[5] The Art of Supplication - The Advantages and Benefits of Supplication - Part 1

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

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

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

The previous parts in this series can be found here:

The Art of Supplication - Index

Video of the Majlis (Sermon/Lecture)

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

Recap

In our last session, we turned our gaze inward, to the ache many feel when supplications seem to go unanswered. We explored this perceived silence—not as abandonment, but as invitation: to deepen our sincerity, refine our trust, and grow in humility before the All-Knowing., the All-Loving, the All-Merciful.

We learned that:

• God never breaks His promise. When He says, “Call upon Me and I will answer you,” that promise is absolute. The delay is not denial—it is wisdom in motion.

• The seeming delay in receiving a response is, itself, a form of divine response. At times, it is to allow the supplicant’s heart to ripen in humility, as in the case of Prophet Yunus (Jonah), who found deliverance only after recognising his error and praising God in the depths.

• Supplication demands sincerity and self-awareness. Whether in the trials of Prophet Ayyoub (Job) or the yearning of Prophet Zakariyyah (Zacherieh), we saw that acceptance comes not merely through words, but through hearts softened by patience and trust.

• Even Prophets are refined through delay. Prophet Yusuf’s (Joseph) extended imprisonment, partially due to a subtle reliance on other than God, taught us the sacredness of tawakkul—relying solely on God alone.

• Etiquette matters. As taught by Imam as-Sadiq, we must glorify, praise, and thank God; send blessings upon the Prophet and his family; acknowledge our faults—and then, and only then, ask for our needs.

• God protects us from ourselves. At times we ask for what would harm us, or pray hastily without insight. But God, in His mercy, withholds—not to punish, but to preserve.

• To dislike a thing that is good for you—and to love a thing that is harmful—is part of the human condition. But the Divine knows what the servant does not.

We were reminded that unanswered prayers may well be the most merciful of answers. That in every pause, there is a purpose. That in every silence, a secret is unfolding. And that the wise supplicant prays not just for outcomes, but for alignment—with God’s will, with what is best, and with what brings them closer to Him.

With hearts attuned and spirits softened, we are now prepared to explore, in our next session, the benefits and advantages of supplication itself.

In His most sublime name, we continue …

Introduction: The Question of Benefit in Supplication

The human condition, by its very nature, inclines toward self-interest—and in today’s world, this tendency is often veiled in euphemisms and modern parlance. Rarely would one call it “selfishness” outright; instead, it’s rebranded as pragmatism, self-care, productivity, or goal-setting.

Thus, when engaging with the subject of supplication (dua), a question commonly arises in the contemporary mind:

“Why should I engage in all this supplicating?
What do I gain from it? What’s in it for me?”

Often, the concern is transactional:

“If I recite this dua or combine it with prayer and fasting,
perhaps I will achieve my goal.”

Such questions, though on the surface may seem rooted in self-interest, are not condemned within the Islamic tradition. Rather, Islam acknowledges and embraces the psychological reality of the human being. For God, in His infinite wisdom and mercy, knows His creation better than they know themselves:

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“Indeed, We created man, and We know what his soul whispers to him. And We are closer to him than his jugular vein.”

— Quran, Surah Qaf (the Chapter of the Letter Qaf) #50, Verse 16

Nothing is hidden from Him. What we bury in the recesses of our hearts—He sees. Even what we have forgotten about ourselves, He remembers:

أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

“Do they not know that Allah knows whatever they conceal and whatever they disclose?”

— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 77

This awareness is not limited to the Qur’an alone. It is echoed in the traditions of the Prophet and his noble family.

In a narration reported by Abū Ḥamzah ath-Thumālī from Imām Jaʿfar aṣ-Ṣādiq (عليه السلام), it is stated:

عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: إِنَّ اللَّهَ يَذْكُرُ مَا نَسِيتُمْ، وَيَكْتُبُ مَا تُرِيدُونَ، وَلَا يَخْفَى عَلَيْهِ شَيْءٌ مِنَ السَّمَاوَاتِ وَلَا مِنَ الْأَرْضِ

“Indeed, Allah remembers what you forget, records what you intend, and nothing in the heavens or earth is hidden from Him.”

— Al-Kulayni, Al-Kafi, Volume 1, Hadeeth 352

Such is the all-encompassing nature of God’s knowledge—limitless, absolute, unbound by time, space, or perception.

