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In the Name of God بسم الله

Supplications from Kitab al Kafi

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4 hours ago, SoRoUsH said:

سلام

This thread has so much potential and is fantastic. Thank you brother! I'll be regularly checking it.

Wa alaikum as salam thanks for your feedback brother. Everyone can feel free to contribute and participate.

 

The next chapter is titled Pleading Before Allah for Help Is a Believing Person's Weapon.

I will share one narration inshaAllah:

It is narrated from him (narrator of the Hadith above) from his father from ibn abu ‘Umayr from ‘Abd Allah ibn Sinan from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Prayer, pleading before Allah for help, is more effective than spears of iron.’”

 

Note that the previous hadith was narrated from Ali ibn Ibrahim (in this narration the compiler has simply said 'it is narrated from him'). 

 

Links:

-English translation on thaqalayn.net

-Pages 468 to 469 in Volume 2 of Al Kafi (original Arabic)

Edited by Mahdavist
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The next chapter is translated as: Prayer Diverts Misfortune and Allah ’s Decision.

InshaAllah this answers the question that people sometimes raise regarding why one should supplicate for things which are supposedly already determined. 

Here are some narrations from this chapter:

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman who has said the following: “I heard abu ‘Abd Allah ((عليه السلام).) saying, ‘Prayer and pleading before Allah for help repeals al- Qada, what is already determined, and severs it as threads are incised, even though it (threads) may have been coiled and knotted extremely strong and solid.’”

 

Muhammad ibn Yahya has narrated from [Ahmad ibn] Muhammad ibn ‘Isa from abu Hammam Isma’Il ibn Hammam from al-Rida ((عليه السلام).) who has said the following: “Ali ibn al-Husayn ((عليه السلام).) has said, ‘Prayer and pleading before Allah for help, and misfortune are joined together and will remain so until the Day of Judgment. Prayer repeals misfortunes even though it (misfortune) may have already been firmly established.’”

 

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from abu Wallad who has said the following: “Abu al-Hassan Musa ((عليه السلام).) has said, ‘You must pray and plead before Allah for help; pleading before Allah for help and requesting from Him repels misfortunes even though they may have already been measured and determined, Qudiya and Quddira, and are set to take place free of all obstacles except final approval, al-’Imda’. When Allah, the Most Majestic, the Most Holy, is called for help and is requested to remove a misfortune. He diverts it without fail.’”

 

Links:

-English translation on thaqalayn.net

-Pages 469 to 470 in Volume 2 of Al Kafi (original Arabic)

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On 2/9/2021 at 1:40 PM, Mahdavist said:

If a servant keeps his mouth closed and does not plead to receive help, he will not receive anything.

I love the details in the narrations of Ahlul Bayt (عليه السلام). There's so much wisdom hidden (in plain sight) in the details.

 

This narration points to the importance of actually saying the supplications with your mouths. Uttering the words. Audibly. 

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Here are two narrations from the chapter translated as: When One Is Inspired to Pray

 

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah ((عليه السلام).) once asked, ‘Can you tell if a misfortune is of a lengthy duration or a shorter one?’ We said, ‘No, we do not know.’ The Imam said, ‘Whenever any of you is inspired to pray then you should know that the misfortune is of a shorter duration.’”

 

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from abu Wallad who has said the following: “Once abu al-Hassan Musa ((عليه السلام).) said, ‘Whenever a misfortune is about to arrive upon a believing servant (of Allah), if Allah, the Most Majestic, the Most Holy, inspires him to pray and plead before Allah for help, the diversion of misfortune from him will take place very shortly. Whenever a misfortune is to arrive upon a believing servant (of Allah) and he is held back from praying, that misfortune will be upon him for a lengthier period of time. Whenever a misfortune befalls you, you must pray and plead before Allah for help and appeal to Allah, the Most Majestic, the Most Holy, to move it away.’”

 

-English translation on thaqalayn.net

-Page 471 in Volume 2 of Al Kafi (original Arabic)

 

As a side note some of you might be wondering where actual examples of supplications appear. The first 25-odd chapters of the Book of Supplication, address the etiquette, philosophy, concept of supplication and prayer. After that there are around 35 or so chapters with examples of supplications which will also be shared in this thread inshaAllah.

