[8] The Art of Supplication - The Advantages and Benefits of Supplication - Part 4
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 eighth 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:
Recap
In our last session, we journeyed further into the depths of supplication—not only as a form of worship, but as a mode of transformation. We explored the subtle yet powerful effects that sincere dua exerts upon the human soul, and we examined how the act of calling upon God changes us from within.
We began by discovering that true supplication softens the heart. We saw that remembrance (dhikr) is not merely repetition of names, but a spiritual polishing of the soul. The Prophet likened dhikr to the polish that restores brilliance to the heart, and the Imams taught that the sorrowful heart is beloved to God—not the heart of despair, but of humility, longing, and tender awareness.
We confronted the reality that the modern world, steeped in individualism and vengeance, has lost the flavour of spiritual softness. Yet our tradition preserves it: in the Quran, in the words of the Ahl al-Bayt, and in the teachings of saints and scholars across time.
The softened heart is one that loves God and submits with love, not out of fear or routine, but out of a profound yearning to be near Him.
We redefined love—not as sentiment or fleeting emotion—but as steadfast loyalty. Love for God, we learned, must translate into devotion, obedience, and surrender.
Imam al-Baqir declared:
“Is religion anything but love? Indeed, love is loyalty.”
True faith is not detached from love—it is love in action. And the opposite of love—hatred—was also explored: not in the language of vengeance, but in the language of moral clarity. We examined the meaning of disassociation (tabarri) and laʿn in Shia theology—not as personal spite, but as a principled alignment with justice and rejection of oppression.
We then uncovered the next benefit of supplication: becoming more God-focused and less outcome-focused. Dua, we saw, is not a spiritual transaction, but a sacred turning. The mature supplicant is one who no longer asks for the gift but yearns for the Giver. Imam Ali described three kinds of worshippers—those who seek reward, those who fear punishment, and those who worship out of love. The last are the free—the ahrar—whose worship is purest.
We drew from Ibn Arabi’s insight that the very act of supplication is the divine response.
We reflected with Ibn Sina that dua aligns the soul with the order of creation. And we reconciled these philosophical views with the hadith of the Prophet and Imams, who taught that sincere supplication can change even what is decreed.
Through this synthesis, we came to understand that dua is not outside the system of divine wisdom—it is woven into it. It transforms both decree and the one who supplicates.
Finally, we saw that when the heart turns away from control and clings instead to the presence of the Divine, the human being is restored to their fitrah. Supplication becomes the lifeline of the soul—its sustenance, its stability, its sanctuary. In it, we find rest not in results, but in the nearness of God Himself.
And so, we ended with a prayer—not just for what we desire, but for the grace to desire rightly. To ask not for ease, but for nearness. To find in every unanswered prayer a deeper invitation to return. For when we speak to God sincerely, even without words, we are already held.
In the coming session, God willing, we will explore the the fourth of the six benefits of supplication: how it builds intimacy with God, and in the future sessions we will examine how it becomes a gateway to contentment, and allows us to witness divine mercy with the eyes of the soul.
Each of these illuminates a different dimension of the journey—and together, they reveal how dua is not simply a tool for asking, but a path for becoming.
In His most beautiful name, we continue …
Introduction
In this session, we will be looking at the first of the three remaining benefits of supplication that we have mentioned, with these being:
Supplication as a means to building intimacy with God
Supplication as a gateway to contentment
Supplication making the supplicant a witness to God’s mercy.
We will look at what building intimacy with God means, and how important this is as a benefit and advantage of supplication.
Building Intimacy with God
Defining Intimacy with God
What does it mean to be intimate with God?
In a world where intimacy is often reduced to emotional vulnerability or physical closeness, the Islamic tradition speaks of a nearness that transcends the senses — a proximity of the heart and soul, cultivated through remembrance, reverence, and surrender.
The Arabic term uns (أُنس) denotes warmth, familiarity, and comfort — a tranquillity of the heart that arises in the company of one who is deeply loved.
It is the opposite of loneliness (wahshah, وَحشة).
Linguistically, uns implies a state in which the soul feels safe, seen, and unburdened. In spiritual usage, it refers to the serenity and sweetness the servant feels in God’s presence — a state described by the mystics as a divine companionship that banishes all estrangement.
The term qurb (قُرب), from the root q-r-b, means nearness or closeness. It appears repeatedly in the Qur’an to indicate spiritual proximity to God, a closeness not of distance but of relationship. Qurb is the fruit of sincerity (ikhlas), remembrance (dhikr), and devotion (ubudiyyah).
In Islamic practice, this goal is explicitly acknowledged in the intention (niyyah) made before every act of worship:
قُرْبَةً إِلَى اللَّهِ
“Seeking nearness to God.”
Whether one is performing salah or namaaz (the daily prayers), giving charity, keeping a fast, or even forgiving someone out of mercy, the ultimate aim is to draw closer to Him.
As we have discussed previously in our series on the Lantern of the Path, every action a believer does should be preceded with an intention.
This phrase transforms routine action into an activity that refocuses the believers towards God.
It reminds the soul that every step taken on the path of devotion is, at its heart, a journey toward intimacy with the Divine.
As Imam al-Sadiq said:
“إِذَا دَعَا الْعَبْدُ، فَإِنَّهُ يُقْبِلُ عَلَى اللَّهِ، وَاللَّهُ يُقْبِلُ عَلَيْهِ.”
“When the servant supplicates, he turns to God — and God turns to him.”
— Al-Kulayni1, al-Kafi2, Volume 2, Kitab al-Dua (The Book of Supplication), Chapter on the Virtue of Supplication, Page 469, Hadeeth 3.
This is not a metaphor of physical movement, but of reciprocated attention — of intimacy forged through turning one’s whole being toward the Lord.
In Dua Kumayl, Amir al-Mumineen, Imam Ali pleads:
“يَا إِلَهِي وَسَيِّدِي وَمَوْلَايَ، أَتُرَاكَ مُعَذِّبِي بِنَارِكَ بَعْدَ تَوْحِيدِي، وَبَعْدَ مَا انْطَوَى عَلَيْهِ قَلْبِي مِنْ مَعْرِفَتِكَ، وَلَهَجَ بِهِ لِسَانِي مِنْ ذِكْرِكَ، وَاعْتَقَدَهُ ضَمِيرِي مِنْ حُبِّكَ؟”
“O my God, my Master, and my Lord! Would You see me punished by Your Fire after I have professed Your Unity, after my heart has been filled with knowledge of You, after my tongue has constantly remembered You, and my conscience has clung to Your love?”
— Dua Kumayl3,
— Nahjul Balagha4 (appendix),
— al-Tusi5, Misbah al-Mutahajjid6
This supplication is not a formal petition — it is the voice of one who has known uns (warmth, familiarity, and comfort), who fears the loss of that nearness more than the pain of punishment itself.
Likewise, Imam Zayn al-Abedeen says in Munajaat al-Muhibbeen (the Whispered Prayer of the Lovers)7 from Sahifa al-Sajjadiyyah8:
“إِلٰهِي، مَنْ ذَا الَّذِي ذَاقَ حَلَاوَةَ مَحَبَّتِكَ فَرَامَ مِنْكَ بَدَلًا؟”
“O my God, who has tasted the sweetness of Your love and then desired another in place of You?”