The Purpose Behind Seeking Benefit

With this understanding, Islamic spirituality does not shy away from discussing the benefits and advantages of dua. On the contrary, it welcomes these discussions as part of the believer’s journey. After all, not everyone begins the path with selfless love; some begin with need, with longing, with desperation—or even with desire for worldly gain.

And yet, He answers all, because He knows the starting point is not the destination.

While the highest station is to worship God purely because He is worthy—this is the essence of ʿubūdiyyat al-ḥubb—Islam recognises that many begin with desire (tamaʿ) or fear (khawf). That does not diminish the act of worship; it situates it within the broader spiritual journey.

These ranks of belief, and the psychological dynamics underpinning human devotion, have been masterfully articulated by the likes of the Martyr, Ayatullah Sayyed Muhammad Baqir as-Sadr, and the Martyr, Ayatullah Murtadha Mutahhari, whose insights we shall now briefly examine.

The Three Degrees of Servitude

Within the vast landscape of Islamic thought, the journey of the believer towards spiritual perfection unfolds through three ascending degrees of servitude — three inner states that the soul traverses as it draws closer to its Creator:

1. ʿUbūdiyyat al-Khawf (عبودية الخوف) – The Worship of the Slave

   Literally, servitude of fear. This is the station of the servant who worships God out of fear of His punishment, fearing Hell and divine wrath. It is the beginning of the path, not to be condemned, for it still signifies recognition of God’s power and authority.

2. ʿUbūdiyyat at-Tamaʿ (عبودية الطمع) – The Worship of the Merchant

   Literally, servitude of covetousness or desire. This is the worship of the one who seeks reward—Paradise, blessings, or worldly ease—in return for obedience. It is a step higher, but still transactional in its nature.

3. ʿUbūdiyyat al-Ḥubb (عبودية الحب) – The Worship of the Free

   Literally, servitude of love. This is the worship of the free soul—those who serve God not out of fear or for reward, but purely out of love for Him, for His beauty, majesty, and worthiness of devotion. This is the pinnacle, the final horizon of spiritual maturity.

The Importance of the Journey

What matters, regardless of one’s current level, is that the servant is engaged in ubūdiyyah—in a state of servitude to God. Whether one worships out of fear, longing, or love, the fact that one turns to God at all is a sign of life in the heart.

God is fully aware of the nature of His creation. He knows the states of His servants, their inner struggles, their inclinations, their aspirations, and their shortcomings. What matters is movement—a sincere striving from who we are today to who we are meant to become tomorrow.

The journey to the station of the lover—ʿUbūdiyyat al-Ḥubb—is not one that can be leapt into. It is a path of gradual ascent, requiring patience, introspection, and discipline. To expect instant transformation is to be deluded by the nafs (ego).

It is like the planting of a seed: belief is sown in the heart, and from there it must be nurtured. With time and care, the seed becomes a sapling, the sapling a tree. Watered with sincerity, guarded from spiritual harm, and nourished neither too excessively nor too little—it matures into a strong and deeply rooted tree, bearing the fruits of conviction and love.

The Veil of Self-Delusion

There is a tendency among human beings—indeed, a common affliction—to presume that they are already at the highest station. This is often a consequence of the psychological condition known in modern terms as the Dunning-Kruger effect: an inability to perceive the limits of one’s own knowledge or state. It is, as some scholars describe, a case of “not knowing that you don’t know.”

This can manifest as spiritual arrogance. One may say, “I do Islamic work,” or “I serve the community,” indeed a person may declare, to all and sundry, that “I am your humble servant” and begin to feel spiritually entitled or elevated. Yet we must remember: true closeness to God is not measured by appearances or action alone, but by the degree of sincerity, humility, and love that infuse those actions.

The Value of Action Lies in Intention

Actions draw their worth from the intention behind them. As Imam Ja’far as-Sadiq, the sixth Imam of the Muslims, teaches in a well-known hadeeth:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ
«إِنَّمَا الْعَمَلُ بِالنِّيَّةِ، وَ إِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى»

Indeed, actions are judged by intentions, and every person will have only what they intended.