One can of course use the links to access them directly. 

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The next chapter has been translated as: Prayer before the fall of misfortune.

Some narrations from this chapter are:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Hisham ibn Salim from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Whoever prays and pleads before Allah for help before the fall of misfortune, his prayer is accepted when the misfortune arrives. The angels will say, ‘It is a known voice and it is not barred from heaven. ’ If one does not pray and plead before Allah for help before the fall of misfortune, his prayer will not be accepted when it falls upon him. The angels will say, ‘We do not know this voice.’”

 

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’Il ibn Mehran from Mansur ibn Yunus from Harun ibn Kharijah from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Prayer and pleading before Allah for help in one’s enjoying well-being brings about (causes to happen) what one needs in the fall of misfortune.’”

 

It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from Sama’a who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Whoever likes his prayers answered in difficult times should pray when he enjoys well-being and comfort.’”

 

-English translation on thaqalayn.net

-Page 472 in Volume 2 of Al Kafi (original Arabic)

 

 

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56 minutes ago, Mahdavist said:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Hisham ibn Salim from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Whoever prays and pleads before Allah for help before the fall of misfortune, his prayer is accepted when the misfortune arrives. The angels will say, ‘It is a known voice and it is not barred from heaven. ’ If one does not pray and plead before Allah for help before the fall of misfortune, his prayer will not be accepted when it falls upon him. The angels will say, ‘We do not know this voice.’”

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ تَقَدَّمَ فِي الدُّعَاءِ اسْتُجِيبَ لَهُ إِذَا نَزَلَ بِهِ الْبَلاءُ وَقَالَتِ الْمَلائِكَةُ صَوْتٌ مَعْرُوفٌ وَلَمْ يُحْجَبْ عَنِ السَّمَاءِ وَمَنْ لَمْ يَتَقَدَّمْ فِي الدُّعَاءِ لَمْ يُسْتَجَبْ لَهُ إِذَا نَزَلَ بِهِ الْبَلاءُ وَقَالَتِ الْمَلائِكَةُ إِنَّ ذَا الصَّوْتَ لا نَعْرِفُهُ.

 

Here are a couple of things that stand out for me: 

1. The word "السماء". This word points to "the lowest 'heaven'" or what we commonly refer to as "sky." What is not used is "سماوات" or "heavens" or "skies", which is a more unclear term. So, this, to me, points to a link between our supplications and the sky, what we see when we look up, day and night. Or alternatively, anything above earth. It has a physical connotation.

2. The term "صوت" implies "audible sound" or "audible voice". The audibility is important in this case. And the narration is clear that the angels hear the sound of our supplications. So, being audible in our supplications is important. Sound or "صوت" also has a physical connotation.

3. The word "یحجب", a derivative of "حجاب" points a form of veil. This could be referring to a very subtle material entity, which stops sound from going through it. 

Putting these three points together,  we can imagine that there's a subtle material veil in our sky, above us, which separates us from the angels. Our regular audible supplication removes this veil, perhaps dissolves it, and allows the angels to hear us. When this veil is not removed, the angels can't hear us, and they wouldn't know our voices or sounds. As a result, they would not respond. They only respond to the sounds that they had heard before, the sound of supplications.

What is fascinating, in this narration, is the blurring of the distinction between material and spiritual or immaterial. 

In addition, what is also intriguing, is the effect of our actual physical sound or voice. This is why we ought to be careful about what we say, and why being silent is highly recommended. Because we simply cannot see or know the effects of our physical sound on our subtler surroundings, including potentially subtle entities, that we can't see, in the sky above us. 

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1 hour ago, SoRoUsH said:

 

2. The term "صوت" implies "audible sound" or "audible voice". The audibility is important in this case. And the narration is clear that the angels hear the sound of our supplications. So, being audible in our supplications is important. Sound or "صوت" also has a physical connotation.

Excellent point brother. This brings to mind the 'whispered prayers' of Imam al Sajjad (عليه السلام), possibly distinguishing themselves from the audible supplications and the silent supplications.

