’t have, keep coming to their mind; so they are compelled almost in a reflexive manner, much like the very act of breathing, involuntarily, and they are taken towards their most Beloved.

As they look around, as they walk in the streets, as they do their work, as they wake and as they sleep, the remembrance of their Beloved is all around them.

Bird songs, take them to memories of their Beloved, and indeed, to the ones who their Beloved loves, their awliya, their loved ones. A pigeon, a dove, a seagull, a sparrow, a robin, reminds the lover of the ones loved by their Beloved, and they are once more compelled to remember, to sing the praises of their Beloved.

To supplicate, is not an action that takes place, for example, on a Thursday night, or in the nights of the month of Ramadhan, rather it is a constant activity, and it should be thus; as clearly stated in the Supplication of Kumayl:

أَسْألُكَ بِحَقِّكَ وَقُدْسِكَ
وَأَعْظَمِ صِفَاتِكَ وَأَسْمَائِكَ
أن تَجْعَلَ أَوْقَاتِي فِي اللَّيلِ وَالنَّهَارِ بِذِكْرِكَ مَعْمُورَةً
وَبِخِدْمَتِكَ مَوْصُولَةً
وَّأَعْمَاِلي عِنْدَكَ مَقْبُولَةً
حَتَّى تَكُونَ أَعْمَاِلي وَأَوْرَادِي كُلُّهَا وِرْداً وَّاحِداً
وَّحَاِلي فِي خِدْمَتِكَ سَرْمَداً

I ask You by Your Truth and Your Holiness,
And the greatest of Your Attributes and Names,
That You makest my times in the night and the day inhabited by Your remembrance,
And joined to Your service,
And my works acceptable to You,
So that my works and my litanies may all be a single litany,
And my occupation with Your service everlasting.

- Dua Kumayl

This is what it means to supplicate, to be a true supplicant. It is akin to being a true lover.

But, here there is a warning; it is easy to feign being a lover; you can buy your Beloved chocolates and roses, and feel that that is enough. However, that is just the corrupted understanding of love that we are surrounded with in this age.

Rather, to truly love, to truly be a lover, is to always work to do that which your Beloved loves, and to stay away from that which your Beloved dislikes.

To love those who your Beloved loves, and to distance yourself from, to disassociate from, those who your Beloved dislikes.

To Sacrifice, so the Beloved never Mourns

To never be a cause of sadness for your Beloved, no matter the situation.

I am reminded of a eulogy by Hajj Mahdi Rasouli, a eulogy for Imam Ali, where he says:

I will die for you, just don’t cry (O Ali),
I will die for you, just don’t cry (O Ali),

In front of the children, please don’t cry (O Ali),
[Speaking to the audience: Now I want to say, very well Ali]

I am smiling for you, You just don’t cry (O Ali),

[Speaking to the audience: Likewise, please keep crying , I want to say something]

Once a lady came into the presence of the late Imam Khomeini,
may God’s mercy be upon him.

She put her hand into her robe, and took a picture of a martyr and placed it in front of the Imam. The Imam said “My dear lady, what a fortunate young man”,

She put her hand into her robe once more, and took out a photo of a second martyr, and once more placed it in front of Imam.

Those there, narrated, that they noticed the colour on Imam Khomeini’s face changed.

The lady then reached into her robe once more and took out a photo of a third martyr, at which point Imam Khomeini began crying.

They say, that she looked at Imam Khomeini, and composed herself, held her robe firmly, and took out a photo of a fourth martyr, and placed it in front of Imam.

She said to Imam: “Oh Imam, dry your tears please, I have sacrificed these four, so that I would never see your tears!”

This eulogy, these words, they are the words of real love. This is what the supplicant should be moving towards, to such a strong relationship, such a pure relationship with his or her Beloved, that they do everything to ensure their Beloved is never upset, never sad, never uneasy; but that their Beloved is always pleased and content and has no reason to mourn.

This is not something trivial or easy. This takes a great deal of reflection, thought, contemplation, and indeed selflessness, not to mention huge efforts in the disciplines of self-building and such.

Love that is so unconditional, that is so profound, is what is the least that should be expected by the love that is given by the Beloved, who even when we refuse to acknowledge Him, He continues to shower His blessings upon us.

Who, when we reject His call, His invitation, He allows it.