- Al-Kulayni, Al-Kafi, Volume 2, Page 84, Hadeeth #5

This is a universal teaching; and this same hadeeth can be found in the books of the Sunni Muslims, with identical wording, narrated from Prophet Muhammad, and narrated by the second caliph, Umar ibn al-Khattab:

عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رضي الله عنه قَال
سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُول
«إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى»

Narrated by Umar ibn al-Khattab:
I heard the Messenger of God say:
“Actions are only by intentions, and every man shall have only that which he intended”

- Al-Bukhari, Sahih Al-Bukhari, Book 1, Kitab Bab al-Wahy (the Book of Revelation), Hadeeth #1
- Al-Nayshabouri, Sahih Al-Muslim, Book 33, Kitab al-Imarah (the Book of Government), Hadeeth 1907

The reason why a person does something - his or her intention - is critical to the benefits of doing that activity.

For example; to give a simple example:

Consider two people, Person A, and Person B, they both fast on the same day:

• Person A fasts with the intention to draw near to God, to purify their soul and to obey the commands of God

• Person B on the other hand, fasts to lose weight, or to look good, or ‘get into an outfit’ for an event.

While the outward action of both is the same - that is fasting - the value and benefit, the inner realities, diverge greatly.

This is because the intention for each is different.

Person A seeks closeness to God, and in doing so, may also benefit physically. But this is incidental. Their aim is nearness to the Divine, and that is what elevates the act.

Person B, however, fasts solely for worldly benefit. They may still gain something physically, but the fast remains rooted in the world, disconnected from the spirit.

Both have fasted; but since the intention is vastly different, one is a desire to move closer to God, the other is purely worldly.

That is not to say, that a person who wants to lose weight, they should then not fast. That is not what is being said here. It is that, if a person tempers their intention carefully; and keeps God always front and center of all that they do, then they will certainly reap both the benefits of the physical as well as the spiritual.

Grace, Not Glory: The Danger of Mistaking Tawfīq for Triumph

One of the most subtle yet dangerous threats to sincerity is the creeping conceit that can take root in the heart when good is done.

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ

‘Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed my Lord is all-forgiving, all-merciful.’

- Quran, Surah Yusuf (the Chapter of Joseph) #12, Verse 53

A person with a true and righteous intention, will never allow his effort to be nullified by becoming even slightly conceited or arrogant regarding his intention and activity.

In the Quran, we are taught:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be seen by people and have no faith in God and the Last Day. Their parable is that of a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and God does not guide the faithless lot.

- Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 264

We also have multiple ahadeeth that emphasise sincerity when it comes to intention and action.

For example; we have from Imam as-Sadiq:

قَالَ: كُلُّ رِيَاءٍ شِرْكٌ، إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ، وَمَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ

Every act of showing off is a kind of shirk (association). Whoever performs an action for the sake of people—his reward is with the people. But whoever acts for God—his reward is with God

- Al-Kulayni, al-Kafi, Volume 2, Book 2 (The Book of Belief and Disbelief), Chapter 116: “Showing off,” Hadith 2

And another one from the books of the Sunni Muslims, narrated from Prophet Muhammad:

عَنْ مَحْمُودِ بْنِ لَبِيدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: “إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ”. قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللَّهِ؟ قَالَ: “الرِّيَاءُ، يَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُمْ يَوْمَ الْقِيَامَةِ إِذَا جُزِيَ النَّاسُ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً”

Mahmoud ibn Labid reported that the Messenger of God said: “Indeed, what I fear most for you is minor shirk.” They asked, “What is minor shirk, O Messenger of God?” He replied: “It is showing off (riya). God, the Exalted, will say to them on the Day of Judgment, when people are being recompensed for their deeds: ‘Go to those for whom you used to show off in the world, and see if you find any reward with them.’”

- Ahmad ibn Hanbal, Musnad Ahmad, Hadeeth 23630

Furthermore; when a person is blessed with being able to do something, and is successful; we should always remember that in Quran we are taught:

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا ۚ وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

He said, ‘O my people! Have you considered, should I stand on a manifest proof from my Lord, who has provided me a good provision from Himself? I do not wish to oppose you by what I forbid you. I only desire to put things in order, as far as I can, and my success lies only with God: in Him I have put my trust, and to Him I turn penitently.

- Quran, Surah Hud (the Chapter of the Prophet Hud) #11, Verse 88

Therefore, we can see that even for a Prophet of God such as Prophet Hud (Eber), that his success lies only in what is given to him by God, and upon Him does he place his trust, and he turns to Him, God, penitently.

Consider this example:

Two scribes sit recording the deeds of two men. Both men rise before dawn to pray. Both give charity. Both are honourable and truthful.