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12 minutes ago, Mahdavist said:

Excellent point brother. This brings to mind the 'whispered prayers' of Imam al Sajjad (عليه السلام), possibly distinguishing themselves from the audible supplications and the silent supplications.

Possibly. Whispers can be and are still audible; as in, they can be heard. Audible sound or voice could be loud or quiet. "Whispered prayers" could be referring to quiet, yet still audible, supplications. 

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1 hour ago, SoRoUsH said:

When this veil is not removed, the angels can't hear us, and they wouldn't know our voices or sounds.

Maybe we should take this to a separate thread @Mahdavist ??

but my question is why is it important that the angels hear our supplications? 

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25 minutes ago, starlight said:

why is it important that the angels hear our supplications? 

There are multitude of angels in our world, tasked with different functions. 

Some angels may have been tasked, by Allah, as His organs, to receive and address our prayers, by Allah's permission. And their awareness of our supplications is a necessary factor in the performance of their function. If they can't hear us, or if they do not know our voices from before, then they can't perform what they're tasked with. 

 

These narrations can teach us about the mechanics behind the process of "demand-and-supply".

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1 hour ago, starlight said:

Maybe we should take this to a separate thread @Mahdavist ??

but my question is why is it important that the angels hear our supplications? 

Fine for me if we discuss it here. Keeps the thread active! 

Perhaps the importance is not in angels hearing the supplications, rather in our effort as supplicators to recite them audibly. 

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9 minutes ago, Mahdavist said:

Perhaps the importance is not in angels hearing the supplications, rather in our effort as supplicators to recite them audibly. 

But then that begs the question, why!

Why is it important to recite our supplications audibly? 

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9 hours ago, SoRoUsH said:

And their awareness of our supplications is a necessary factor in the performance of their function. If they can't hear us, or if they do not know our voices from before, then they can't perform what they're tasked with

I would disagree. It's Allah who listens to our prayers. The angels are not an essential intermediary between our duas and Allah(سُبْحَانَهُ وَ تَعَالَى). 

9 hours ago, SoRoUsH said:

These narrations can teach us about the mechanics behind the process of "demand-and-supply".

What does this mean?

8 hours ago, SoRoUsH said:

But then that begs the question, why!

I think what @Mahdavist said. Allah wants us to make the effort and not merely wish. There could be more but that's all I can think of for now. 

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1 hour ago, starlight said:

It's Allah who listens to our prayers. The angels are not an essential intermediary

It is Allah who sends down rain upon Earth, but He does so through clouds and a specific physical system.

Angels tasked with receiving and responding to our prayers are as essential as clouds are for raining.

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Speak secretly, or do so loudly, indeed He knows well what is in the breasts. Would He who has created not know? And He is the All-attentive, the All-aware. (67:13-14).
 

At the same time, vocalising the prayer may be better if that is what the Ahlulbayt said.

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13 hours ago, SoRoUsH said:

Why is it important to recite our supplications audibly? 

Salaam brother,

I would say that such classification on the basis of 'how to recite' is there according to the content of the dua/supplication.

Supplications that we recite with a louder voice might be in order to make an impact on the external atmosphere arround us.

At the same time, the munajaat (whispered prayer) indicate a solely personal relation with Allah (سُبْحَانَهُ وَ تَعَالَى). Just between the reciter and Allah (سُبْحَانَهُ وَ تَعَالَى).

But I cannot be sure. Yeah, definitely I disagree on the 'hearing of Angels' part. Allah (سُبْحَانَهُ وَ تَعَالَى) hears not the angels. A supplication becomes important to recite because Allah (سُبْحَانَهُ وَ تَعَالَى) wants us to ask from him about what we want. And therefore, acknowledge the greatness and magnanimity of Allah (سُبْحَانَهُ وَ تَعَالَى), the one and only by  considered onl4th him as a source of everything.

If you notice, we recite the fajr, maghrib (starting 2 raka'at) , Isha (starting 2 raka'at) in a louder voice while the other prayers are whispered

May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you.