Who, when we transgress all the bounds, He leaves the door open to repentance and reform.

The Importance of Applying What We Learn

This is what we will be trying to understand and indeed cultivate; because as we have said before, there is no purpose in learning something, if we are not going to implement it within our lives.

Indeed, one might argue, and the great scholars of ethics have even said this, that to learn something, but to not apply or implement it within yourself, is not only a waste, but it is a type of hypocrisy:

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

O you who have faith! Why do you say what you do not do?
It is greatly outrageous to God that you should say what you do not do.

- Quran, Surah as-Saff (the Chapter of the Ranks) #61, Verses 2 to 3

Therefore, let us collectively, make a sincere intention, that, what we learn herein, we will do our utmost to implement within our lives, within our entire existences; such that we can build our connection to our Master, to the Lord of the Universe, to the One who holds our entire beings in His (proverbial) hands.

Indeed, we will learn, that there is a certain joy, a certain serenity, in developing this relationship with God, over time as we develop our connection with Him, we never feel alone, we never feel threatened, we never feel frightened, even in the face of the worst of enemies and calamities.

To Strive to be Truly Sincere

If we are truly sincere, we begin to see things, as was seen by the believers as described in Quran:

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ
وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

As Saul set out with the troops, he said: “God will test you with a stream: anyone who drinks from it will not belong to me, but those who do not drink from it will belong to me, barring someone who draws a scoop with his hand.”

But they drank from it, [all] except a few of them. So when he crossed it along with the faithful who were with him, they said: “We have no strength today against Goliath and his troops.”

Those who were certain that they would encounter God said: “How many a small party has overcome a larger party by God’s will! And God is with the patient.”

So when they marched out for [encounter with] Goliath and his troops, they said, “Our Lord, pour patience upon us, make our feet steady, and assist us against the faithless lot.”

- Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verses 249 to 250

This is not just a simple series of verses about a historical event, rather, it is an exegesis of the power of developing a relationship with God, of trusting in Him, and not just Him, but his awliya (his representatives).

Trusting in what they teach, what they say; and thereby, through them - as well as directly - developing that relationship, that reliance and that pure love of God.

Such that even when you are confronted with the greatest of enemies, the largest of armies and weapons; you remain unfazed, you do not become scared or frightened, because you have that certainty in God’s promise, and more so you, due to your close relationship with God, you know He is at your side.

To be from His Troops, His Party and His Friends

In the supplication for Tuesday, from Imam as-Sajjad, the fourth Imam of the Muslims, the Imam teaches:

اَللَّهُمَّ ٱجْعَلْنِي مِنْ جُنْدِكَ فَإِنَّ جُنْدَكَ هُمُ ٱلْغَالِبُونَ،
وَٱجْعَلْنِي مِنْ حِزْبِكَ فَإِنَّ حِزْبَكَ هُمُ ٱلْمُفْلِحُونَ،
وَٱجْعَلْنِي مِنْ أَوْلِيَائِكَ فَإِنَّ أَوْلِيَاءَكَ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ.

O God, place me among Your troops, for indeed Your troops are the victors;
and place me in Your party, for indeed Your party are the successful ones;
and place me among Your friends, for indeed Your friends—no fear shall be upon them, nor shall they grieve.

- Supplication for Tuesday, Sahifa as-Sajjadiyyah, Ali ibn al-Husayn as-Sajjad

Each of these three lines, are directly referenced by Imam as-Sajjad from Quran, where God says exactly this:

Firstly, for His troops:

وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ

And indeed Our troops will be the victors.

- Quran, Surah as-Saffat (the Chapter of those Who Line Up in Rows) #37, Verse 173

Secondly, for His party:

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You will not find a people believing in God and the Last Day endearing those who oppose God and His Apostle even though they were their own parents, or children, or brothers, or kinsfolk.

[For] such, He has written faith into their hearts and strengthened them with a spirit from Him. He will admit them into gardens with streams running in them, to remain in them [forever], God is pleased with them, and they are pleased with Him.

They are God’s troops. Look! The troops of God are indeed felicitous (successful)!

- Quran, Surah al-Mujadila (the Chapter of the Pleading Woman) #58, Verse 22

And thirdly, for His friends:

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Look! The friends of God will indeed have no fear nor will they grieve.