Here, divine love is not a concept — it is a taste, a sweetness. Intimacy with God is experienced, not merely understood. It is an awareness of His nearness that overwhelms the soul with comfort, and of His majesty that humbles it in longing.
Even the Qur’an affirms this profound closeness:
“وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ، وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ.”
“We certainly 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
Such intimacy is not automatic. It is cultivated — through frequent supplication, through silent reflection, and through the gradual removal of spiritual veils.
The Prophet Muḥammad relays a divine saying in a widely transmitted Hadeeth al-Qudsi11:
“إِذَا تَقَرَّبَ العَبْدُ إِلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِذَا تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِذَا أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً.”
“When My servant draws near to Me by a handspan, I draw near to him by an arm’s length; and when he draws near to Me by an arm’s length, I draw near to him by a fathom’s length; and if he comes to Me walking, I come to him running.”
— Al-Bukhari12, Sahih13, Kitab al-Tawheed (the Book of Monotheism), Hadeeth #7405;
and from Shia sources:
عن أبي عبد الله (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): قال الله عز وجل: "يا ابن آدم، أنا خير شريك، من عمل لي فيه شريك فأنا غير شريكه، يا ابن آدم أخلص لي العمل، فإنّي لا أقبل إلاّ الخالص."
From Abu Abdillah (Imam Ja'far al-Sadiq, peace be upon him), who said: The Messenger of God (peace be upon him and his family) said: God, the Mighty and Majestic, said:
"O son of Adam, I am the best partner. Whoever works for Me and for someone else, I am not his partner. O son of Adam, make your work pure for Me, for I only accept what is pure."
— Al-Kulayni14, al-Kafi15, Volume #2, Kitab al-Dua (The Book of Supplication), Chapter on the Virtue of Supplication, Hadeeth #8
This is the language of reciprocity in intimacy — the more you turn to Him, the more He turns toward you.
God is saying explicitly that He wants the work of his servant to be purely and entirely for Him, this itself is a powerful point, that must be reflected upon.
In the munajaat16 (whispered prayers) of the Ahl al-Bayt, intimacy with God becomes a lived reality. One of the most poignant is Munajaat al-Muhibeen17 (The Whispered Prayer of the Lovers) from Imam Sajjad:
“إِلٰهِي، مَنْ ذَا الَّذِي ذَاقَ حَلَاوَةَ مَحَبَّتِكَ فَرَامَ مِنْكَ بَدَلًا؟ وَمَنْ ذَا الَّذِي أَنِسَ بِقُرْبِكَ فَابْتَغَى عَنْكَ حِوَلًا؟”
“O my God, who has tasted the sweetness of Your love and then sought a replacement? Who has felt familiarity with Your nearness, then sought distance from You?”
— Sahifa al-Sajjadiyyah18, Munajaat al-Muhibeen (the Whispered Prayer of the Lovers)19
This uns, this nearness, becomes not just a state of worship — but a condition of the soul. A lover once awakened to divine intimacy cannot return to heedlessness without grief.
Divine Intimacy in the Quran
The Quran is not merely a book of law or guidance — it is a divine address that speaks to the inner reality of the human soul. Its verses do not only instruct; they beckon, console, and awaken.
Central to its message is a recurring theme: God is near.
He is not a distant monarch seated in some unreachable court, but a Lord who hears every whisper, witnesses every tear, and responds to every sincere turning.
“وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ، أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ، فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ”
“And when My servants ask you about Me, indeed I am near. I answer the call of the caller when he calls upon Me. So let them respond to Me and have faith in Me so that they may be rightly guided.”
— Qur’an, Surah al-Baqarah (The Chapter of the Cow) #2, Verse #186
This verse is unique in its tone. While elsewhere in the Qur’an, God tells the Prophet to “say” (قُل), here there is no intermediation.
The response comes directly: “I am near” (فَإِنِّي قَرِيبٌ).
It is as though even the presence of a messenger between the servant and the Lord is too much distance when it comes to dua, when it comes to supplication or calling God.
This verse also establishes a divine promise: every sincere call is heard, and the door is never closed.
It is not the eloquence of the prayer that matters, but the turning of the heart.
In another passage, God describes the inner dialogue of the human soul — and His unrivalled closeness to it:
“وَلَقَدْ خَلَقْنَا الْإِنسَانَ، وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ، وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ”
“We certainly 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
This is divine intimacy in its most profound form: God knows even the thoughts we do not voice. He is closer to us than our own lifeblood — not physically, but existentially, spiritually, and consciously.
The veil is not on God’s side, but ours.
The Quran also teaches that turning to God — especially in moments of fear, loss, or solitude — is the hallmark of the righteous:
“الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ، أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ”
“Those who have faith and whose hearts find rest in the remembrance of God — surely it is in the remembrance of God that hearts find rest.”
— Quran, Surah al-Raʿd (the Chapter of the Thunder) #13, Verse #28
In this remembrance (dhikr), there is not only tranquillity — there is companionship.
There is the building of a spiritual closeness that protects the soul from fragmentation in a world of noise. This is why the Quran repeatedly links faith, remembrance, and divine proximity.
And when the heart is veiled or burdened, the Quran does not cast the servant aside.
Instead, it calls to the broken with compassion:
“قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ، لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ، إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا، إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ”
“Say [that God declares]: O My servants who have wronged their souls, do not despair of the mercy of God. Surely God forgives all sins. Indeed, He is the All-Forgiving, the Most Merciful.”
— Quran, Surah az-Zumar (the Chapter of the Groups) #39, Verse #53
This verse is not only about forgiveness — it is about invitation.
Even in the throes of sin and shame, God calls the servant “My servant” (يَا عِبَادِي). The relationship is never severed, the door never closed.
To supplicate in this state is not hypocrisy — it is the first step back to intimacy.
In all of these verses, we find not a distant deity, but a Loving, Listening, Ever-Near Lord — One who desires that His servant turns to Him, confides in Him, leans on Him.
The Quran thus becomes not only a manual of law but a map to divine closeness, guiding the heart to its true Beloved.
Divine Intimacy in the Words of the Prophet and Ahl al-Bayt
If the Quran proclaims God’s nearness in timeless words, then the sayings of the Prophet and the Imams bring those truths into the lived reality of the believer.
In their teachings, supplication is not merely a ritual, but a divine conversation, a sacred intimacy, and the most potent means of spiritual proximity.
The Prophet Muḥammad famously said:
“الدُّعَاءُ مُخُّ الْعِبَادَةِ.”
“Supplication is the marrow of worship.”
— Al-Tirmidhi20, Sunan21, Hadeeth #3371
— Al-Majlisi22, Bihar al-Anwar23, Volume 90, Page 265 (old edition)
This narration — echoed in both Sunni and Shia sources — presents dua not as a supplement to ritual worship, but as its innermost essence.
Just as marrow nourishes the body, so too does dua nourish the soul’s relationship with its Lord.
The essence of worship is not form — it is turning the heart toward God with need, with love, and with dependence.
The Prophet also relayed a hadeeth al-qudsi24:
“يَا ابْنَ آدَمَ، أَنَا لَكَ مُحِبٌّ، فَبِالْحَقِّ عَلَيَّ أَنْ أُحِبَّكَ، فَاطْلُبْنِي تَجِدْنِي، فَإِنْ وَجَدْتَنِي وَجَدْتَ كُلَّ شَيْءٍ، وَإِنْ فُتُّكَ فَاتَكَ كُلُّ شَيْءٍ، وَأَنَا أَحَبُّ إِلَيْكَ مِنْ كُلِّ شَيْءٍ.”
