[10] The Art of Supplication - The Advantages and Benefits of Supplication - Part 6
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 tenth 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:
Audio of the Majlis (Sermon/Lecture)
This write up is a companion to the audio recording of the majlis (sermon/lecture) found below:
Recap
In the previous session, we explored one of the most refined fruits of supplication: contentment (rida) — not as detachment from pain or the denial of desire, but as a luminous trust born of intimacy with the Divine.
We traced how contentment grows out of qurb (closeness) and uns (companionship) — and how, through repeated acts of sincere dua, the soul is shaped until it no longer clings to outcomes, but to the One who ordains them.
We saw that this contentment is not passivity — it is a yielding rooted in certainty. It is not born of indifference, but of insight. The mature believer, through constant supplication, learns to ask — and then to surrender. To plead — and then to trust. To knock — and then to wait, with a tranquil heart.
Drawing on the Quranic address to the “tranquil soul” — al-nafs al-mutmainnah — we considered the example of Imam Husayn (peace be upon him) at Karbala: a soul entirely pleased with God and pleasing to Him, enduring trial with serenity and dignity. This was not fatalism, but firm conviction that God’s plan is always rooted in mercy, even when it bleeds.
We then explored the intimate pairing between dua and taslim (supplication and surrender). One speaks, the other listens. One reaches, the other rests. Together, they refine the soul — not necessarily by changing what happens, but by changing how the heart receives it.
Through the whispers of the Imams, especially in Dua Abu Hamza, and the wisdom of the scholars, we saw that supplication reframes suffering — not as abandonment, but as a sacred summons. Not as punishment, but purification. The pain remains, but in turning to God, it becomes a means of elevation rather than despair.
We also heard from the Prophet and the Imams that the richest of people are those who are content — not because they have everything, but because they want nothing more than what God has willed. And from the mystics, we learned that the purpose of dua is not to shape destiny, but to reshape the soul.
In the end, we saw that the true supplicant is not the one who always receives what they want — but the one who learns to want what God gives.
And so, we closed with a whisper — a prayer not for more, but for alignment:
“If You are pleased with me,
then let me be pleased with everything You choose.”
Introduction
Mercy as the Essence of Divine Engagement
From the very first breath of the Qur’an, the seeker is met with two Names: ar-Rahman and ar-Raheem — the All-Merciful, the Especially Merciful. Before commandments are given, before the narratives unfold, before the path is laid — there is mercy.
This is no accident.
The Islamic worldview is not built upon fear, nor even justice, but upon mercy. Mercy is not simply one of God’s attributes — it is the womb within which the entire creation is formed. As the Prophet Muhammad (peace and blessings be upon him and his family) declared in a hadeeth qudsi1 (and this is found in both Shia and Sunni sources):
إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي
“Indeed, My mercy has preceded My wrath.”
— Al-Bukhari2, Sahih al-Bukhari3, Book of Tawheed, Hadith #7404
— Al-Nayshaburi4, Sahih Muslim5, Book of Repentance, Hadith #2751
— Al-Kulayni6, Al-Kafi7, Volume 1, Book of Tawheed, Page 164, Hadeeth #3
— Al-Saduq8, Uyun Akhbar al-Ridha9, Volume 1, Page 117
This divine mercy (rahmah) is not merely something given — it is something to be witnessed.
It is this witnessing — this unveiling — that becomes possible through dua.
The act of supplication is not only a cry for help or a request for change. It is an invitation to behold — to see, to sense, and to realise the rahmah of God in all its forms: in what is given and what is withheld, in what is immediate and what is delayed, in what comforts and what breaks.
This is why every surah of the Quran — save one — opens with the Bismillah. And the Bismillah opens with rahmah.
As Allamah Tabatabai10 explains in Tafsir al-Mizan11, the name ar-Rahman refers to God’s universal mercy — that which encompasses believer and unbeliever, saint and sinner, atom and angel alike. Whereas ar-Raheem is His special mercy — tender, refined, intimate — reserved for those who turn to Him with yearning.
Thus, every act of dua begins with a turning not toward severity or judgement, but toward these twin oceans of compassion.
And so, the dua becomes a place — not just where the soul requests mercy, but where it begins to perceive it.
As the Quran declares:
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ
“My mercy encompasses all things.”
— Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse #156
It encompasses the visible and the unseen. It runs beneath trials. It veils faults. It invites even before we call.
And herein lies the foundation of our reflection:
The greatest mercy may not be what is given after the dua —
but the permission to call in the first place.
In this tenth part of our journey, we will explore how dua unveils mercy — not just as a concept, but as a spiritual reality. We will see how the one who supplicates, again and again, comes to witness rahmah in the smallest moments and in the grandest trials — not always as comfort, but always as closeness.
For the one who truly understands mercy, every delay is a whisper, every heartbreak a door, and every unanswered request a higher answer in disguise.
This is why Dua Kumayl, one of the most intimate and widely recited supplications from the Ahl al-Bayt, opens not with a request for paradise or pardon, but with a call upon this very attribute:
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ
“O God, I ask You by Your mercy, which encompasses all things…”
— Dua Kumayl12
Before we ask for anything, we ask by His mercy — because to stand in its shade is itself the beginning of healing.
With His Names upon our tongues, and His mercy upon our path, let us continue…
The Names of Mercy — ar-Rahman and ar-Raheem
Mercy as the First Door of Divine Recognition
Before the believer learns to speak, before the soul learns to ask — it is taught the Names. And the first two Names it meets are those that reveal not might or majesty, but mercy.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the Name of God, the All-Merciful, the Especially Merciful.”
— Quran, repeated at the start of every surah except one13
From the threshold of every Qur’anic chapter, the Names ar-Rahman and ar-Raheem call to us — two facets of the same mercy, yet each holding a different light.
ar-Rahman — The One whose mercy is vast and all-encompassing.
ar-Raheem — The One whose mercy is continuous, intimate, and sustaining.
As Imam Jaʿfar al-Sadiq (peace be upon him) explains:
الرَّحْمٰنُ خَاصٌّ بِعَامٍّ، وَالرَّحِيمُ عَامٌّ بِخَاصٍّ.
“Ar-Rahman is a universal Name applying to all creation, while ar-Raheem is specific to the believers.”
— Al-Ayyashi14, Tafsir15, Volume 1, Page 20 (under Surah al-Fatihah)
This is echoed in the traditions and supplications of the Ahl al-Bayt. In Sahifa as-Sajjadiyyah16, the fourth Imam closes Dua #1 (His Supplication when Mentioning the Mercy of God):
يَا أَرْحَمَ الرَّاحِمِينَ.
“O Most Merciful of the merciful.”
— Sahifa as-Sajjadiyyah17, Dua #1 (His Supplication when Mentioning the Mercy of God)18
And in Dua al-Iftitah, recited nightly in the month of Ramadhan, Imam Mahdi, may our souls be his ransom, taught us to say:
اَللَّهُمَّ أَذِنْتَ لِي فِي دُعَائِكَ وَمَسْأَلَتِكَ فَٱسْمَعْ يَا سَمِيعُ مِدْحَتِي وَأَجِبْ يَا رَحِيمُ دَعْوَتِي
“Oh My God, you have permitted me to pray and call upon you, so listen to my words of praise and respond to my call, O the Especially Merciful”
— Dua al-Iftitah19
In these supplications, mercy is not merely requested — it is remembered, described, and invoked as the prelude to every other relationship with God.
As Imam Khomeini writes in Adab al-Salaat (Disciplines of Prayer):
ذکر اسماء رحمان و رحیم در ابتدای هر کار، برای جلب رحمت و عنایت الهی است و بنده با ذکر این اسماء، خود را به رنگ رحمت و رأفت الهی درمیآورد و از این در وارد حضور میشود.
Invoking the names 'ar-Rahman' and 'ar-Raheem' at the start of every deed is to draw down God’s mercy and favour. Through these names, the servant adorns himself with the hue of Divine mercy and compassion, and it is by this doorway that he enters the presence of the Divine."
— Imam Khomeini20, Adab al-Salaat21, Section: On Some Disciplines of Naming (Tasmiyah)
Even Mulla Sadra, in his metaphysical writings, notes that ar-Rahman reflects the existential generosity (wujudi jud - وجودى جود) of God — the bestowal of being itself, while ar-Raheem governs the sustaining and guiding of the soul toward perfection.
Thus, the soul that frequently invokes these Names through dua is not just engaging in ritual — it is drinking from the wellspring of Divine tenderness.
Through the repeated calling of these names — whether in the whispered moments of Dua Abu Hamza, the thunderous pleas of Dua Kumayl, or the quiet invocations of the Quran — the soul begins to recognise that God is not waiting to be convinced to show mercy.
He already is mercy.
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ
“My mercy encompasses all things.”
— Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse #156
And so, every dua — even the one made with a trembling voice and an empty heart — begins not from distance, but from this certainty.