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4 hours ago, Zainuu said:

If you notice, we recite the fajr, maghrib (starting 2 raka'at) , Isha (starting 2 raka'at) in a louder voice while the other prayers are whispered

Correct but I think I saw a narration once that explained this, and if I recall correctly it had more to do with the fact that these prayers are offered outside of daylight hours (therefore at an outdoor location, someone who wants to join the congregation would recognize it due to the audible voices)

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Here is an interesting narration from the chapter: Insistence in prayers and waiting for answers

 

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Ali ibn Ibrahim has narrated from his father all from ibn abu ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari and others from abu ‘Abd Allah ((عليه السلام).) who has said the following: “If a servant (of Allah) hastens in his prayer and stands up to do what he needs, Allah, the Most Blessed, the Most High, then asks, ‘Does My servant not know that I am Allah who fulfils the needs of people?”’

- English translation on thaqalayn.net

Page 474 in Volume 2 of Al Kafi (original Arabic)

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From the chapter Describing Ones Needs

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu ‘Abd Allah al-Farra’ from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Allah, the Most Blessed, the Most High, knows what a servant wants when he prays and pleads before Him for help, but He loves that one’s needs are brought before Him in detail. Whenever you pray, name your request. ’ In another Hadith it is said, ‘Allah, the Most Blessed, the Most High, knows your needs and what you want, but He loves that you name (identify) in detail your needs before Him.’”

-English translation on thaqalayn.net

-Page 476 in Volume 2 of Al Kafi (original Arabic)

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Chapter: The Times and Conditions in which there is Hope for Acceptance

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Yahya ibn Ibrahim ibn abu al-Belad from his father from Ziyad al- Shahham who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Seek prayer in four hours: at the time of the blowing of winds, at the time of vanishing of shadows, at the time of the coming of raindrops and at the time the first drop of the blood of a believing person murdered spills. At such times the doors of the heavens open up."

 

It is narrated from him (Ali Ibn Ibrahim) from his father from Hammad ibn ‘Isa from Husayn ibn al-Mukhtar from abu Basir from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Whenever any one of you feels moved, you should pray at such time; the heart does not feel moved in tenderness until it becomes sincere.’”

 

-English translation on thaqalayn.net

-Page 476 in Volume 2 of Al Kafi (original Arabic)

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On 2/20/2021 at 5:20 AM, Mahdavist said:

It is narrated from him (Ali Ibn Ibrahim) from his father from Hammad ibn ‘Isa from Husayn ibn al-Mukhtar from abu Basir from abu ‘Abd Allah ((عليه السلام).) who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Whenever any one of you feels moved, you should pray at such time; the heart does not feel moved in tenderness until it becomes sincere.’”

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ إِذَا رَقَّ أَحَدُكُمْ فَلْيَدْعُ فَإِنَّ الْقَلْبَ لا يَرِقُّ حَتَّى يَخْلُصَ.

 

I think there's something very subtle, yet very informative, hidden, in this narration. 

Please correct me, if I'm wrong.

Hidden wisdom #1:

رَقَّ (with an á accent on ر) could be interpreted as "feeling compassion" or "becoming soft." 

رِقُّ (with an i accent on ر) could be referring to "servitude" or "the condition of being/becoming a slave."

Putting the two together:

When one feels compassionate (or soft or sympathy), his/her heart transforms into a state of servitude. 

This condition of servitude of the heart is necessary (or important) for supplications to be heard and accepted. 

Compassion/sympathy → sincerity and servitude of the heart

An obedient heart is a sincere heart, and vice versa.

A dua "transmitting" heart is sincere heart.

 

Hidden wisdom #2:

It is the state of the heart that determines whether supplications are accepted or not. In other words, if your heart is not in the right state, the state of sincerity and servitude, your supplications may not be heard or accepted. So, always, pay attention to your heart. It is your heart (قلب) that is connected to the divine. 

 

Hidden wisdom #3:

You're not sincere, if you're not compassionate, soft, and sympathizing. 

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@SoRoUsH thanks for the insightful thoughts brother. This narration also reminds me of the discussion around spiritual 'highs and lows', which are sometimes a cause of distress or confusion for people. 

Like physical and mental energy levels, it could indeed be that our spirituality also fluctuates. 