But one man performs his prayer to be seen - his prayer, in front of others, is beautiful, his charity is loud, he announced that he gave such and such amount in charity to such and such cause, and his truth is in reality little more than a veneer of righteousness, a mask worn for the gaze of others.

The other man, prays in solace, in stillness, he gives without his left hand knowing what the right has given, and speaks the truth, even when none applaud or even when it goes against himself.

What is the difference between these two men?

One relied on God’s tawfeeq (ability to attain success granted by God), and he shunned praise; the other mistook God’s gift, as being his own glory.

Indeed, we can say that, the righteous intention purifies, sanctifies even, a given deed, and humility protects the intention.

Riya - arrogance or conceitedness - spoils them both.

Thus, it is crucial for the wayfarer to be aware of his or her intention, that they protect their intention from being manipulated, from being corrupted, damaged, rent asunder even, by the machinations of both Satan as well as the carnal self.

Because in reality; the true wayfarer, is fully aware that any and all success that he or she attains is purely from God, from the tawfeeq given by God, and not from themselves.

The Role of True Tawfeeq

Whatever good we are able to do—whether speaking, writing, serving, or guiding—is only by tawfīq (توفيق): the divinely granted success and enabling grace from God. It is not from our own selves, even though it may outwardly appear to be so.

This realisation should instil within us a profound humility. It should make us aware that every breath of devotion, every moment of insight, every word of truth spoken or written, is not from us, but through us, by the will of the Most Generous.

And so the believer’s focus must remain fixed upon humility. For humility is the key to sincerity, and sincerity is the door to love. Whatever we do that is right, that is good, that is of benefit—it is because God, in His kindness, has granted us the tawfīq to do so.

Let this awareness never leave us. Let it deepen our servitude, soften our hearts, and elevate our worship from fear, to hope, to love.

The Inner Alchemy of Supplication: When Intention Turns Prayer into Grace

The Manner of Asking: The Spiritual Core of Supplication

So how does all this—intention, riyā’ (conceit), humility, and tawfīq (divine success)—relate to the benefits of supplication?

After all, perhaps that’s what brought you here: to understand the advantages and inner rewards of duʿā’, and what makes some prayers more fruitful than others.

The answer, as with many spiritual matters, lies in the how more than the what.

Supplication is not merely about asking — it is about how one asks, and why. Intention, humility, and sincerity are the foundation. What drives you to ask? With what spirit do you present your request? These are the unseen roots that determine whether a prayer will flourish or wither.

To illustrate, imagine an employee who believes they deserve a raise. They have worked hard throughout the year and feel their effort merits recognition. Now consider two approaches:

In the first, they storm into their manager’s office, entitled and arrogant, demanding more pay. No explanation, no tact — just pride and presumption. How do you suppose that will be received? Most managers would bristle at the tone, regardless of merit.

Now contrast that with a second approach: the same employee sends a respectful email requesting a meeting. In that meeting, they express gratitude for their role, their eagerness to grow, and their desire to contribute more meaningfully. They highlight past efforts not to boast, but to demonstrate value. They even ask for further training to better serve the company.

Which of the two is more likely to be met with a favourable response?

The second. Because humility, thoughtfulness, and sincere intention matter. Not only in the workplace — but in supplication before God.

Now imagine the story doesn’t end there. The employee receives the raise. But instead of remaining grateful, they begin boasting to their colleagues, praising themselves, and acting with conceit. Their earlier humility is cast aside.

What happens next? The same manager who once advocated for them now hears murmurs of arrogance and self-praise. Their reputation erodes. Future requests, no matter how justified, will be met with hesitation — because the attitude has changed.

And so it is with God. When we ask, how we ask — and how we carry ourselves after the fact — matters. The sincere servant knows that any good they receive is not from their own worthiness, but from God’s tawfīq. To think otherwise is not only misguided—it is spiritually dangerous.

Humility is not weakness. It is recognition. A recognition that what we achieve is through Him, and not because of us.

Supplications Are Teachers

Supplications are teachers; they teach us how we should be, and they help us to be better. Indeed, to the one who looks at supplication in a diligent manner — with care, with reflection and pondering on every stanza, every word and every letter — they will find lessons therein, that help them to improve further.

They will find that if they supplicate truly, and with real honesty and sincerity, they will see that they are encouraged to avoid self-conceitedness, they are taught that they must be humble; after all, the supplicant is supplicating to one greater than themselves; in such a situation, what does someone have to be arrogant about?