To call upon ar-Rahman is to say:
“Even though I have nothing, I know You give.”
To call upon ar-Raheem is to say:
“Even though I falter, I know You stay.”
Supplication as an Unveiling, Not Just a Request
The Mercy Was Always There — Dua Just Opened the Eyes to It
In the common view, dua is understood as an act of asking — a soul in need, raising its hands toward the One who can fulfil. And while this is not incorrect, it is incomplete. The deeper reality of dua is not that it brings mercy into existence, but that it unveils the mercy that has always been.
As Sayyid Ibn Tawus wrote in Iqbal al-Amaal:
إن من يدعو ربه بإخلاص لا يُجبر يد الرحمة على التحرك، بل يزيل الحجاب الذي كان يغطيها عن بصره
“The one who calls upon his Lord sincerely does not force the Hand of Mercy to move — he only removes the veil that was covering it from his sight.”
— Sayyed Ibn Tawus22, Iqbal al-Amaal23, Paraphrased from Supplications on Laylat al-Qadr24
Mercy is not created by our cries — it is revealed through them.
God Does Not Wait to Show Mercy — He Waits for the Soul to See It
The Quran states unequivocally:
يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنكُمْ وَخُلِقَ الْإِنسَانُ ضَعِيفًا
“God desires to lighten your burdens — for man was created weak.”
— Quran, Surah al-Nisa (the Chapter of Women) #4, Verse #28
This Divine iradah (desire) to relieve us is not passive. It is constant, flowing like a stream — but we are often turned away, absorbed in noise, dulled by distractions. Dua is the turning back of the face, the lifting of the lid over the heart, the gentle removal of the veils that prevent us from recognising the ever-present mercy of God.
Imam Ali (peace be upon him) in Dua Kumayl whispers:
وَكَمْ يَا إِلٰهِي مِنْ كُرْبَةٍ قَدْ فَرَّجْتَهَا، وَهُمُومٍ قَدْ كَشَفْتَهَا، وَعَثْرَةٍ قَدْ أَقَمْتَهَا، وَرَحْمَةٍ قَدْ نَشَرْتَهَا، وَحَلْقَةِ بَلَاءٍ قَدْ فَكَكْتَهَا.
“How many times, O my God, have You relieved my distress, lifted my burdens, corrected my faults, spread Your mercy over me, and loosened the grip of trial upon my neck!”
— Dua Kumayl25
Note the verb: “You spread Your mercy” — not created it anew, but unfolded it.
Dua as a Mirror, Not a Bargaining Table
Imam Khomeini26, in Adab al-Salaat27, reflects that the purpose of dua is not to extract but to transform:
دعا کنندهی مخلص تلاش نمیکند که رحمت را از بالا به پایین بکشد — او تلاش میکند به سوی آن بالا رود. دعا صعود روح است. و رحمت فقط نتیجه نیست — بلکه هوایی است که در طول مسیر تنفس میشود.
“The sincere supplicant is not trying to pull mercy down from above — he is trying to climb toward it. Dua is the ascent of the soul. And mercy is not just a result — it is the air breathed along the way.”
— Imam Khomeini28, Adab al-Salaat29, Paraphrased from parts of Adab al-Salaat30.
Similarly, Mulla Sadra writes in al-Asfar al-Arba’ah:
إن الداعي المخلص لا يسعى إلى إنزال الرحمة من العلو، بل يجتهد في الصعود نحوها. فالدعاء هو معراج الروح، والرحمة ليست مجرد نتيجة، بل هي الهواء الذي يُتنفس في الطريق.
“Dua teaches the soul to perceive mercy not as a reactive response, but as a mode of God’s being. The more purified the soul, the more it sees every leaf, every silence, every delay — as mercy.”
— Mulla Sadra31, al-Asfar al-Arba‘a (The Four Journeys)32, esp. Volume 6 (on divine mercy) and Volume 7 (on the soul’s perception and purification).
The Delay as a Revelation of a Deeper Kind
From Ibn Fahd al-Hilli’s Uddat al-Dai:
فربما تظن النفس أن الإجابة تأخرت، لكن الرحمة كانت تنزل مع كل لحظة من الدعاء.
“The soul may think the response was delayed — but mercy was descending with every moment of supplication.”
— Ibn Fahd al-Hilli33, Uddat al-Dai wa Najah as-Saee34, section on the Etiquettes of the Supplicant
This is why the Imams taught us to keep asking — not because God needed reminding, but because we needed realigning.
The voice that cries in dua is not the voice of a beggar at the door of a reluctant king. It is the cry of the child calling out to a parent who is already running toward them.
ادْعُونِي أَسْتَجِبْ لَكُمْ
Call upon Me — I will respond to you.
— Quran, Surah al-Ghafir (the Chapter of the Forgiver) #40, Verse #60
The promise is not: “I might answer.”
The promise is: “I will.”
But what is given may not always be what was asked — and that, too, is mercy.
The Mercy of Being Allowed to Call
When the Permission to Pray Is the Answer Itself
Before any words are uttered, before the hands are raised, and before the heart even knows what it needs — the greatest mercy has already occurred:
You were allowed to turn to Him.
Imam Ali (peace be upon him) says in Nahjul Balagha:
إِذَا أَلْهَمَكَ اللَّهُ ذِكْرَهُ، فَاعْلَمْ أَنَّهُ يُرِيدُ أَنْ يُرْحِمَكَ
“If God inspires you to remember Him, know that He intends to show you mercy.”
This is the mercy before mercy — the invitation itself.
And in his will, Imam Ali says to his son, Imam al-Hasan37, in Nahjul Balagha38:
فَقَدْ أَذِنَ لَكَ فِي دُعَائِهِ، وَكَفَّلَ لَكَ الْإِجَابَةَ، وَأَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ
“He has permitted you to call upon Him, guaranteed you the response, and commanded you to ask of Him so that He may give you.”
In other words: you were invited.
In a world filled with noise and negligence, if your heart remembers God, even briefly, it is already a sign of His mercy touching you. The one who is given the tawfeeq (divinely granted success) to turn — even once — has already been touched by grace.
Imam al-Baqir (peace be upon him) is reported to have said:
مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنْ أَنْ يُسْأَلَ، وَمَا أَحَدٌ أَبْغَضُ إِلَى اللَّهِ مِمَّنْ يَسْتَكْبِرُ عَنْ عِبَادَتِهِ
“There is nothing more beloved to God than to be asked, and no one more detested than the one who is too proud to worship Him.”
— Al-Kulayni41, Al-Kafi42, Volume 2, Kitab ad-Dua (the Book of Supplication), Hadeeth #1
The opportunity to ask is not a right — it is a gift.
Permission Is the First Response
Sayyid Ibn Tawus writes:
إذا ألهمني الله الدعاء، ارتعدتُ خوفًا، إذ علمتُ أن الله قد رفع الحجاب بيني وبينه، ولا أدري ما يُتبع ذلك من القضاء. فالإقبال على الدعاء مفتاحٌ يُعطى للعبد، وكل مفتاحٍ لا يُعطى إلا لِبابٍ يُفتح، وكل بابٍ يؤدي إلى موضعٍ معلوم.
When God inspires me to supplicate, I tremble in awe, for I know that God has lifted the veil between me and Him, and I do not know what decree will follow. To turn to supplication is a key granted to the servant, and every key is only given for a door to be opened, and every door leads to a known place.
— Sayyid Ibn Tawus43, Iqbal al-Amaal44, Paraphrased from multiple segments in Iqbal al-Amaal45
And this echoes a line found in Dua Abu Hamza al-Thumali:
وَأَنْتَ الَّذِي فَتَحْتَ لِي بَابَ الدُّعَاءِ فِي مَجْدِكَ، وَسَمَّيْتَ نَفْسَكَ سَمْعِيًا كَرَمًا مِنْكَ لِي
“You are the One who opened the door of supplication to me out of Your majesty, and You named Yourself the Hearer — out of generosity toward me.”
— Dua Abu Hamza al-Thumali46, cited in al-Tusi47, Misbah al-Mutahajjid48, Page 582, Hadeeth # 691
To call upon Him is not a merit of the servant — it is a mercy from the Master.
The Mercy of Being Known, Not Just Heard
When the Prophet (peace and blessings be upon him and his family) was asked, “Is our Lord near so we whisper to Him, or far so we must call aloud?” the verse was revealed:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي، فَإِنِّي قَرِيبٌ، أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
“And when My servants ask you about Me, [tell them] I am indeed near. I respond to the caller when he calls upon Me.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #186
The mercy was not only in the response — but in the fact that He said: “I am near.”
No intercessor needed. No distance to bridge. Only turning.
To be given the chance to whisper “O God” is already a sign that He has drawn near to you — and made you feel it.
