Enquiries into Islam: Unanswered Supplications

Attention towards the conditions for the acceptance of prayers reveals new realities in the issue of du’a, and manifests its constructive influence. In the Islamic traditions, some of the conditions (to be taken into regard) for the purpose of acceptance of one’s prayers are as follows:

In order to have the prayers answered, first of all one should strive for the purification of the mind and soul, be repentant over (past) sins, embark upon development of the self and seek inspiration from the lives of divine leaders.

It has been reported that Imam as-Sadiq (a.s.) said: Let it never be that any of you seeks a thing from Allah (s.w.t.) except that he first praises and glorifies Him, sends salutations upon the Noble Prophet (S) and his holy progeny, confesses to his sins and exhibits repentance over them; after having done these, he should then seek his desire from Him.1

Endeavouring to have a pure life, free from usurped riches, oppression and injustice, and to refrain from acquiring one’s livelihood by illegal means.
It has been reported that the Noble Prophet (S) said:

مَنْ أَحَبَّ أَنْ يُسْتَجَابَ دُعَاؤُؤَهُ فَلْيُطَيِّبْ مَطْعَمَهُ وَ مَكْسَبَهُ‏.

“One who desires to have his supplications answered, should purify his food and earnings.”2

One should not desist from combating evil and inviting others towards Allah (s.w.t.).

This is because the supplications of those, who forsake ‘enjoining the good and forbidding the evil’, are not answered. The Noble Prophet (S) has said: “You must enjoin the good and forbid the evil or else Allah (s.w.t.) will cause the evil ones to prevail over the righteous ones from amongst you, and however much they may pray, (their prayers) shall not be answered!”3

In fact, abandoning this great duty of ‘national supervision’ leads to turmoil within the society as a result of which the society would be left open for the evil ones; (when this happens) supplications for the elimination of the consequences arising out of this state would be futile since this state has resulted out of man’s own deeds.
Acting in Accordance with Divine Covenants

Faith, good deeds, trustworthiness, and righteousness, (collectively) form another of the conditions for the acceptance of prayers. This is because one who is not faithful to his pledge with respect to Allah (s.w.t.), should likewise not expect Allah’s (s.w.t.) promise of answering a supplicant to be true for him too.

A person once, complaining to the Commander of the Faithful (a.s.) about his prayers not being answered, said: Despite the fact that Allah (s.w.t.) has said “Call upon Me, I will answer you”, why is it that when we supplicate to him, He does not answer our prayers?
The Imam (a.s.) replied:

إِنَّ قُلُوبَبُکُمْ خَانٍ بِثَمٌنِيَةِ خِصاَلٍ.

“Your hearts (and thoughts) have been unfaithful with respect to eight things (and this is the reason your prayers go unanswered).”

1. You have acquired the cognizance of Allah (s.w.t.) but you do not fulfill what is due to Him; consequently your cognizance of Him has not benefited your state!

2. You have brought faith upon His Messenger but (later) went on to oppose his customs; where then is the yield of your faith?

3. You have read His book but have not acted upon it; you stated: “We have heard and we obey”, but then rose up in opposition to it!

4. You say: “We fear Allah’s punishment”, but perpetually perform acts that lead you closer to it.

5. You claim to be covetous of Allah’s reward however you continue to perform acts that lead you away from it.

6. You consume Allah’s bounties but do not extend thanksgivings to Him.

7. You have been ordered to be Shaytan’s enemy (whereas you sketch plans to befriend him); you claim to be his enemy but, in practice, you do not oppose him.

8. You place into great scrutiny the faults of others but conveniently disregard your own; with such a state of affairs, how do you expect your prayers to be answered when you yourself have shut its doors? Be pious, rectify your deeds and enjoin the good and forbid the evil so that your prayers are answered.”4

This meaningful tradition explicitly states: “Allah’s promise to answer the invocations of a supplicant is not absolute, but conditional – the condition being that you should fulfill your own pledges and covenants; however the reality is that you have broken your pledge in eight ways. If you were to put an end to these, your prayers would be answered.”

Another condition for the acceptance of one’s prayers is to adjoin it with efforts and hard work. In one of the short sayings of the Commander of the Faithful (a.s.) we read:

أَلدَّاعِي بِلاَ عَمَلٍ كَالرَّامِي بِلاَ وَتَرٍ.

“A supplicant (who prays) without effort and endeavour is like an archer without a bowstring!”5

In view of the fact that the bowstring is a means to propel the arrow towards the target, the influence of ‘effort’ in the effectiveness of du’a becomes evident.

The above five conditions are illustrative of the reality that not only should du’a not become a substitute for the natural means and ordinary measures with the purpose of achieving an objective but rather, in order for it to be answered, there ought to occur a complete transformation in the life of the supplicant – his outlook ought to be overhauled and his past deeds reviewed.

In view of the above, does it not appear that characterizing du’a as being narcotic and soporific indicates either a lack of knowledge or a sinister motive?6

 

1. Safinatul Bihar, vol. 1, pg. 448, 449

2.Ibid.

3.Ibid.

