In the Name of Allāh, the Most Compassionate, the Most Merciful.

All praise is due to Allāh, the Hearer of supplications, the Remover of afflictions, the Bestower of light, the Dispeller of darkness, the Extender of hope, the Generous Giver of blessings, the Abundant Provider, the One who follows bounty with more blessings—He who raised the heavens high and holds the earth firm.

And blessings upon the Seal of the Prophets and the Master of the pure ones, Muḥammad, the one distinguished by universal supplication and exclusive selection, the proof over all in the heavens and earth; and upon his family, who attained purity of belonging and obligatory emulation. Blessings enduring until the Day of Resurrection and Judgement.

To proceed, indeed, Allāh, out of His abundant grace, taught us the supplication, encouraged it, and inspired it.

Asking (duʿāʾ) has been emphasised, encouraged, and commended in its practice and pursuit. Engaging in it has been made a cause for salvation, while asking through it unlocks gifts and opens the doors of divine grace. Specific conditions, types of supplicants, states, locations, and timings have been designated as reasons for the acceptance of duʿāʾ.

Thus, we have composed this treatise on the matter and named it *The Asset of the Supplicant and the Success of the Seeker*. It consists of an introduction and six chapters. The introduction deals with defining duʿāʾ and encouraging its practice.

Now, at this point, we begin by saying: linguistically, duʿāʾ means calling or summoning. For instance, you say, “I called someone,” meaning you addressed and reached out to them. Technically, duʿāʾ is defined as a request made by the lesser being to the greater one, in a state of submission and humility.

Since the purpose of this book is to encourage duʿāʾ, to promote trust in Allāh, and to seek from His bounty, know that the traditions from the pure Imams (peace be upon them) confirm this, highlight its importance, and direct us towards it.

Thus, this understanding has become an agreement among both groups.

As for Reason

The intellect (ʿaql) encourages supplication because it is obligatory to remove harm from oneself, when one has the ability and means to do so. The occurrence of harm is inevitable for every human being in this worldly life, as no one is free from that which disturbs the mind and harms the self, whether internally—such as an affliction that disrupts one’s balance—or externally, such as the harm caused by an oppressor or a misfortune caused by a companion or neighbour. Even if a person is free from all these afflictions, the intellect acknowledges the possibility of their occurrence.

How could this not be the case, when one is in a world of constant change, where nothing remains stable? The calamities of this world are unavoidable for human beings, whether in actual experience or in potential. Thus, the harm is either already present or expected, and in both cases, it must be removed when one has the ability to do so. Supplication is the means to achieve this, and it is within one’s power, thus it is necessary to resort to it.

Amīr al-Mu’minīn and Sayyid al-Waṣiyyīn (peace be upon him) highlighted this meaning when he said:

From this hadīth, it becomes evident that everyone, whether afflicted or not, is in need of supplication. Its benefits include removing the existing harm, preventing the incoming evil, bringing about desired benefits, maintaining existing good, and ensuring its continuity. Supplication has been described as a weapon, and a weapon is something that brings about benefit and wards off harm. It has also been referred to as a shield, and a shield is something used to protect oneself from misfortunes.

Amīr al-Mu’minīn (peace be upon him) said:

Imām al-Ṣādiq (peace be upon him) said:

Imām al-Kāẓim (peace be upon him) said:

Thus, the authenticity of these narrations, and those similar to them, has been established, and they are numerous, though we have not mentioned all of them to avoid excessive length. The reason for their validity is the certainty of the truth of the words of the truthful [of the truth-tellers].

Verses from the Qur’an and the Sunnah:

As for the Qur’an, there are several verses, including the following:

And His (the Almighty’s) saying:

In this verse, supplication is considered an act of worship, and those who reject it are likened to disbelievers.

And His (the Almighty’s) saying:

And His (the Almighty’s) saying:

And know that this verse indicates several matters:

The first is His (the Almighty’s) indirect invitation to His servants, asking them with the words:

The second is the emphasis on hastening the response, as He did not make the answer contingent upon the Prophet delivering it but rather said:

He did not say, “Say to them, ‘I am near.'”