“O son of Adam, I am loving toward you, and truly it is My right to love you. So seek Me — and you will find Me. And if you find Me, you have found everything. But if I elude you, then everything has eluded you. I am more beloved to you than all things.”
— Attributed Hadeeth al-Qudsi, cited in ethical literature such as Al-Hurr al-Amili’s, Adab al-Nafs25
While this narration is powerful in meaning, it is often cited without a complete chain. To support its message, we turn to a better-attested Hadeeth al-Qudsi, found in both Sunni and Shia sources:
In Sunni sources:
“مَنْ تَقَرَّبَ إِلَيَّ شِبْرًا تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَمَنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً.”
“Whoever draws near to Me by a handspan, I draw near to him by an arm’s length. Whoever draws near to Me by an arm’s length, I draw near to him by a fathom’s length. And if he comes to Me walking, I come to him running.”
And in Shia sources:
يا عبادي، سلوني أعطكم، أقبلوا إلي أقبل عليكم
O My servants, ask of Me, and I will give you. Turn to Me, and I will turn to you.
— Ibn Fahd al-Hilli28, Uddat al-Dai wa Najah as-Saee29, Page 35
Together, these narrations beautifully convey the same truth: when a servant seeks God with sincerity, God rushes toward them with love. This is the essence of intimacy in supplication — not only that we call upon Him, but that He responds with closeness beyond what we could imagine.
In these divine words, intimacy is framed as mutual seeking — God loves the servant and calls the servant to love Him in return.
The search for Him through supplication is not a futile wandering but a divinely initiated embrace.
From the treasure of Shia hadeeth, Imam Jaʿfar al-Sadiq, beautifully said:
“عَلَيْكُمْ بِالدُّعَاءِ، فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ.”
“Hold fast to supplication, for indeed it is the cure for every illness.”
— Al-Kulayni30, al-Kafi31, Volume #2, Kitab al-Dua (The Book of Supplication), Chapter on the Virtue of Supplication, Page #468, Hadeeth #1
Here, dua is not only a means of asking but of healing. The wound may be physical, emotional, or spiritual — but the act of calling upon God, sincerely and repeatedly, opens the door to divine attention, and with it, inner restoration.
Imam al-Baqir, emphasised that this door is always open:
“مَا مِنْ شَيْءٍ أَفْضَلُ عِنْدَ اللَّهِ مِنْ أَنْ يُسْأَلَ وَيُطْلَبَ مِمَّا عِنْدَهُ.”
“There is nothing more beloved to God than to be asked and for what is with Him to be sought.”
— Al-Kulayni32, al-Kafi33, Volume #2, Kitab al-Dua (Book of Supplication), Chapter: The Virtue of Asking God, Page #468, Hadeeth #2
God does not tire of being called upon.
He does not withdraw when we repeat ourselves.
In fact, it is in our persistence — in our refusal to turn elsewhere — that the bond of intimacy is strengthened.
The more we ask, the more we are drawn inward, until the supplicant forgets the request itself and becomes consumed with the One who is asked.
Imam Ali once described the state of the intimate in a most moving way:
مَا أَذَلَّ الْخَلَائِقَ لِشَيْءٍ كَمَا أَذَلَّهُمْ لِلْفَقْرِ وَالْحَاجَةِ، وَمَا رَفَعَهُمْ شَيْءٌ كَمَا رَفَعَهُمُ الْغِنَى وَالاسْتِغْنَاءُ
“Nothing has abased the creatures like poverty and need, and nothing has raised them like wealth and independence.”
— Nahjul Balagha34, Hikmah/Saying #302
This humility, born of need, is not weakness — it is the very condition of uns (familiarity) and qurb (nearness). The one who constantly needs God is the one who constantly returns to Him, and in that return, the heart is shaped, softened, and drawn into divine proximity.
Lastly, consider this teaching from Imam al-Kadhim:
“عَلَيْكَ بِالدُّعَاءِ، فَإِنَّهُ يَشْفِي كُلَّ دَاءٍ، وَيُجِيبُ كُلَّ نِدَاءٍ.”
“Hold to supplication, for it cures every affliction and answers every cry.”
This is the voice of those who knew God intimately. For them, dua was not only a means of asking — it was a mode of being.
They spoke with God because He was with them, and they taught us to speak with Him not out of desperation alone, but out of love, trust, and sacred companionship.
The Language of Love in Dua
When a lover speaks, the language is never dry. It is not the grammar that matters, but the intensity.
In the supplications of the Prophet and his family, we do not find only requests — we find love, longing, grief, awe, and vulnerability.
The tongue of dua becomes the tongue of the heart. It whispers what logic cannot articulate, what the soul dare not speak aloud. It is in this deeply emotional, poetic discourse that divine intimacy finds its most eloquent voice.
The Supplications of Imam Zayn al-Abedeen: A Garden of Longing
In Sahifa as-Sajjadiyyah37, Imam ʿAlī ibn al-Ḥusayn (ʿa) gifts the ummah with a collection of prayers so rich that generations have called it Zabur Aal-Muhammad — the Psalms of the Family of Muhammad38.
These duas are not formulaic pleadings; they are acts of surrender, cries of the soul, and above all, expressions of love.
In the Whispered Prayer of the Lovers (Munajaat al-Muhibeen39), the Imam declares:
“إِلٰهِي، مَنْ ذَا الَّذِي ذَاقَ حَلَاوَةَ مَحَبَّتِكَ فَرَامَ مِنْكَ بَدَلًا؟ وَمَنْ ذَا الَّذِي أَنِسَ بِقُرْبِكَ فَابْتَغَى عَنْكَ حِوَلًا؟”
“O my God, who has tasted the sweetness of Your love and then sought a replacement? Who has found intimacy with Your nearness and then desired distance from You?”
— Sahifa al-Sajjadiyyah40, Munajaat al-Muhibeen (The Whispered Prayer of the Lovers)41
This is the voice of uns — the spiritual warmth and serenity that comes from being with the Beloved. It is not fear that dominates this dua; it is attachment.
For the one who has experienced closeness to God, nothing else satisfies.
The Munajaat al-Muhibeen (The Whispered Prayer of the Lovers)42, also from Imam al-Sajjad, continues in the same tone:
“إِلٰهِي، حُبُّكَ جَنَّنِي، وَذِكْرُكَ أَهْلَكَنِي، وَرُؤْيَتُكَ قُرَّةُ عَيْنِي.”
“O my God, Your love has driven me mad, Your remembrance has annihilated me, and seeing You is the coolness of my eyes.”
— Sahifa al-Sajjadiyyah43, Munajaat al-Muhibeen (the Whispered Prayer of the Lovers)44
This is not hyperbole — it is the sincere outpouring of a heart that no longer sees reality apart from its Lord. The supplication becomes a theatre of divine intimacy — where the soul is both trembling and comforted, broken and upheld.
Dua Kumayl: Intimacy Through Vulnerability
In Dua Kumayl45, Imam Ali articulates the brokenness of the lover who fears losing his Beloved:
“فَبِعِزَّتِكَ يَا سَيِّدِي وَمَوْلَايَ، أُقْسِمُ صَادِقًا، لَئِنْ تَرَكْتَنِي نَاطِقًا، لَأَضِجَّنَّ إِلَيْكَ بَيْنَ أَهْلِهَا ضَجِيجَ الْآمِلِينَ.”