4.Safinatul Bihar, vol. 1, pg. 448

5.Nahjul Balagha, Short Sayings 337

6.Tafsir-e-Namuna, vol. 1, pg. 643

Source: ’180 Questions Enquiries About Islam Volume Two: Various issues’ by Ayatullah Nasir Makarim Shirazi

ref: www.ShiaStudies.net

The Supplication for Monday

The Supplication for Monday

sIn the Name of God, the All-Merciful,
the All-compassionate
1  Praise belongs to God,
          who allowed none to witness
                    when He created the heavens and the earth,
          and who took no helper
                    when He authored the spirits!
2  He has no associate in Divinity
          and no support in Unity.
3  Tongues fall silent before the limit of describing Him,
          intellects fail before the core of knowing Him,
          tyrants fall low in awe of Him,
          faces are humbled in fear of Him,291
          and everything mighty
                    yields to His mightiness!
4  So to Thee belongs praise,
          again and again, well-measured,
          continually, methodically!
5  And may His blessings be upon His Messenger endlessly,
          His salutation everlastingly, eternally!
6  O God, make
          the beginning of this day of mine righteousness,
          its middle prosperity,
                    and its end success!
          I seek refuge in Thee
                    from a day whose beginning is fright,
                    whose middle is anxiety,
                    and whose end is pain!
7  O God,
          I pray forgiveness from Thee
                    for every vow I have vowed,
                    every promise I have promised,
                              and every pledge I have pledged
                    and then failed to keep for Thee.
8  I ask Thee concerning the complaints of Thy servants against me:
          If there is a servant from among Thy servants
                    or a handmaid from among Thy handmaids,
          who has against me
                    a complaint because I have wronged him in respect to
                              himself,
                              his reputation,
                              his property,
                              his wife or his child,
                    evil words I have spoken about him in his absence,
                    an imposition upon him through inclination,
                              caprice,
                              scorn,
                              zeal,
                              false show,
                              bigotry,
                    whether he be absent or present,
                              alive or dead,
                    such that my hand has fallen short
                              and my capacity has been too narrow
                              to make restitution to him
                              or to annul my obligation to him,
9            I ask Thee,
                    O He who owns all objects of need
                              - which are granted by His will
                              and hasten to His desire -
          that Thou blessest Muhammad and the Household of Muhammad,
          makest [the one I have wronged] satisfied with me
                    in the manner that Thou willest,
          and givest me mercy from Thee!
          Forgiveness decreases Thee not
                    and giving injures Thee not,
          O Most Merciful of the merciful!
10  O God,
          give me on every Monday two favours from Thee:
                    the felicity to obey Thee
                              at its beginning
                    and the favour of Thy forgiveness
                              at its end!
          O He who is God
                    and none other than whom grants forgiveness for sins!

 

www.ahlulbaytportal.com

Salutations to Hazrat Fatima (A.S.)

Peace be upon you, Oh daughter of the Messenger of Allah!
Peace be upon you, Oh daughter of the possessor of outstanding merit
above all Prophets and messengers and angels!
Peace be upon you, Oh Leader of the Women of the Worlds.
Peace be upon you, Oh Wife of the Vicegerent of Allah!
Peace be upon you, Oh mother of Hasan and Hussein, the Leaders of the Youth of Paradise!
Peace be upon you, Oh most truthful and martyr.
Peace be upon you, who was pleased to resign to the will of Allah and Allah was pleased with you.
Peace be upon you, Oh possessor of outstanding merit of above others,
and the pure.
Peace be upon you, who is holy and guarded herself against sins!
Peace be upon you, who is knowledgeable and an authority on traditions of the Prophet.
Peace be upon you, who was subjected to anger and oppression.
Peace be upon you, Oh Fatima, daughter of the Messenger of Allah, and May Allah have mercy on you and bless you.

www.ahlulbaytportal.com

Conditions to the Fulfillment of Prayer

Question: What are the conditions that guarantee the fulfilment of a prayer?

Brief Answer
The word du’a (supplication) literally means “to call”, “to request a favour”, “to seek help” and in some cases it is used to denote the general meaning of calling. But in its [popular and] technical sense, it refers to the act of making a request from Allah (awj). The word du’a and its derivatives have been used in the Qur`an in approximately thirteen different meanings.

As supplication is a form of worship, it has like all other forms of worship certain requirements, the fulfilment of which makes the supplication effective in that Allah (awj) grants the supplicant’s request and elevates him to higher stations of proximity to Himself.

It is important to note that the acceptance of supplication does not mean that the request will be instantaneously granted, and that its consequences will become immediately manifest. Hence, in some cases, the result of the acceptance might appear after some forty years, or in yet other cases Allah (awj) may postpone the granting of the request for the hereafter, wherein He will bestow on the supplicant blessings many times greater than what he had asked for, and this experience will so overwhelm the blessed believer that at that moment he will wish that none of his other requests had been granted in the world.

Scholars of Islamic sciences have extracted from the Qur`an and the ahadith of the Infallibles (ع) certain conditions which, if respected, will guarantee the acceptance of the supplication. Mulla Muhsin Fayd Kashani enumerates ten such requirements. Ten other requirements have been recorded in ‘Uddatul Da’i, while seventeen conditions have been put forth in Du’aha Wa Tahlilat-i-Qur`an.

By studying the various phrases that are recorded in the ahadith relating to this topic, it is possible to formulate the conditions that guarantee the acceptance of one’s supplications, such as: not asking for a request that is in contradiction with the “best universal order” that governs the world; the immutable Divine will (in which case the supplication will be disregarded); beginning and ending the supplication with blessings upon Prophet Muhammad and his household (ع); possessing a thorough knowledge of Allah (awj), putting our trust only in Allah (awj) and no other but Him; being sincere and feeling desperately in need of Allah (awj); the harmoniousness of one’s heart and tongue in supplicating; being disposed to carry out our duties and refrain from committing what Allah (awj) has forbidden; pleading for forgiveness of one’s sins; being persistent in beseeching Allah (awj) without loosing hope; knowing that Allah (awj) hears His servants and heeds their supplications; asking Allah (awj) to take care of one’s needs the way He deems appropriate and in accordance with what is best for him, [not what he himself whimsically desires]. If all these conditions are met, the supplicant should have no doubt that the request will be granted, although it be at a later time.