Perhaps this narration is encouraging us to benefit from these 'spiritual highs', because this is the time when we could potentially reach closer to Allah (سُبْحَانَهُ وَ تَعَالَى).

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@Mahdavist

That's a great insight, too. 

Qalb (قلب) is "a thing that turns". As it turns our moods, emotions, and spirituality moves with it, too. 

Our good deeds, including duas, "tame" and "settle" our hearts (قلوب) on God's deen. Through our good deeds, we get control, to a certain degree, of our hearts. Consequently, we bring our spiritual highs and lows under our control. 

یا الله و یا رحمن و یا مقلب القلوب، ثبت قلبنا علی دینک 

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The following narrations explain some of the terms and actions associated to supplicating, such as al raghbah, al rahbah, al tadarru, al tabattul, al ibtihal, al isti'adha and al mas'alah 

 

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’Il ibn Mehran from Sayf ibn ‘Amirah from abu Ishaq from abu ‘Abd Allah ((عليه السلام).) who has said the following: “ Al-Raghbah means keeping the palms of your hands toward the sky. Al-Rahbah means keeping the back of your hands toward the sky. The words of Allah, the Most Majestic, the Most Holy, ‘glorify the name of your Lord, with due sincerity (al- Tabattul), ’ (73:8) ‘refers to hand gestures made in prayer with one finger. Al-Tadarru’ is pointing and gesturing with two fingers, ‘Ibtihal is raising both hands and stretching them up high when one’s eyes tear up. It then is the time you should pray.’”

 

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “Once I asked abu Ja’far ((عليه السلام).) about the words of Allah, the Most Majestic, the Most Holy, ‘. . . but they did not ‘Istakanu (submit themselves to their Lord,) nor did they make themselves humble ( yatadarra’un ).’ (23:76) The Imam said, ’’Al-Tstikana, means humility and al- tadarru’ means raising both hands and begging for help from (Allah) with both hands.’”

 

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Fadalah from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I heard abu ‘Abd Allah ((عليه السلام).) saying, ‘Once a man passed by when I was praying in my prayer with my left hand raised. The man said, ‘O ‘Abd Allah, (servant of Allah) pray with your right hand raised.’ I then said, ‘O servant of Allah, Allah, the Most Blessed, the Most High’s rights apply to this hand just as they do to that hand. ’ ‘‘The Imam said, al-Raghbah is raising your hands with palms upward, al-Rahbah is stretching your hands with their backs upward, al-Tadarru’ is moving the index finger of your right hand right and left, al-Tabattul is moving the index finger of your left hand, raise it up and bring it down, al-‘Ibtihal is stretching your hands and arms to the sky and it is only when you see reasons for weeping.”

 

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Muhammad ibn Muslim and Zurara who have said the following: “Zurara has said, ‘Once we asked abu ‘Abd Allah ((عليه السلام).) how to plead before Allah for help?’ The Imam said, ‘Stretch your palms.’ We then asked, ‘How is seeking refuge?’ The Imam said, ‘Turn your palm to Ka’aba, and al-Tabattul is making gestures with your finger. Al-Tadarru ’ is the moving of fingers and al-‘Ibtihal is the stretching out of both hands.’”

 

-English translation

-Arabic (Al Kafi, Vol 2, Pg 479)

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5 hours ago, Mahdavist said:

al raghbah, al rahbah, al tadarru, al tabattul, al ibtihal, al isti'adha and al mas'alah 

These are very interesting narrations. I have no idea how to properly understand them. :)

Also, it's not clear what Al-Tadarru is.

There seems to be two different descriptions for it.

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7 hours ago, SoRoUsH said:

These are very interesting narrations. I have no idea how to properly understand them. :)

Also, it's not clear what Al-Tadarru is.

There seems to be two different descriptions for it.

The translator has included the definition/translation in the chapter heading:

Al-Raghbah (Fondness)

al-Rahbah (Anxiety)

al-Tadarru’ (Imploration)

al-Tabattul (Sincerity)

al-‘Ibtihal (Appealing)

al-Isti’adha (Begging for refuge)

al-Mas’alah (Requesting)

 

I assume the purpose of the narrations is to describe different ways of expressing these feelings, sometimes in more than one way. 