- Quran, Surah Yunus (the Chapter of Jonah) #10, Verse 62

There are reasons, and we will discuss them as we proceed through this series, why supplication is known as the weapon of the believer, pillar of religion and the light of the heavens and the earth:

الدُّعَاءُ سِلَاحُ الْمُؤْمِنِ، وَعِمَادُ الدِّينِ، وَنُورُ السَّمَاوَاتِ وَالْأَرْضِ

“Supplication is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth”

- Reported by Imam as-Sadiq, Usul al-Kafi, Volume 2, Hadeeth 4

We will be reflecting on this hadeeth through the course of this series, God willing.

Let us now, look at what our roadmap looks like, what subjects will be covered; and then, God willing, we will proceed with the first of these sections in the next session, with His grace, permission and as a means to attain closeness to Him.

A Roadmap to Supplication and Triumph

The book that will form the basis of our discussion - but will not be the only source material that we will be studying as part of this series - much like has been the case with our series on the Lantern of the Path - is known as Uddat al-Dai wa Najah as-Saee (عُدّةُ الدّاعی و نَجاحُ السّاعی) - The Provision of the Supplicant, and the Triumph of the Seeker by Ibn Fahd al-Hilli, is divided into multiple sections, parts, each covering an important element of both the ethics and indeed jurisprudence of supplication, remembrance and such.

The book is Ibn Fahd al-Hilli's best known book, and a significant book on the subject of supplications. Ibn Fahd has dealt with issues such as the definition of supplication, motivations for reciting supplications, the manners of reciting supplications, and the like, under six parts.

In each part, he has collected relevant hadiths (narrations, traditions of the Prophet Muhammad and / or his family) regarding each of the subject areas.

The following are the sections of the book that we will use as subject areas to delve into in more detail, that perchance we can learn, improve ourselves, and develop a strong and unbreakable relationship with the most Beloved.

Preface

In this section, Ibn Fahd defines supplication (الدعاء - al-dua), explaining both its literal and technical meanings. He emphasises hadiths which state that if someone hears a narration encouraging a certain action and performs it, they will be rewarded by God—even if the Prophet Muhammad did not actually say it.

Part One

This part explores the motivations for reciting supplications, both rational and those transmitted from the the Infallibles (معصومين - al-Masumeen). Ibn Fahd begins with a logical argument for making supplications, then supports it with hadiths from the Prophet and the Imams, as well as verses from the Quran. He also addresses common objections and provides thoughtful responses.

Part Two

This section discusses the factors that lead to supplications being accepted by God. Ibn Fahd identifies seven key factors, such as the nature of the supplication, its timing, location, and other related aspects. He supports each factor with relevant hadiths.

Part Three

Here, the focus shifts to the person making the supplication. It is divided into two sections:

The first discusses those whose supplications are accepted by God, while the second examines those whose supplications are not. Ibn Fahd provides relevant hadiths for both categories.

Part Four

This part outlines the proper etiquette for supplication. It includes the necessary preparations—such as ritual purity (الطهارة al-ṭahārah), wearing perfume, and facing the direction of prayer (القبلة - al-qiblah)—as well as manners during supplication, like repeating prayers, making them privately, or praying in a group.

It also covers post-supplication conduct, including persistence in prayer, wiping one’s hands over the face, reciting blessings upon Muhammad and the family of Muhammad (الصلاة على محمد وآل محمد - al-ṣalāh ʿalā Muḥammad wa Āl Muḥammad), and avoiding sin.

In the conclusion of this part, Ibn Fahd addresses the dangers of showing off (الرياء - al-riya – ) and self-conceit (العجب - al-ʿujb – ), citing hadiths from the Infallibles that explain their harms and how to avoid them.

Part Five

This section is about the remembrance of God (الذكر al-dhikr ). Ibn Fahd emphasises that dhikr is recommended at all times and mentions various forms such as:

• التحميد (al-taḥmīd)
الحمد لله (al-ḥamdu lillāh – Praise be to God)

• التهليل (al-tahlīl)
لا إله إلا الله (lā ilāha illā Allāh – There is no god but God)

• التكبير (al-takbīr)
الله أكبر (Allāhu akbar – God is the Greatest)

• التسبيحات الأربع (al-tasbīḥāt al-arbaʿ)
“سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر” (Subḥān Allāh, wal-ḥamdu lillāh, wa-lā ilāha illā Allāh, wa-Allāhu akbar – Glory be to God, Praise be to God, There is no god but God, God is the Greatest)

Part Six

Ibn Fahd discusses the recitation of the Quran. He highlights the importance of keeping a copy of the Quran at home, reciting it before sleeping, and seeking healing through it. He concludes this section by listing the benefits and virtues of specific verses and chapters.