The third is that this response is given immediately, as indicated by the conjunction “fa” (فَ), which suggests no delay between the request and the reply.

The fourth is the honour given to His servants by responding directly, which highlights the great status of prayer and its honour in His sight.

Imam al-Bāqir (peace be upon him) said:

The fifth point is that this verse indicates that Allah has no specific place, for if He did, He would not be near to every individual who calls upon Him.

The sixth point is His command for them to pray in the words:

which means: “Let them call upon Me.”

The seventh point is His command for them to believe in Him:

And Imam al-Ṣādiq (peace be upon him) said:

This contains two benefits: the first is informing them of His attribute of power and the second is expanding their hope that they will receive their requests, achieve their desires, and attain their goals. For when a person knows that the one they are dealing with has the ability to fulfill their needs, it encourages them to engage with that person, whereas the opposite happens when they know the person is unable. This is why people tend to avoid dealing with those who are bankrupt.

The eighth benefit is the glad tidings that He has given them of guidance, which is the path leading to what is desired, as if He had promised them the answer to their supplications.

This narration is also reported from the Prophet (peace be upon him).

Now, if one might ask, “We see many people supplicating to Allah, but He does not respond. What is the meaning of the verse, ‘I answer the supplication of the caller’?”

The answer is that the reason for the non-response is a failure to meet the conditions of supplication from the supplicant. This could be due to asking Allah (the Exalted) while not adhering to the etiquettes of supplication.

Uthman ibn Isa narrated from those who reported from Abu Abd Allah (peace be upon him) who said,

This shows that sometimes the reason for the non-response to a supplication is that one might ask for something that is not in their best interest, or it may cause harm to them or others. Indeed, no one calls upon Allah for what is in their best interest, except that He answers them. The supplicant must also condition this with their tongue or have the intention in their heart. Allah will certainly respond, if the benefit lies in it, or He may delay the answer if necessary.

The Benefit of Delay.

Since knowledge of the unseen is concealed from the servant, and sometimes their rational mind is in conflict with their desires and imaginations, they may perceive something harmful as beneficial, and they may persist in asking Allah for it. If Allah were to hasten His response and grant it to them, they would undoubtedly perish.

This is a clear matter, self-evident, and frequently occurring. How often do we ask for something and later seek refuge from it, or seek refuge from something only to later ask for it?

Indeed, Allah, from His abundant generosity and vast blessings, does not respond to this request either because of His previous mercy for the servant, for He is the One whose mercy preceded His wrath, and He created it as an act of mercy for them and a means to reward them. He is the Self-Sufficient, and does not need His creation or their punishment.

Or because Allah knows, may He be exalted, that the true purpose of the servant’s supplication is the rectification of their condition.

Thus, what is requested may not be intended absolutely, but is conditioned by its benefit. This condition exists in the person’s intention, even if it is not explicitly mentioned by their tongue or even if it does not cross their mind during the prayer. It is like a foreigner who is taught a word they do not understand, or hears a word they mistakenly think indicates something, and then asks a knowledgeable person for it. The knowledgeable person will give them what they know they intend, not what the word appears to suggest. This is the meaning of a “mispronounced” prayer, which is not accepted by Allah as mentioned in some reports.

If the intended meaning of these two narrations is taken literally, we often see supplications being answered even when they are not grammatically correct. Moreover, we often observe righteous and pious people, whose supplications are likely to be answered, who do not know anything about grammar.

Additionally, if their supplication is not heard, it has no benefit and cannot be considered a command.

For then, its benefit would be nullified, and the command to make supplication would only be directed to the experts in grammar. Even grammarians may make mistakes in some supplications, due to the need for elision, implication, and omission. Their focus on humility and devotion during supplication, as well as their attention to Allah, may cause them to overlook the grammatical rules and structures of language. All of this contradicts the observable reality from the scholars and the clear teachings of the Imams (peace be upon them). They guided people on everything related to the well-being of the servants. They have provided many teachings on the etiquette and conditions of supplication, which you will find in this book, Insha’Allah. However, they did not mention grammar or knowledge of syntax in supplication. If that is not their intended meaning, what is the meaning of their guidance?