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3 hours ago, Mahdavist said:

I assume the purpose of the narrations is to describe different ways of expressing these feelings, sometimes in more than one way.

That could be one aspect of it.

What I find fascinating is how specific body movements are associated with supplications. It appears that spoken (audible) words may not be sufficient. They need to be accompanied by specific positions or movements of hands, arms, and/or fingers. 

I wonder, for example, why pleading with palms up is better than with palms down? What role do our hands and fingers play in getting our duas heard and answered? What if I raise and move other fingers, such as pinky or thumb, as I supplicate? Would that be "bad" or would it not matter? 

These narrations definitely open up a door for further examination of this topic. 

Thank you

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Here are some narrations regarding weeping:

Ibn abu ‘Umayr has narrated from a man from certain individuals of his people who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Allah, the Most Majestic, the Most Holy, sent revelations to Moses that said, “the most beloved of things to Me with which My servants can seek nearness to Me are three things.” Moses then asked, ‘Lord, what are they?’ The Lord said, ‘One’s reduced interest in worldly matters, restraint from sins and weeping for fear of Me.’ Moses asked, ‘Lord, what is then the reward for one who would do so?’ Allah, the Most Majestic, the Most Holy, sent him revelation that said, ‘Moses, people with reduced interest in the world will be in paradise, those weeping for fear of Me will be in a high position with whom no one else will share and those restraining from sins for their reward will have the privilege of freedom from My searching their affairs when I search all other people.’”

 

A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Ishaq ibn ‘Ammar who has said the following: “Once I said to abu ‘Abd Allah ((عليه السلام).) ‘When I pray and plead before Allah for help, I like to weep but it does not come through, but if I recall members of my family who have died I may feel weeping. Is that permissible?’ The Imam said, ‘Yes, it is permissible. When you recall them and feel like weeping then pray to your Lord, the Most Blessed, the Most High.’”

 

It is narrated from him (Muhammad ibn Yahya) from ibn Faddal from Yunus ibn Ya’qub from Sa’Id ibn Yasar Bayya’ al-Sabiri who has said the following: “Once I said to abu ‘Abd Allah ((عليه السلام).) ‘In my prayer I can only make a weeping-like face, but weeping does not come through.’ The Imam said, ‘Yes, even (tears) of the size of the head of a fly (are very good).”’

 

-English translation

-Arabic (Al Kafi, Vol 2, pg 482)

 

 

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Posted (edited)
11 hours ago, Mahdavist said:

When you recall them and feel like weeping then pray to your Lord, the Most Blessed, the Most High.’”

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نَعَمْ فَتَذَكَّرْهُمْ فَإِذَا رَقَقْتَ فَابْكِ وَادْعُ رَبَّكَ تَبَارَكَ وَتَعَالَى.

I wonder if the translation could be revised to be more precise. 

I do not think that فَإِذَا رَقَقْتَ translates into "(when you) feel like weeping". A more precise translation could have different implications. 

The letter فَ before فَتَذَكَّرْهُمْ and فَإِذَا رَقَقْتَ and فَابْكِ could be indicative of a causal chain. 

"When you remember them" → "When you're tender or softened" → "When you cry" ...

Implications:

Thinking of your beloved deceased family members causes your heart (you) to become tender or softened which in turn causes you to shed tears. 

Going back to one of my previous posts (see below), we can say that thinking about a deceased beloved family member transforms the heart, makes it soft and tender. A soft and tender heart is more inclined to crying. A soft heart, more prone to crying, is a "transmitting" heart. When your heart is in that state your duas are heard and accepted.  

On 2/23/2021 at 10:53 AM, SoRoUsH said:

When one feels compassionate (or soft or sympathy), his/her heart transforms into a state of servitude. 

This condition of servitude of the heart is necessary (or important) for supplications to be heard and accepted. 

Compassion/sympathy → sincerity and servitude of the heart

An obedient heart is a sincere heart, and vice versa.

A dua "transmitting" heart is sincere heart.