Epilogue

The final section focuses on the Beautiful Names of God (أسماء الله الحسنى - Asmā’ Allāh al-Husna ). It begins with a hadith from the Prophet and offers brief descriptions of the 99 Names of God. Ibn Fahd concludes by reflecting on the plurality of divine names in relation to God’s unity, and offers a way to reconcile these two theological perspectives.

A Note about Salutations (Ziyarah)

While, Ibn Fahd doesn’t explicitly mention anything about salutations (ziyarah) in Uddat ad-Dai, however, given their importance, we will have an additional section where we will discuss the etiquette of salutations to the Prophets and Aimmah - and to all the awliya, and shohada (martyrs) also.

Salutations are not just simple greetings, but they too carry a lot of lessons, and develop our connection to God.

Indeed, according to some of the Islamic scholars, and scholars of Islamic ethics, salutations are themselves a form of supplication, a form of a whispered prayer (munajaat), and are a means to gain nearness and closeness to God, by greeting and sending blessings and praise upon those He loves.

After all, as has been mentioned, to love God is to love those who He loves; and saluting, greeting someone, to praise them as you meet them, to testify on their behalf, especially when they have given all for His sake, and to ensure that you have the Truth, this is something necessary, and the true lover of God, is one who is never negligent regarding anything that anyone does for him.

Furthermore, salutations can be done both from afar and from close by, so sometimes the believers are honoured to visit the graves and shrines of the awliya of God, such as in Madinah in the Hijaz (currently in Occupied Arabia), where the Prophet Muhammad is, along with four of the Imams and Lady Fatimah az-Zahra, the daughter of the Prophet, along with many from the righteous companions.

There is also Najaf in Iraq, where Imam Ali is, Kerbala which is by far the most well known, where the epic of Ashura took place, and where Imam Husayn, his family and companions are interred.

There is of course Damascus in Syria, where in are the shrines of Lady Zaynab, Lady Ruqayyah and many companions of the Prophet and Imam Ali, however, Damascus is currently occupied by the remnants of the Khawarej (currently known as HTS or DAESH or al-Qaeda), so at this time, unfortunately, until such time as a movement is made to cleanse Syria from such an evil occupation, the salutation to Lady Zaynab and those in Syria will need to be from afar.

There are different etiquette, when engaging in a salutation from afar and from near. We will, of course, be discuss these subjects in some depth, God willing.

Further more, there is a huge recommendation for believers, when they visit graveyards (which is a highly recommended activity), that before they enter, they salute those buried therein, as a mark of respect for their position as those who have gone to the next world, from those who still await.

This is also a point that I wanted to make, that while Uddat ad-Dai forms the inspirations for this series, it is not the only source, and there are numerous sources, teachers, lessons and reflections that will be combined into this series of sessions.

Graves Are Not Worshipped — They Are Witnesses

One of the key points that will also be covered when discussing the idea of salutations, is the allegation, by some of the ignorant, that the Shia ‘worship graves’. Something that is both offensive but also ridiculous and indicative of the level of intellectual and spiritual void in people making such ridiculous allegations.

Indeed, there are ahadeeth from the Prophet, found in the books of both the Shia and the Sunnah that recommend and applaud the visitation to graves:

This one is from Sahih Muslim, a Sunni source:

قَالَ رَسُولُ ٱللَّهِ ﷺ:

“كُنْتُ نَهَيْتُكُمْ عَنْ زِيَارَةِ ٱلْقُبُورِ، فَقَدْ أُذِنَ لِمُحَمَّدٍ فِي زِيَارَةِ قَبْرِ أُمِّهِ، فَزُورُوا ٱلْقُبُورَ فَإِنَّهَا تُذَكِّرُ ٱلْآخِرَةَ.”

The Prophet of God (peace be upon him and his family) said: “I had forbidden you from visiting graves, but now you may visit them. Indeed, permission was granted to Muhammad to visit the grave of his mother — so visit the graves, for they remind you of the Hereafter.”