Dua as an Act of Mercy Upon the Soul
Healing, Cleansing, and Drawing Near — Even When Nothing “Changes”
Dua is often seen as a means to an end — a tool to secure a result, to change a situation, or to obtain relief. But for the one who walks deeper into its inner chambers, something far more transformative is revealed:
Dua is itself a mercy.
Not because of what it brings, but because of what it does — to the soul.
As Ibn Fahd al-Hilli writes in Uddat al-Dai:
وَالدُّعَاءُ فِي نَفْسِهِ عِبَادَةٌ وَقُرْبَةٌ إِلَى اللَّهِ، وَسَبَبٌ لِتَهْذِيبِ النَّفْسِ، وَإِصْلَاحِ الْبَاطِنِ.
“Supplication in itself is worship and a means of nearness to God. It is a cause for disciplining the soul and reforming the inner self.”
— Ibn Fahd al-Hilli49, Uddat al-Dai Wa an-Najah as-Saee50, Section on the Benefits of Supplication
Even when no external change takes place, something deep within the soul is being shaped: trust replaces fear, serenity replaces panic, and the heart is softened in the warmth of divine attention.
The Soul Is Not Left Unattended
Imam Mahdi, may our souls be his ransom, in Dua al-Iftitah, says:
كَمْ مِنْ غَمٍّ قَدْ فَرَّجْتَهُ، وَهَمٍّ قَدْ نَفَّسْتَهُ، وَضُرٍّ قَدْ كَشَفْتَهُ، وَرَحْمَةٍ قَدْ نَشَرْتَهَا، وَحَلْقَةِ بَلَاءٍ قَدْ فَكَكْتَهَا.
“How many times have You relieved my grief, lightened my sorrow, removed my hardship, spread Your mercy, and loosened the grip of affliction?”
— Dua Iftitah51
Each of these blessings begins not with outward change — but with inner softening.
Tears as Treatment — Suffering as Softening
Imam Musa al-Kadhim (peace be upon him) said:
مَا أَبْلَغَ مَا يَسْتَعِينُ بِهِ الْمُؤْمِنُ عَلَى الْمِحْنَةِ: الدُّعَاءُ.
“How great is the aid that a believer finds in hardship through supplication.”
Even when the situation remains unchanged, the soul is transformed.
In the Presence of the Beloved, we learn from Ayatullah Misbah-Yazdi, may God rest his pure soul:
هدف دعا رفع سختیها نیست، بلکه این است که روح انسان را توانمند سازد تا با معنا، کرامت و نزدیکی به خداوند آن را بپذیرد
“The purpose of supplication is not to remove hardship — it is to make the soul capable of receiving it with meaning, dignity, and nearness to the Divine.”
— Ayatullah Misbah-Yazdi54, In the Presence of the Beloved55, Paraphrased from the section “Effects of Supplication”, Pages 23-24
This is the hidden mercy — that God allows the soul to break, but not alone.
Dua Cleanses the Heart from Bitterness and Fear
Imam Ali (peace be upon him) said:
الدُّعَاءُ مِفْتَاحُ الرَّحْمَةِ، وَمِصْبَاحُ الظُّلْمَةِ.
“Supplication is the key to mercy and the lamp in darkness.”
— Al-Amidi56, Ghurar al-Hikam wa Durar al-Kalim57, Hadith #2105
It softens the soul, it draws out bitterness, it provides release for grief — but not in the manner of venting frustration. Rather, dua is how the heart speaks to its Creator without shame. The very act of expressing is healing.
Imam al-Sadiq (peace be upon him) is reported to have said:
مَنْ أَكْثَرَ ذِكْرَ الرَّحْمَٰنِ فِي الدُّنْيَا، رَآهُ فِي الْآخِرَةِ بِوَجْهٍ مُنِيرٍ.
“Whoever remembers the All-Merciful abundantly in this world shall behold Him with a radiant face in the hereafter.”
— Al-Kulayni58, Al-Kafi59, Volume 2, Kitab ad-Dua (Book of Supplication), Chapter of Remembrance, Hadeeth #12
And remembrance — especially when expressed through dua — clears away the clouds from the mirror of the heart.
Healing Even in Delay
As Imam al-Baqir (peace be upon him) taught:
إِنَّ الدُّعَاءَ يُؤَخَّرُ إِجَابَتُهُ لِيَكُونَ دَأَبَ الدَّاعِي أَكْثَرَ، وَمَقامُهُ أَقْرَبَ، وَثَوَابُهُ أَعْظَمَ.
“The response to a supplication may be delayed so that the supplicant remains longer in devotion, draws nearer in position, and gains greater reward.”
— Al-Kulayni60, Al-Kafi61, Volume 2, Kitab ad-Dua (Book of Supplication), Chapter of Remembrance, Hadeeth #9
What we perceive as “waiting” is often “healing.”
So even when the request remains unfulfilled…
Even when the pain remains…
Even when the situation does not shift…
The soul has already been touched.
And that touch — subtle, internal, invisible — is one of the most intimate forms of rahmah.
Mercy in the Delay, Mercy in the Denial
When the Withholding Is a Greater Answer Than the Giving
We are taught from childhood to see blessings as things that arrive — the answered prayer, the open door, the fulfilled request. But in the school of dua, the soul begins to learn something deeper:
The mercy of God is not always in what is granted — sometimes it is in what is withheld.
Imam Jaʿfar al-Sadiq (peace be upon him) said:
مَن رَضِيَ بِقَضَاءِ اللهِ لَمْ يَسْأَلِ اللهَ تَعْجِيلَ العُقُوبَةِ وَلَا تَأْخِيرَ النِّعْمَةِ.
“Whoever is content with God’s decree does not ask Him to hasten punishment nor delay blessing.”
— Al-Kulayni62, Al-Kafi63, Volume 2, Kitab ad-Dua (Book of Supplication), Chapter of Remembrance, Hadeeth #7
To be content does not mean to stop asking — it means to trust that even the delay is wrapped in mercy.
Dua Is Never Rejected — It Is Reconfigured
Imam al-Sadiq (peace be upon him) taught:
الدُّعَاءُ يُرَدُّ عَنْكُمْ الْبَلَاءَ، وَيُنَزِّلُ الرِّزْقَ، وَإِنَّهُ لَيَنْزِلُ الْبَلَاءُ، فَيَلْقَاهُ الدُّعَاءُ فَيَتَعَارَكَانِ إِلَى يَوْمِ الْقِيَامَةِ.
“Supplication repels affliction and brings down provision. Indeed, affliction may descend, and it is met by supplication, and they wrestle until the Day of Judgement.”
— Al-Kulayni64, Al-Kafi65, Volume 2, Kitab ad-Dua (Book of Supplication), Chapter of Remembrance, Hadeeth #13
This “wrestling” may look to the human eye like unanswered prayer — but to the eye of tawheed, it is hidden mercy at work.
Delays Are Invitations to Stay in His Presence
As Ibn Fahd al-Hilli writes in Uddat al-Dai:
رُبَّمَا أَخَّرَ الْإِجَابَةَ لِيُطِيلَ مُنَاجَاتَكَ، فَيَكُونَ فِي تَأْخِيرِهَا أَعْظَمُ الرَّحْمَةِ
“Perhaps He delays the response in order to prolong your intimate conversation — so that in the delay, there is greater mercy than in an immediate answer.”
— Ibn Fahd al-Hilli66, Uddat al-Dai Wa an-Najah as-Saee67, section on Etiquettes of Supplication
This reflects the wisdom of Dua al-Iftitah in which. our beloved Imam Mahdi, may our souls be his ransom, teaches us:
وَلَعَلَّ الَّذِي أَبْطَأَ عَنِّي هُوَ خَيْرٌ لِي لِعِلْمِكَ بِعَاقِبَةِ الْأُمُورِ.
“Perhaps that which was delayed from me is better for me, because You know the outcome of all things.”
— Dua al-Iftitah68
God’s Withholding Is Not Neglect — It Is Precision
In the Quran:
وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
“It may be that you dislike something while it is good for you, and you love something while it is bad for you. And God knows, while you do not know.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #216
Ayatullah Jawadi Amoli, commenting on this verse, writes:
نیکوترین جانها، با اذعان به محدودیت فهم خویش، میآموزند که رحمت الهی را نه تنها در آسایش، بلکه در امساک نیز بازشناسند. مؤمن تنها به تأخیر گردن نمینهد، بلکه در آن معنایی مییابد.
Recognising the limits of their own understanding, the most refined souls are those who learn to recognise God’s mercy not only in ease, but in withholding. The believer does not merely accept delay — he discovers meaning within it.
— Paraphrased from: Ayatullah Jawadi Amoli69, Tafsir-e-Tasnim70 (Persian), Volume 10, commentary on Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #216
The Hidden Mercy of Not Being Answered
Imam al-Sadiq (peace be upon him) said:
يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يَفْلَحُ فِيهِ إِلَّا مَنْ دَعَا دُعَاءَ الْغَرِيقِ
“A time will come upon the people when none will be saved except the one who supplicates like the drowning man.”