If someone is arrogant, they deem themselves to be without need; yet this person is supplicating, admitting — if only to themselves and the one they supplicate to — that they are indeed needy.

Furthermore, in some of the supplications in Sahifa as-Sajjadiyyah, from Imam as-Sajjad, the fourth Imam of the Muslims, we have amazing supplications, such as the supplication “On Noble Moral Traits and Acts Pleasing to God”, also known as Dua Makarim al-Akhlaq:

اللَّهُمَّ لا تَرْفَعْنِي فِي النَّاسِ دَرَجَةً إِلَّا حَطَطْتَنِي عِنْدَ نَفْسِي مِثْلَهَا

O God, do not raise me in the sight of the people by a degree, without lowering me by the same measure in my own soul.

— Sahifa as-Sajjadiyyah, Dua #20, Dua Makarim al-Akhlaq (On Noble Moral Traits and Acts Pleasing to God)

And that is just one example; there are many in the many supplications, not just in Sahifa as-Sajjadiyyah, but also across the vast corpus of Islamic supplications.

Is Love Enough Without Benefit?

So, now we have understood why supplicating is important; we understand that while it can sometimes appear transactional or out of terror that He forgive us our many mistakes and sins, and while it can also be in the form of a ballad, a love song to our most Beloved; it has huge advantages.

But I hear you ask, what are these advantages? What are the benefits of all of this? But wait, what is that I hear?

“I am but a true lover of God, I don’t look for benefits from Him, since I simply love Him, as He is worthy of such love!”

Even if a person feels they are at the level of ʿUbūdiyyat al-Ḥubb (the worship of the free, the servitude of love), then they would not be such that they don’t look for benefits; even if that ‘benefit’ is to please their Beloved.

The Command to Ask: A Divine Invitation

With that clear, everyone would want to know what are the advantages or benefits of supplicating.

We have a hadeeth — and we have quoted this previously — when discussing the definition of supplication in our second session in this series; but it is particularly interesting to revisit that hadeeth when looking at the benefits and advantages of supplication, and supplicating:

قَالَ أَبُو عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ) لِمُيَسَّرٍ: يَا مُيَسَّرُ! ادْعُ وَ لَا تَقُلْ قَدْ فُرِغَ مِنَ الْأَمْرِ، فَإِنَّ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةً لَا تُنَالُ إِلَّا بِمَسْأَلَةٍ، وَ لَوْ أَنَّ عَبْداً سَدَّ فَاهُ وَ لَمْ يَسْأَلْ لَمْ يُعْطَ شَيْئاً، فَسَلْ تُعْطَ، يَا مُيَسَّرُ! مَا مِنْ بَابٍ يُقْرَعُ إِلَّا يُوشَكُ أَنْ يُفْتَحَ لِصَاحِبِهِ.

Imam al-Sadiq (peace be upon him) said to Muyassar:

“O Muyassar! Pray to God, and do not say that the matter is already decided. Verily, there is a station with God Almighty that cannot be reached except by asking. If a servant shuts his mouth and does not ask, he will not be given anything. Ask so that you will be given. O Muyassar! There is no door that is knocked on except that its owner will likely open it.”

— Al-Kulayni, Muḥammad ibn Yaʿqūb. Al-Kāfī, vol. 2,Book of Supplication (Kitāb al-Duʿā’), Chapter: “The Merit of Supplication,” Hadeeth No. 3

Supplication: The Key That Unlocks Divine Fulfilment

In Uddat ad-Dai, Ibn al-Fahd al-Ḥillī states:

“What is deemed advisable and God wishes to fulfil,
will be fulfilled only after supplication.”

This means that—regardless of whether the believer is among the fearful, the merchant-minded, or the lovers of God—they must ask.

• The fearful supplicates for protection from sins and divine wrath.

• The merchant supplicates to transact with God (in a metaphorical sense).

• The lover asks to simply gain nearness and pleasure of the Beloved.

But how does one transact with the One who has no need?

Indeed, God is immutable, absolute, and unchanging. We have nothing to offer Him. The transaction, then, is not initiated by us, but offered by Him, as mentioned in the Quran:

يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

O you who believe! Shall I inform you of a trade that will safeguard you from a horrific punishment? That you believe in God and His Messenger, and strive in the cause of God with your possessions and yourselves. That is best for you, if you only knew.