Know, may Allah support you, that since the reality of the situation contradicts the apparent meaning of these two narrations, people have resorted to interpreting them. Some have said that a mispronounced supplication refers to a person supplicating against themselves in a state of anger, resulting in harm. They have supported this interpretation by the verse of Allah:

The commentators explain that this means: “If Allah were to hasten the response to people’s supplications for harm when they call upon it in anger or frustration—like a person saying ‘May Allah remove me from among you’—then their time would have come to an end.” However, Allah, in His wisdom, does not hasten their destruction, but He grants them respite until they repent.

Some have also said that a mispronounced supplication refers to a parent invoking harm upon their child in a moment of frustration. This is supported by the Prophet’s (peace be upon him) supplication: “O Allah, do not answer the supplication of a lover against their beloved.”

Some have said that it refers to the one who does not meet all the conditions, but this view is not conclusive. The introduction to the narration does not imply that, as the statement was made in praise of grammar.

The proper understanding is that when the first narration speaks of “mispronounced supplication,” it means that the supplication does not ascend to Allah in its mispronounced form. Allah does not respond to the mispronunciation but rather rewards the intention of the person making the supplication.

This can be understood from the example of a person who, when visiting the infallible, might say, “I testify that you were killed, wronged, and usurped,” with the first letter of the word incorrectly pronounced. It is evident that if this prayer were heard and pronounced incorrectly, we would rule that the person had committed apostasy and would have to face punishment. However, no one has ever ruled that way. This demonstrates that the supplication is not judged based on its literal form, especially when its intended meaning is different. It is also supported by the consensus of the scholars, may Allah elevate their ranks, that if a person accuses another with a word that does not fit the common understanding of slander, they would not be considered as having slandered the person and would not face the penalty, even if the word may be slanderous in other contexts. Therefore, it is clear that the grammatical form of the words in supplication is not a condition for its acceptance or for reward. However, it is a condition for the full virtue, perfection, and elevation of its rank.

This is what the Imam al-Jawad (peace be upon him) meant when he said: “Supplicate to Allah in a way that does not involve mispronunciation.” The praise is in that when the supplication is free of mispronunciation, the meaning is evident, and clear words with direct meanings are superior to words that require interpretation. This is why the literal meaning (haqiqah) is superior to metaphorical meaning (majaz), and clear expression (mubayyan) is preferable to ambiguous expression (mujmal).

Some have said that it refers to the one who does not meet all the conditions, but this view is not conclusive. The introduction to the narration does not imply that, as the statement was made in praise of grammar.

The proper understanding is that when the first narration speaks of “mispronounced supplication,” it means that the supplication does not ascend to Allah in its mispronounced form. Allah does not respond to the mispronunciation but rather rewards the intention of the person making the supplication.

This can be understood from the example of a person who, when visiting the infallible, might say, “I testify that you were killed, wronged, and usurped,” with the first letter of the word incorrectly pronounced. It is evident that if this prayer were heard and pronounced incorrectly, we would rule that the person had committed apostasy and would have to face punishment. However, no one has ever ruled that way. This demonstrates that the supplication is not judged based on its literal form, especially when its intended meaning is different. It is also supported by the consensus of the scholars, may Allah elevate their ranks, that if a person accuses another with a word that does not fit the common understanding of slander, they would not be considered as having slandered the person and would not face the penalty, even if the word may be slanderous in other contexts. Therefore, it is clear that the grammatical form of the words in supplication is not a condition for its acceptance or for reward. However, it is a condition for the full virtue, perfection, and elevation of its rank.

This is what the Imam al-Jawad (peace be upon him) meant when he said: “Supplicate to Allah in a way that does not involve mispronunciation.” The praise is in that when the supplication is free of mispronunciation, the meaning is evident, and clear words with direct meanings are superior to words that require interpretation. This is why the literal meaning (haqiqah) is superior to metaphorical meaning (majaz), and clear expression (mubayyan) is preferable to ambiguous expression (mujmal).