But even the drowning man must learn: sometimes the hand of rescue is not immediate — because the soul must first realise it was not drowning in hardship, but in forgetfulness.
This is why Sayyid Ibn Tawus writes:
قد تكون الدعوة التي لم تُستجب هي الأعظم إجابةً—إذ أنها أبقتك قارعًا، راجيًا، منتظرًا، متذكرًا. وأي رحمة أعظم من أن لا ينساك الله؟
“The unanswered prayer may be the greatest of answered ones — for it kept you knocking, hoping, waiting, remembering. And what mercy is greater than not being forgotten by God?”
— Sayyid Ibn Tawus73, Iqbal al-Amaal74, Paraphrase of Ibn Tawus’s Reflections on the Nights of Qadr and Dua Kumayl
Stories from the Quran — Mercy Unveiled Through Dua
When the Trial Becomes the Throne of Intimacy
Throughout the Quran, the mercy of God is not always revealed in the ease of the Prophets — but often in their dua within affliction. Their lives were not devoid of pain — but full of presence within pain.
Their supplications teach us that even the hardest trials become gardens of nearness, when illuminated by the light of sincere calling.
Prophet Jonah (Yunus) — The Mercy of the Depths
Cast into the ocean and swallowed by a whale, Prophet Yunus (peace be upon him) found not abandonment, but awakening. His dua is among the most well-known:
لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
“There is no god but You. Glory be to You! Indeed, I was of the wrongdoers.”
— Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse #87
The Quran confirms that had he not called upon God in that darkness:
لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ
“He would have remained in its belly until the Day they are resurrected.”
— Quran, Surah as-Saffat (the Chapter of the Rangers) #37, Verse 144
It was dua — not a change in situation — that was counted as salvation.
Prophet Joseph (Yusuf) — The Mercy of the Prison
Imprisoned for a crime he did not commit, Prophet Yusuf (peace be upon him) turned not bitter, but more deeply toward God:
رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
“My Lord! The prison is dearer to me than what they call me to.”
— Quran, Surah Yusuf (the Chapter of Joseph) #12, Verse #33
His dua was not for freedom alone — but for protection from temptation, and closeness to God over comfort. The mercy was not only in his eventual release — but in the sanctuary of his soul.
Prophet Zechariah (Zakariyyah) — The Mercy in a Whispered Hope
Old, childless, and surrounded by silence — Prophet Zakariyyah (peace be upon him) still whispered:
رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ
“My Lord, do not leave me alone [childless], though You are the best of inheritors.”
— Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse #89
The mercy was not only in Yahya’s (John the Baptist) birth — but in the hope that was never extinguished. His dua came not from despair — but from trust.
Saint Mary (Sayyedah Maryam) — The Mercy in Labour and Solitude
In her most painful moment — labouring alone, ashamed and afraid — Sayyedah Maryam (peace be upon her) received divine reassurance:
وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا
“Shake the trunk of the palm tree toward you; it will drop fresh dates upon you.”
— Quran, Surah Maryam (the Chapter of Saint Mary) #19, Verse #25
Even in agony, dua was answered not with luxury — but with what she needed most: provision, dignity, and companionship through the unseen.
Prophet Job (Ayyub) — The Mercy in Patience
Perhaps the most powerful testament is Prophet Ayyub (peace be upon him). After years of affliction, illness, and loss, he finally cried out:
أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
“Indeed, adversity has touched me — and You are the Most Merciful of the merciful.”
— Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse #83
He did not ask for healing. He simply stated his pain, and praised God’s mercy — and that was enough.
Mercy Beyond Outcome
These stories show us that:
Mercy is not always rescue — sometimes it is endurance.
Mercy is not always change — sometimes it is constancy.
Mercy is not always what we wanted — but always what we needed.
As Imam Khomeini writes in Adab al-Salat:
خداوند رحمت خود را با دگرگونی رویدادها نمیسنجد، بلکه با حرکت دل به سوی او میسنجد
“God does not measure mercy by the movement of events — but by the movement of the heart toward Him.”
— Paraphrased from Imam Khomeini75, Adab al-Salaat (The Disciplines of Prayer)76, Chapter “Presence of Heart” and the “Inner Reality of Worship”
When the Soul Witnesses Mercy
The Veil Lifts, and the Heart Knows
At the heart of dua lies not merely a request — but a meeting. Not just a hope for change, but a witnessing: of the One who never left, the One whose mercy was there before we even called.
The soul that continues to knock, even in darkness — begins to see what cannot be seen with eyes.
As Imam Zayn al-Abedeen (peace be upon him) whispers in Dua Abu Hamza al-Thumali:
مَا أَظُنُّكَ تَرُدُّنِي فِي حَاجَةٍ قَدْ أَفْنَيْتُ عُمُرِي فِي طَلَبِهَا مِنْكَ
“I do not think You would turn me away from a need for which I have spent my life begging You.”
— Dua Abu Hamza al-Thumali77, cited in al-Tusi78, Misbah al-Mutahajjid79, Page 844
Such words are not spoken from certainty of outcome — but from certainty of mercy.
The Witnessing Is Internal Before It Is External
As Mulla Sadra writes in al-Asfar al-Arba’a:
إِنَّ حَقَائِقَ الرَّحْمَةِ الإِلَهِيَّةِ تَتَجَلَّى أَوَّلًا فِي النَّفْسِ قَبْلَ أَنْ تَظْهَرَ فِي العَالَمِ. وَإِنَّ عَيْنَ القَلْبِ تُبْصِرُ قَبْلَ عَيْنِ الجَسَدِ بِزَمَنٍ طَوِيلٍ
“The realities of divine mercy are first unveiled in the soul — before they ever appear in the world. The eye of the heart sees long before the eye of the body.”
— Mulla Sadra80, al-Asfar al-Arba‘a (The Four Journeys)81, esp. Volume 8 (On the soul) and Volume 1 (Introduction).
Dua, then, is not about receiving what we ask — but about becoming someone who sees the Mercy already given.
The Prophet’s Witnessing in the Cave
When the Prophet Muhammad (peace and blessings be upon him and his family) was in the cave of Thawr, with danger all around, his words to Abu Bakr were simple:
لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا
“Do not grieve; indeed, God is with us.”
— Quran, Surah al-Tawbah (the Chapter of Repentance) #9, Verse #4082
This is the true witnessing of mercy — to know He is near, even when no help has arrived yet.
Imam al-Ridha and the Mercy of Calling
Imam Ali ibn Musa al-Ridha (peace be upon him) is reported to have said:
الدُّعَاءُ هُوَ الْقُرْبُ، وَلَيْسَ بَعْدَ الْقُرْبِ شَيْءٌ
“Supplication is nearness — and after nearness, there is nothing more.”
When the soul realises that to call upon God is the mercy, is the closeness, is the elevation — then it no longer waits for signs. It becomes a sign.
Mercy Becomes the Air the Soul Breathes
Dua reframes everything:
Hardship is no longer punishment — but purification.
Delay is no longer abandonment — but preparation.
Silence is no longer absence — but invitation.
The dua of the gnostics (urafa), the mystics of the Ahl al-Bayt, and the lovers of God becomes not a means to get something — but a way to see something:
“O Lord, You were the Answer before I even asked. You were the Mercy before I knew what mercy meant.”
And So the Soul Says
يَا رَبِّ، مَا أَحْلَى اسْمَكَ عَلَى لِسَانِي، وَمَا أَطْيَبَ ذِكْرَكَ فِي قَلْبِي
“O Lord, how sweet is Your name upon my tongue, and how pure is Your remembrance in my heart.”
It has witnessed the mercy not just in speech — but in silence, not just in receiving — but in seeking, not just in change — but in presence.
Conclusion
Mercy Was Always There
In this tenth part of our journey, we have not explored mercy as a concept — but as a witnessing.
We saw how the Qur’an begins with mercy, how the divine names ar-Rahman and ar-Raheem are more than descriptions — they are invitations to perceive the world differently. We reflected on how mercy is not always felt in ease or fulfilment, but often hidden in delay, denial, silence, or solitude.
We listened to the echoes of this mercy in the whispers of the prophets — in the whale, the prison, the cave, and the cradle. And in each case, the mercy of God was not something that came after the dua — but something that was unveiled through it.
Dua, therefore, becomes more than a request — it becomes the lens by which the soul learns to see that:
“My Lord was merciful to me before I even called — and it was His mercy that made me call at all.”
As Imam Ali ibn Abi Talib (peace be upon him) says:
غلبت رحمته غضبه، وسبقت مغفرته عقوبته
“His mercy has overcome His wrath, and His forgiveness has preceded His punishment.”
— Nahjul Balagha87, Sermon #224
May we be among those who do not just ask for mercy — but who learn to see it, in every moment, every breath, every delay, and every answered or unanswered prayer.