Detailed Answer

Before venturing to answer the question, the meaning of du’a and the reason for its necessity from the perspective of the Qur`an will be examined briefly.

The necessity of supplication is not an issue confined to Islam; it was also a given among the religions of the ancient prophets, and thus they informed their people regarding this issue. Moreover, there are many instances where the supplications of the ancient prophets have been recorded, one of which is Ibrahim’s (ع) supplication and its acceptance recounted in Surat Ibrahim, verse 37. Another instance is Musa’ supplication related in Surat Taha, verses 25-28. Allah (awj) in many verses exhorts the believers to supplicate Him (See, among others 2:186 and 40:60).

The literal meaning of du’a (supplication) is “calling”, “asking a request”, and “pleading for help.” Although in some contexts it denotes merely “calling.”

In its religious usage however, it refers to asking a favour from Allah, the Exalted. The word du’a and its derivatives that appear in the Qur`an hold approximately thirteen different meanings, some of which are: “calling”, “supplicating”, “asking Allah”, “hollering for someone”, “to invite to a cause or to someone”, “pleading for help”, “worship”, etc.

From some verses and ahadith, it can be inferred that supplication is a form of worship of Allah (awj). Furthermore, in some ahadith, we come across phrases like “Supplication is the core of worship.” In this light, it becomes clear that supplication, like all other forms of worship, has certain positive and negative conditions. In other words, in order for a supplication to be valid and complete and therefore conducive to Divine proximity, the supplicant must furnish certain prerequisites and conform to certain manners and pay heed to certain obstacles. It is after realizing these conditions that it becomes clear why some supplications are not accepted. For Allah (awj) is most wise and knowledgeable and, as such, all His actions are based on wise and reasonable grounds, and thus His granting a request is contingent on whether or not it is conducive to the well-being of the supplicant.

To better understand this; let us imagine a generous and benevolent individual who tells people that he will grant any request that is made to him. Now, if someone approaches him and asks him for something that is detrimental to the his own well-being or something that will entail his certain destruction—wrongly thinking that it is advantageous to him—in such a case, it is obvious that the appropriate response on the part of the generous and benevolent individual should be the rejection of the request. On the contrary, to grant the request in question would be an act of oppression against the requester [in spite of the latter’s feelings]. And it should be noted that most of the requests that human beings make to Allah (awj) are harmful for and disadvantageous to them.

This has been expressed in a sacred hadith; it reads, “There are those amongst My servants for whom only wealth is suitable [as opposed to poverty], and were I to consign them to anything else, they would have certainly perished. And indeed there are those amongst my servants for whom only poverty is suitable, and were I to consign them to anything else, they would have indeed perished.”[312]

At this point, a question might arise in the reader’s mind: Considering the fact that Allah (awj) knows what is good for us better than anyone else and that He will carry out what He wishes, so what need is there for supplication, to request something from Allah (awj)? In reply, it suffices to say that some of the Divine existential decrees (muqaddarat) are contingent on the supplication of the servant. That is, if the servant supplicates, that will be grounds on which the Divine will would allow the bestowal of the request, and if the servant does not supplicate, that ground would be lacking, and hence the request would not be granted. For instance, if one beseeches Allah (awj) to grant him eternal life, Allah (awj) will not accept such supplication, for it contradicts the Divine will as made clear in the Qur`an (3:185); or if one asks Allah (awj) to prevent him from ever being in need of anyone else, such a request would also be denied. It has been narrated that one day Imam ‘Ali b. Abi Talib (ع) overheard someone telling his friend, “May Allah never afflict you with any tribulation or mishap.” On hearing this, Imam ‘Ali b. Abi Talib (ع) addressed the person and said, “You just asked Allah for your friend’s death.” That is, as long as one is alive, one will be afflicted with tribulations and hardships.

In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:

1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).
2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.
3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.[313]

In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:[314]

1. Allah (awj) grants the supplicant’s request right away;
2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;
3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;
4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.

In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.[315]

Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.

In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.

Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.

In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.

Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”[316]

It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”[317]

And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.

Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].[318]

Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”[319]

Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.

Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted. For, the Agent Who overlooks the affairs of the creatures and He Who grants the requests is perfect and beyond perfect, and His blessings are also perfect and beyond perfect, and so if the blessing is not manifest and does not affect the creatures, it is due to the defective capacity of the receptacle. Thus if the recipient be capable of receiving the blessings, which gush forth from an endless reservoir that never shows any sign of scarcity, the infinitely abundant and rich mines of Divine grace will pour down on him.

Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication. In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the advantageousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.

Moreover, as mentioned earlier, supplication is a form of worship, rather it is of the best forms of worship, and as such, is very effective in gaining proximity to Allah (awj), which is of the most valuable achievements that can be sought through worship [and thus the supplicant should not be so much concerned as to whether his request is granted or not].

After raising one’s hands in supplication, it is recommended, according to the ahadith and the traditions of the Infallibles (ع), that he rub his hands on his face, for Allah’s (awj) grace has replied to those hands [although it might appear that the supplicant’s request has not been granted]. The hands which have been extended toward Allah (awj) in supplication will definitely be blessed and so the supplicant will not terminate his supplication empty handed, and the hands that have been blessed by Allah (awj) are sacred. Thus, it is recommended that the supplicant rub his hands on his face.

