[9] The Art of Supplication - The Advantages and Benefits of Supplication - Part 5
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 ninth part in our series discussing supplications (dua) and the supplicant and the etiquette of supplicating.
As with other series of discussions we have had, it is strongly recommended that the previous parts are read, before continuing with this one, so as to avoid any confusion or misunderstanding within the subject matter.
The nature of the subject matter, and the style of discussion requires that each part build upon the ones that came before, so it is very strongly recommended that the reader, read the previous parts, prior to consuming this one.
The previous parts in this series can be found here:
Video of the Majlis (Sermon/Lecture)
This write up is a companion to the video majlis (sermon/lecture) found below:
Audio of the Majlis (Sermon/Lecture)
This write up is a companion to the audio recording of the majlis (sermon/lecture) found below:
Recap
In the previous session, we turned our gaze toward one of the most profound outcomes of supplication: intimacy with God — a closeness not defined by space, but by presence, sincerity, and love.
We explored the meanings of qurb (closeness) and uns (intimate familiarity), drawing upon the Quran, the whispered prayers of the Ahl al-Bayt, and the insights of scholars and mystics.
This was not a theoretical exercise — it was an invitation to taste the sweetness of nearness, to understand that divine proximity is not reserved for the elect, but is open to every heart that turns, sincerely and consistently, toward the Beloved.
We revisited verses such as:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
When My servants ask you about Me, [tell them that] I am indeed near most. I answer the supplicant’s call when he calls Me. So let them respond to Me, and let them have faith in Me, so that they may fare rightly.
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #186
— and we came to see that this is not metaphor, but a promise.
Through the example of the Prophet and the Imams — especially in Dua Kumayl, Dua al-Arafah, Dua Abu Hamza, and the Sahifa al-Sajjadiyyah — we discovered that true supplication is not merely to ask, but to belong. It is the lover’s cry, not the merchant’s list.
We learned that God does not grow tired of being asked. On the contrary, the more we ask, the more He draws near — even if our words falter. What matters is the turning of the heart.
We saw that ziyarah, too, becomes an extension of this intimacy — not a detour, but a deepening. To greet the Imams is to call upon the ones closest to God, to borrow the language of divine love from those whose hearts have never turned away.
And finally, we turned to practice: how intimacy is cultivated not by perfection, but by sincerity, repetition, presence, and love. We were reminded that every time we whisper to Him — in joy, in sorrow, in longing, or even in silence — we are already drawing near.
And so we closed with this truth:
Supplication is not merely a means — it is a homecoming.
A return to the One who is closer than the jugular vein —
A return to the One who never left.
In this next part, we will explore how this sacred act of turning becomes the gateway to contentment — not by changing the external, but by transforming the internal.
With His name upon our tongues, we continue…
Introduction
Supplication as a Gateway to Contentment
Contentment — rida (رِضٰى) — is among the highest stations of the spiritual path. It is not indifference, nor is it the absence of emotion. It is the presence of trust — a deep, inner stillness born from knowing that God is Wise, Loving, and Near.
The one who is content does not necessarily have less pain — they simply have fewer illusions. They do not surrender to fate, but to the One who controls it.
In Islamic thought, contentment is not a passive state — it is the fruit of a long cultivation, the endpoint of a soul that has traversed through fear, hope, love, and certainty — until it rests in the embrace of divine decree.
As the Quran declares in one of the most majestic addresses to the human soul:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي
“O tranquil soul! Return to your Lord, pleased [with Him] and pleasing [to Him]. So enter among My servants, and enter My Paradise.”
— Quran, Surah al-Fajr (the Chapter of the Dawn) #89, Verses #27 to #30,
This “tranquil soul” — al-nafs al-mutmainnah — is not one untouched by trials, but one that has learned to turn in every state. It is the soul that supplicates, not only when desperate, but even when the answer is delayed. It is the soul that has passed from fear into trust, from complaint into communion.
In fact this verse; and the “tranquil soul” it addresses, is according to many of the exegetes a reference to Imam Husayn, and indeed, according to some accounts, it was a verse that was heard at the point Imam Husayn was being martyred on the day of Ashura.
We can see that Imam Husayn, fulfilled the conditions of this verse; in that he was - on the fateful day of Ashura - entirely pleased with God’s decree (ridayah) and that his stance, his revolution was truly pleasing to God (mardiyyah), because it was a movement in His direction, and to protect His teachings, and ensure they never withered away due to the corruption and complacency of men.
As mentioned, the trial that Imam Husayn had to endure on Ashura was profound, even reflecting on it can bring a grown man to tears, but he bore it with contentment, entirely at peace with God’s decree. The thought of absconding, of running away is something that would never come to someone who is in that sublime state of contentment.
And how does one arrive there?
Through dua — through the discipline of turning, again and again, until the heart is reshaped by divine presence.
Of constantly refocusing on God, of understanding His plan, and being content with it.
It should be noted, as has been said before, this is not on account of either weakness or complacency, nor is it down to being ‘fatalistic’ - not at all; rather this is built on an understanding that His plan is the most profound, and that He - as is said - is in the arena.
As Imam Jaʿfar al-Sadiq (peace be upon him) said:
مَن رَضِيَ بِقَضَاءِ اللهِ لَم يَسْأَلِ اللهَ تَعْجِيلَ العُقُوبَةِ وَلَا تَأْخِيرَ النِّعْمَةِ.
“Whoever is content with God’s decree does not ask Him to hasten punishment nor delay blessing.”
— Al-Kulayni1, al-Kafi2, Volume 2, Chapter of Contentment with God’s Decree, p. 61, Hadeeth #7
This is the heart of the believer: still in longing, but no longer in panic. Yielded, but not defeated. Seeking, yet satisfied.
As we progress in our journey through Uddat al-Dai wa Najah as-Saee3 by Ibn Fahd al-Hilli4, we now come to the fifth benefit of supplication — contentment (rida). We will ask:
What is the nature of this contentment?
How is it cultivated through dua?
What does it mean to be content with a decree that wounds us?
And can the language of request truly give rise to a heart that has stopped demanding?
We will explore these questions through the Quran, through the words of the Prophet and the Imams, through the whispers of lovers and the tears of those who surrendered — and we will come to see that dua is not just how we speak to God, but how we learn to accept from Him.
And in that acceptance, something shifts: the storm quietens. The heart is no longer obsessed with the outcome — it is in love with the One who writes the story.
“وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُ”
“And whoever puts their trust in God — He is sufficient for them.”
— Quran, Surah al-Talaq (The Chapter of Divorce) #65, Verse #3
Let us now begin, in His name, the Most Sublime …
Contentment Is the Fruit of Intimacy
In the previous session, we explored uns — the warmth of intimacy with God. Now, we turn to what blossoms from that intimacy: contentment (rida). Not as resignation, but as quiet certitude — a soul that rests in the nearness of its Lord, and finds serenity not in outcomes, but in relationship.
True rida (contentment) is not born in isolation — it is the fruit of qurb (divine proximity) and uns (spiritual companionship). It arises when the heart has turned toward God so often that it no longer fears the unknown, for it has come to know the Knower.
As Imam Jaʿfar al-Sadiq (peace be upon him) beautifully said:
مَن رَضِيَ بِقَضَاءِ اللَّهِ لَمْ يَسْأَلِ اللَّهَ تَعْجِيلَ العُقُوبَةِ وَلَا تَأْخِيرَ النِّعْمَةِ.
“Whoever is content with the decree of God will not ask Him to hasten punishment nor to delay blessings.”
This is not a call to silence our needs, but to refine our orientation: to move from demanding specific results to embracing divine wisdom, even when it is veiled. The supplicant who persists in dua is not necessarily asking for change in circumstance — they are asking for transformation in the heart.
The Quran affirms this state in the most intimate of addresses:
جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ
Their reward, near their Lord, is the Gardens of Eden, with streams running in them, to remain in them forever. God is pleased with them, and they are pleased with Him. That is for those who fear their Lord.
— Quran, Surah al-Bayyinah (the Chapter of the Clear Proof) #98, Verse #8
This mutual rida — God pleased with the servant, and the servant content with God — is the pinnacle of faith. It is not a state reserved for saints; it is cultivated in the life of the one who supplicates in sincerity.
In a profound narration— a Hadeeth Qudsi7— the Prophet Muhammad (peace and blessings be upon him and his family) is reported to have said:
مَن لَمْ يَرْضَ بِقَضَائِي، وَلَمْ يَصْبِرْ عَلَى بَلَائِي، فَلْيَلْتَمِسْ رَبًّا سِوَايَ.
“Whoever is not content with My decree and does not show patience in My trials, let him seek a lord other than Me.”
— Al-Tabarani8, al-Mu’jam al-Kabir9, vol. 12, p. 208, hadeeth #12981
— Al-Bayhaqi10, Shu'ab al-Iman11, hadeeth #208
— Al-Fayd al-Kashani12, al-Mahajjat al-Bayda13, vol. 7, p. 184
— Al-Sabzawari14, Jami al-Akhbar15, p. 117, hadeeth #326
The language is piercing — not because God rebukes harshly, but because contentment is inseparable from tawheed. To accept His decree is to affirm His lordship. Dua, in this light, becomes the school of rida — a training of the heart to surrender without resentment.
Ibn Fahd al-Hilli16, in Uddat al-Dai17, writes:
ومن آداب الداعي أن يفوض أمره إلى الله تعالى، ويرضى بما يقضيه له، ويعلم أن الله أرحم به من نفسه وأعلم بمصلحته، فربما سأل شيئاً وكان فيه هلاكه، ولو علم العبد ذلك لسأل الله أن يصرفه عنه، كما قال تعالى: وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ
Among the etiquettes of the supplicant is that he entrusts his affair to God, is content with what He decrees for him, and knows that God is more merciful to him than he is to himself and more knowledgeable of his welfare. For perhaps he asks for something in which lies his destruction, and if the servant knew that, he would ask God to turn it away from him, as God says: “Man prays for evil as he prays for good.”
— Ibn Fahd al-Hilli, Uddat al-Dai, section on “Etiquettes of the Supplicant”, pp. 54-55
This resonates with the words of Imam Ali (peace be upon him):
الرِّضَا زِينَةُ الْمُؤْمِنِينَ
“Contentment is the adornment of the believers.”
— Al-Amidi18, Ghurar al-Hikam wa Durar al-Kalim19, no. #4172.
Not every request is fulfilled. But every sincere dua is a step closer to rida.
The Prophet once supplicated:
اللَّهُمَّ اجْعَلْنِي رَاضِيًا بِقَضَائِكَ، مُتَبَرِّكًا بِقَدَرِكَ، مُحِبًّا لِقَضَائِكَ كُلَّهُ
“O God, make me content with Your decree, blessed in what You have destined, and loving of all that You ordain.”
This is the posture of the mature supplicant. They do not cease to ask — but they also learn to smile through the tears, because they trust the One to whom they speak.
And it is in this trust, this intimacy, that the seed of contentment takes root — and from that soil, the soul grows quiet.
Supplication and Surrender — Two Sides of the Same Coin
To supplicate is to speak — but to surrender is to listen.
Dua (supplication) and tasleem (surrender) may appear opposite, yet they are inseparable. One reaches out in longing; the other leans back in trust. One cries for a door to open; the other sits before that door in reverence, knowing that the One behind it is always near.
This is not passive submission — it is active yielding. The one who surrenders is not defeated; they are elevated, because they know where to place their burden.
The Quran gently teaches:
وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
“It may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you. And God knows, while you do not know.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #216
The one who persists in dua learns this truth through tears. They ask, they beg, they knock — and sometimes, the heavens are silent. But in that silence, something else is born: a heart that no longer prays only to receive, but prays in order to be received.
As Imam Ali ibn al-Husayn, Zayn al-Abedeen (peace be upon him) says in Dua Abu Hamza al-Thumali:
إِلٰهِي، أَرَانِي أَسْأَلُكَ مَا لَا أَسْتَحِقُّهُ، وَأَنْتَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ، فَأَعْطِنِي مَا أَسْأَلُكَ، فَإِنِّي عَبْدٌ جَاهِلٌ، لَا أَعْلَمُ مَصْلَحَتِي.
“O my God, I see myself asking You for what I do not deserve, yet You are worthy of reverence and forgiveness. So grant me what I ask of You, for I am an ignorant servant who does not know what is best for me.”
— Dua Abu Hamza al-Thumali, cited in al-Tusi22, Misbah al-Mutahajjid23, p. 844
This is the voice of tasleem — surrender — blooming within dua. The servant does not stop asking, but they ask now with awareness: perhaps what I want is not what I need. The hand remains raised, but the heart has let go.
It is this letting go that transforms supplication from a transaction into a transformation.
Ibn Fahd al-Hilli24, drawing from the teachings of the Ahl al-Bayt, explains:
الدعاء يُعلِّم النفس أن تُعبِّر عن حاجتها، ولكنه يُعلِّمها أيضًا أن حاجتها قد تكون في موضع آخر. القلب الذي يظل يتوجه إلى الله حتى مع تأخر الإجابة هو القلب الذي بدأ يسلم أمره
“Dua teaches the soul to speak its need, but also to recognise that its need may be elsewhere. The heart that continues to turn to God, even when the answer is delayed, is the heart that has begun to surrender.”
— Ibn al-Fahd al-Hilli25, Uddat al-Dai wa Najah as-Saee26, Section on the Ethics of Dua, p. 238
This echoes the Hadeeth Qudsi narrated by the Prophet (peace and blessings be upon him and his family):
مَنْ لَا يَرْضَى بِقَضَائِي، وَلَا يَصْبِرُ عَلَى بَلَائِي، فَلْيَتَّخِذْ إِلٰهًا سِوَايَ.
“Whoever is not pleased with My decree, nor patient in My trials, let him take a god other than Me.”
— Hadeeth Qudsi27, cited in Allamah al-Majlisi28, Bihar al-Anwar29, vol. 70, p. 158
The intensity of this statement reveals a simple truth: to refuse surrender is to question lordship. But to supplicate while surrendering is to affirm that every decree is already wrapped in mercy, even if the eye cannot yet see it.
Imam Jaʿfar al-Sadiq (peace be upon him) captures this beautifully:
إِذَا دَعَوْتَ، فَظُنَّ أَنَّ الْجَوَابَ تَحْتَ قَدَمِكَ.
“When you supplicate, assume that the response is already beneath your feet.”
— Al-Kulayni30, al-Kafi31, Volume 2, Kitab al-Dua (the Book of Supplication), Hadeeth #8
In other words: your dua is already accepted — but not always in the form you expect.
Even among the scholars of later generations, this synthesis is emphasised. Imam Khomeini32, in Adab al-Salat33, writes:
...سالک باید بداند که مقصود از دعا، تحصیل مراد نیست، بلکه مقصود، اظهار عبودیت و انقیاد است. و اگر مراد حاصل شد، فضل و رحمت اوست؛ و اگر نشد، حکمت و مصلحت اوست. پس، بنده باید راضی به قضای او باشد و تسلیم امر او گردد.
“...the seeker must know that the purpose of supplication is not to achieve one's desire, but rather the purpose is to manifest servitude and submission. And if the desire is achieved, it is His grace and mercy; and if it is not, it is His wisdom and expediency. Thus, the servant must be content with His decree and surrender to His command.”
— Imam Khomeini, Adab al-Salaat (The Disciplines of Prayer), Chapter “Etiquette and Secrets of Supplication”, p. 135
This is why the Quran describes the believers as those who “hasten to good” not out of fear or greed alone — but with awe and longing:
إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ، وَيَدْعُونَنَا رَغَبًا وَرَهَبًا، وَكَانُوا لَنَا خَاشِعِينَ
“Indeed, they used to hasten toward good deeds, and would supplicate Us with hope and fear, and they were humbly submissive to Us.”
— Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse #90
This is dua with tasleem: passionate, honest, and yielding.
The voice of such a soul does not fade when the answer delays. It only grows softer, deeper, more trusting.
Because it is not asking to control —
It is asking to belong.
The Role of Supplication in Reframing Suffering
One of the most profound effects of supplication is its ability to reframe suffering — not to erase it, nor to deny it, but to transfigure it.
To suffer is to be human. But to suffer with meaning, to walk through pain while still whispering the name of God — that is what elevates the soul. Supplication is the lens through which affliction is reinterpreted: not as abandonment, but as invitation; not as divine silence, but as a deeper call.
As Imam as-Sajjad (peace be upon him) pleads in Dua Abu Hamza al-Thumali:
إِلٰهِي، لَوْ أَرَدْتَ هَوَانِي لَمَا هَدَيْتَنِي، وَلَوْ أَرَدْتَ فَضِيحَتِي لَمَا سَتَرْتَنِي.
“O my God, had You wanted to disgrace me, You would not have guided me. And had You desired to expose me, You would not have covered me.”
— Dua Abu Hamza al-Thumali, cited in al-Tusi34, Misbah al-Mutahajjid35, p. 844
This is the theology of tenderness: that even within hardship, there is a mercy concealed — a hidden gesture of love. The supplicant who turns to God amidst difficulty is not only pleading for relief, but discovering how to read suffering in the language of trust.
The Quran reassures the aching heart:
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا
“Indeed, with hardship there is ease. Indeed, with hardship there is ease.”
— Quran, Surah al-Sharh (The Chapter of the Relief) #94, Verses #5 to #6
The repetition here is not redundant. It is deliberate. Two eases flank every hardship. But these are not always seen — they are felt by the one who persists in dua, even through tears.
Ibn Fahd al-Hilli36, in Uddat al-Dai37, emphasises this dynamic:
وَرُبَّمَا كَانَ فِي تَأْخِيرِ الْإِجَابَةِ أَوْ مَنْعِهَا الْمَصْلَحَةُ لِلدَّاعِي، فَيَكُونُ ذَلِكَ سَبَبًا لِتَضَاعُفِ الْأَجْرِ وَرِفْعَةِ الدَّرَجَةِ وَتَكْفِيرِ الذُّنُوبِ، وَيَكُونُ الدُّعَاءُ فِي نَفْسِهِ عِبَادَةً وَقُرْبَةً إِلَى اللَّهِ تَعَالَى.
“And perhaps in the delay or withholding of the response (to supplication) lies the benefit for the supplicant, for it may be a cause for multiplied reward, elevation of rank, and expiation of sins. And the supplication itself is an act of worship and a means of drawing near to God, the Exalted.”
— Ibn Fahd al-Hilli, Uddat al-Dai wa Najah as-Saee, Section on the Benefits of Supplication
The Ahl al-Bayt taught us that grief can either harden or soften the heart. The difference lies in where the sorrow turns. If it turns toward complaint against the Divine, it leads to resentment. But if it turns toward dua, it becomes surrender. It becomes purification.
As Imam Ali (peace be upon him) says:
إِنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ، وَلَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ مَعَهُ، وَلَا فِي إِيمَانٍ لَا صَبْرَ مَعَهُ.
“Surely patience is to faith what the head is to the body. There is no good in a body without a head, and no good in faith without patience.”
— Nahjul Balagha38, Hikmah (Saying) #82
Dua is where patience breathes. It is the space where the soul can cry without collapsing, where it can express its wounds without severing its bond to the Healer.
In the Prophetic tradition, even the tears of the righteous are counted as nearness.
Consider this narration:
الدُّعَاءُ سِلاحُ المُؤْمِنِ، وَعِمَادُ الدِّينِ، وَنُورُ السَّمَاوَاتِ وَالْأَرْضِ.
“Supplication is the weapon of the believer, the pillar of the religion, and the light of the heavens and the earth.”
— Al-Hakim39, al-Mustadrak ala al-Sahihayn40, Book of Supplications, Volume 1, Page 492, Hadeeth #1816
— Al-Majlisi41, Bihar al-Anwar42, vol. 90, Book of Supplication, Chapter of the Virtue and Etiquette of Supplication, p.296
It is a weapon — not to fight fate, but to fight despair. A sword against meaninglessness. A shield against the temptation to believe one is alone.
Imam al-Kadhim (peace be upon him) once said:
مَا أَبْلَغَ مَا يَسْتَعِينُ بِهِ الْمُؤْمِنُ عَلَى الْمِحْنَةِ: الدُّعَاءُ.
“How great is the aid that a believer finds in hardship through supplication.”
In this light, suffering is not erased by dua — it is elevated by it. The fire remains, but it refines rather than consumes.
This is why Sayyid Ibn Tawus45, in Iqbal al-Amaal46, would write:
“The servant who weeps to his Lord in the night has already been answered — not with solutions, but with nearness. For is there any pain greater than distance from God? And any healing greater than intimacy with Him?”
— Paraphrased from multiple passages in Sayyed Ibn Tawus47’s Iqbal al-Amaal48, under recommended duas for Laylat al-Qadr
The supplicant learns, through hardship, that the true relief is not always the lifting of the burden — but the turning of the heart toward the One who holds it.
That is why the one who prays through trial is not defeated.
They are already delivered —
Not necessarily from their suffering, but through it.
The Content Soul in the Quran and Ahadeeth
To be content (radi) is not to be complacent — it is to be in harmony with the divine current. It is to float in the river of decree (qada) without resisting its bends, knowing that the One who carved its path did so with wisdom and mercy.
The Quran names this state al-nafs al-mutmainnah — the tranquil, contented soul:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
“O tranquil soul! Return to your Lord, pleased [with Him], and pleasing [to Him].”
— Quran, Surah al-Fajr (the Chapter of the Dawn) #89, Verses #27 to #28
This address, though often read at funerals, is not reserved for the dead. It is a living maqaam (spiritual station). It is the destination of the one who walks the path of dua sincerely — asking, turning, surrendering, until the soul no longer revolts against divine will, but rests within it.
Imam Jaʿfar al-Sadiq (peace be upon him) defines this soul:
الْمُطْمَئِنَّةُ: الَّتِي تَطْمَئِنُّ إِلَىٰ وَلَايَةِ عَلِيٍّ وَالْأَئِمَّةِ عَلَيْهِمُ السَّلَام.
“The tranquil soul is the one that finds rest in the guardianship (wilayah) of Ali and the Imams, peace be upon them.”
— Al-Ayyashi49, Tafsir50, Volume 2, p. 328, under Surah al-Fajr
Rest is found not in worldly outcomes, but in alignment with truth. And the way to align is through dua — not because dua changes God’s will, but because it changes us.
The Prophet Muhammad (peace and blessings be upon him and his family) taught his companions to ask not just for provision, but for contentment:
اللَّهُمَّ قَنِّعْنِي بِمَا رَزَقْتَنِي، وَبَارِكْ لِي فِيهِ، وَاخْلُفْ عَلَيَّ كُلَّ غَائِبَةٍ لِي بِخَيْرٍ
“O God, make me content with what You have provided for me, bless it for me, and grant me goodness in all that is withheld from me.”
— Al-Hakim51, al-Mustadrak ala al-Sahihayn52, Book of Supplication, Hadeeth #1873
In another hadeeth, the Prophet explains the mark of a content soul:
قَدْ أَفْلَحَ مَنْ أَسْلَمَ، وَرُزِقَ كَفَافًا، وَقَنَّعَهُ اللَّهُ بِمَا آتَاهُ.
“Successful is the one who submits, is given sufficiency, and whom God makes content with what He has given.”
— al-Naysaburi53, Sahih Muslim54, Book of Zakat, Hadeeth #1054
True success, then, is not in abundance — it is in the soul that stops chasing more, and starts thanking more.
From the treasure of Shia narrations, Imam as-Sadiq (peace be upon him) says:
مَن رَضِيَ بِمَا قَسَمَ اللَّهُ لَهُ، فَهُوَ أَغْنَى النَّاسِ.
“Whoever is content with what God has apportioned for him is the richest of people.”
— Al-Kulayni55, al-Kafi56, Volume 2, Book of Faith and Disbelief, Section on Contentment, p. 138, Hadeeth #4
Wealth here is not measured by gold, but by gratitude. The truly rich is the one whose heart does not hunger for what is not theirs.
And again, in Nahjul Balagha, Imam Ali (peace be upon him) reminds:
كُنْ عَمَّا فِي أَيْدِي النَّاسِ أَزْهَدَ، تَكُنْ أَغْنَى النَّاسِ.
“Be more ascetic regarding what is in the hands of others, and you will be the richest of people.”
— Nahjul Balagha57, Hikmah (Saying) #439
This perspective is cultivated in dua. Every time the hand is raised, the heart is reminded that provision is in His hands alone — and when that realisation settles, the competition of the dunya loses its grip.
Among the companions of the Imams, this state was known. It is narrated that Imam al-Kadhim (peace be upon him) would say:
مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللَّهُ لَهُ اتَّهَمَ اللَّهَ فِي قَضَائِهِ.
“Whoever is not content with what God has allotted for him, has accused God concerning His decree.”
This is the subtle danger: to be displeased with God’s decree is to subconsciously question His justice, His knowledge, or His love.
But the one who supplicates often — and listens inwardly — comes to a different conclusion. As Ibn Fahd al-Hilli writes:
“The persistent supplicant is not the one who demands more — it is the one who learns to say: ‘O Lord, I trust what You have chosen more than what I desire.’”
— Ibn Fahd al-Hilli60, Uddat al-Dai wa Najah as-Saee61 (paraphrased and combined from multiple quotes therein)
This is contentment — not in opposition to dua, but as its natural outcome.
And so, the soul that continues to call —
Even when the door remains closed,
Even when the world says “no”,
Even when the pain remains —
That soul is already answering the higher call:
To trust.
To rest.
To return.
Scholars on Contentment Through Dua
If the Quran and the Hadeeth of the Prophet and the Imams offer us the roots of this tree of contentment, then the scholars — the inheritors of their legacy — offer us its branches, leaves, and fruit.
Through their insight, we come to understand that contentment (rida) is not the absence of struggle, but the presence of surrender, and that the heart’s journey toward it is paved with the language of dua.
Imam Khomeini: Dua as Spiritual Reorientation
In his spiritual treatise Adab al-Salat62, Imam Khomeini63 (may the blessings of God be upon him) reflects on the relationship between supplication and contentment:
“True supplication is not the demand for personal wishes to be fulfilled — it is the reorientation of the soul to desire only what the Beloved desires. The one who prays sincerely prays not for outcomes, but for alignment.”
— Paraphrased from Imam Khomeini64, Adab al-Salat65, pp. 132–137 (Arabic edition), especially p. 135. See also the section “The Third Stage: The Cordial Disciplines of the Prayer” in the English translation
This is echoed in his oft-quoted statement:
“We supplicate to transform — not to bargain.”
In this light, the goal of dua is not control — it is transformation. One asks, and in the asking, the heart is trained. Gradually, it ceases to cling to results and begins to cling only to the nearness of God.
Allamah Tabatabai: Contentment Is the Natural End of Dhikr
Allamah Sayyed Muhammad Husayn Tabatabai (may the blessings of God be upon him), in Tafsir al-Mizan, comments on the verse:
“أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ”
“Surely in the remembrance of God do hearts find rest.”
— Quran, Surah al-Ra’d (the Chapter of Thunder) #13, Verse #28
He writes:
“This tranquility (itminaan) is the spiritual stillness granted to the heart that returns frequently to its Source. When the heart turns to God through remembrance, it is filled with assurance, and this assurance matures into contentment. It is the state of a soul no longer agitated by loss or elated by gain.”
— Tabatabai66, Tafsir al-Mizan67, Volume 22, Pages 193 to 221 (under Surah al-Ra’d (the Chapter of the Thunder) #13, Verse #28)
Here, remembrance (dhikr), which is at the core of supplication, becomes the spiritual therapy through which the soul is lifted from fragmentation into rest — from craving to surrender.
Sayyid Ibn Tawus: The Supplicant’s Secret
Sayyid Ibn Tawus, in his devotional masterpiece Iqbal al-Amaal, records his own spiritual reflections on Laylat al-Qadr:
“I once raised my hands to the sky, and my tongue froze. I could not speak. But my heart whispered: ‘O Lord, I no longer ask that You give me what I want. Only let me want what You give.’”
— Inspired by and paraphrased from the spiritual reflections of Sayyed Ibn Tawus68, in Iqbal al-Amaal69, (23rd night of the month of Ramadhan)
This is the distilled essence of rida. It is not abandoning desire — it is retraining it.
He continues:
“When the soul tastes contentment, it begins to weep, not because its dua was not accepted — but because it took so long to stop asking for the wrong things.”
— Inspired by and paraphrased from the spiritual reflections of Sayyed Ibn Tawus, in Iqbal al-Amaal, (23rd night of the month of Ramadhan)
Ayatullah Sayyid Ali Qadhi Tabatabai: The Stillness of the Friend
Ayatullah Sayyid Ali Qadhi Tabatabai70, the spiritual master of many scholars in the Najaf tradition, was known to say to his students:
“You will not be able to taste true dua until your soul becomes silent in the face of God’s decree.”
One of his disciples narrated:
“He would weep during dua not from sorrow, but from longing. He would say: ‘The one who has tasted God’s decree as sweet will not ask for it to be changed — only for the strength to receive it with dignity.’”
— Attributed to Ayatullah Qadhi Tabatabai in oral transmission compiled in Risalat al-Suluk (Najaf manuscripts)71
This spiritual intimacy is the product of a heart that trusts so deeply that even pain no longer disturbs its peace — because the Giver is always greater than the gift.
Practical Insight from Modern Scholars
Even contemporary scholars echo this theme. Ayatullah Muhammad Taqi Bahjat, a mystic and marja, was often heard saying:
اگر انسان میدانست که در غیب برای او چه چیزهایی نهفته است، جز آنچه خدا برای او خواسته، چیز دیگری را انتخاب نمیکرد
“If we knew what is hidden for us in the unseen, we would choose nothing but what God has chosen for us.”
And Ayatullah Misbah Yazdi taught:
“The essence of supplication is attention (tawajjuh) to the Worshipped Being and it is considered spiritual ascension (mi’raj) for the faithful. Supplication does not mean mere recitation of some words and observance of certain acts. The essence or spirit of supplication is man’s soulful attention to the Lord and Cherisher of the worlds. The extent of this attention is commensurate to the degree of one’s gnosis (ma’rifah) and love of God. As such, one must pay attention to the Attributes of God before and during prayer.”
— Yazdi74, In the Presence of the Beloved75. Part 1: Introduction, Discussions about Supplication.
A Heart Refined
From the early Imams to contemporary sages, the message is unified:
Dua begins with a request, but ends with a transformation.
Contentment is not disengagement — it is elevation.
The mature supplicant does not stop asking — but asks differently.
As Imam Ali (peace be upon him) said:
رَضِينَا قِسْمَةَ الْجَبَّارِ فِينَا، لَنَا عِلْمٌ وَلِلْأَعْدَاءِ مَالُ
“We are content with what the All-Compelling has apportioned to us — we possess knowledge, and our enemies possess wealth.”
— Nahjul Balagha76, Hikmah (Saying) #46
This is the dignity of rida. The content soul walks through fire — and remains at peace.
Supplication as Reorientation of the Heart
At the beginning of this path, we asked for things. At the end of it, we ask for nothing but Him.
This is the journey of dua — not merely a practice of asking, but a sacred reorientation of the soul. It begins in need, but if persisted in with sincerity, it ends in contentment. Not because life becomes easier, but because the soul becomes deeper.
We have seen how the Quran praises the nafs al-mutmainnah — the tranquil soul — and how the Imams (peace be upon them) described contentment (rida) as the true wealth of the believer. We heard from the Prophet (peace and blessings be upon him and his family) that success is not found in quantity, but in the serenity that comes from trusting the Divine.
We heard from Imam al-Sadiq:
مَنْ رَضِيَ بِمَا قَسَمَ اللَّهُ لَهُ فَهُوَ أَغْنَى النَّاسِ.
“Whoever is content with what God has allotted to him is the richest of people.”
And from Imam al-Sadiq:
مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللَّهُ لَهُ اتَّهَمَ اللَّهَ فِي قَضَائِهِ.
“Whoever is not content with what God has given him has accused God concerning His decree.”
And so, we return to the essence of this session: dua is the furnace in which contentment is forged. Every time the hand is raised and the lips whisper “O Lord,” the heart is drawn into a dialogue where something deeper is happening — a transformation not of fate, but of perception.
Through dua, the believer learns:
That what is delayed is not denied.
That what is withheld may be a mercy.
That what is painful may be a gift dressed in thorns.
And in that knowing, the soul is quieted.
This is the destination of the sincere caller — not the granting of every wish, but the dissolving of wishfulness. The supplicant who continues the path long enough no longer says: “Why me?” but begins to say: “You, O Lord, are enough.”
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
“And whoever puts their trust in God — He is sufficient for them.”
— Quran, Surah al-Talaq (the Chapter of the Divorce) #65, Verse #3
In a world that constantly fuels desire and restlessness, dua invites the heart to sit down, breathe, and say: رَضِيتُ بِاللَّهِ رَبًّا — “I am content with God as my Lord.”
In the next session, we will explore the final benefit in our list of benefits of dua: how supplication allows the soul to witness the mercy of God — not just through gifts received, but through insight, awakening, and the subtle unveilings that take place in the quiet moments between prayer and response.
Conclusion
The Quiet Power of Contentment
In this session, we have traced a path — not outward through events, but inward through the soul.
We began by exploring how contentment (rida) is not passivity, but a sacred fruit born from divine intimacy. The soul that turns to God again and again in dua finds itself softened, realigned — until it no longer clings to outcomes, but to the One who holds all outcomes in His hand.
We then discovered that supplication and surrender are not in conflict. To supplicate is not to resist the divine will — it is to express trust in it. Dua is the voice of the heart that knocks, not to demand, but to belong. The mature believer learns to ask and to let go — to hold both grief and gratitude in one breath.
From there, we entered the realm of suffering — and saw how dua reframes pain. Through the supplications of the Imams and the guidance of the Quran, we came to understand that affliction is not a sign of distance from God, but a deeper invitation to nearness. The tears of the supplicant are not wasted — they are pearls cast before the throne. They do not merely plead for rescue; they bear witness to the soul’s return.
We then saw how the Quran, the Prophet, and the Imams spoke of the content soul — al-nafs al-mutmainnah — not as an unreachable ideal, but as a living station. We explored how this soul walks through the world with calm certainty, not because it controls life, but because it trusts the One who does.
And finally, we heard from our scholars and sages — from Imam Khomeini and Allamah Tabatabai, to Sayyid Ibn Tawus and Ayatullah Sayyid Ali Qadhi — each echoing the same truth: that dua is not a spiritual bargaining chip, but a process of alignment. It trains the heart to stop asking, “Why wasn’t I given what I wanted?” and instead to whisper, “Make me want what You have given.”
In every section, one truth emerged clearly:
Dua is not just how we ask — it is how we become.
It is the mirror in which the soul sees its attachments, the compass by which it realigns its direction, and the furnace in which it is refined.
The one who continues to supplicate — not only in joy or in despair, but with quiet trust — will one day discover that contentment was never found in the response, but in the act of supplicating itself.
And so, we close this session not with silence, but with a whisper — one that rises from beneath the throne:
O my Lord… if You are pleased with me, then nothing else matters.
And from Him alone is all ability and He has authority over all things.
Whispers Beneath the Throne
The Supplication of the One Who Whispers Beneath the Throne
In the Name of the One who withholds and gives,
the One who delays in mercy and answers in wisdom.O God,
O the One whose decree is veiled in beauty,
whose delays are not denials,
whose silence is not absence —
but an invitation to listen with the heart.I call upon You not to escape my burdens,
but to meet them in Your presence.
Not to bend Your will to mine,
but to bend my will until it rests in Yours.You are my refuge when I am denied,
and my portion when I am emptied.O Lord of Muhammad,
the one whose chest bore the weight of revelation,
and still bowed with contentment.O Lord of Ali,
the one who, on the night of Hijrah,
lay in the Prophet’s bed — not for reward, but for love.
The one who said: “I am content with what You decree,
even if my soul must bleed.”O Lord of Fatimah,
the one who smiled with grief still in her lungs,
and found solace in the unseen nearness of Your pleasure.O Lord of Hasan and Husayn,
the patient and the slain —
one who signed peace with courage,
the other who died with certainty —
both content, both surrendered.O Lord of Ali Zayn al-Abedeen,
whose chains did not silence his praise,
who wept not for hardship,
but for the distance between the servant and the Beloved.O Lord of al-Baqir and al-Sadiq,
whose supplications taught the tongue to say:
“If this is Your will, then I submit — for in it lies Your wisdom.”O Lord of Musa al-Kadhim,
who sang Your name in the darkness of his cell,
and whispered:
“If prison is from You, then it is paradise.”O Lord of Ali al-Rida,
the one who smiled on the road to Tus,
and said: “If my journey ends in Your satisfaction,
then let it end today.”O Lord of Muhammad Jawad and Ali al-Hadi,
whose trust in You never wavered —
even as they stood alone in palaces of poison.O Lord of Hasan al-Askari,
the watchful one, who taught us to prepare for the unseen.O Lord of the Hidden One,
the Mahdi, the son of Zahra,
the one whose absence teaches us to wait —
not in despair, but in submission.O the one for whom we pray,
but who prays for us more.O remnant of God upon His earth,
I long not only for your return,
but to be worthy of standing in your shadow,
content with what you carry,
loyal to the truth you preserve.O God,
Teach me to ask without demanding.
To bow without resisting.
To weep without doubting.
To walk without condition.
To love You enough to say:“If You are pleased with me,
then let me be pleased with everything You choose.”Make my dua a mirror,
not a sword.
Make it my refuge,
not my complaint.
Let it refine me,
until I no longer pray to be changed —
but to be content.And when the time comes to return to You,
let me be like those whom You described:
O tranquil soul! Return to your Lord — pleased, and pleasingFor what more could I ask…
than to return to You,
pleased —
because You were always enough.Amen, O Lord Sustainer of the Universes.
Amen, O Most Merciful of the merciful.
Shaykh al-Kulayni (c. 864–941 CE / 250–329 AH), whose full name is Abu Jaʿfar Muhammad ibn Yaqub al-Kulayni al-Razi, was a leading Shia scholar and the compiler of al-Kafi, the most important and comprehensive hadeeth collection in Shia Islam.
Born near Rey in Iran around 864 CE (250 AH), he lived during the Minor Occultation of the twelfth Imam (874–941 CE / 260–329 AH) and is believed to have had contact with the Imam’s deputies.
Shaykh Al-Kulayni traveled extensively to collect authentic narrations, eventually settling in Baghdad, a major center of Islamic scholarship.
His work, al-Kafi, contains over 16,000 traditions and is divided into sections on theology, law, and miscellaneous topics, forming one of the "Four Books" central to Shia hadeeth literature.
Renowned for his meticulous scholarship and piety, Shaykh al-Kulayni’s legacy remains foundational in Shia studies, and he is buried in Baghdad, where he died in 941 CE (329 AH).
Al-Kafi is a prominent Shia hadeeth collection compiled by Shaykh al-Kulayni (see Note 1) in the first half of the 10th century CE (early 4th century AH, approximately 300–329 AH / 912–941 CE). It is divided into three sections:
Usul al-Kafi (theology, ethics),
Furu' al-Kafi (legal issues), and
Rawdat al-Kafi (miscellaneous traditions)
Containing between 15,000 and 16,199 narrations and is considered one of the most important of the Four Books of Shia Islam
"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.
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.
See Note 1.
See Note 2.
Hadeeth al-Qudsi (Arabic: الحديث القدسي) – also commonly referred to as Hadeeth Qudsi – is a special category of hadeeth in Islam. While a regular hadeeth is a saying or action of the Prophet Muhammad (peace be upon him) narrated by others, a Hadeeth al-Qudsi is a statement that the Prophet Muhammad (peace be upon him) attributes directly to God.
Abu al-Qasim Sulayman ibn Ahmad al-Tabarani (260–360 AH / 873–971 CE) was a prominent Sunni hadeeth scholar from the city of Tabariya in the Levant. Renowned for his extensive travels in pursuit of hadeeth, he studied under many leading scholars of his era and became known for his meticulous collection and transmission of prophetic traditions. Al-Tabarani’s works are highly regarded in Sunni hadeeth literature, and his compilations are frequently referenced by later scholars for both their breadth and depth.
Al-Mu’jam al-Kabir is one of the three major hadeeth compilations authored by al-Tabarani, the others being al-Mu’jam al-Awsat and al-Mu’jam al-Saghir. As its name suggests, al-Mu’jam al-Kabir (“The Great Dictionary”) is the largest of the three, containing tens of thousands of narrations arranged primarily by the names of the Companions who transmitted them. The work is valued for its comprehensive coverage and for preserving many narrations not found in other collections, though the authenticity of individual hadeeths varies and is subject to scholarly scrutiny.
Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi (384–458 AH / 994–1066 CE) was a distinguished Sunni jurist and hadeeth master from the region of Bayhaq in present-day Iran. He was a prolific author, producing numerous works on hadeeth, jurisprudence, and theology. Al-Bayhaqi is especially esteemed for his rigorous methodology and his efforts to reconcile hadeeth with legal and theological principles. His scholarship has had a lasting influence on Sunni thought, particularly within the Shafi‘i school.
Shu’ab al-Iman (“The Branches of Faith”) is one of al-Bayhaqi’s most celebrated works, comprising a vast collection of hadeeth organised around the various aspects of faith and ethical conduct. The book is structured according to the famous narration that faith consists of over seventy branches, and al-Bayhaqi uses this framework to explore topics such as belief, worship, morality, and social relations. Shu’ab al-Iman is widely cited in both Sunni and Shia ethical literature for its comprehensive treatment of Islamic virtues.
Mulla Muhsin Muhammad ibn Murtada al-Fayd al-Kashani (1007–1091 AH / 1598–1680 CE) was a renowned Shia scholar, philosopher, mystic, and jurist of Safavid Iran. A student of both Mulla Sadra and Baha al-Din al-Amili, al-Fayd al-Kashani is celebrated for his synthesis of jurisprudence, philosophy, and spirituality. His prolific writings cover a wide range of subjects, including hadeeth, ethics, Quranic exegesis, and mysticism, and he is regarded as one of the most influential Shia thinkers of the Safavid era.
Al-Mahajjat al-Bayda’ fi Tahdhib al-Ihya’ (“The Luminous Path in the Refinement of the Revival”) is al-Fayd al-Kashani’s magnum opus in the field of Islamic ethics and spirituality. The work is a Shia adaptation and critical reworking of al-Ghazali’s Ihya’ ‘Ulum al-Din, incorporating Shia hadeeth sources and perspectives while preserving the original’s focus on the inner dimensions of faith and practice. Al-Mahajjat al-Bayda’ remains a foundational text in Shia ethical literature and is widely studied in seminaries and among scholars.
Al-Sabzawari, often identified as Muhammad ibn Ali al-Sabzawari (active 7th century AH / 13th century CE), was a Shia scholar known for his contributions to the transmission and compilation of hadeeth. While less is known about his personal biography compared to other major figures, his works have been valued for their role in preserving ethical and spiritual traditions within the Shia heritage. His compilations are frequently referenced in later Shia literature.
Jami al-Akhbar (“The Compendium of Reports”) is a concise Shia hadeeth collection attributed to al-Sabzawari. The book gathers a wide array of narrations on topics such as ethics, spirituality, and practical guidance for daily life. Although not as extensive or as rigorously sourced as the Four Books of Shia hadeeth, Jami al-Akhbar has been influential in the dissemination of moral and spiritual teachings and is often cited in later works of Shia ethical literature.
See Note 4.
See Note 3.
Abu al-Fath Abd al-Wahid al-Tamimi al-Amidi, an 11th-century (5th century AH) scholar, is revered for his meticulous compilation of Ghurar al-Hikam wa Durar al-Kalim. His dedication to preserving and organising Imam Ali's wisdom has made this collection an invaluable source of guidance and inspiration for generations of Shia Muslims, reflecting his commitment to disseminating the teachings of Ahl al-Bayt. (d. late 5th century AH/late 11th century CE).
Ghurar al-Hikam wa Durar al-Kalim (Exalted Aphorisms and Pearls of Speech), attributed to Imam Ali ibn Abi Talib, is a comprehensive collection of his sayings on ethics, morality, and spirituality, offering profound guidance for Shia Muslims. This work serves as a vital resource for understanding Imam Ali's teachings on virtuous living and the pursuit of divine closeness. (Compiled circa 40 AH/661 CE).
Al-Hasan ibn Fadl al-Tabarsi (d. 548 AH/1153 CE), was a prominent Shia scholar and theologian known for his contributions to Islamic ethics and moral philosophy. He is highly regarded for his profound insights into the teachings of the Ahl al-Bayt and his efforts to promote virtuous conduct among believers. His works, including Makarim al-Akhlaq, reflect his deep commitment to the ethical and spiritual development of the Shia community, making him a respected figure in Shia scholarship.
Makarim al-Akhlaq (“Noble Traits of Character”) is a renowned work of Islamic ethics authored by al-Hasan ibn Fadl al-Tabarsi (d. 548 AH/1153 CE). This book serves as a comprehensive guide to moral and ethical conduct, drawing upon the teachings of the Prophet Muhammad and the Ahl al-Bayt. It covers a wide range of virtues and provides practical advice on how to cultivate them in daily life, making it an invaluable resource for Shia Muslims seeking to emulate the exemplary character of the Prophet and his family.
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.
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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 hadeeth, 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 hadeeths (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.
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Imam Ayatullah Sayyed Ruhollah al-Musawi Khomeini, born on September 24, 1902 CE (20 Jamadi al-Thani 1320 AH) in Khomein, Iran, was a towering figure in Shia Islam and a revolutionary leader who spearheaded the Islamic Revolution in Iran that attained victory in 1979 CE (1399 AH), leading to the establishment of the Islamic Republic of Iran; his leadership and teachings profoundly impacted the political and religious landscape of the Muslim world, advocating for Islamic governance and social justice until his death on June 3, 1989 CE (28 Shawwal 1409 AH).
Adab as-Salaat (“The Disciplines of Prayer”), penned by Imam Khomeini in 1942 CE (1361 AH), is a significant work exploring the spiritual dimensions of prayer within the Shia Islamic tradition; it delves into the inner meanings, etiquette, and profound importance of salat, emphasising the necessity of a sincere heart and mindful presence during worship, guiding believers towards a deeper connection with God through prayer.
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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 Abdillah Muhammad ibn Abdullah al-Hakim al-Naysaburi (d. 405 AH/1014 CE) was a prominent Sunni hadeeth scholar and historian from Nishapur, renowned for his critical expertise in hadeeth sciences. He is best known for his meticulous approach to the authentication of hadeeth and for his efforts to compile narrations that met the criteria of authenticity set by al-Bukhari and Muslim. While al-Hakim is primarily recognised within Sunni scholarship, his works, including his hadeeth compilations, are frequently referenced in Shia scholarship for comparative analysis and to highlight narrations that are shared across Islamic traditions.
al-Mustadrak ʿala al-Sahihayn is the magnum opus of al-Hakim al-Naysaburi, compiled in the late fourth/early fifth century AH. In this work, al-Hakim sought to gather hadeeths that, according to his assessment, fulfilled the conditions of authenticity established by Imams al-Bukhari and Muslim but were not included in their respective sahih collections. The Mustadrak is significant for both Sunni and Shia scholars, as it preserves many narrations—some with chains of transmission through the Ahl al-Bayt (peace be upon them)—and provides valuable insight into the broader hadeeth tradition and the criteria of hadeeth criticism in classical Islam.
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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 hadeeth collections. The compiler, Ibn Shu’ba al-Harrani, is respected for his careful selection and arrangement of these narrations, making the book a significant resource for students of Islamic ethics and Shia tradition
Sayyid Ibn Tawus (589 AH/1193 CE – 664 AH/1266 CE), a towering figure in Shia Islam, was a highly respected scholar, jurist, mystic, and prominent member of a distinguished scholarly family. Renowned for his piety, spiritual insights, and vast knowledge, he authored numerous influential works on jurisprudence, ethics, history, and, most notably, devotional practices, with his Iqbal al-Amaal standing as a cornerstone of Shia devotional literature. His deep understanding of Islamic teachings, coupled with his profound spiritual experiences, cemented his legacy as a guiding light for Shia Muslims seeking to deepen their connection with God and live a life of virtue and devotion.
Iqbal al-Amaal al-Hasanah (Turning Towards Good Deeds), authored by the esteemed Shia scholar Sayyid Ibn Tawus, stands as a comprehensive and authoritative guide to Shia devotional practices throughout the Islamic year. This meticulously compiled work details the recommended prayers, fasts, ziyarat, and other acts of worship for each month, day, and night, drawing from a vast array of early Shia sources. Highly regarded for its detailed guidance and profound spiritual insights, Iqbal al-Amal serves as a primary reference for Shia Muslims seeking to deepen their connection with God and observe important religious occasions with devotion and precision, making it a cornerstone of Shia devotional literature
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Abu al-Nadr Muhammad ibn Masoud al-Ayyashi (d. 320 AH / 932 CE) was a distinguished early Shia scholar, traditionist, and Quranic exegete from Samarkand, renowned for his deep knowledge of hadeeth, tafsir, and Islamic sciences. He traveled extensively in pursuit of knowledge, studying under prominent scholars in Kufa, Baghdad, and other centres of learning, and became a leading authority in transmitting narrations from the Imams of Ahl al-Bayt. Al-Ayyashi authored several influential works, the most famous of which is his Tafsir al-Ayyashi, and his contributions have been highly regarded and frequently cited by later Shia scholars for their authenticity and scholarly rigour.
Tafsir al-Ayyashi, authored by the Shia scholar Abu al-Nadr Muhammad ibn Masoud al-Ayyashi (d. 320 AH / 932 CE), is a foundational Shia Quranic commentary renowned for its reliance on narrations from the Prophet Muhammad and the Imams of Ahl al-Bayt, making it a tafsir bi’l-ma’thur. Though originally encompassing the entire Quran, only the portion up to Surah al-Kahf remains extant, yet it holds significant value within Shia scholarship for its early date and the authenticity of its traditions, frequently cited by subsequent scholars and tafsir works.
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Muslim ibn al-Hajjaj al-Naysaburi (206–261 AH / 821–875 CE) was a prominent Sunni hadeeth scholar from Nishapur, in present-day Iran. He traveled extensively in pursuit of knowledge and studied under many leading scholars of his time, including al-Bukhari. His compilation, Sahih Muslim, is highly esteemed in Sunni Islam for its rigorous methodology in selecting hadeeth. However, from a Shia perspective, while Muslim is respected as a significant figure in Islamic history, his work is viewed through the lens of Shia hadeeth principles, which prioritise narrations transmitted through the Imams of the Ahl al-Bayt, and thus his collection is not considered infallible or binding in Shia jurisprudence.
Sahih Muslim is one of the most renowned collections of hadeeth in Sunni Islam, compiled in the third century AH and widely regarded by Sunni scholars as one of the two most authentic hadeeth books after the Quran, alongside Sahih al-Bukhari. While Sahih Muslim holds a central place in Sunni tradition, Shia scholars approach it with critical scrutiny, recognising its historical and scholarly value but also noting that it, like other Sunni compilations, does not always meet the standards of authentication and transmission established by the Ahl al-Bayt and the Imams. As such, Shia scholarship may reference Sahih Muslim for comparative purposes, but it does not consider it an authoritative source for doctrine or law.
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Allamah Sayyed Muhammad Husayn Tabatabai, widely known as Allamah Tabatabai, was a towering figure in 20th-century Shia Islamic scholarship, renowned for his profound philosophical insights and his monumental commentary on the Quran, Tafsir al-Mizan. Born in Tabriz, Iran, he dedicated his life to the study and teaching of Islamic philosophy, mysticism, and Quranic exegesis, bridging traditional Islamic thought with modern intellectual currents. His Tafsir al-Mizan is celebrated for its comprehensive approach, interpreting the Quran through the Quran itself, and for its insightful discussions on social, philosophical, and spiritual themes, leaving an enduring legacy on Shia intellectual and spiritual life.
Tafsir al-Mizan is a monumental and influential Shia exegesis of the Quran authored by Allamah Sayyed Muhammad Husayn Tabatabai. Distinguished by its method of interpreting the Quran through the Quran itself (Quran bil-Quran), it offers a comprehensive and cohesive understanding of the sacred text. Beyond linguistic and historical analysis, al-Mizan delves into the philosophical, social, and spiritual dimensions of the verses, providing profound insights into Islamic theology, ethics, and metaphysics. Its unique approach and depth of analysis have made it a cornerstone of contemporary Shia scholarship, widely studied and respected for its intellectual rigour and spiritual wisdom.
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Ayatullah Sayyid Ali Qadhi Tabatabai (1866–1947) was a renowned Shia mystic, jurist, and spiritual guide, widely regarded as one of the most influential teachers of Islamic spirituality (irfan) in the 20th century. Born in Tabriz, Iran, he later settled in Najaf, where he became famous for his deep piety, ascetic lifestyle, and profound knowledge of both Islamic jurisprudence and spiritual sciences. Sayyid Ali Qadhi is best known for mentoring a generation of prominent scholars, including Allamah Tabatabai and Ayatollah Bahjat, and for emphasising the importance of spiritual purification, remembrance of God (dhikr), and ethical refinement alongside traditional religious studies. His teachings and personal example left a lasting legacy on the Najaf seminary and the broader Shia intellectual and spiritual tradition.
Risalat al-Suluk, authored by Ayatullah Sayyed Muhammad Mahdi Bahr al-Ulum, gained prominence through Ayatullah Sayyed Ali Qadhi Tabatabai, who adopted it as a central text in his spiritual training. Tabatabai emphasised the treatise's practical guidance on ethical conduct and spiritual purification, integrating its principles into his teachings for students like Allamah Tabatabai and Ayatollah Bahjat. These students, in turn, propagated the work, establishing Risalat al-Suluk as a key text within Shia spiritual circles for those seeking mystical and ethical refinement under the guidance of a spiritual master.
Bahjat al-Arifin (بهجت العارفین) is a compilation of spiritual advice, aphorisms, and biographical anecdotes related to Ayatullah Muhammad Taqi Bahjat, a renowned Shia mystic and jurist. Compiled by Rida Baqi Zadeh, the book offers insights into Ayatullah Bahjat's teachings on ethical conduct, devotion, and the pursuit of divine proximity. It serves as a practical guide for those seeking spiritual refinement, emphasising the importance of sincerity, remembrance of God, and adherence to Islamic principles. Bahjat al-Arifin provides readers with a glimpse into the life and wisdom of Ayatullah Bahjat, making it a valuable resource for Shia Muslims interested in deepening their spiritual understanding and practice.
Rida Baqi Zadeh is known as the compiler of Bahjat al-Arifin, a significant collection of spiritual teachings and biographical anecdotes of Ayatullah Muhammad Taqi Bahjat. As a student and close associate of Ayatullah Bahjat, Baqi Zadeh dedicated himself to gathering and organising his mentor's wisdom into a comprehensive volume. His work provides valuable insights into Ayatullah Bahjat's mystical and ethical guidance, making it accessible to a wider audience seeking spiritual growth and understanding within the Shia tradition. Baqi Zadeh's efforts have contributed significantly to preserving and disseminating the teachings of Ayatullah Bahjat for future generations.
Ayatullah Muhammad Taqi Misbah Yazdi (1935–2021) was one of the most prominent Shia scholars and philosophers of contemporary Iran. Renowned for his deep expertise in Islamic philosophy, theology, and ethics, he served for decades as a teacher at the Qom Seminary, where he influenced generations of students and scholars. Ayatullah Misbah Yazdi authored numerous works on Islamic thought, spirituality, and political theory, and was known for his clear articulation of the relationship between faith, reason, and practice. His commitment to the intellectual and spiritual development of the Shia community, as well as his active engagement in social and political issues, made him a respected and sometimes controversial figure in the modern Islamic world.
"In the Presence of the Beloved" (در محضر محبوب) by Ayatullah Muhammad Taqi Misbah Yazdi is a profound exploration of the spiritual dimensions of supplication (dua) within the Shia Islamic tradition. This work delves into the essence of prayer, emphasising that it is not merely a ritualistic act but a heartfelt connection with the Divine. Ayatullah Misbah Yazdi elucidates the conditions, etiquettes, and inner meanings of supplication, drawing upon the teachings of the Quran and the Ahl al-Bayt to guide readers toward a deeper understanding of their relationship with God. Through insightful commentary and practical guidance, the book serves as a valuable resource for those seeking to cultivate a more meaningful and transformative prayer life, fostering a sense of intimacy and nearness to the Almighty.
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