— Sahih Muslim, Hadeeth #976

And this is from Kamil al-Ziyarat by Ibn Qulawayh, a highly respected Shia source:

قَالَ ٱلصَّادِقُ (ع):

“مَنْ زَارَ قَبْرَ وَالِدَيْهِ أَوْ أَحَدِهِمَا فِي كُلِّ جُمُعَةٍ، غُفِرَ لَهُ وَكُتِبَ بَرًّا.”

Imam al-Sadiq (peace be upon him) said: “Whoever visits the grave of his parents — or even one of them — every Friday, will have his sins forgiven and be recorded as one of the dutiful.”

— Kamil al-Ziyarat, Chapter on Visiting One’s Parents’ Graves

Another one on specifically visiting the graves of the Awliya of God from Kamil al-Ziyarat:

عَنْ أَبِي عَبْدِ اللَّهِ (ع):

“مَنْ أَتَى قَبْرَ أَحَدٍ مِنَ أَوْلِيَاءِ اللَّهِ فَعَرَفَ حَقَّهُ، كَانَ كَمَنْ زَارَ رَسُولَ اللَّهِ (ص).”

Abu Abdillah, Imam al-Sadiq, (peace be upon him) said: “Whoever visits the grave of one of the friends (awliya) of Allah, and recognises their right, it is as if he has visited the Messenger of Allah (peace and blessings be upon him).”

— Kamil al-Ziyarat, Hadith #66

And this is from Sunan Ibn Majah, a highly respected and reliable source from the Sunni schools:

قَالَ رَسُولُ اللَّهِ ﷺ:

“زُورُوا الْقُبُورَ، فَإِنَّهَا تُذَكِّرُكُمُ الْآخِرَةَ.”

The Prophet of God (peace be upon him and his family) said: “Visit the graves, for they remind you of the Hereafter.”

— Sunan Ibn Majah, Book #1, Hadith #1566

And this is from Imam Nawawi, who was a Jurist and Scholar of the Shafi’ School, who said:

“يُستحبُّ إكثارُ زيارةِ القبورِ، والوقوفُ عند قبورِ الصالحين وأهلِ الفضلِ.”

“It is recommended to visit graves frequently and to pause at the graves of the righteous and virtuous.”

— Majmu Sharh al-Muhadhdhab

There are many other references, and we will cover them when we cover this subject, suffice it to say, that it is only the illiterate ignorant corrupt imbeciles who declare that visiting those who have returned to the presence of their Lord is in someway polytheistic behaviour; and it is only such dishonest criminals who declare that visiting and praying for, and indeed seeking intercession (another subject we will be discussing in depth within this series) from them to God is in any way polytheistic or heretical.

After all in the Quran, God clearly says:

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

We did not send any apostle but to be obeyed by God’s leave. Had they, when they wronged themselves, come to you (O Muhammad) and pleaded to God for forgiveness, and the Apostle had pleaded for them [to God] for forgiveness, they would have surely found Allah all-clement, all-merciful.

- Quran, Surah an-Nisa (the Chapter of the Women) #4, Verse 64

We will discuss this subject in depth, and also delve into the reasoning give by - primarily the scholars of the Wahhabi cult - for the prohibition of visiting graves and seeking intercession from those who have returned to God, in direct contradiction to the position of the mainstream Sunni schools of thought.

Once more we pray to God, we beg Him to grant us the tawfeeq (ability), the wisdom, fortitude and indeed the patience and capacity to be able to do this most important of subjects justice, that perchance we can move towards being from the successful.

An Important Note about Linguistics

While the framework that our discussions will be built around is that of the excellent Uddat ad-Dai, this is not our only source; further more; given that Arabic is not the primary language for the vast majority of Muslims, we will be discussing the idea that some have that supplications must only be done in Arabic, and dispelling this myth.

In short, while there are benefits and much value in reciting a supplication, a remembrance and Quran in Arabic, that is without a doubt, the more important aspect is to understand what is being read.

If a person just blindly reads something they do not understand this can be detrimental and harmful. Furthermore, while there are many who speak Arabic, most people who speak Arabic, no not understand the rules and nature of the eloquence of Arabic, and it is not unfair to say that the common variant of Arabic, known as ‘Modern Standard Arabic’ (MSA) - while can be helpful, lacks much of the grammatical and rhetorical nuance of classical Arabic.

So the argument, that ‘well people should learn Arabic’, is while important certainly, not entirely valid - at least in this context. Having said that, learning languages is important, and indeed can broaden a person’s horizons and enhance their thought process, so it is certainly something that is strongly recommended.

It is also important to remember, that Prophet Muhammad was sent as a Mercy to Humanity, not a mercy to the Arabs, or Persians, or Pakistanis, or any other ethnicity. But rather to the entirety of humanity, to the entire human family.

And the Quran, and indeed Islam, is itself defined as a ‘Remembrance to all of humanity’:

إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ

It is just a reminder for all the nations

- Quran, Surah Saad (the Chapter of the letter Saad) #38, Verse 87

and elsewhere:

وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ

Yet it is just a reminder for all the nations.

- Quran, Surah al-Qalam (the Chapter of the Pen) #68, Verse 52

And regarding Prophet Muhammad being the mercy to the worlds:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

We did not send you but as a mercy to all the nations.

- Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse 107

So if Prophet Muhammad is the mercy to all peoples, and the Quran is itself a reminder for all peoples; then while there is great benefit in supplicating and developing a relationship with God in the Arabic, there is arguably more benefit in doing so in both Arabic and a language that the supplicant understands, so that the power and eloquence of the Arabic prose is not lost, but that the entire meaning is also not lost, and the supplicant can learn and cultivate that relationship by singing the many sonnets and odes of love in a language that he or she can comprehend.

After all for God, every language is known, for He is the source of all knowledge, and since languages are nothing more than knowledge, to suggest that He wouldn’t understand if we supplicated in another language, that is both incorrect, but also insulting to God, the Master of all things, and Lord of the Universes.

We will discuss this in more detail and provide evidences and proves for the theories presented here in future sessions, God willing.

Conclusion

This concludes this first part, which is a mere introduction to this profound and meaningful, and indeed extremely important subject that we will be working to discover together in these sessions.

In the coming session, we will begin with an attempt to understand what a supplication is, what are the various types of supplications, what are the differences.

We will also be looking at how we can further our relationship with God, and at what stages the various types of devotions, litanies, whispered prayers, supplications, remembrances and such can help us to move closer to Him.

We will also be looking at how to develop a true relationship with Him, how to talk to him, from a formal perspective, and from an informal perspective. Indeed, can He be spoken to informally? Is there anywhere that we cannot speak to Him?

We will be dispelling some common myths about how our relationship with God must be, as well as explaining how we can - and indeed must - remain respectful.

We pray that He, the Lord of the Universes, gives us the tawfeeq - the ability - to be able to explore this subject, and more importantly to be able to apply that which we learn into our own lives, that perchance we can be amongst the successful.

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

My Lord,
If I speak, it is out of love for You—
And if I fall silent, it is awe before You.
When I call upon You, my heart trembles not from fear,
But from yearning to be gathered near Your mercy.

O My Beloved,
Every whisper in the night is for You,
Every breath beneath my ribs is marked with Your Name.
You are the first in my thoughts when I wake,
And the last upon my lips when I sleep.

My Master,
What sweetness is there in life, if not in remembrance of You?
What comfort is there in sorrow, if not Your closeness?
Were You to distance me for even a moment,
My soul would perish from thirst though surrounded by oceans.

O Companion of the lonely,
You see the tear before it forms,
You hear the sigh before it leaves my chest.
Do not turn away from me, even if I falter—
For none knows how to return me to You, but You.

O Tender One,
I bring to You a heart broken not by the world,
But by love for You that burns within me.
If this fire is from You, let it not consume me,
But shape me into one worthy of standing at Your door.

O Source of Light,
You made my heart a lamp,
Then filled it with the oil of remembrance.
Now I burn with longing—
Not to be seen by creation, but only to be seen by You.

O God, my God,
If I am lost, it is because I wandered in search of You.
If I weep, it is for the distance between us.
But if You take my hand, even once—
I will forget the world, and walk only toward Your love.

O Lord,
Shower your choicest blessings upon Your servant Muhammad,
And upon his pure and infallible family,
From whom You chose to remove any and all impurities.

O Most Beloved of the Lovers,
O Lord, hear our devotions to You,
Answer our call, and inspire us to be from the successful,
In Your way, always in Your way, and always towards Your proximity.

Amen, O Lord Sustainer of the Universes.