— Quran, Surah as-Saff (The Chapter of the Ranks), #61, Verses 10 to 11

This “trade” is entirely for our benefit. God names the reward—salvation from punishment—before even mentioning the conditions: belief and striving.

The Tragedy of Not Asking

Returning to the earlier hadeeth, we are taught not to remain silent, not to assume a matter is already written, and to never withhold asking. God wants us to persist, and if we do not ask, nothing will be given.

مَنْ لَمْ يَسْأَلِ اللَّهَ مِنْ فَضْلِهِ يُعْدِمْهُ

Whoever does not ask God for His grace, He will deprive him.

— Ibn Hanbal, Musnad, Hadeeth #10034

مَنْ لَمْ يَسْأَلِ اللَّهَ مِنْ فَضْلِهِ افْتَقَرَ

Whoever does not ask God of His grace, will become impoverished.

— Al-Tirmidhi, Jami’, Book of Supplications, Hadeeth #3375

عن الصادق عليه السلام: مَنْ لَمْ يَسْأَلِ اللَّهَ عَزَّ وَجَلَّ مِنْ فَضْلِهِ افْتَقَرَ

Narrated by Imam al-Sadiq: “Whoever does not ask God, the Mighty and Majestic, from His bounty, will become destitute (poor).”

— Al-Kulayni, Muhammad ibn Yaqub. Al-Kafi, vol. 2, Book of Supplication (Kitab al-Dua), Chapter “The Necessity of Asking God”, Hadeeth #3065

مَنْ لَمْ يَسْأَلِ اللهَ مِنْ فَضْلِهِ فَقَدْ عَتَاهُ

Whoever does not ask God for His grace has indeed defied Him.

— Ibn Fahd al-Hilli, Uddat al-Dai wa Najah as-Saee, Page 31, Advantages of Supplication

مَنْ لَمْ يَسْأَلِ اللهَ مِنْ فَضْلِهِ أَسْخَطَهُ

Whoever does not ask God for His grace, He becomes angry with him.

— Al-Kulayni, Muhammad ibn Yaqub. Al-Kafi, vol. 2, Book of Supplication (Kitab al-Dua), Chapter “The Virtues of Supplication”

Let us reflect: God so deeply wants us to reach out to Him that refraining from supplication becomes an act of arrogance and defiance. Worse still, He becomes angry, and deprives such a person of His grace.

Supplication: The Door to Divine Mercy

There is a beautiful hadeeth from Imam al-Sadiq explaining the essence of supplication:

عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: بَابُ الدُّعَاءِ بَابُ رَحْمَةِ اللَّهِ، فَمَنْ لَمْ يَدْقُقْ ذَلِكَ الْبَابَ، فَقَدْ حَرَمَ نَفْسَهُ الرَّحْمَةَ

“The door of supplication is the door of God’s mercy. Whoever does not knock on that door has deprived himself of mercy.”

— Al-Kulayni, Muhammad ibn Yaqub. Al-Kafi, vol. 2, Book of Supplication (Kitab al-Dua), Chapter “The Virtues of Supplication”, Hadeeth #3

We are all in desperate need of mercy—whether we realise it or not. We are not independent, no matter what illusion we may carry. Even our next breath is not within our control. We are, truly, nothing except through Him.

So how could anyone—be they a slave, merchant, or lover—not be in need of His mercy?

• The slave craves forgiveness.

• The merchant desires a favourable exchange—“a discount” in divine terms.

• The lover seeks but a glimpse of the Beloved’s face.

Thus, only a fool, a deprived soul, would refuse to knock on the door of mercy.

The Delay in Response: Mercy or Disfavour?

Sometimes a person’s dua (supplication) is answered immediately. Other times, it is delayed. But we must never assume the delay is a sign of rejection. On the contrary, delay may be a sign of divine affection, as this profound hadeeth reveals:

إِنَّ الْعَبْدَ لَيَدْعُو اللَّهَ وَهُوَ يُحِبُّهُ، فَيَقُولُ جَبْرَئِيلُ: اقْضِ لِعَبْدِي هَذِهِ الْحَاجَةَ، وَأَخِّرْ هَذِهِ، فَإِنِّي أُحِبُّ أَنْ لَا أَزَالَ أَسْمَعُ صَوْتَهُ

وَإِنَّ الْعَبْدَ لَيَدْعُو اللَّهَ وَاللَّهُ عَزَّ وَجَلَّ يُبْغِضُهُ، فَيَقُولُ جَبْرَئِيلُ: يَا رَبِّ، اقْضِ لِعَبْدِكَ هَذِهِ الْحَاجَةَ، وَعَجِّلْهَا، فَإِنِّي أَكْرَهُ أَنْ أَسْمَعَ صَوْتَهُ

Indeed, the servant may supplicate to God while God loves him, so Gabriel says, “O Lord, fulfil this need of Your servant—but delay that one—for I love to keep hearing his voice.”

And indeed, a servant may supplicate to God while God detests him, so Gabriel says, “O Lord, fulfil this need of Your servant—and hasten it—for I dislike hearing his voice.”

— Al-Kulayni, Muhammad ibn Yaqub. Al-Kafi, vol. 2, Book of Supplication (Kitab al-Dua), Chapter “The Etiquette of Supplication”, Hadeeth #327

So, if a supplication is answered quickly, one should not become heedless or overjoyed without reflection. Conversely, if it is delayed, one should not despair—it may be that God enjoys hearing His servant’s voice.

And persistence in duʿā’ is beloved, as found in another hadeeth:

وَرَحِمَ اللَّهُ عَبْدًا طَلَبَ مِنَ اللَّهِ شَيْئًا فَأَلَحَّ عَلَيْهِ

May Allah have mercy on a servant who asks God for something and persists in asking Him.

— Ibn Fahd al-Hilli, Uddat al-Dai wa Najah as-Saee, Hadeeth #37

Indeed, it is a duty—whether one is the fearful slave, the calculating merchant, or the impassioned lover—to persist in supplicating, for it is in this persistence that the heart is softened, the soul is raised, and the distance between the servant and their Lord is bridged.

Between Fear and Hope: The Lifeblood of Supplication

The sage Luqman is known to have said to his son:

يَا بُنَيَّ، لَوْ شَاءَ خَوْفُ الْمُؤْمِنِ لَوَجَدَ عَلَى قَلْبِهِ سُلْطَانَينِ: مِنْ نُورٍ، لَوْ زَادَنَا لَمْ يَرْجِحْ أَحَدُهُمَا عَلَى الْآخَرِ. يُقَالُ: حَيَاةُ الْقَلْبِ بَيْنَ خَوْفٍ وَرَجَاءٍ

O my son, if the fear of the believer could be seen, it would appear on his heart as two lights. If we increased them, neither would outweigh the other. It is said:

“The life of the heart lies between fear (khawf) and hope (rajāʾ).”

— Ibn Fahd al-Hilli, Uddat al-Dai wa Najah as-Saee, Hadeeth #41

The fear being spoken of here can be reverential fear, fear of divine disappointment, or the concern of a poor transaction—whether spiritual or ethical.

But for all three types of people—slave, merchant, lover—duʿā’ is essential. It opens the gate of God’s mercy, grants spiritual enrichment, averts destitution, and prevents divine anger.

The Door That Awaits

God wants us to ask. He wants us to knock. He loves those who turn to Him. And to ask—sincerely, persistently, humbly—is to walk through a door already half open.

Let us then never be from those who stay silent, who refuse to call, who shut the door on divine mercy.

Conclusion

The topic of supplication—its value, power, and benefits—is vast. At times, it may seem so self-evident that we overlook the need to reflect on it. But this, in fact, is where one of the most profound problems of our time lies—within the Muslim community and beyond.

It is the problem of assumption.

We assume we understand. We assume we already know. But in truth, much of what we think we know is superficial. We confuse familiarity with knowledge, and in some cases, we fall into the trap of cognitive dissonance—or even the Dunning-Kruger effect, believing we have mastered something we barely understand.

Many of us think we know how to supplicate, how to “call upon God.” Worse still, some of us feel we don’t need to call upon Him at all.

Tragically, others still seem to supplicate as a checkbox filling exercise - where a supplication is done at breakneck speeds; without any of its benefit being reaped.

After all - if your child came to you, asked for something, at such a speed that half the words were unintelligible, and the remaining half were entirely incoherent.

Imagine, your child comes to you, wanting something from you, but not being prepared to talk to you, to tell you what he or she needs, in a manner that is respectful, and shows an appreciation of your position as the parent.

This is sometimes how we speak to God, at breakneck speed, without due attention to who He is, with much of what we say entirely incoherent and unintelligible.

Worse still, there have been cases; where in our haste to complete the supplication; we have sent blessings on those who are worthy of being deprived of God’s blessing, and have asked God to remove His blessings from the best of His creation. While our intent has been the diametric opposite.

This is what happens when we don’t pay attention to God, to what we are doing, this is when we assume that we know everything; this is what happens when we fall prey to the illusion of time, that ‘we must get this done quickly’.

Why? When an artist creates a painting, a composer composes a piece of music, a songwriter or poet writes a song or poem, or a writer writes a book or paper, they will never rush it; they will pay great attention, and do their work carefully; they will ensure the result is the most beautiful it can be; and even then they will agonise about, wanting to ensure it is the best.

Yet, many a time, we, who have an immense need for God and His mercy and His kindness, we will rush our conversations with Him, we will not even pay attention to what we are saying to Him.

Yes, we know that God knows what is in the hearts of all; and He is closer to us than our jugular vein, we know this; but there is still a protocol; a decorum that must be maintained and followed.

A parent might know what their child wants; but if the child asks without due care and respect; chances are that the parent will refuse to listen; and will ask the child to come back when they are feeling more coherent.

Indeed, it is true: God can be spoken to at any time, in any place, and in any language. He is always near, always listening. But true supplication demands humility. It requires that we recognise who He is—and who we are in relation to Him.

Every act of calling upon God is an act of acknowledgment. It is a movement towards Him. To acknowledge God is to affirm—consciously or subconsciously—our complete dependence on Him.

We pray that we are granted the ability to truly supplicate to Him as He deserves, that He hears our calls, and that He grants us the capacity to listen for His guidance—and most importantly, to act upon it.

And we ask Him to send His boundless blessings upon Prophet Muhammad and his pure, infallible family.

For all strength comes from Him alone, and He has authority over all things.

Next week, God willing, we will continue exploring the advantages and benefits of supplication—so we can begin to understand them more deeply and truly appreciate what has been placed within our reach.

Whispers Beneath the Throne

On Returning to God After a Life of Forgetfulness and the Hope for His Nearness

In Your Name, O God, the Most Merciful, the Most Kind

O God
Bless Muhammad and the family of Muhammad,
the lanterns of guidance and the ships of salvation,
the trustees of Thy revelation,
and the treasurers of Thy mercy.

O God
Let Thy benedictions be upon them as befits their rank in Thy sight,
and magnify their station as Thou hast magnified their truth.

O God,
I stand before Thee,
a bearer of burdens I cannot weigh,
a keeper of faults I cannot name,
a soul adrift, yet tethered to Thy mercy.

Thou knowest what I conceal and what I reveal—
and what I have forgotten of my own misdeeds
still lingers in the pages of Thy recording angels.

I do not deny, O my Master,
that I have wronged myself,
betrayed the trust of the limbs Thou hast lent me,
and squandered the moments of my life
in heedlessness and vain distraction.

Yet Thou, O Lord of clemency,
hast not sealed Thy door to the likes of me.
Thou art the One who opens
when all others close,
who calls out to the lost
while they run from Thee in shame.

So here I am—
my hands empty but lifted,
my eyes low but hopeful,
my heart broken but yearning
for the binding touch of Thy grace.

O Most Kind,
turn not away from one who has turned to Thee,
though he delayed his turning.
Take not from me the light of hope,
though I extinguished it many times.

Make my repentance true and accepted,
my shame a bridge to Thy nearness,
and my sorrow a ladder to the heights of Thy forgiveness.

Resurrect in me the will to obey,
clothe my soul in the garments of remembrance,
and anoint my heart with the balm of humility
until it beats only for Thee.

Let me be among those
whose sins became a cause for nearness,
whose remorse became wings to fly back to Thee,
whose every fall led to a deeper rise.

And should my time come before I have set things right,
then let death find me calling Thy name,
and let the grave be filled with the fragrance of Thy mercy.

O Lord,
Thou didst begin with me when I did not ask,
so do not abandon me now when I ask with desperation.
Thou didst sustain me in sin—
will Thou not then embrace me in repentance?

So bless Muhammad and the family of Muhammad,
those through whom the paths of salvation are lit,
and by whose love the hearts find rest.

And make me of those who are gathered beneath their banner,
drenched in Thy mercy,
radiant with Thy light,
and beloved to Thee.

Ameen, O Most Merciful of the Merciful.