“By Your Might, O my Master and my Lord, I swear truthfully: if You leave me with the power of speech [in the Fire], I will cry out to You among its people with the cry of those who long for You.”
— Dua Kumayl46, as transmitted in Misbah al-Mutahajjid of Shaykh al-Tusi47
Even in imagining Hell, the Imam does not speak of vengeance or rejection — he speaks of still calling out to God, still hoping, still loving. Even in pain, he sees dua as the language that keeps the bond alive.
Dua Abu Hamza ath-Thumali: The Intimacy of Tears
This extraordinary supplication from Imam Zayn al-Abedeen, generally recited in the nights of the month of Ramadhan, is a manual in emotional honesty with God.
It is long, weeping, and raw.
One of its most intimate lines reads:
ويحملني ويجرئني على معصيتك حلمك عني، ويدعوني إلى قلة الحياء سترك علي، ويسرعني إلى التوثب على محارمك معرفتي بسعة رحمتك وعظيم عفوك
What gives me the nerve to disobey You is how patient You’ve been with me. What makes me lose my sense of shame is the way You keep covering up my faults. And what pushes me to cross the lines You’ve drawn…is how well I know Your mercy is vast, and Your forgiveness is greater than I can imagine.
— Dua Abu Hamza ath-Thumali48, as narrated by Shaykh al-Tusi in Misbah al-Mutahajjid49 (modern poetic translation)
The language here is not transactional. It is not “do and receive.” It is the speech of one who is overwhelmed by God’s benevolence and who has become intimate through gratitude and repentance.
Dua al-Arafah: The Cry of the Knowing Soul
Attributed to Imam al-Ḥusayn, Dua al-Arafah50 is a cosmic, poetic monologue that traces the soul’s entire journey from pre-eternity to its eventual standing before God.
It overflows with ma’rifat (recognition), uns (warmth, familiarity, and comfort), and hubb (love).
One unforgettable line captures this sublime intimacy:
“مَاذَا وَجَدَ مَنْ فَقَدَكَ؟ وَمَا الَّذِي فَقَدَ مَنْ وَجَدَكَ؟”
“What has he found who has lost You? And what has he lost who has found You?”
— Dua al-Arafah51, attributed to Imam al-Husayn, found in Iqbal al-Amaal52 of Sayyed Ibn Tawus53
This rhetorical cry is the summation of divine intimacy: that the soul’s entire worth is measured by its proximity to the Beloved.
All gains and losses are insignificant before the reality of finding — or losing — God.
These supplications, across generations and Imams, show that dua is not simply about asking — it is about belonging.
It is where love meets vulnerability, and where the lover is never afraid to say too much, cry too hard, or repeat the same word a hundred times — because he knows the One he calls upon loves to be called.
Ziyarah as an Extension of Intimacy
If dua is a conversation with God, then ziyarah is the sacred dialogue that takes place through His most beloved servants — the Prophet and the Imams of Ahl al-Bayt.
It is an extension of divine intimacy, not a detour from it. For the Shia tradition especially, the Imams are not intermediaries in the sense of barriers, but mirrors and windows through whom the light of God is accessed with greater clarity, tenderness, and understanding.
The Intimacy of Presence and Address
The word ziyarah (زيارة) means to visit, but in the devotional sense, it is much more than that. It is an intentional drawing near, a verbal presence-making. Even from a distance, one recites the words of ziyarah not as formulae but as spoken love, recognition, and longing.
Consider Ziyarat Aal-e-Yaseen54, narrated from Imam al-Mahdi:
“السَّلَامُ عَلَيْكَ يَا بَقِيَّةَ اللَّهِ فِي أَرْضِهِ.”
“Peace be upon you, O remnant of God on His earth.”
— Ziyarat Aal-e-Yaseen55, narrated in al-Ihtiyaaj56 by al-Tabarsi57, Volume 2, Page 497
This is not a greeting of distance — it is a recognition of intimacy, a believer addressing the living proof of God on earth. In reciting this, the servant is not speaking about God abstractly, but through one whose life is completely immersed in divine nearness.
Ziyarat al-Jaamiah al-Kabirah: The Comprehensive Portrait of Divine Intimacy
One of the most profound acts of ziyarah is the Ziyarat al-Jaamiah al-Kabirah58, taught by Imam Ali al-Hadi, the tenth Imam of the Muslims.
It is a theological, spiritual, and emotional masterpiece — describing the Imams not only in terms of leadership and knowledge, but in terms of being the loci of God’s pleasure, mercy, and love:
“خَلَقَكُمُ اللَّهُ أَنْوَارًا، فَجَعَلَكُمْ بِعَرْشِهِ مُحْدِقِينَ، حَتَّى مَنَّ عَلَيْنَا بِكُمْ.”
“God created you as lights and placed you around His Throne, until He conferred His favour upon us through you.”
— Ziyarat al-Jaamiah al-Kabirah59, as recorded in Man La Yahdharuhu al-Faqih60 of Shaykh as-Saduq, vol. 2, p. 609
This ziyarah does not sever us from divine intimacy — it leads us into it. Through our love of the Imams, we learn how to love God; through recognising their status, we learn how to properly address and understand the One who placed them in that station.
Ziyarah and Emotional Presence
In every ziyarah, the believer often ends with lines like:
“يَا لَيْتَنِي كُنْتُ مَعَكُمْ فَأَفُوزَ مَعَكُمْ.”
“If only I had been with you, so that I may have attained triumph alongside you.”
— Common in many Ziyarah, including Ziyarat Ashura61
This is not historical regret — it is present yearning. It reflects a soul that feels close to those beloved of God and, by extension, close to God Himself. Ziyarah cultivates a spiritual atmosphere in which the servant speaks not with fear alone, but with love, loyalty, and belonging.
And in Ziyarat al-Nahiyah al-Muqaddasah62, attributed to Imam al-Mahdi, we read:
“فَلَئِنْ أَخَّرَتْنِي الدُّهُورُ، وَعَاقَنِي عَنْ نَصْرِكَ الْمَقْدُورُ، وَلَمْ أَكُنْ لِمَنْ حَارَبَكَ مُحَارِبًا، وَلِمَنْ نَصَبَ لَكَ الْعَدَاوَةَ مُنَاصِبًا…”
“If the ages have delayed me, and fate has kept me from aiding you, and I was not among those who fought your enemies or opposed those who declared hostility toward you…”
— Ziyarat al-Nahiyah al-Muqaddasah63, as recorded by Sayyed Ibn Tawus64 in Misbah al-Za’ir65
These are the words of a heart still present, even when the body is distant.
Such language is dua in the form of remembrance, and remembrance in the form of love. The one who recites it is not merely remembering a martyrdom — they are seeking proximity to God through proximity to His purified ones.
Thus, ziyarah is not a substitute for direct supplication — it is its deepening. It allows us to stand where the lovers of God stood, to speak in the language they taught, and to open ourselves to the same intimacy that made them what they were.
Intimacy in Practice
Having heard the call of the Quran, the teachings of the Prophet and the Imams, and the beauty of their supplications, the natural question arises:
How can I cultivate this intimacy in my own life?
How does one transform dua from ritual habit into sacred communion?