 

 

Edited by SoRoUsH
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These narrations are taken from the section: Praising Allah before praying and pleading for help

 

Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from al-Harith ibn al-Mughirah who has said the following: “I heard abu ‘Abd Allah ((عليه السلام).) saying, ‘You must bear in mind that whenever one of you likes to ask his Lord for help in worldly matters or of the next life, he must begin with praise of Allah, the Most Majestic, the Most Holy, thank Him and ask His favors for the Holy Prophet and then ask for help.’”

 

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘It is in the book of Amir al-Mu’minin, Ali ibn abu Talib ((عليه السلام).) “praise comes before asking for favors. Whenever you like to pray and plead before Allah, the Most Majestic, the Most Holy, for help, speak of His glory.” The narrator has said that I asked the Imam, ‘How should we speak of His glory?’ The Imam said, ‘Say, O You Who are closer to me than my jugular veins, O the One Who does without fail as He wishes, O the One Who stands between a man and his heart, O the One Who is on a high position and the One like Whom is no creature.”’

 

(Original arabic of bold text):

 يَا مَنْ هُوَ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ يَا فَعَّالاً لِمَا يُرِيدُ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الأعْلَى يَا مَنْ هُوَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

 

Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Iys ibn al-Qasim who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘Whenever anyone of you wishes to ask for help he should praise his Lord and thank Him. When a man wants to ask a king for something, he prepares to say the best of words that he can. When you like to ask for help, speak of the Glory of Allah, the Most Majestic, the Most Compelling, thank Him and praise Him saying, “O the Most Generous in granting favors and the Best to be asked for help. O the Most Kind to those who ask for kindness, O the only One and Self-sufficient. O the One Who has no children and is not born from anyone and there is no one as His partner. O the One Who has no companion and children. O the One Who does as He wishes, commands as He wills and judges as He loves. O the One Who stands between a man and his heart, O the One Who is in a high position, O the One in Whose likeness there is no creature, O the Hearing, and the Seeing.” Speak of the names of Allah, the Most Majestic, the Most Holy; they are many and ask from Him favors for Muhammad and his family and then say, ‘O Lord, extend for me of Your lawful supplies with which I can save my face, return safely what is entrusted with me, maintain good relations with relatives and be helpful in my Hajj and ‘Umrah.’ The Imam said, ‘Once a man came in the Mosque, performed two Rak’at (prayer consisting of twice kneeling) then asked Allah, the Most Majestic, the Most Holy, for help and the Messenger of Allah said, ‘The servant (of Allah) hastened his Lord.’ Then another man came in and prayed two Rak’at then he praised Allah, the Most Majestic, the Most Holy, and asked from Him favors for the Holy Prophet and his family and the Messenger of Allah said, ‘Ask for help you will receive it.’”

 

(Original arabic of bold passages):

يَا أَجْوَدَ مَنْ أَعْطَى وَيَا خَيْرَ مَنْ سُئِلَ يَا أَرْحَمَ مَنِ اسْتُرْحِمَ يَا أَحَدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يَا مَنْ لَمْ يَتَّخِذْ صَاحِبَةً وَلا وَلَداً يَا مَنْ يَفْعَلُ مَا يَشَاءُ وَيَحْكُمُ مَا يُرِيدُ وَيَقْضِي مَا أَحَبَّ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ يَا مَنْ هُوَ بِالْمَنْظَرِ الأعْلَى يَا مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ يَا سَمِيعُ يَا بَصِيرُ

And

اللهمَّ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلالِ مَا أَكُفُّ بِهِ وَجْهِي وَأُؤَدِّي بِهِ عَنْ أَمَانَتِي وَأَصِلُ بِهِ رَحِمِي وَيَكُونُ عَوْناً لِي فِي الْحَجِّ وَالْعُمْرَةِ

 

-Source: English translation

-Source: Original Arabic (Kitab Al Kafi, Volume 2, Pg

 

 

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9 hours ago, Mahdavist said:

‘The servant (of Allah) hastened his Lord.’

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عَجَّلَ الْعَبْدُ رَبَّهُ 

سلام

This is an interesting statement.

How does our lack of proper praise "hasten" Allah? What does it even mean or imply to "haste" Allah? 

The implication seems to be, when Allah is hastened, He does not respond to supplications. 

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