Notes:

[312] al-Kafi, vol. 2, pg. 352:
[313]Mir’at al-’Uqul,vol. 12 pg. 19-20
[314]al-Kafi, vol. 1, pg. 330
[315]Mir’at al-’Uqul, vol. 12 pg. 1-5
[316]al-Kafi, vol. 2, pg. 491
[317]Amali, Shaykh Saduq, vol. 1, pg. 157
[318]al-Kafi, vol. 2, pg. 67
[319]Bihar al-Anwar, vol. 72, pg. 107


------------------------

Ref: Hojjat al-Islam Mahdi Hadavi Tehrani
www.ahlulbaytportal.com

How to Send Greetings to Holy Prophet Muhammad (S.A.W.)?

When sending greetings to Prophet Muhammad,
· some say: Peace be upon him (PBUH)
· others say: Peace be upon him and his family (S.A.W.)
· some others say are more generous and say: Peace be upon him and his family (Aalihi) and his wives (wa Azwajihi) and all his companions (wa Sahbihi Ajma'een).
Now let us see how the Prophet himself thought us to send blessing for him:
The Messenger of Allah (S.A.W.) said, "Do not salute for me in short!" The companions asked, "What is saluting in short?" The Prophet replied, "Saying that Blessing of Allah be upon Muhammad." They asked, "what should we say?" the Prophet (S.A.W.) answered, "Say: Blessing of Allah be upon Muhammad and his Ahlul-Bayt." In another wordings the Prophet replied: "Say: O Allah bless Muhammad and his household the same way as you blessed Abraham and his household. Verily you are worthy of all praise full of all glory!".
Sunni reference:
· al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p225
This saying of the Prophet was in connection with the following verse of Quran which was related about the House of Abraham (AS):
They said: "Do you wonder at Allah's decree? The Mercy of Allah and His Blessings be upon you O people of the house! for He is indeed worthy of all praise full of all glory!" (Quran 11:73)
Moreover, Ibn Hajar also mentioned that some of the Sunni commentators of Quran have narrated from Ibn Abbas (RA) that the Quranic verse "Peace be upon the family of Yaaseen (Quran 37:130)" refers to the family of Muhammad. (See al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p228).
From the tradition given earlier, one can see that the Messenger of Allah (S.A.W.) mentioned his name and his Ahlul-Bayt together, and disliked mentioning his name alone. He specifically ordered that his followers SHOULD include his family in all their greetings to the Prophet Muhammad. This because ONLY those individuals whom Quran testifies to their perfect purity (the last sentence of Verse 33:33) are worthy of being saluted. Let us look at more traditions, this time from Sahih al-Bukhari:
Sahih al-Bukhari Hadith: 6.320
Narrated Ka'b bin Ujra:
It was said, "O Allah's Apostle! We know how to greet you, but how to invoke Allah for you?" The Prophet said, "Say: O Allah! Send your blessings/greetings (Salawat) on Muhammad and his family, the same way as You sent Your blessings/greetings on Abraham's family. You are indeed worthy of all praise, full of glory.'"
Sahih al-Bukhari Hadith: 6.321
Narrated Abu Said al-Khudri:
We said, "O Allah's Apostle! (We know) this greeting (to you) but how shall we invoke Allah for you?" He said, "Say: O Allah! Send your greetings on Muhammad who is Your servant and Your Messenger, the same way as You sent Your greetings on Abraham's family. And send Your blessings on Muhammad and on Muhammad's family, the same way as You sent Your blessings on Abraham's family."
Sahih al-Bukhari Hadith: 6.322
Narrated Ibn Abi Hazim and Ad-Darawardi:
Yazid reported (similarly with the following wordings) "...And send Your blessings on Muhammad and on Muhammad's family, the same way as You sent Your blessings on Abraham and on Abraham's family."
Sahih al-Bukhari Hadith: 8.368
Narrated 'Abdur-Rahman bin Abi Laila:
Ka'b bin 'Ujra met me and said, "Shall I give you a present? Once the Prophet (saw) came to us and we said, 'O Allah's Apostle! We know how to greet You; but how to send Salat upon you?' He said 'Say: O Allah! Send your greetings (Salawat) on Muhammad and his family, the same way as You sent Your Salawat on Abraham's family. O Allah! Send Your blessings on Muhammad and on Muhammad's family, the same way as You sent Your blessings on Abraham's family. You are indeed worthy of all praise, full of glory.'"
Two more traditions are as follows:
Abu Masud Badri relates: (Once) we, were sitting with Sad bin Ubadah when the Holy Prophet came to us. Bashir Ibn Sad asked the Holy Prophet: O Messenger of Allah, we have been commanded by Allah to invoke blessings on you by reciting Salat, then how shall we do this ? The Holy Prophet kept quite for sometime, so much so that we wished that Bashar bin Sad had not asked the question from the Holy Prophet. After some time the Holy Prophet said these words :
O Allah, send Thy blessings on Muhammad and on the children of Muhammad as Thou didst send Thy blessings on Abraham, and bless Muhammad and the children of Muhammad as Thou didst bless Abraham. Indeed Thou art the praiseworthy, the Glorious. Continuing, the Holy Prophet said : and the salutation is already known to you.
Sunni reference: Riyadh al-Saliheen, by al-Nawawi, English version, Tradition #1406
Although the above traditions confirm that the Prophet (S.A.W.) ordered people to send Salawat on him and his family. This can not be regarded as self-esteem, rather it was the order by Allah to do that. It served as teaching the Sunnah to people. Specially the highlighted part in the last tradition shows that the Prophet was hesitating to salute himself at first, but since it was the order of Allah, he conveyed the message. In another tradition:
When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): "Call for me! Call for me!" Safiyya said: "Call who, O the Messenger of Allah?" He said: "Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain." Thus we sent for them and they came to him. Then the Prophet (S.A.W.) spread his cloak (upper garment) over them, and raised his hand (toward sky) saying: "O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad." And Allah, to whom belong Might and Majesty, revealed: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)".
Sunni references:
· al-Mustadrak by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, p148. The author then wrote: "This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim)."
· Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148
· Usdul Ghabah, v3, p33
Similarly, it is narrated that in another occasion, when the Messenger of Allah gathered Ali, Fatimah, al-Hasan, al-Husain (peace be upon them all) under his cloak, he said:
"O Allah! Verily they are from me and I am from them. Thus place Your blessings and Your mercy and Your satisfaction on me and them."
and:
"O Allah! These are Aale-Muhammad (family of Muhammad). Thus place Your blessings and Your bounty upon the family of Muhammad, for, indeed You are the praiseworthy, the Glorious."
Sunni reference:
al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p225, quoted from Ahmad Ibn Hanbal
Also it is narrated that:
The Messenger of Allah (S.A.W.) said: "If one prays, and in it he does not send blessings to me and my family, his prayer will not be accepted."
Sunni references:
· al-Darqunti, and al-Bayhaqi, as quoted in:
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, p349
In fact, invoking Salawat on the Prophet's family was so important that it has been included in ANY Salawat on the Prophet (S.A.W.). Invoking Salawat on the family of the Prophet is a sign of pledging allegiance to them, and affirming what Allah Himself has affirmed for them: They are perfectly cleansed and worthy of being saluted.
Side Comment
Earlier, a Sunni brother mentioned that
I thought that "SWS" and "AS" were used for the prophets whereas "RA" was used for others including Ali (RA)
The abbreviation "AS" stands for "Alayhi-s-Salam" meaning "peace be upon him". I am interested to know from where you concluded that we can not use this term for a non-prophet? Could you quote a verse from Quran or an authentic tradition that we can not use the phrase "Peace be upon him" after his (AS) name?
Dear brother, if we want to follow the Sunnah of Prophet (S.A.W.), we are ORDERED by the above authentic traditions to send peace not only to Imam Ali (AS) but also to all the members of the House of Prophet. If the Prophet (S.A.W.) ordered us to send Peace and blessing to his family, then who are we to set regulations in contrary to that and yet claim to follow the Sunnah of Prophet?
The phrase "May Allah be please with him" (RA) can be used for the companions, not for Prophet and his Ahlul-Bayt who are perfectly pure, flawless, and sinless.
Reference: ImamReza.net

Dua: Guidance from the Qur’an, the Hadith, and the Imams (A.S.)

Dua is an important part of our faith and belief. It is a higher form of worship that Allah loves. It is a means of keeping in touch with the Creator, and draws the supplicant closer to the Almighty. It causes increase in bounties and helps remove pain and suffering. There are many ways that people make Dua. This article presents information from the Qur’an, the Hadiths of the prophet, and from the teachings and Duas of the infallible Imams. It is hoped that the reader will find the material helpful in communicating with the Lord, the Exalted, most High.
What is Dua?
Literally the word Dua means “to call upon.”In Islam Dua or supplication means to address Allah (SWT) with praise, thanksgiving, hope, and to mention one’s needs. In English it is also referred to as “Prayer.”
Importance of making Dua.
In Islam Dua has a very special place. Allah (SWT) has commanded in Quran that we make Dua to Him. Those who are too proud to make Dua, Allah (SWT) says will be punished.
It has been related from the sources of the Imams that Dua can change fate. One should not say “this can not happen.”Nothing is beyond the reach and the power of Allah (SWT). He is most generous and full of mercy.
Types of Dua:
Dua in one’s own words, depending upon need or situation. It may be very spontaneous or may be well thought over. It may be based upon verses of Qur’an. Quran has many Duas. Some Dua formulas are from Allah (SWT) to mankind addressed directly, and others are the Duas taught to the prophets of the old. It may have come to us from the Prophet Muhammad (S.A.W.) & his progeny or from the Imams.
Psychological and spiritual benefits of making Dua.
There are several consequences:
a) It increases the faith of the supplicant, who acknowledges the fact that Allah (SWT) is Omnipotent, Omnipresent and is the ultimate recourse.
b) It gives hope and the strength to the distressed soul, and saves from despair.
c) It brings the supplicant closer to the Creator, strengthening the bond between them.
d) It increases humility, which in turn increases piety.
e) It curbs ego and vanity.
Etiquette for making Dua.
Just like when we speak to a dignitary, or head of a state, we use certain language; follow the protocol to get proper attention and response. Similarly there are formulas and language taught by the Quran, the Prophet (S.A.W.) and his progeny, and the Imams to make Dua.
Guidance from the Qur’an:
Allah (SWT) says in the Qur’an:
“Thee alone we worship and Thee alone we ask for help.”S.1
“And your Lord says: Call on Me; I will answer your (prayer). But those who are too arrogant to serve Me will surely find themselves in Hell-in humiliation.”S 40: 60
“Say; O My servants who have transgressed against their souls; despair not of the Mercy of Allah: For Allah forgives all sins; for He is oft Forgiving, most Merciful.”S39: 53
Say: “Call upon Allah, or call upon Rahman: By whatever name you call upon Him, (it is well): For to Him belong the Most Beautiful Names. S.17: 110
“And when My servants ask Thee (O’ Prophet) about Me, then verily I am near, I answer the prayer (Dua) of the supplicant when he beseeches unto Me. So let them hear My call, and believe in Me, so that they may be led aright.”S. 2: 186
Call on your Lord with humility and in private; for Allah loves not those who trespass beyond bounds
“And those whom you call upon other than Him are not able to help you, nor can they help themselves.”
S 7:197
Say: “Call on those, besides Him, whom you fancy. They have neither the power to remove your troubles nor to change them. Those whom they call upon (besides Allah) desire (themselves) means of access to their Lord; Even those who are nearest: ….”S 17: 56, 57
“Call you not (any one) besides Allah, that neither profits you nor harms you…”S 10: 106
“For Him (alone) is prayer in truth: Any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths, but it reaches them not: ….”S. 13: 14
Guidance from Hadith and Sunnah of the Prophet (S.A.W.) and his progeny.
• Supplication is the essence of worship. (Tirmidhi)
• When one of you supplicates, he should not say, ”O' Allah, forgive me if You will,”but be firm in asking and make the desire great, for what Allah gives is nothing great for Him. (Muslim)
• Each of you should ask your Lord for all your needs; You should even ask Him for “the thong of the Sandal”when it breaks.
The Hadith that have come through the sources of Imams:
Reported by William Chittick in the introduction to Sahifa-e-Sajjadia.
• It has been reported that the prophet (S.A.W.) related that Allah (SWT) says: “O My servants, all of you are misguided except him whom I guide, so ask Me for guidance, and I will guide you. All of you are poor except whom I enrich, so ask Me for riches, and I will provide for you. All of you are sinners except him whom I release, so ask Me to forgive you, and I will forgive you.”
• The prophet (S.A.W.) and his progeny said: “Supplication is the weapon of the man of faith, the centre-pole (essence) of the religion, and the light of the heavens and the earth.”
Guidance from the Imams: Hadrath Ali (A.S.)
Nahjul-Balagha: Excerpts from Hadrath Ali’s advice to his son Hasan (A.S.) in the form of Will: (Letter No. 31 in Nahjul Balagha):
“Trust in Allah and let your mind seek His protection in every calamity and suffering; because you will thus entrust yourself and your affairs to the Best Trustee and the Mightiest Guardian. Do not seek help and protection of any body but Allah. Reserve your prayers, your requests, your solicitations, your supplications and your entreaties to Him and Him alone. “Therefore the best thing for you to do is to seek guidance of the one who has created you, Who maintains and nourishes you, Who has given you a balanced mind and normally working body. Your prayers should be reserved for Him only, your requests and solicitations should be to Him alone. You should be afraid of Him and no body else. You beg of Him to grant you your heart’s desires; you lay before him the secrets of your heart; you tell him about all the calamities that have befallen you and misfortunes that face you, and beseech His help to overcome them. Think over it that by simply granting you the privilege of praying for His favors and Mercies, He has handed over the keys of His Treasures to you. Whenever you are in need, you pray and He confers His favors and Blessings.”
Dua-e Kumayl:
Here Hadrath Ali teaches us how to beseech Allah (SWT). Excerpts are given below:
“Oh Allah, I ask Thee by Thy mercy …”“I seek intercession from Thee with Thyself …. “My Allah and my Lord! Have I any but Thee from whom to ask for removal of my affliction and regard for my affairs?”
“And towards Thee my Lord, I have extended my hand…”“Bless Muhammad and Muhammad’s household, and do with me what is worthy of Thee!”
“My Allah, do You see that I have come to You from the direction of hopes …”“I have knocked upon the door of Your mercy with hand of my hope.”“O the best of those who is called to remove affliction and object of hope in every difficulty and ease!" “Bless Muhammad and his household, the God-fearing, answer my supplication, hear my call…”“By Thy Mercy, O most Merciful of the Merciful! And Allah bless the best of His creatures, Muhammad and his household.”
Dua Al Mashlool:
“Oh He Who answers all supplications! Oh He Who bestows requests! Oh He Who fulfills all entreaties! Oh He Who provides all needs!”“I ask Thee with every asking … “I ask Thee with every name with which Thou has named Thyself …”“And I ask Thee by the Names most beautiful that Thou hast described in Thy Book, …”“And I ask Thee my God, I call Thee my Lord, I have hope in Thee my Master, …”“For I have called Thee just as Thou has commanded me.”
Duas of Imam Zainul Abedin AS. (Sahifa-e-Sajjadia):
This Imam is most notable for his beautiful worded supplications, which were collected by his disciple in his very presence and are available in book form titled “Sahifa-e-Sajjadia, also known as Sahifa-e-Kamilah.”
In his Dua for Wednesday the Imam (A.S.) says:
“Therefore bless Muhammad, the last prophet, and the members of his house, the pure, the holy, and let me have the intercession of Muhammad, (may thy favor be on him and his progeny), and do not deprive me of his company; verily, verily Thou art the most Merciful.”
In the “Thursday Dua”the Imam prays:
“O Lord! Bless Muhammad and his Aal (progeny), and let my adherence to him be an effectual intercession on the Day of judgment. Verily Thou art the most Merciful.”
In “Dua Makarim al Akhlaq”the Imam (A.S.) prays:
O Allah, make me leap to Thee in times of distress, ask from Thee in needs, and plead to Thee in misery! Tempt me not to seek help from other than Thee when I am distressed, to humble myself in asking from someone else when I am poor, or to plead with someone less than Thee when I fear; For then I would deserve Thy abandonment, Thy withholding, and Thy turning away, O most Merciful of those who show mercy
Imam Al Baqir (A.S.)
It is been related through Imam Al Baqir (A.S.) that Dua itself is one of the best forms of devotion to Allah, and no devotion will be left without reward. And he said that there is nothing more loved by Allah than man’s asking and beseeching Him for His bounties, and there is nothing which is more disliked by Allah than if one refrains from such devotion and does not beseech for His bounties. (Commentary by S.V. Mir Ahmed Ali in “The Holy Qur’an.”)
Imam Al Mehdi AS.
Dua Al-Iftitah recited during Ramadan is ascribed to our twelfth Imam. (A.S.). The Dua ends in this manner:
“O Allah we complain to You Of the absence of our Prophet, Your blessings be on him and his family; The concealment of our Leader, Help us over come (adversities) by granting us immediate victory, By Your mercy O most merciful.”
Two important benefits of making Dua:
1. Fulfillment of the immediate needs and removal of the distress.
2. Higher (Afzal) form of worship. This may not get due attention or may be overlooked altogether.
The latter in fact is more important because it brings the supplicant closer to Allah. It strengthens the bond between the supplicant and the beneficent Lord. The benefits go way beyond the fulfillment of the immediate need; in fact the benefits will be realized in this life and will pay everlasting dividends in the life hereafter.
If the approach is correct then, one may receive both the benefits by addressing Allah (SWT) in the proper manner.
Dua and invoking intercession (Waseelah) of Ahlal Bayt:
Intercession does not necessarily mean addressing any one other than Allah (SWT). Below are given some suggestions on making Dua to Allah (SWT) and seeking intercession of the masumeen:
1. “O Allah grant my need for the sake of Muhammad and his Aal (Ahlal Bayt, Imams, Masumeen, Imam Al Asr, i.e. Mehdi (A.S.))”
2. “O Allah grant my need for the rights that Muhammad and Aale Muhammad have on You.”
3. “O Allah grant my need for the love You have for Muhammad and his Aal.”
4. “O Allah grant my need for the love that Muhammad and his Aal have for You.”
5. “O Allah grant my need for the love I have for Muhammad and his Aal.”
In Conclusion:
The guidance from the Quran, the Prophet and the Imams (A.S.) about making Dua can be summarized as follows:
• Address Allah (SWT) directly and mention your needs, difficulties and distresses.
• Praise and glorify Allah before making the Dua. Seek His nearness and good pleasure; and remember that making Dua is also an act of worship.
• Before and after making Dua send peace and blessings on the Prophet and his progeny peace be upon them all (the 14 masumeen and Al Mahdi (A.S.), the Imam of our time.)
References:
1. Al Qur’an (Allama Yusuf Ali’s translation)
2. The Holy Qur’an by S.V. Mir Ahmed Ali.
3. Nahjul Balagha, Syed Askari Jafery’s translation
4. Sahifa-e-Sajjadia (William Chittick’s translation)
5. Sahifa-e-Kamilah (Mufti Jafar Hussain’s commentary in Urdu)
6.The Prayer’s Almanac (Mafaatih’Al Jinaan)
Reference: al-shia.org

Ziyarah (Visiting) of Tombs of the Imams

By: Grand Ayatullah Naser Makarem Shirazi
WE BELIEVE that pilgrimages for visiting the tombs of the Apostles and Imams, as well as the scholars and the martyrs, is a definite religious precept which has to be observed, although not a must.
In many books of the SUNNI Scholars, same as those written by SHIITES, many a tradition is narrated from the prophet that he has recommended the precept or Ziyarah (pilgrimage). To collect all such traditions will make a voluminous book. Throughout the history of Islam, our great scholars, and all groups of Muslims have done that with much care, and books are written about the adventures of their pilgrimages.
It is evident that no one takes his visiting a tomb for worship, which belongs only to God. The purpose of visiting the tomb of a great man is to respect him and to pay regards, and meanwhile seeking their intercession.
It is also narrated that even the Holy Prophet (S.A.W.) himself often went to visit the cemetery of Baqi and saluted the dead in their graves. Therefore, no one should doubt the lawfulness of such pilgrimages in Islam.
Reference: ImamReza.net

Kissing the Hajr al-Aswad (Black Stone) in Makkah

Muslims say they do not worship idols.
How come when they go to Mecca they kiss a black stone? Isn't that like worshipping an idol?
Answer
Muslims do not worshp the black stone. They regard the stone as a created thing.
The most fundamental principle of Islam is that nothing or no one is to be worshipped except Allah, the one true God.
Muslims who can afford the journey are required once in their lifetime to visit the House of Worship in Makkah. This was the first house built for the worship of the one true God. It was constructed by Abraham and his son Ishmael, peace be upon them. The black stone was brought to them from heaven by the angel Gabriel to function as a corner stone. It was thus affixed in one corner.
Because Muslims kiss that stone, some observers hastily conclude that Muslims worship it. A kiss, however, is not an act of worship unless it is accompanied by an intention to worship. If you kiss your child, for instance, that does not mean you worship your child.
Some may find it strange that Muslims should treat a stone with respect. But this is not just any old stone. It is an item out of paradise.
The act of fixing a stone to mark a place of worship is as old as history. In the Bible we are told that Jacob, on whom be peace, had fixed a stone at a place where he saw a vision. He poured oil on it and called it Bethel meaning 'house of God' (see Genesis 28:18). He did this again upon God's instruction (see Genesis 35:1, 14, 15). No one should understand from this that God instructed Jacob to worship the stone.
Reference: ImamReza.net