Whispers Beneath the Throne
On Witnessing Mercy, and Longing for the One Who Embodies It
In Your Name, O God, the Infinitely Merciful, the Endlessly Compassionate —the One whose mercy embraces before we ask, and endures even when we forget.
O You whose Rahmah descended before wrath,
whose Kindness clothed us before we were aware of need,
whose Love called us into being — and has never stopped calling.I call upon You, not because I have seen all of Your mercy,
but because what I have seen has made me long to see more.I call upon You, not as one who deserves,
but as one who has come to realise that even calling You was a mercy from You.O Lord of the Prophets,
the One who was with Adam in his weeping,
with Noah (Nuh) in his ark,
with Abraham (Ibrahim) in the fire,
with Moses (Musa) on the mountain,
with Jesus (Isa) in the cradle,
and with Muhammad — Your Beloved — in every moment of his sorrow and joy.Send Your boundless blessings upon Muhammad,
the mercy sent to all worlds,
and upon his Family — the pure, the patient, the radiant, the wronged —
those through whom Your mercy was taught, tasted, and made tangible.O my Lord,
Teach me to see Your mercy not only in gifts — but in the waiting.
In unanswered prayers, in changed paths, in closed doors.
Let me witness the subtle mercy hidden in Your decree,
and trust that even in silence, You are speaking to my soul.O my Sustainer,
Do not let my tongue praise Your mercy while my heart doubts it.
Do not let my limbs worship You while my soul turns away.
Soften my heart until it melts in Your nearness,
and cleanse my sight until I recognise You in every delay, every detour, every denial.And, O God,
Do not let me forget the greatest sign of Your mercy —
the one whom You have veiled from the world out of wisdom and care —
the son of Fatimah, the awaited one, the Mahdi (may our souls be his ransom).O God,
this world groans beneath the weight of injustice,
and every page of history cries out for his return.
Tyranny spreads, truth is mocked, the innocent are slaughtered —
and we know, O Lord, that only Your Mercy can turn this tide.Let our longing not be words — but preparation.
Let our love not be slogans — but striving.
Let us be among those who are not only awaiting him —
but are worthy of being awaited by him.Give us the tawfeeq to purify our hearts,
to awaken our communities,
to defend truth, uphold justice, serve Your cause —
and hasten the return of Your proof,
the one who will fill the earth with equity,
as it is now filled with cruelty and darkness.O the Most Merciful of the merciful,
Do not make our eyes dry in this wait.
Do not make our lives meaningless in this era.
And when he returns — let us be with him,
alive in body or in prayer, standing by his side.O my Lord,
Bless Muhammad and the Family of Muhammad,
and never let me forget:
that even now, even here — Your mercy is already upon me.
And from Him is all ability and He has authority over all things.
Hadeeth al-Qudsi (Arabic: الحديث القدسي) – also commonly referred to as Hadeeth Qudsi – is a special category of hadeeth in Islam. While a regular hadeeth is a saying or action of the Prophet Muhammad (peace be upon him) narrated by others, a Hadeeth al-Qudsi is a statement that the Prophet Muhammad (peace be upon him) attributes directly to God.
Abu Abdullah Muhammad ibn Ismail al-Bukhari (194-256 AH / 810-870 CE), revered in Sunni Islam, dedicated his life to collecting and verifying hadith. Born in Bukhara, he traveled extensively across the Islamic world, meticulously gathering thousands of narrations. His rigorous methodology for authentication, involving strict criteria for narrator reliability and unbroken chains of transmission, resulted in Sahih al-Bukhari, a collection of approximately 7,000 rigorously authenticated hadith selected from a pool of several hundred thousand. Despite his esteemed status among Sunnis, some of his selections and criteria have been subject to critical analysis and debate within Shia scholarship, particularly concerning narrations related to key historical and theological differences.
Sahih al-Bukhari, compiled by Muhammad ibn Ismail al-Bukhari, stands as one of the most authoritative hadith collections in Sunni Islam. Through rigorous criteria for authentication, al-Bukhari aimed to compile only the most reliable narrations, resulting in a collection of approximately 7,000 hadith selected from hundreds of thousands. While revered by Sunnis, Sahih al-Bukhari has been subject to critical analysis within Shia scholarship. Certain narrations within the collection, particularly those concerning the early history of Islam and the status of key figures, present perspectives that diverge from Shia theological and historical understandings, leading to ongoing scholarly discussions regarding their interpretation and validity within the broader Islamic tradition.
Muslim ibn al-Hajjaj al-Naysaburi (206–261 AH / 821–875 CE) was a prominent Sunni hadeeth scholar from Nishapur, in present-day Iran. He traveled extensively in pursuit of knowledge and studied under many leading scholars of his time, including al-Bukhari. His compilation, Sahih Muslim, is highly esteemed in Sunni Islam for its rigorous methodology in selecting hadeeth. However, from a Shia perspective, while Muslim is respected as a significant figure in Islamic history, his work is viewed through the lens of Shia hadeeth principles, which prioritise narrations transmitted through the Imams of the Ahl al-Bayt, and thus his collection is not considered infallible or binding in Shia jurisprudence.
Sahih Muslim is one of the most renowned collections of hadeeth in Sunni Islam, compiled in the third century AH and widely regarded by Sunni scholars as one of the two most authentic hadeeth books after the Quran, alongside Sahih al-Bukhari. While Sahih Muslim holds a central place in Sunni tradition, Shia scholars approach it with critical scrutiny, recognising its historical and scholarly value but also noting that it, like other Sunni compilations, does not always meet the standards of authentication and transmission established by the Ahl al-Bayt and the Imams. As such, Shia scholarship may reference Sahih Muslim for comparative purposes, but it does not consider it an authoritative source for doctrine or law.
Shaykh al-Kulayni (c. 864–941 CE / 250–329 AH), whose full name is Abu Jaʿfar Muhammad ibn Yaqub al-Kulayni al-Razi, was a leading Shia scholar and the compiler of al-Kafi, the most important and comprehensive hadeeth collection in Shia Islam.
Born near Rey in Iran around 864 CE (250 AH), he lived during the Minor Occultation of the twelfth Imam (874–941 CE / 260–329 AH) and is believed to have had contact with the Imam’s deputies.
Shaykh Al-Kulayni traveled extensively to collect authentic narrations, eventually settling in Baghdad, a major center of Islamic scholarship.
His work, al-Kafi, contains over 16,000 traditions and is divided into sections on theology, law, and miscellaneous topics, forming one of the "Four Books" central to Shia hadeeth literature.
Renowned for his meticulous scholarship and piety, Shaykh al-Kulayni’s legacy remains foundational in Shia studies, and he is buried in Baghdad, where he died in 941 CE (329 AH).
Al-Kafi is a prominent Shia hadeeth collection compiled by Shaykh al-Kulayni (see Note 1) in the first half of the 10th century CE (early 4th century AH, approximately 300–329 AH / 912–941 CE). It is divided into three sections:
Usul al-Kafi (theology, ethics),
Furu' al-Kafi (legal issues), and
Rawdat al-Kafi (miscellaneous traditions)
Containing between 15,000 and 16,199 narrations and is considered one of the most important of the Four Books of Shia Islam
Shaykh Abu Ja'far Muhammad ibn Ali ibn al-Husayn ibn Musa ibn Babawayh al-Qummi, commonly known as Shaykh as-Saduq (c. 923-991 CE / c. 310-381 AH), was a highly esteemed Shia Islamic scholar of the 10th century. He was a leading figure in the Qum school of tradition, known for its emphasis on hadeeth and jurisprudence. Shaykh as-Saduq authored numerous books on various aspects of Islamic knowledge, with his most famous work being Man La Yahdharuhu al-Faqih, one of The Four Books of Shia hadeeth. His scholarship and dedication to preserving and disseminating the teachings of the Prophet Muhammad and the Imams have left an enduring legacy in Shia Islam, making him a central figure in the development of Shia jurisprudence and theology.
Uyun Akhbar al-Rida (عيون أخبار الرضا), compiled by the esteemed Shia scholar Shaykh al-Saduq, is a comprehensive collection dedicated to the life, teachings, and sayings of Imam Ali al-Rida, the eighth Imam in the Twelver Shia tradition. This work serves as a vital source for understanding the Imam's profound wisdom, spiritual insights, and historical context. Shaykh al-Saduq meticulously gathered narrations, anecdotes, and theological discourses, providing a rich tapestry of information that illuminates the Imam's role as a spiritual guide and a key figure in Shia Islam. Uyun Akhbar al-Rida is highly regarded within Shia scholarship as a primary source for understanding the Imamate and the teachings of the Ahl al-Bayt.