Moreover, it is more eloquent, and eloquence is desired in supplication, especially when it is transmitted from the Imams (peace be upon them), as it reflects the eloquence of the one from whom it is transmitted and highlights the virtue of the infallible.

Additionally, when the words are properly articulated, they do not cause discomfort to the listener, especially if the listener is grammatically knowledgeable. However, if the supplication is mispronounced, it causes discomfort and may even cause pain.

It is said that al-A’mash once heard a man speaking and mispronouncing his words, and he remarked, “Who is this speaking? My heart aches from it.”

It was narrated that a man asked another, “Will you sell this cloth?” and the other replied, “No, may Allah preserve you.” The first man said, “You should have said, ‘No, and may Allah preserve you,’ if you knew.”

It was also narrated that a man said to one of the elders, after asking him something, “No, and may Allah prolong your life.” The elder replied, “I have never seen a ‘waw’ in a better position than this one.”

This means that a mispronounced supplication does not ascend to Allah in the way it was pronounced, as it is witnessed by the angels, and the mispronunciation may alter its meaning. Instead, Allah responds to the intention and purpose of the supplicant.

This is supported by a narration from Muhammad ibn Ya’qub, who reported from Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, from Abu Abdullah (peace be upon him), who said that the Prophet (peace be upon him) stated:

We also find in the supplications of the Ahl al-Bayt (peace be upon them) words whose meanings are not well known. This is quite common, as there are names, oaths, and requests whose full meanings may be unclear or ambiguous.

In supplication, we may ask Allah by His names and request things from Him while being unaware of the full meaning. No one has ever said that such a supplication, if not grammatically correct, would be rejected, even though the layman’s understanding of the mispronounced words might be greater than that of a grammarian who understands the meaning of the Arabic prayers but is unaware of their full interpretation and grammar. Yet, Allah rewards and compensates based on the intention behind the supplication.

This is a clear statement, as the reward is based on the intention, benefiting the supplicant even if the outward action may not be correct.

This is a direct indication that the reward lies in the intention, and thus the supplicant benefits even if the outward action (like the supplication) does not align perfectly.

This narration supports the idea that the value of actions lies in the intention and their sincerity, not just their outward form.

It is narrated that a man came to Amir al-Mu’minin (peace be upon him) and said: “O Commander of the Believers, Bilal was debating today with someone, and he was mispronouncing his words, while the other person was speaking correctly, and he was laughing at Bilal. Amir al-Mu’minin replied:

This narration confirms that mispronunciations can affect both speech and actions, but the harm lies in misdeeds, not in the pronunciation itself.

As for the second narration, it refers to legal rulings.

And this is like the saying of the Prophet (peace be upon him):

This narration emphasizes the importance of understanding and accurately conveying knowledge, as even when the words are heard and retained, they might not be fully understood.

And this is the saying of al-Sadiq (peace be upon him):

This statement highlights the significance of grammar in understanding and applying legal rulings.

You can also refer to the narration where the Prophet (peace be upon him) was asked about slaughtering a pregnant camel, cow, or sheep. When asked whether to discard or eat the fetus, he said: “Eat it if you wish, for the slaughter of the fetus is the same as the slaughter of its mother.”

Some people narrate the ruling with the verb “raise” (in the nominative case), meaning the slaughter of the mother suffices for the fetus, while others narrate it with “lower” (in the accusative case), meaning the fetus must be slaughtered separately. This shows how the meaning of the sentence can change based on the grammatical form used. Understanding this is an important aspect of deep comprehension and knowledge.

If one argues that it has become clear that Allah (Exalted is He) does not act against wisdom and that He does not change His wisdom based on means, and that what contradicts the interests (of the servant) is not done in response to supplication, while what aligns with the interests is done even without being requested, because Allah created mankind as an act of mercy and kindness, then what is the meaning of supplication if it has no benefit? The answer is multifaceted:

There is benefit after the prayer, but no benefit before it.