Shi'ite Books On Prayers and Ziyarat

Shi'ite Books On Prayers and Ziyarat
The foremost among such writings is Sahifah al-'Alawiyyah which contains different prayers said by Amir-al-Mu'minin Imam Ali(A.S.). Similarly, there is Sahifah al-Husainiyyah belonging to Imam Husain (A.S.).
Another collection is called Sahifah al-Kamilah which contains the prayers of Imam Zainul Abidin (A.S.), and is usually known as Zubur Aal-i-Muhammad. There is another collection of the prayers of Imam Zainul Abidin(A.S.) which is called Sahifah Sajjadiyah which was compiled and collected by Shaikh Muhammad bin al-Hasan bin al-Hurr al-Aamili. A third collection of the prayers of Imam Zainul Abidin(A.S.) was compiled by Mirza Abdullah Isfahani alias Al-Affandi, while a fourth collection was prepared by Mirza Husain Nuri who is a contemporary. The author of the present work has also collected and compiled a fifth collection of the prayers of Imam Zainul Abidin (A.S.).
Other writers in this field are:
1. Ma'wiyah bin 'Ammar Diahani wrote Kitab-u-Yawmin Wa Lailah. He died in 175 A.H.
2. Yunis bin Abdur Rahman prepared a book Kitab-u-'Amal-i-Yawmin Wa Lailah and presented it to Imam Hasan Askari (A.S.) who said, «May God give him Light on the Day of Judgment for every word he has written! Yunis died during the third century.
3. Muhammad bin Khalid Barqui wrote Kitab-u-'Amal-i-Yawmin Wa Lailah. He also belonged to the third century.
4. Ahmad bin Muhammad bin Khalid Barqui wrote Kitab-ud-Du'a which has been mentioned by Shaikh in Al-Fahrist as well as Najashi through the agency of Ibn Battah.
He died in 274 A.H.
5. Muhammad bin Mas'ud al-'Ayyahi wrote Kitab-u-Yawmin Wa Lailah and its abridgement. He also wrote Kitab-ud-Du'a and al-Mazar.
He died during the theird century.
6. Abdul Aziz bin Yahya al-Jaludi wrote (i) Kitab-ud-Dua reported from Imam Ali bin Abi Talib (A.S.), (ii) Kitab-ud-Du'a wal 'Awdh reported from Ibn Abbas and (iii) Kitab-ur Riqa. An-Najashi has mentioned all these books. He died after 330 A.H.
7. Ja'far bin Muhammad bin Quluyah wrote Kitab-ul-Mazar (or-Jami'uz Ziyarat) and Kitab-u-Yawmin Wa Lailah. He died in 360 A.H.
8. Shaikh Mufid wrote Manasik-ul-Mashahid. He died in 413 A.H.
9.Shaikh Tusi wrote Misbah-ul-Mutahajjid and its summary. He died in 460 A.H.
10. Muhammad bin Ali Ya'qub al-Katib Al-Qinani wrote Kitab-u-'Amal-i-Yawm-il-Jum'ah and Kitab-u-'Amal-i-Shuhur.
He died during the fifth century.
11. Muhammad bin Al-Mashhadi wrote Kitab-ul-Mazar. He died during the sixth century.
12. Sayyid Ali bin al-Husain bin Baqqui al-Qarashi.
He wrote Kitab-u-Ikhtiyar-il-Misbah. He died during the seventh century.
13.Sayyid Ali bin Musa bin Ja'far bin Tawus al-Hasani.
He wrote Al-Iqbal, Jamal-ul-Isbu'i, Muhiji-ud-Da'wat, Ab-Duru'ul-Waqiyah, Rabi-ul-Asabi'i etc.
He died in 664 A.H.
14. Sayyid Ahmad bin Musa bin Ja'far bin Tawus al-Hasani. He wrote Kitab-u-'Amal-il-Yawm-i-Wal Lailah and Kitab-ul-Akhbar Fi Ad'iyat-il-Lail-i-Wan Nahar.
He died in 673 A.H.
15. Shahid Muhammad bin Makki al-'Aamili al-Jizzini wrote Kitab-ul-Mazar. He was martyred in 786 A.H.
16. Shaikh Ibrahim bin Ali al-Aamili al-Kaf'ami wrote Al-Balad-ul-Amin and Al-Jannat-ul-Waqiyah (known as Al-Misbah). He died in 905 A.H.
17. Al-Mawla Muhammad bin Muhammad Tabib was one of the scholars during the Safavid period. He wrote Anis-ul-Abidin.
18. Shaikh Baha-ul-Din Muhammad bin al-Husain al-'Aamili wrote Miftah-ud-Din Muhammad bin al-Husain al-'Aamili wrote Miftah-ul-Falah Fi 'Amal-il-Yawm-i-Wal Lailah.
He died in 1031 A.H.
19. Muhammad Baqir al-Isfahani al-Majlisi.
He wrote Zad-ul-Maad and Tuhfatuz Za'ir in addition to one volume of Bihar-ul-Anwar dealing with prayers. He died in 1110 A.H.
20. Mulla Muhsin al-Kashi wrote Khullasatul Azkar. He died in 1019 A.H.
21. Sayyid Muhammad al-Isfahani wrote Amal-ul-Yawm-i-Wal Lailah-i-Wal Isbu'i Wash Shahr-i-Wash Sinah. He died in 1290 A.H.
22 The author of the present book also compiled Miftah-ul-Jannat in three volumes which has been printed and published. There are many more which cannot be described on account of our limitations of space.
Source: Hasan al-Amin,Shorter Shi'ite Encyclopaedia