Allamah Sayyed Muhammad Husayn Tabatabai, widely known as Allamah Tabatabai, was a towering figure in 20th-century Shia Islamic scholarship, renowned for his profound philosophical insights and his monumental commentary on the Quran, Tafsir al-Mizan. Born in Tabriz, Iran, he dedicated his life to the study and teaching of Islamic philosophy, mysticism, and Quranic exegesis, bridging traditional Islamic thought with modern intellectual currents. His Tafsir al-Mizan is celebrated for its comprehensive approach, interpreting the Quran through the Quran itself, and for its insightful discussions on social, philosophical, and spiritual themes, leaving an enduring legacy on Shia intellectual and spiritual life.
Tafsir al-Mizan is a monumental and influential Shia exegesis of the Quran authored by Allamah Sayyed Muhammad Husayn Tabatabai. Distinguished by its method of interpreting the Quran through the Quran itself (Quran bil-Quran), it offers a comprehensive and cohesive understanding of the sacred text. Beyond linguistic and historical analysis, al-Mizan delves into the philosophical, social, and spiritual dimensions of the verses, providing profound insights into Islamic theology, ethics, and metaphysics. Its unique approach and depth of analysis have made it a cornerstone of contemporary Shia scholarship, widely studied and respected for its intellectual rigour and spiritual wisdom.
Dua Kumayl is one of the most famous and beloved supplications in Shia Islam, attributed to Imam Ali ibn Abi Talib (peace be upon him) and taught to his companion Kumayl ibn Ziyad. Recited especially on Thursday nights, this dua is a moving plea for forgiveness, mercy, and spiritual elevation. It eloquently expresses human vulnerability, the need for divine pardon, and the hope in God’s boundless compassion. Dua Kumayl is treasured for its deep theological insights and its ability to inspire humility, repentance, and a profound sense of connection with the Creator. It occupies a special place in the devotional life of Shia Muslims around the world.
Surah al-Tawbah - the 9th Surah of the Quran and doesn’t start with Bismillah. However Bismillah appears 114 times in Quran since in Surah al-Naml (the Chapter of the Ant) #27, Verse 30 includes the line Bismillah:
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
It is from Solomon, and it begins in the name of God, the All-Merciful, the Especially Merciful.
— Quran, Surah al-Naml (the Chapter of the Ant) #27, Verse 30
Abu al-Nadr Muhammad ibn Masoud al-Ayyashi (d. 320 AH / 932 CE) was a distinguished early Shia scholar, traditionist, and Quranic exegete from Samarkand, renowned for his deep knowledge of hadeeth, tafsir, and Islamic sciences. He traveled extensively in pursuit of knowledge, studying under prominent scholars in Kufa, Baghdad, and other centres of learning, and became a leading authority in transmitting narrations from the Imams of Ahl al-Bayt. Al-Ayyashi authored several influential works, the most famous of which is his Tafsir al-Ayyashi, and his contributions have been highly regarded and frequently cited by later Shia scholars for their authenticity and scholarly rigour.
Tafsir al-Ayyashi, authored by the Shia scholar Abu al-Nadr Muhammad ibn Masoud al-Ayyashi (d. 320 AH / 932 CE), is a foundational Shia Quranic commentary renowned for its reliance on narrations from the Prophet Muhammad and the Imams of Ahl al-Bayt, making it a tafsir bi’l-ma’thur. Though originally encompassing the entire Quran, only the portion up to Surah al-Kahf remains extant, yet it holds significant value within Shia scholarship for its early date and the authenticity of its traditions, frequently cited by subsequent scholars and tafsir works.
Sahifa al-Sajjadiyyah, also known as Zabur Al Muhammad ("The Psalms of Islam"), is a collection of prayers and supplications attributed to Imam Ali ibn al-Husayn Zayn al-Abedeen (38 AH – 94/95 AH / c. 658 CE – c. 713/714 CE), the great-grandson of the Prophet Muhammad and the fourth Imam of the Muslims.
It is highly revered in Shia Islam for its eloquent language, profound spiritual insights, and comprehensive themes encompassing a wide range of human experiences and theological concepts.
The Sahifa is considered one of the most authentic and reliable sources within Shia Islam, and is generally regarded as even more authentic than Nahjul Balagha.
This is because Sahifa al-Sajjadiyyah has well-established, multiple, and reliable chains of narration (isnaad), with two distinct and meticulously documented lines of transmission:
One through Imam Muhammad al-Baqir, the fifth Imam of the Muslims, and the other through Imam Zayd ibn Ali.
These independent chains provide strong corroborative evidence for the text's authenticity, demonstrating that it was widely disseminated and accepted within the early Shia community.
In contrast, Nahjul Balagha, though highly esteemed for its eloquence and content, was compiled by Sharif al-Radi in the 4th/10th century and often lacks complete chains of transmission for its sermons, letters, and sayings, making its authentication more challenging from a hadeeth sciences perspective.
The prayers in Sahifa al-Sajjadiyyah cover diverse topics, including praise of God, supplication for forgiveness, blessings upon the Prophet Muhammad and his family, seeking guidance, expressing gratitude, and reflecting on moral and ethical principles.
The book provides guidance on how to communicate with God, seek His mercy, and live a virtuous life. It is widely studied, recited, and used as a source of inspiration and spiritual guidance by Shia Muslims around the world.
See Note 16.
The phrase "يَا أَرْحَمَ الرَّاحِمِينَ" (“O Most Merciful of the merciful”) appears as a closing invocation in several supplications within Sahifa al-Sajjadiyyah. Among them are:
Dua 1 – His supplication when mentioning the mercy of God
Dua 5 – His supplication in the morning and evening
Dua 16 – His supplication for pardon
Dua 17 – His supplication in confession of shortcomings
Dua 47 – His supplication for protection against Satan
Dua 54 – His supplication seeking forgiveness and mercy
In each case, the phrase is placed at or near the end, expressing a final plea for mercy and acceptance. This repeated structure reflects the consistent spirit of brokenness before God and reliance on divine compassion found throughout the prayers of Imam Zayn al-Abedeen (peace be upon him).
Dua Iftitah is a revered supplication recited every night during the holy month of Ramadan by Shia Muslims. It is attributed to Imam al-Mahdi, may our souls be his ransom, the twelfth Imam. This dua serves as an "opening" (iftitah) to the nightly prayers and reflections during Ramadan, setting a tone of devotion and spiritual yearning. Dua Iftitah beautifully combines praise of God, acknowledgment of His attributes, and supplications for His blessings and guidance. It also includes prayers for the well-being of the Muslim community and the hastening of the reappearance of Imam al-Mahdi, reflecting the anticipation and hope for justice and divine leadership. The dua is cherished for its profound theological content and its ability to deepen the spiritual experience of fasting and prayer during Ramadan.
Imam Ayatullah Sayyed Ruhollah al-Musawi Khomeini, born on September 24, 1902 CE (20 Jamadi al-Thani 1320 AH) in Khomein, Iran, was a towering figure in Shia Islam and a revolutionary leader who spearheaded the Islamic Revolution in Iran that attained victory in 1979 CE (1399 AH), leading to the establishment of the Islamic Republic of Iran; his leadership and teachings profoundly impacted the political and religious landscape of the Muslim world, advocating for Islamic governance and social justice until his death on June 3, 1989 CE (28 Shawwal 1409 AH).
Adab as-Salaat (“The Disciplines of Prayer”), penned by Imam Khomeini in 1942 CE (1361 AH), is a significant work exploring the spiritual dimensions of prayer within the Shia Islamic tradition; it delves into the inner meanings, etiquette, and profound importance of salat, emphasising the necessity of a sincere heart and mindful presence during worship, guiding believers towards a deeper connection with God through prayer.
Sayyid Ibn Tawus (589 AH/1193 CE – 664 AH/1266 CE), a towering figure in Shia Islam, was a highly respected scholar, jurist, mystic, and prominent member of a distinguished scholarly family. Renowned for his piety, spiritual insights, and vast knowledge, he authored numerous influential works on jurisprudence, ethics, history, and, most notably, devotional practices, with his Iqbal al-Amaal standing as a cornerstone of Shia devotional literature. His deep understanding of Islamic teachings, coupled with his profound spiritual experiences, cemented his legacy as a guiding light for Shia Muslims seeking to deepen their connection with God and live a life of virtue and devotion.
Iqbal al-Amaal al-Hasanah (Turning Towards Good Deeds), authored by the esteemed Shia scholar Sayyid Ibn Tawus, stands as a comprehensive and authoritative guide to Shia devotional practices throughout the Islamic year. This meticulously compiled work details the recommended prayers, fasts, ziyarat, and other acts of worship for each month, day, and night, drawing from a vast array of early Shia sources. Highly regarded for its detailed guidance and profound spiritual insights, Iqbal al-Amal serves as a primary reference for Shia Muslims seeking to deepen their connection with God and observe important religious occasions with devotion and precision, making it a cornerstone of Shia devotional literature
This reflection is inspired by themes found in Sayyid Ibn Tawus’s Iqbal al-Amaal al-Hasanah, particularly in the recommended supplications for Laylat al-Qadr. Key themes include the importance of sincerity in supplication (see, for example, the dua beginning "اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِخْلَاصِ دُعَائِي لَكَ"), the idea that the "veil" is on the side of the servant (see the du'a beginning "إِلَهِي، مَا أَضْيَقَ الطُّرُقَ عَلَى مَنْ لَمْ تَكُنْ دَلِيلَهُ"), and the ever-present mercy of Allah (as reflected in Du'a Kumayl, which is recommended for Laylat al-Qadr).