Al-Sadiq (peace be upon him) pointed out this in his saying to Mu’ayseer ibn Abd al-Aziz:

This narration emphasizes the importance of asking from Allah and not assuming that everything is predetermined. It reminds the believer that supplication opens doors of mercy and blessings.

Amr ibn Jumay’ reported from him (al-Sadiq) (peace be upon him):

This narration highlights that by not asking Allah for His blessings, a person may fall into poverty, both spiritually and materially.

And from Ali (peace be upon him):

This narration assures that if Allah opens the door of supplication, He will certainly open the door of response as well.

And he (peace be upon him) said:

This emphasizes that Allah does not withhold His response from those who make supplications to Him, showing His mercy and generosity.

Secondly, supplication is an act of worship in itself, as it expresses submission and reliance on Allah, which is highly desired by Allah from His servants.

Allah, Exalted is He, said:

Worship in the language means subjugation; it is said that a path is ‘m’abbad’ (paved) because it is trampled upon frequently. In religious terminology, worship is the utmost form of submission and humility to the One being worshipped.

Worship involves deep humility and submission, which is the essence of what is desired in a supplicant’s relationship with Allah.

The Prophet (peace be upon him) said:

This statement signifies the central importance of supplication in worship, as it encapsulates the deepest expression of a servant’s reliance on and devotion to Allah.

In what Allah the Exalted advised Jesus (peace be upon him), He said:

This emphasizes the importance of humbling oneself and constantly remembering Allah, especially in moments of solitude, to keep the heart alive and connected to Him.

Thirdly, it is narrated that the supplication of a believer is added to their deeds and they are rewarded for it in the Hereafter just as they would be rewarded for their actions.

Fourthly, the response to the supplication depends on what is beneficial: if it is beneficial to hasten the answer, it will be hastened; if the benefit is in delaying it, then the supplication will be delayed. The benefit of supplication, even when the objective is achieved, is the increase in reward due to patience during the waiting period. If there is harm in the response at a particular time, the reward will still be granted, or the harm will be averted by the supplication.

Abu Sa’id al-Khudri reported: The Messenger of Allah (peace be upon him) said:

This narration teaches that no supplication made by a believer that is free from harm or sin is wasted. Allah will either grant the supplication, delay it for a better time, or avert harm.

In the narration of Anas ibn Malik, it was said:

The narration suggests that repeating supplications three times is better, as it shows sincerity and persistence in seeking Allah’s mercy and blessings.

And from Amir al-Mu’minin (peace be upon him):

This highlights that there might be wisdom in the delay of the answer to a supplication, for Allah knows what is best for His servant.

The fifth reason is that the delay in the answer to the servant’s supplication is for the sake of his increased righteousness and greater rank in the sight of Allah, the Exalted. Indeed, Allah delays the answer because He loves to hear the supplicant’s voice.

This narration reflects the profound wisdom behind the delay or hastening of the response to supplication, as it is directly related to the closeness of the servant to Allah and His love for them.

**Note**: If you find yourself receiving the answer to your supplication, do not become overly proud or believe that your supplication was answered merely due to your righteousness or purity. Perhaps you are among those whom Allah dislikes, and the answer could be a trial for you. On the Day of Judgment, it may be said to you, “Did you not call upon Me, even though you were deserving of being turned away?”

Instead, your focus should be on gratitude and increasing in good deeds, as Allah has extended His grace and mercy to you. Ask Allah to make the hastening of the answer a sign of His kindness and a gentle mercy for you. You should pray for increased gratitude for the blessing of having your supplication answered, a favor you are not deserving of, for Allah alone is worthy of such grace. Furthermore, ensure that this answer is not a form of entrapment, and keep praising Allah and seeking forgiveness. Praise Him if the reason for your answer was His mercy, and seek forgiveness if the response was due to a test or His displeasure.

If you do not see the effects of the response to your supplication, do not despair, and extend your hope in the generosity of your Lord. Perhaps the answer has been delayed because Allah loves to hear your supplication and voice. So, persist in making supplications.