The answer lies not in grandeur, but in sincerity, presence, and repetition.
Just as human relationships are nurtured by consistent, heartfelt communication, so too is intimacy with God built through regular, meaningful turning toward Him.
Create Sacred Space and Time
Intimacy grows where privacy exists. The Prophet would retreat to the cave of Hira before revelation — and later taught us to seek solitude with God, especially in the last third of the night. Imam al-Sajjad is reported to have said:
“إِنَّ اللَّيْلَ لِقَدْ طَالَ عَلَيَّ بِوَحْشَتِهِ، فَمَا أَنْسَنِي إِلَّا مُنَاجَاتُكَ.”
“The night had grown long with its loneliness, and nothing gave me intimacy except whispering to You.”
— Attributed in the traditions of nightly dua from the Imams; see Iqbal al-Amaal66 by Sayyed Ibn Tawus67
Set aside moments — however brief — when the world is asleep and your heart is awake.
The language you use does not have to be in Arabic.
Let your tongue speak as your soul feels.
God understands every dialect, every broken phrase.
Begin with Gratitude and Praise
As seen in the duas of the Ahl al-Bayt, the path to divine intimacy begins with praise, not petition.
Before asking, recognise His generosity.
Before crying, acknowledge His mercy.
Imam al-Sajjad begins many supplications with extended praises of God’s beauty and kindness:
“الْحَمْدُ لِلَّهِ الَّذِي لَا يُقَضَى لِعِبَادِهِ حَاجَةٌ هُوَ أَكْرَمُ مِنْهَا.”
“All praise belongs to God, who never allows a servant’s need to go unmet — He is more generous than any request.”
— Sahifa as-Sajjadiyyah68, Dua #35 (His Supplication in Asking for Needs)
This posture of reverent awe softens the heart and reminds it that it is not speaking to a tyrant, but to the most Merciful of the merciful.
Speak with Emotional Honesty
Intimacy cannot be faked. God does not respond to artificiality, nor does He expect perfection.
The Quran honours the raw pleas of the Prophets: Nuh (Noah) crying out in desperation69, Yunus (Jonah) confessing his wrongs70, and Zakariyyah (Zechariah) asking in old age with a trembling voice71.
You, too, can speak your fears, your anger, your confusion.
Say to Him:
“My Lord, I do not understand — but I trust You. I feel far — bring me near. My sins embarrass me — but I still love You.”
As Imam al-Sadiq said:
عن أبي عبد الله عليه السلام قال:
«عَلَيْكُمْ بِالدُّعَاءِ، فَإِنَّكُمْ لَا تُقَرَّبُونَ بِمِثْلِهِ، وَلَا تَتْرُكُوا صَغِيرَةً لِصِغَرِهَا أَنْ تَدْعُوا بِهَا، إِنَّ صَاحِبَ الْحَوَائِجِ يُحِبُّ أَنْ تُطْلَبَ إِلَيْهِ الْحَوَائِجُ، وَقَدْ أَمَرَ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ نَفْسَهُ، وَهُوَ يَقُولُ: ادْعُونِي أَسْتَجِبْ لَكُمْ...»Imam al-Sadiq (peace be upon him) said:
"Hold fast to supplication, for you cannot draw nearer [to God] by anything like it. And do not leave off supplicating for small things due to their smallness, for the Master of needs loves that needs be requested of Him. And God, the Mighty and Majestic, has commanded this of Himself, as He says: 'Call upon Me, I will answer you...'"— Al-Kulayni72, al-Kafi73, Volume #2, Kitab al-Dua (The Book of Supplication), Chapter: Encouragement to Supplicate, Page #468, Hadeeth #1
Repeat and Return
Intimacy is not always felt instantly. Sometimes the soul is veiled by distraction or sin.
But every return — every whispered “My Lord” — is one step closer to unveiling.
God is not absent; He is waiting.
As in the Hadeeth al-Qudsi:
“وَإِذَا أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً.”
“If he comes to Me walking, I come to him running.”
And from Shia sources:
عن أبي عبد الله (عليه السلام) قال: قال الله عز وجل:
"من أقبل إليّ شبراً أقبلت إليه ذراعاً، ومن أقبل إليّ ذراعاً أقبلت إليه باعاً، ومن أقبل إليّ باعاً أتيته هرولةً، ومن أعرض عني أعرضت عنه، ومن تركني أعرضت عنه، ولست أبالي."Imam al-Sadiq (peace be upon him) said: God, the Mighty and Majestic, said:
"Whoever comes toward Me a handspan, I come toward him an arm’s length; whoever comes toward Me an arm’s length, I come toward him a fathom’s length; whoever comes toward Me a fathom’s length, I come to him running. Whoever turns away from Me, I turn away from him, and whoever abandons Me, I abandon him, and I do not care."— Al-Kulayni76, al-Kafi77, Volume #2, Kitab al-Dua (The Book of Supplication), Chapter: Turning to God, the Mighty and Majestic, Page #436, Hadeeth #2
Each dua, even the ones made while distracted or tired, is an act of building nearness — even when you do not feel it.
Remember the Goal: Not Just to Be Heard — But to Be Near
Finally, recall that the goal of dua is not always to get what is asked — but to transform who is asking. The ultimate fruit of supplication is not the gift, but the Giver.
As Imam Ali said:
وَإِنَّ قَوْمًا عَبَدُوا اللَّهَ شُكْرًا فَتِلْكَ عِبَادَةُ الْأَحْرَارِ
“But I worship Him out of gratitude (or love) for Him; this is the worship of the free.”
— Nahjul Balagha78, Sermon #224
When you supplicate like this, you are no longer a beggar at a door — you are a lover knocking on the window of reunion.
The Soul that Knows Where to Turn
To live with dua is to live with direction.
In a world that offers a thousand distractions and false hopes, the one who has tasted the sweetness of divine intimacy no longer wanders.
Such a soul knows — not by mere theory, but by experience — where to turn, and to Whom.
They have discovered that supplication is not weakness, but the highest form of strength — the strength to admit one’s dependence, the courage to bare one’s heart, the wisdom to seek nearness, not control.
The Quran praises this state in the most beautiful of ways:
“إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ، وَيَدْعُونَنَا رَغَبًا وَرَهَبًا، وَكَانُوا لَنَا خَاشِعِينَ”
“Indeed, they used to hasten in good works, and would supplicate Us with hope and fear, and they were humble before Us.”
— Quran, Surah al-Anbiya (The Chapter of the Prophets) #21, Verse #90
Hope and fear. Yearning and awe. Longing and humility. These are not opposites — they are the twin wings of the supplicant’s heart.
The believer who has become intimate with God does not simply ask — they love, they listen, and they lean inward.
Such a person is never truly alone. Even when the world grows cold, even when friends withdraw or words fail, they know there is One who says:
“ادْعُونِي أَسْتَجِبْ لَكُمْ”
“Call upon Me, and I will respond to you.”
— Quran, Surah al-Ghafir (The Chapter of the Forgiver) #40, Verse #60
And so they do. In joy, in sorrow, in silence, in desperation. They call — not only to be answered, but to be drawn close. And in that closeness, in that sacred nearness born of dua, they become transformed.
They become the soul that knows where to turn.
They become the soul that God loves to hear.
Conclusion
In this journey, we have seen that supplication is far more than petition — it is the soul’s way of drawing near to its Source.
In the Quran, in the whispered prayers of the Prophet and the Imams, in the broken-hearted cries of the night, we encounter a truth that transcends ritual:
to call upon God is to build a relationship with Him.
We explored how the concepts of qurb (closeness) and uns (intimate familiarity) are not abstract ideals, but real, experiential states that believers can taste through dua.
We traced this intimacy through the verses of the Quran, through well-attested hadeeth, and into the tender language of Sahifa as-Sajjadiyyah, Dua Kumayl, Dua al-Arafah, and others from the many profound supplications — where love, longing, grief, hope, and surrender meet in divine conversation.
We saw how ziyarah, too, becomes an extension of this intimacy — a way of calling upon God through those who are nearest to Him.
And finally, we reflected on how intimacy is cultivated in practice: with time, sincerity, repetition, and the desire not merely to be heard, but to be near.
In a world of noise and spiritual fatigue, dua is our return.
It is the moment the heart leans closer. And in leaning closer, it finds what it was always seeking:
the Beloved who never turns away.
In our next session, we will turn to another dimension of this sacred act — how supplication becomes a gateway to contentment. Not necessarily by changing our circumstances, but by transforming the soul to see, trust, and rest in God’s wisdom and mercy.
And from Him alone is all ability and He has authority over all things.
Whispers Beneath the Throne
On Longing for the Prophet’s Light and the Awaited One
In the Name, of the Lord of Muhammad and Mahdi, the Lord of Zahra and Maryam, the Lord of Isa and Musa
O God,
You are the One who taught the hearts to love,
and lit in the souls of Your servants a fire that nothing can quench but You.I call upon You, not because I deserve to be heard,
but because You love to be called upon —
and I have no one but You.O my Lord,
send Your endless blessings upon Muhammad,
the light before all lights,
the mercy sent to the worlds,
the one whose soul touched the Throne,
and upon his family, the firm rope and the guiding stars —
Ali, Fatimah, Hasan, Husayn,
and the Imams from his noble line,
the inheritors of Your Book,
the dwellers of Your nearness,
the speaking Quran upon the earth.O my God,
I long for the one whom You have hidden —
not because You turned away from the world,
but because we turned away from justice.I whisper tonight not to be seen by others,
but to be seen by him,
Your Wali, the son of Fatimah —
the Mahdi of this age,
whose name I carry in my soul like a secret flame.Peace be upon you, O remnant of God on His earth,
Peace be upon you, O Light of God that is never extinguished,
Peace be upon you when you rise, when you sit, when you recite and when you speak,
I bear witness that you are the rightly guided Imam, in whom none doubts but the astray.
O son of the Messenger of God,
if my time and my sins have veiled me from your presence,
then let my love for you uncover what I cannot reach.Let me be among those who weep in your absence
and serve in your return.
Let me walk the path of truth until my footsteps fall into yours.O Lord of the Hidden One,
let his remembrance purify my tongue,
his cause occupy my limbs,
his love fill my chest,
and his rise be the horizon toward which my life bends.O my God,
I do not ask to be known —
only to be near.
And if nearness to You is found in loving him,
then let my love for him never be extinguished,
not by hardship, nor by doubt, nor by delay.Make me a whisperer beneath Your Throne,
a lover who calls, even in the dark,
because he knows who he waits for.
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 hadith 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 hadith 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
Dua Kumayl is a revered Shia supplication attributed to Imam Ali, focusing on repentance, divine love, and seeking forgiveness, recommended for recitation on Thursday evenings and special occasions. While primarily known as Dua Kumayl, it is sometimes referred to as Dua al-Khidhr because it is believed that the Prophet Khidhr (a figure of great wisdom and spiritual knowledge in Islamic tradition) also recited similar prayers or that reciting Dua Kumayl can bring one closer to the spiritual station of Khidhr, though this association is less direct and not as widely recognised as its attribution to Imam Ali.
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
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.
This is one of the fifteen whispered prayers - Munajaat Khamsta Ashar - is the Whispered prayers of the Lovers (Munajaat al-Muhibbeen). See Note 17 for details on the Munajaat Khamsta Ashar.
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 8.
See Note 7.
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.
Muhammad ibn Ismail al-Bukhari (810-870 CE / 194-256 AH), a Persian Islamic scholar, is revered for compiling Sahih al-Bukhari, one of the most authoritative and comprehensive collections of hadeeth in Sunni Islam.
Born in Bukhara (present-day Uzbekistan), he dedicated his life to meticulously gathering and verifying traditions about the Prophet Muhammad, traveling extensively across the Islamic world to learn from various scholars.
Al-Bukhari's rigorous methodology in assessing the authenticity of hadith, including detailed biographical evaluations of narrators, set a new standard in hadith criticism.
His Sahih is highly esteemed for its reliability and is considered second only to the Quran in importance by many Sunni Muslims, solidifying al-Bukhari's legacy as a towering figure in Islamic scholarship.
Sahih al-Bukhari was written by Muhammad ibn Ismail al-Bukhari (194 AH – 256 AH / 810 CE – 870 CE). He was a Persian Islamic scholar who dedicated his life to collecting and verifying hadeeth. Sahih al-Bukhari is one of the most highly regarded and authentic collections of hadeeth in Sunni Islam.
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Munajaat (Arabic: مناجاة) refers to a specific type of Islamic prayer or supplication characterised by its intimate, whispered, and personal nature. It is derived from the Arabic word naja, meaning "to be saved" or "to have a private conversation." In Islamic tradition, munajaat are seen as a direct, heartfelt communication between the believer and God, expressing a range of emotions, needs, and spiritual aspirations.
Key characteristics of munajaat include:
Intimacy: Munajaat are typically performed in private, allowing for a deep and personal connection with God.
Whispered or Silent: They are often recited in a low voice or silently, emphasising the personal and confidential nature of the prayer.
Emotional Depth: Munajaat can express a wide range of emotions, including love, gratitude, hope, fear, repentance, and longing for divine closeness.
Personal Needs and Desires: Believers use munajaat to express their personal needs, seek guidance, ask for forgiveness, and make specific requests to God.
Spiritual Reflection: Munajaat often involve deep reflection on one's life, actions, and relationship with God, fostering spiritual growth and self-awareness.
Examples of famous munajaat include the Munajaat of Imam Ali, found in Nahjul Balagha, and the Fifteen Whispered Prayers in Sahifa al-Sajjadiyyah. These prayers are revered for their eloquence, spiritual depth, and ability to capture the essence of the human-divine relationship.
Munajaat are a significant part of Islamic devotional practice, particularly in Sufism and Shia Islam, where they are used to cultivate a close and loving relationship with God.
The Fifteen Whispered Prayers (Arabic: المناجيات الخمسة عشر, al-Munajaat al-Khamsa Ashar) are a celebrated section found at the end of many editions of the Sahifa as-Sajjadiyyah, a renowned collection of supplications attributed to Imam Ali ibn al-Husayn Zayn al-Abedeen, the fourth Imam of the Muslims.
These whispered prayers are deeply spiritual, intimate supplications, each focusing on a particular state of the soul or aspect of the believer’s relationship with God.
Each of the fifteen prayers is called a munājāt (whispered prayer or intimate conversation), and they are titled according to the spiritual state or theme they address:
Whispered Prayer of the Repenters - مناجاة التائبين - Munajaat al-Taaibeen
Whispered Prayer of the Complainants - مناجاة الشاكين - Munajaat al-Shaakeen
Whispered Prayer of the Fearful - مناجاة الخائفين - Munajaat al-Khaaifeen
Whispered Prayer of the Hopeful - مناجاة الراجين - Munajaat al-Raajeen
Whispered Prayer of the Desirous - مناجاة الراغبين - Munajaat al-Raghibeen
Whispered Prayer of the Grateful - مناجاة الشاكرين - Munajaat al-Shakireen
Whispered Prayer of the Obedient - مناجاة المطيعين - Munajaat al-Mutieen
Whispered Prayer of the Devotees - مناجاة المريدين - Munajaat al-Murideen
Whispered Prayer of the Lovers - مناجاة المحبين - Munajaat al-Muhibbeen
Whispered Prayer of the Supplicants - مناجاة المتوسلين - Munajaat al-Mutawassileen
Whispered Prayer of the Poor - مناجاة الفقراء - Munajaat al-Fuqaraa
Whispered Prayer of the Ascetics - مناجاة الزاهدين - Munajaat al-Zahideen
Whispered Prayer of the Rememberers - مناجاة الذاكرين - Munajaat al-Dhakireen
Whispered Prayer of the Confident - مناجاة الواثقين - Munajaat al-Wathiqeen
Whispered Prayer of the Seekers of Forgiveness - مناجاة المستغفرين - Munajaat al-Mustaghfireen
These prayers are highly regarded for their eloquence, depth, and ability to express a wide range of human emotions and spiritual aspirations. They are often recited for personal reflection, spiritual growth, and seeking closeness to God.
While some have posited, such as William Chittick and Samual Zinner that they may not be an integral part of Sahifa as-Sajjadiyyah, the righteous Ulema all say that they are an integral part of the Sahifa as-Sajjadiyyah, and highlight their importance and strongly recommend their recitation, this includes the likes of Allamah Al-Majlisi, Imam Khomeini, and Shaykh Muhammad Ali Shomali amongst others.
See Note 8.
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Abu Isa Muhammad ibn Isa al-Tirmidhi (824–892 CE / 209–279 AH) was a renowned Islamic scholar and hadith compiler, best known for his work Jami‘ al-Tirmidhi (also known as Sunan al-Tirmidhi), which is considered one of the six canonical hadith collections (al-Sihah al-Sittah) in Sunni Islam. Born in Tirmidh (in present-day Uzbekistan), al-Tirmidhi traveled extensively throughout the Islamic world, studying under prominent scholars such as Imam al-Bukhari and collecting hadith from various sources.
His compilation is notable for not only recording the sayings and actions of the Prophet Muhammad but also for providing commentary on the reliability of narrators and the authenticity of the traditions. Al-Tirmidhi’s work is valued for its organisation, critical analysis, and the inclusion of juristic opinions, making it a key reference for scholars and students of hadith. He is remembered as a meticulous and respected figure in the field of hadith studies, and his contributions continue to be influential in Islamic scholarship.
Sunan al-Tirmidhi is one of the six major Sunni hadeeth collections (Kutub al-Sittah), compiled by Abu Isa Muhammad ibn Isa al-Tirmidhi (d. 279 AH / 892 CE). It is highly regarded for its systematic organisation, clear explanations, and inclusion of different scholarly opinions on the legal implications of the hadeeths. Al-Tirmidhi's work is unique for its categorisation of hadeeths into sahih (sound), hasan (good), and da'if (weak), providing valuable insights into their reliability and is considered an essential resource for Islamic jurisprudence and hadeeth studies within the Sunni Schools of Thought.
Allamah Muhammad Baqir al-Majlisi (1037 AH / 1627 CE - 1110 or 1111 AH / 1698 or 1699 CE), a highly influential Shia scholar of the Safavid era, is best known for compiling Bihar al-Anwar, a monumental encyclopedia of Shia hadith, history, and theology that remains a crucial resource for Shia scholarship; he served as Shaykh al-Islam, promoting Shia Islam and translating Arabic texts into Persian, thereby strengthening Shia identity, though his views and actions, particularly regarding Sufism, have been subject to debate.
Bihar al-Anwar (Seas of Light) is a comprehensive collection of hadiths (sayings and traditions of Prophet Muhammad and the Imams) compiled by the prominent Shia scholar Allamah Muhammad Baqir al-Majlisi.
This extensive work covers a wide range of topics, including theology, ethics, jurisprudence, history, and Quranic exegesis, aiming to provide a complete reference for Shia Muslims.
Allamah Majlisi began compiling the Bihar al-Anwar in 1070 AH (1659-1660 CE) and completed it in 1106 AH (1694-1695 CE), drawing from numerous sources and serving as a significant contribution to Shia Islamic scholarship.
See Note 10.
Adab al-Nafs (often referred to in English as "Combat with the Self" or "Jihad al-Nafs") is a work by the prominent Shia scholar Shaykh Muhammad ibn al-Hasan al-Hurr al-Amili (1033–1104 AH / 1624–1693 CE), best known for his hadeeth compilation Wasa'il al-Shia. This book is a collection of traditions (hadeeths) from the Prophet Muhammad and the Imams, focusing on the spiritual struggle against one's own ego, desires, and vices—what is known in Islamic ethics as the "greater jihad" or jihad al-nafs. The work is widely used as a practical and theoretical manual for self-purification and moral development, and is often recommended by scholars for daily reflection and practice in the pursuit of spiritual and ethical excellence
See Note 11.
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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.
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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 hadith 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
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Though in many cases it is called the Psalms of Islam, as discussed in Note 8.
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Abu Hamza ath-Thumali (أبو حمزة الثمالي), whose full name was Thabit ibn Dinar, was a prominent and highly respected early Shia figure, transmitter of hadith, and companion of several Shia Imams, particularly Imam Ali Zayn al-Abedeen (the fourth Imam), as well as Imam Muhammad al-Baqir, Imam Ja'far al-Sadiq, and Imam Musa al-Kadhim. He lived in Kufa and was known for his piety, trustworthiness, and deep knowledge of Islamic teachings.
Abu Hamza is best known for transmitting the famous Dua Abu Hamza al-Thumali, a lengthy and spiritually profound supplication recited by Imam Zayn al-Abedeen during the pre-dawn hours of the month of Ramadan. This dua is cherished in Shia devotional practice for its themes of humility, repentance, and seeking closeness to God.
Abu Hamza’s narrations are considered reliable by Shia scholars, and he is frequently cited in Shia hadith collections. His legacy is closely tied to his role as a bridge between the Imams and the wider Shia community, preserving and transmitting their teachings and prayers.
See Note 6
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 50.
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
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.
Ziyarat Aal-e-Yaseen is a significant prayer in Shia Islam, deeply connected to Imam Mahdi, the prophesied redeemer. Considered a Hadeeth Qudsi (see Note 7), a direct communication from God, this Ziyarat is found in important texts like Mafatih al-Jinaan.
It equates the term "Aal-e-Yaseen" with "Aal-e-Muhammad," emphasising its importance and connection to the Prophet's family.
Reciting this Ziyarat is not only a way to pay respects to Imam al-Mahdi but also a means of affirming core Islamic beliefs and seeking relief from oppression, making it a central practice for many Shia Muslims.
See Note 51.
Al-Ihtiyaaj, authored by al-Tabarsi, is a prominent Shia Islamic book that serves as a compilation of debates, dialogues, and arguments featuring the Prophet Muhammad and the Imams of the Ahl al-Bayt.
Titled "The Argument Against the People of Disputation," it meticulously documents theological and doctrinal discussions, many of which are unique to this text. This collection includes both public debates and private correspondences, offering valuable insights into the intellectual defence of the Imamate and the historical context of early Islamic debates.
Notably, Al-Ihtiyaaj is also recognised for containing the text of Ziyarat Aal-e-Yaseen, attributed to Imam al-Mahdi, further solidifying its significance in Shia scholarship.
Abu Mansur Ahmad ibn Ali ibn Abī Ṭālib al-Tabarsi was a Shia scholar who lived around the 6th century AH (12th century CE). He is best known as the author of Al-Ihtiyaaj, a significant collection of debates and arguments involving the Prophet Muhammad and the Imams.
It is important to distinguish him from the more famous al-Tabarsi, the author of the Majma al-Bayaan commentary on the Quran, as they are two different scholars from the same family.
Details about his life are scarce, but his work Al-Ihtiyaaj indicates that he was deeply invested in documenting and preserving the intellectual and theological heritage of Shia Islam. His book remains a valuable resource for understanding Shia beliefs and the historical context of early Islamic debates.
Ziyarat al-Jaamiah al-Kabirah is a highly esteemed and comprehensive Ziyarat in Shia Islam, attributed to the tenth Imam of the Muslims, Imam Ali al-Hadi, serving as a universal salutation applicable to all twelve Imams.
The name itself, meaning "the comprehensive great visitation," reflects its all-encompassing nature. Its significance lies in its eloquent description of the Imams' spiritual status, virtues, and divinely appointed roles, emphasising their knowledge, infallibility, and intercessory power.
This Ziyarat, found in key Shia texts like Mafatih al-Jinan, is recited by pilgrims at the Imams' shrines or from afar, and is studied for its profound theological statements about the Ahl al-Bayt's relationship with God and their role as guides for humanity, making it a central text in Shia spirituality and doctrine.
See Note 58.
Man La Yahdharuhu al-Faqih (من لا يحضره الفقيه) is one of the four major hadeeth collections in Shia Islam, collectively known as the “Four Books” (Al-Kutub al-Arba‘a). Compiled by the renowned Shia scholar Abu Ja‘far Muhammad ibn Ali ibn Babawayh al-Qummi, commonly known as Shaykh al-Saduq (d. 991 CE/381 AH), this work holds a central place in Shia jurisprudence and theology.
The title translates as “For Him Who Has No Access to a Jurist,” indicating that the book was intended as a practical guide for ordinary believers who might not have direct access to learned scholars.
The collection contains over 5,900 hadeeths (narrations) covering a wide range of topics, including ritual practices, ethics, law, theology, and daily life. Shaykh al-Saduq was known for his careful selection of narrations, and he often included only those he considered reliable and directly relevant to practical religious life.
Man La Yahdharuhu al-Faqih is unique among the Four Books because the author explicitly states his intention to compile a book of hadeeths that could serve as a reference for laypeople, focusing on clear and actionable guidance. The book is widely studied in Shia seminaries and is frequently cited in legal and theological discussions. Alongside Al-Kafi, Tahdhib al-Ahkam, and Al-Istibsar, it forms the foundation of Shia hadeeth literature.
Ziyarat Ashura is a highly revered visitation prayer attributed to Imam Muhammad al-Baqir, the fifth Imam of the Muslims, commemorating the martyrdom of Imam Husayn and his companions at Karbala.
Recited to express sorrow and pay respects, it includes blessings upon the Ahl al-Bayt and curses upon their oppressors, emphasising justice, truth, and resistance against tyranny.
Shia Muslims believe reciting it brings spiritual benefits like forgiveness and closeness to God, often doing so on Ashura and throughout the year, accompanied by mourning rituals. Its core message of love for the Ahl al-Bayt and condemnation of injustice remains central to Shia theology.
Ziyarat al-Nahiyah al-Muqaddasah (Arabic: زيارة الناحية المقدسة) is a Ziyarat (visitation salutation) recited by Shia Muslims. It is attributed to Imam al-Mahdi, the twelfth Imam of the Muslims, and the Awaited Master.
This Ziyarat is a lamentation over the tragedy of Karbala and the martyrdom of Imam Hussein (the third Imam) and his companions.
Here's what it generally includes:
Greetings and Salutations: The Ziyarat begins with sending greetings and salutations to Prophet Muhammad, his family, and especially Imam Husayn and the martyrs of Karbala.
Detailed Account of the Tragedy: It provides a detailed and emotional account of the events that unfolded in Karbala, describing the suffering and sacrifices of Imam Husayn and his companions.
Condemnation of the Oppressors: The Ziyarat condemns those who were involved in the killing of Imam Husayn and his followers, denouncing their actions and their injustice.
Affirmation of Faith: It reaffirms the Shia belief in the Imamah and the righteousness of Imam Husayn’s cause.
Supplication and Prayer: The Ziyarat concludes with supplications and prayers for the intercession of Imam Husayn and for the fulfilment of one's needs in this life and the hereafter.
Ziyarat al-Nahiyah al-Muqaddasah is considered one of the most comprehensive and eloquent Ziyarat texts for Imam Husayn. It is often recited on the day of Ashura (the 10th of Muharram) and other occasions to commemorate the epic of Ashura and to express love and devotion to Imam Husayn.
See Note 62.
See Note 53.
Misbah al-Za’ir (مصباح الزائر), which translates to "The Luminary for the Pilgrim," is a significant collection of prayers and rituals compiled by Sayyid Ibn Tawus (See Note 39).
This book serves as a guide for pilgrims visiting the holy shrines of the Imams, particularly in Iraq. It includes detailed instructions on the proper etiquette and actions to be performed during these pilgrimages, along with a vast array of prayers, supplications, and Ziyarat texts to be recited at each shrine.
Misbah al-Za’ir is highly regarded for its comprehensive nature and its focus on enhancing the spiritual experience of pilgrims, making it an essential resource for Shia Muslims undertaking these sacred journeys.
See Note 49.
See Note 50.
See Note 8.
وَنَادَىٰ نُوحٌۭ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبْنِى مِنْ أَهْلِى وَإِنَّ وَعْدَكَ ٱلْحَقُّ وَأَنتَ أَحْكَمُ ٱلْحَـٰكِمِينَ
Noah called out to his Lord, and said, ‘My Lord! My son is indeed from my family. Your promise is indeed true, and You are the fairest of all judges.’
— Quran, Surah Hud (the Chapter of Prophet Hud) #11, Verse #45
وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
And [remember] the Man of the Fish (Jonah), when he left in a rage, thinking that We would not put him to hardship. Then he cried out in the darkness, ‘There is no god except You! You are immaculate! I have indeed been among the wrongdoers!’
— Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse 87
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا
إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا
قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا
[This is] an account of your Lord’s mercy on His servant, Zechariah, when he called out to his Lord with a secret cry.
He said, ‘My Lord! Indeed my bones have become feeble, and my head has turned white with age, yet never have I, my Lord, been disappointed in supplicating You!
— Quran, Surah Maryam (the Chapter of Saint Mary) #19, Verses 2 to 4
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