See Note 12.
See Note 20.
See Note 21.
See Note 21.
See Note 21.
Imam Khomeini, Adab as-Salat: The Disciplines of the Prayer, especially Discourse One, Chapter 1 (“Cordial Disciplines”) and the sections on the sincerity of supplication and the ascent of the soul.
Sadr al-Din Muhammad ibn Ibrahim al-Shirazi, known as Mulla Sadra (1571–1640 CE / 979–1050 AH), is regarded as one of the greatest Islamic philosophers of the Safavid era and the foremost exponent of the school of Transcendent Philosophy (al-hikmah al-muta’aliyya). Born in Shiraz, Iran, he studied under prominent scholars such as Mir Damad and Shaykh Baha al-Din al-Amili. Mulla Sadra synthesised Peripatetic, Illuminationist, and mystical philosophies, culminating in his magnum opus, Al-Hikmah al-Muta’aliyya fī al-Asfar al-Arbaʿa (The Transcendent Philosophy of the Four Journeys). He passed away in Basra in 1640 CE (1050 AH) while returning from pilgrimage and was buried in Najaf.
Al-Hikmah al-Muta’aliyya fī al-Asfar al-Arbaʿa (The Transcendent Philosophy of the Four Journeys) is the magnum opus of Mulla Sadra (1571–1640 CE / 979–1050 AH), representing the culmination of his philosophical system. This comprehensive work synthesises Peripatetic philosophy, Illuminationist thought, Islamic mysticism, and Quranic theology into a unified framework. Divided into four journeys—
From Creation to the Real,
From the Real to Creation,
From Creation to the Real with the Real, and
From Creation to Creation with the Real
—the Asfar explores metaphysics, epistemology, cosmology, psychology, and eschatology, offering a profound vision of existence and the human journey toward divine knowledge.
Ibn Fahd al-Hilli (d. 841 AH / 1437 CE), whose full name is Ahmad ibn Muhammad ibn Fahd al-Hilli, was a distinguished Shia scholar, jurist, and mystic from Hillah, Iraq. Renowned for his expertise in Islamic law, ethics, and spirituality, he studied under leading scholars of his era and became a major authority in Shia jurisprudence. His most famous work, "‘Uddat al-Dai Wa an-Najah as-Saee" ("The Provision of the Supplicant, and the Triumph of the Seeker"), is a foundational text on the etiquette and philosophy of supplication and spiritual striving in Shia Islam.
Ibn Fahd al-Hilli was also known for his ascetic lifestyle and deep engagement with Sufism, which shaped his teachings and writings. His legacy endures through his influential works and his shrine in Karbala, which remains a site of pilgrimage for Shia Muslims.
This is also the book that is both the basis and inspiration for this series - The Art of Supplication.
"Uddat al-Dai Wa an-Najah as-Saee" (عدة الداعي ونجاح الساعي), translated as "The Provision of the Supplicant, and the Triumph of the Seeker" is a seminal work by the 15th-century Shia scholar Ibn Fahd al-Hilli.
This book serves as a comprehensive guide to the art, etiquette, and philosophy of supplication (dua) within the Shia tradition. It delves into the spiritual significance of prayer and seeking divine assistance, offering practical advice on how to make supplications more effective and sincere.
The book explores various aspects of spiritual striving, emphasising the importance of intention, humility, and perseverance in one's relationship with God.
It remains a highly regarded and widely read text among Shia Muslims, providing profound insights into the path of spiritual growth and closeness to the Divine.
This book is the primary inspiration for this series titled The Art of Supplication.
Nahjul Balagha (Arabic: نهج البلاغة, "The Peak of Eloquence") is a renowned collection of sermons, letters, and sayings attributed to Imam Ali, the cousin and son-in-law of the Prophet Muhammad and the first Imam of the Muslims.
The work is celebrated for its literary excellence, depth of thought, and spiritual, ethical, and political insights. Nahjul Balagha was compiled by Sharif al-Radi (al-Sharif al-Radi, full name: Abu al-Hasan Muhammad ibn al-Husayn al-Musawi al-Sharif al-Radi), a distinguished Shia scholar, theologian, and poet who lived from 359–406 AH (970–1015 CE).
Sharif al-Radi selected and organised these texts from various sources, aiming to showcase the eloquence and wisdom of Imam Ali. The book has had a profound influence on Arabic literature, Islamic philosophy, and Shia thought, and remains a central text for both religious and literary study
The saying is recorded as: “إِذَا أَلْهَمَكَ اللَّهُ ذِكْرَهُ، فَاعْلَمْ أَنَّهُ يُرِيدُ أَنْ يُرْحِمَكَ”. Another version of this saying appears as: “إِذَا أَلْهَمَكَ اللَّهُ ذِكْرَهُ فَاعْلَمْ أَنَّهُ أَرَادَ أَنْ يَغْفِرَ لَكَ”. Both versions are found in different editions and translations of Nahjul Balagha, Hikmah 282, and convey the same meaning: “If God inspires you to remember Him, know that He intends to show you mercy/forgive you”.
Letter 31 of Nahj al-Balagha is one of the most celebrated and profound epistles from Imam Ali (peace be upon him), addressed to his son Imam Hasan (peace be upon him). In this timeless letter, the Imam offers heartfelt counsel that blends spiritual wisdom, moral instruction, and practical life advice. He speaks not merely as a father to a son, but as a divinely guided Imam imparting universal truths to all generations. The letter begins with reflections on the fleeting nature of life and the importance of striving for the Hereafter, then moves into deep theological insights about God’s mercy, the purpose of creation, the value of knowledge, and the essence of humility, prayer, and justice. It is particularly beloved in the Shi‘a tradition for its eloquence, its emphasis on the direct relationship between the servant and the Creator, and its role as a blueprint for personal reform, piety, and divine connection. This letter stands as a luminous example of the guidance of the Ahl al-Bayt, capturing both the tenderness of a father and the clarity of a divinely appointed leader.
See Note 35.
See Note 35.
See Note 37.
See Note 6.
See Note 7.
See Note 22.
See Note 23.
This portion has been paraphrased from the following segments in Iqbal al-Amaal of Sayyid Ibn Tawus:
Sayyid Ibn Tawus, Iqbal al-Amaal, Volume 1, p. 31 (hadeeth: «الدعاء مفتاح الرحمة»).
Sayyid Ibn Tawus, Iqbal al-Amaal, Volume 1, p. 154 (author’s comment: «فإذا ألهمك الله الدعاء … رفع الحجاب …»).
Sayyid Ibn Tawus, Iqbal al-Amaal, Volume 1, pp. 162-163 (Dua Ya Rab Laylat al-Qadr, 23rd night).
Dua Abu Hamza al-Thumali is one of the most profound and spiritually rich supplications in the Shia tradition, attributed to Imam Ali ibn al-Husayn Zayn al-Abedeen (peace be upon him) and transmitted by his close companion Abu Hamza al-Thumali. Traditionally recited during the pre-dawn hours of the holy month of Ramadan, this duʿāʾ is renowned for its eloquent expression of humility, repentance, and hope in God’s mercy. It guides the believer through themes of self-reflection, acknowledgment of human shortcomings, and the boundless compassion of the Divine, making it a cherished part of nightly worship for generations of Shia Muslims. The text of Dua Abu Hamza is preserved in classical sources such as Shaykh al-Tusi’s Misbah al-Mutahajjid, and continues to inspire hearts with its intimate tone and deep spiritual insight.
Abu Ja'far Muhammad ibn al-Hasan al-Tusi, or Shaykh al-Tusi (995 CE/385 AH – 1067 CE/460 AH), was a highly influential Shia scholar born in Tus, Iran, who migrated to Baghdad in 1018 CE/408 AH to study under prominent scholars like Shaykh al-Mufid and Sayyid al-Murtada.
Eventually becoming the leading Shia authority after the latter's death in 1044 CE/436 AH; he authored foundational works in Shia hadeeth and jurisprudence, including Al-Tahdhib, Al-Istibsar, and Al-Nihaya; following persecution in Baghdad in 1055 CE/447 AH, he established the Hawza of Najaf, which remains a major center of Shia learning, solidifying his lasting legacy.
Misbah al-Mutahajjid is a comprehensive collection of prayers, rituals, and observances for various occasions in the Islamic calendar, compiled by the renowned Shia scholar Shaykh al-Tusi (995-1067 CE / 385-460 AH).
It serves as a practical guide for Shia Muslims seeking to enhance their spiritual practices, providing detailed instructions for daily prayers, special supplications, and recommended actions for specific days and months, drawing upon a wide range of sources within Shia tradition.
The book is highly regarded for its systematic organisation and accessibility, making it a valuable resource for both scholars and general readers interested in Shia devotional practices.
See Note 33.
See Note 34.
See Note 19.
Al-Hasan ibn Ali ibn al-Husayn ibn Shu'ba al-Harrani al-Halabi, likely from Harran and/or Aleppo in 10th-century Syria, is known as the author of Tuhaf al-Uqul 'an Al al-Rasul, a revered Shia collection of concise and eloquent sayings and sermons attributed to the Prophet Muhammad and the Twelve Imams, covering diverse ethical, moral, and theological topics, though precise biographical details about al-Harrani and the reliability of all narrations remain subjects of scholarly consideration.
Tuhaf al-Uqul (Arabic: تحف العقول, "The Masterpieces of the Mind") is a well-known collection of ethical, spiritual, and wisdom-filled sayings, sermons, and letters attributed to the Prophet Muhammad, the Twelve Imams, and other key figures in early Islam. The book was compiled by the Shia scholar Ibn Shu’ba al-Harrani (Abu Muhammad al-Hasan ibn Ali ibn al-Husayn ibn Shu’ba al-Harrani), who lived in the 4th century AH (10th century CE). Tuhaf al-Uqul is especially valued for its focus on moral guidance, practical advice, and spiritual teachings, and it is notable for including many narrations not found in other major hadeeth collections. The compiler, Ibn Shu’ba al-Harrani, is respected for his careful selection and arrangement of these narrations, making the book a significant resource for students of Islamic ethics and Shia tradition.
Ayatullah Muhammad Taqi Misbah Yazdi (1935–2021) was one of the most prominent Shia scholars and philosophers of contemporary Iran. Renowned for his deep expertise in Islamic philosophy, theology, and ethics, he served for decades as a teacher at the Qom Seminary, where he influenced generations of students and scholars. Ayatullah Misbah Yazdi authored numerous works on Islamic thought, spirituality, and political theory, and was known for his clear articulation of the relationship between faith, reason, and practice. His commitment to the intellectual and spiritual development of the Shia community, as well as his active engagement in social and political issues, made him a respected and sometimes controversial figure in the modern Islamic world.
"In the Presence of the Beloved" (در محضر محبوب) by Ayatullah Muhammad Taqi Misbah Yazdi is a profound exploration of the spiritual dimensions of supplication (dua) within the Shia Islamic tradition. This work delves into the essence of prayer, emphasising that it is not merely a ritualistic act but a heartfelt connection with the Divine. Ayatullah Misbah Yazdi elucidates the conditions, etiquettes, and inner meanings of supplication, drawing upon the teachings of the Quran and the Ahl al-Bayt to guide readers toward a deeper understanding of their relationship with God. Through insightful commentary and practical guidance, the book serves as a valuable resource for those seeking to cultivate a more meaningful and transformative prayer life, fostering a sense of intimacy and nearness to the Almighty.
Abu al-Fath Abd al-Wahid al-Tamimi al-Amidi, an 11th-century (5th century AH) scholar, is revered for his meticulous compilation of Ghurar al-Hikam wa Durar al-Kalim. His dedication to preserving and organising Imam Ali's wisdom has made this collection an invaluable source of guidance and inspiration for generations of Shia Muslims, reflecting his commitment to disseminating the teachings of Ahl al-Bayt. (d. late 5th century AH/late 11th century CE).
Ghurar al-Hikam wa Durar al-Kalim (Exalted Aphorisms and Pearls of Speech), attributed to Imam Ali ibn Abi Talib, is a comprehensive collection of his sayings on ethics, morality, and spirituality, offering profound guidance for Shia Muslims. This work serves as a vital resource for understanding Imam Ali's teachings on virtuous living and the pursuit of divine closeness. (Compiled circa 40 AH/661 CE).
See Note 6.
See Note 7.
See Note 6.
See Note 7.
See Note 6.
See Note 7.
See Note 6.
See Note 7.
See Note 33.
See Note 34.
See Note 19.
Ayatullah Abdullah Jawadi Amoli is a towering figure in contemporary Shia scholarship, renowned for his profound contributions to Quranic exegesis, philosophy, and Islamic thought. A distinguished student of the eminent philosopher and exegete Allamah Muhammad Husayn Tabataba'i, Ayatullah Jawadi Amoli has carried forward the tradition of tafsir al-Quran bil-Quran (interpreting the Quran through the Quran) with unparalleled depth and insight. His magnum opus, Tafsir-e-Tasnim, stands as a monumental achievement in Shia theological literature, offering a comprehensive and nuanced understanding of the Holy Quran that draws upon a rich tapestry of philosophical, mystical, and traditional sources.
Beyond his contributions to Quranic studies, Ayatullah Jawadi Amoli is celebrated for his efforts to bridge the gap between faith and reason, engaging with contemporary philosophical and scientific challenges from an Islamic perspective. His works on epistemology, ethics, and metaphysics have earned him widespread recognition as one of the leading intellectual voices in the Shia world, inspiring generations of scholars and students to pursue a deeper understanding of Islam's intellectual and spiritual heritage. His emphasis on the integration of intellect and spirituality, coupled with his unwavering commitment to social justice, has solidified his position as a guiding light for the Shia community and beyond.
Tafsir-e-Tasnim, the magnum opus of Ayatullah Abdullah Jawadi Amoli, stands as a monumental achievement in contemporary Shia Quranic exegesis. This comprehensive and multi-volume commentary offers a profound and nuanced understanding of the Holy Quran, drawing upon a rich tapestry of philosophical, mystical, and traditional sources. Building upon the methodology of tafsir al-Quran bil-Quran pioneered by his teacher, Allamah Tabataba'i, Ayatullah Jawadi Amoli delves into the depths of the sacred text, illuminating its meanings through a careful examination of its internal coherence and its relationship to the broader Islamic intellectual tradition.
More than just a verse-by-verse explanation, Tafsir-e-Tasnim seeks to uncover the underlying unity and wisdom of the Quran, revealing its timeless relevance to the challenges and aspirations of the modern world. With its emphasis on both intellectual rigour and spiritual insight, this commentary has become an indispensable resource for scholars, students, and anyone seeking a deeper understanding of the divine message. Its enduring impact on Shia theological discourse solidifies its place as a cornerstone of contemporary Islamic thought.
See Note 53.
See Note 54.
See Note 22.
See Note 23.
See Note 20.
See Note 21.
See Note 46.
See Note 47.
See Note 48.
See Note 31.
See Note 32.
Sunni commentators generally interpret Quran 9:40 as referring to the Prophet Muhammad’s reassurance to his companion Abu Bakr during the migration to Medina, highlighting Abu Bakr’s close companionship and the Prophet’s words as a source of comfort. Shia scholars, while acknowledging the historical context, often emphasise that the verse does not necessarily confer special spiritual status, and some traditions interpret the companion’s fear as a natural human response rather than a mark of distinction. For further discussion, see al-Tabari, Jami al-Bayan fi Tafsir al-Qur’an, vol. 14, pp. 322–325; al-Kulayni, al-Kafi, vol. 1, pp. 340–342.
See Note 8.
See Note 9.
Inspired by the Dua al-Arafah of Imam Husayn (peace be upon him), particularly its expressions of love and devotion to God, such as the line: "My God, how sweet is Your name upon the tongues, and how delightful is Your remembrance to the ears." (إِلَهِي مَا أَحْلَى اسْمَكَ عَلَى الْأَلْسِنَةِ، وَأَحْلَى ذِكْرَكَ فِي الْأَسْمَاعِ).
Dua al-Arafah of Imam Husayn is a famous and deeply spiritual supplication attributed to Imam Husayn ibn Ali, the third Imam of the Muslims and the grandson of Prophet Muhammad. This dua is traditionally recited on the Day of Arafah (the 9th day of Dhu al-Hijjah), which is the climax of the Hajj pilgrimage and a significant day of worship and reflection for all Muslims, especially Shia Muslims.
The supplication is renowned for its eloquence, depth, and profound theological and philosophical insights. In it, Imam Husayn expresses gratitude to God, reflects on the wonders of creation, acknowledges human dependence on divine mercy, and confesses personal shortcomings and sins. The dua moves from praise and gratitude to heartfelt pleas for forgiveness, guidance, and nearness to God. It is also notable for its meditative tone, exploring themes of self-knowledge, the nature of existence, and the relationship between the Creator and the created.
Dua al-Arafah is recited by Shia Muslims both individually and in gatherings, particularly on the Day of Arafah, whether or not they are physically present at the plain of Arafat. It is considered a means of spiritual purification, self-reflection, and drawing closer to God. The dua is widely available in Shia prayer books and has been the subject of many commentaries due to its rich content and emotional power.
See Note 35.