Firstly, do this to earn a share of the reward for supplication, as the Prophet (peace be upon him) said:

Secondly, continue praying to align with the love of Allah, as He has delayed the answer because He loves to hear your voice. Therefore, do not stop calling out to Him.

Thirdly, by repeatedly asking in supplication, you may hasten the fulfillment of your need. Control your soul, which is inclined to fear Allah, and purify your intentions.

Say to yourself: “Perhaps my supplication was not answered because it is being blocked, or because my deeds are not being raised to Him by the angels due to my numerous sins or the injustices I have committed, or perhaps my heart is hard, distracted, or my thoughts are not pure concerning my Lord. All these are barriers to the acceptance of my supplication, as will be explained further. Or perhaps this favor is something I am not worthy of, and if I were worthy, the Generous and Merciful would have poured it upon me without my asking.”

In this way, you come to realize that your situation is one of deficiency, and your status is that of a humble servant who has distanced himself from his Lord. This awareness fosters fear and humility, recognizing that you are in a position to strive for more, to purify your actions, and to increase your sincerity in supplication.

His flaws and sins have driven him away, his actions have held him back, his desires have confined him, and his burdens have weighed him down. He has been prevented from running in the race of those who strive, hindered from ascending to the ranks of the successful.

Realise that with this distance and lowliness in front of your Lord, weighed down by your burdens, lagging behind the pioneers, and separated from the abandoned ones, if you remain passive and silent, failing to seek the help of your Lord and sluggish in your pursuit of His guidance, the devil is likely to seize the opportunity to catch you in his claws, trapping you in his snares, and you will not be able to escape, becoming one of the wretched who are tormented.

Rather, you should seek His help often, cry out to Him before you get caught in the traps. Keep knocking on the door, perhaps the veil will be lifted from you. Say with a tongue of shame and humility in your private conversation with the King, the Almighty:

And if the reason for Your withholding my answer and turning away from my request is my many sins and mistakes, then I turn to You, my Lord, asking intercession through my Prophet Muhammad, and through the pure and purified family of his house.

My masters, with Your richness of mercy, and my poverty towards You, for I am Your servant, and the servant only asks from his master. To whom then will we turn when we depart from You? And where shall we go from Your door? You are the One whom neither withholding nor giving can harm, and You are the Most Generous of the generous, the Most Merciful of the merciful.

Then remember what Ali ibn al-Husayn, Zayn al-Abidin, may peace be upon him, said in his supplication. Reflect on the depths of his hope in Allah, as he said:

With this, extend your hope, so that the side of fear does not dominate you and lead to despair. Remember, only the lost are those who despair of the mercy of their Lord. Do not let hope alone lead you to delusion and foolishness.

The Messenger of Allah, peace be upon him, said,

It is narrated from them that the believer is like a bird, having two wings: one of hope and the other of fear.

And Luqman said to his son,

Munaajat to Remove Poverty and Hardships

And you should, with the delay of the response, be content with Allah’s decree, and consider the lack of response as a form of goodness. What happens to you is precisely what is best for you, as it is the utmost surrender to Allah’s will and His right upon you.

It has been narrated from the Messenger of Allah (PBUH) that he said:

It is narrated from Al-Sadiq (A) regarding what Allah revealed to Moses (A):

And from Amir al-Mu’minin (A), it is narrated that Allah, the Exalted, said from above His Throne:

And from the Prophet (PBUH), it is narrated:

And from Al-Sadiq (A), it is narrated:

And from him (AS), it is said that Allah, the Blessed and Exalted, warns His servant who hastens his provision,

And in what Allah, the Almighty, revealed to Dawud (AS):

As for what is indicated in the Sunnah, it is many and would lead to lengthy elaboration and boredom, so let us limit ourselves to a few reports. First:

Hanan bin Sadr narrated that I asked Abu Ja’far (AS):

Second:

Zurarah narrated from Abu Ja’far (AS) who said:

Ibn al-Qaddah narrated from Abu Abdullah (AS) who said: