Du‘a is a particularly important and honored act of worship. Du‘a is a means of expressing one’s need for Allah and one’s humble supplication. The Messenger of Allah, peace and blessings be upon him, affirmed du‘a to be the greatest act of worship. He said,
«الدُّعَاءُ هُوَ الْعِبَادَةُ»
‘Du‘a is worship.’[1] He also said,
«لَيْسَ شَيْء أَكرَمَ عَلى الله سُبْحَانَه ِمنَ الدعَاء.»
‘Nothing is more beloved to Allah than du‘a.’[2] It is narrated from Abu Sa‘id al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said,
«مَا مِنْ مُسْلِمٍ يَدْعُو، لَيْسَ بِإِثْمٍ وَلاَ بِقَطِيعَةِ رَحِمٍ ، إِلاَّ أَعْطَاهُ إِحْدَى ثَلاَثٍ : إِمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ ، وَإِمَّا أَنْ يَدْفَعَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا ، قَالَ : إِذًا نُكْثِرُ ، قَالَ : اللَّهُ أَكْثَرُ».
‘Whenever a Muslim makes a du‘a that does not involve sin or severing ties of kinship, Allah grants him one of three things: either He grants him the result of his du‘a immediately in this world, or He stores it up for him in the Hereafter, or He averts from him an equivalent amount of evil.’ A Companion said, ‘Then we shall make du‘a in abundance.’ The Messenger of Allah, peace and blessings be upon him, said, ‘Allah will also give in abundance.’[3]
During Hajj, the Messenger of Allah, peace and blessings be upon him, had a close connection with du‘a. He supplicated to his Lord during tawaf.[4] He made du‘a while standing on Safa and Marwah; at ‘Arafah, seated on his camel, he raised his hands to his chest and made lengthy du‘a and wept, like a needy person asking for food. Remaining at the place where he stayed in ‘Arafah, he made du‘a from after offering the prayer when the sun had passed its zenith until sunset. At al-Mash‘ar al-Haram in Muzdalifah, he remained engaged in prolonged, earnest supplication and munajat from after the Fajr prayer until the sky had brightened.[5] During the days of Tashriq, after throwing pebbles at each of the first two Jamarat, he stood, raised his hands, and made du‘a for a long time.[6]
Ibn al-Qayyim, may Allah have mercy on him, said,
فَقَدْ تَضَمّنَتْ حَجّتُهُ صلى الله عليه وسلم سِتّ وَقَفَاتٍ لِلدّعَاءِ. الْمَوْقِفُ الْأَوّلُ عَلَى الصّفَا ، وَالثّانِي : عَلَى الْمَرْوَةِ ، وَالثّالِثُ بِعَرَفَةَ ، وَالرّابِعُ بِمُزْدَلِفَةَ ، وَالْخَامِسُ عِنْدَ الْجَمْرَةِ الْأُولَى ، وَالسّادِسُ عِنْدَ الْجَمْرَةِ الثّانِيَةِ
‘The Hajj of the Messenger of Allah, peace and blessings be upon him, was especially filled with du‘a at six places: first at Safa, second at Marwah, third at ‘Arafah, fourth at Muzdalifah, fifth at the first Jamarah, and sixth at the second Jamarah.’[7]
This is only a partial account of the du‘as narrated from the Messenger of Allah, peace and blessings be upon him. Yet from the time he left Madinah until he returned there, he never ceased praising and remembering Allah. During this time, his tongue was always moist with the remembrance of Allah. He abundantly praised Allah in a manner befitting His majesty, such as through the Talbiyah, takbir, tahlil, tasbih, and praise of Allah. Whether sitting, standing, or traveling—in every circumstance—he remained engaged in praising Allah. If we examine the different states of the Messenger of Allah, peace and blessings be upon him, during Hajj, this matter will become clearly evident to us.
It should be noted that whatever has been narrated concerning the du‘as of the Messenger of Allah, peace and blessings be upon him, and his praise of his Lord during Hajj is very little compared with what has not been narrated. This is because du‘a is a secret between a servant and his Lord. In private, each person presents before his Lord his earnest entreaties and munajat concerning whatever he needs. The Messenger of Allah, peace and blessings be upon him, disclosed only that portion which was needed to establish an example for the Ummah, so that they might follow him.
Du‘a and dhikr are among the purposes and major objectives of Hajj. This is indicated in the following verse:
﴿فَإِذَا قَضَيۡتُم مَّنَٰسِكَكُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَذِكۡرِكُمۡ ءَابَآءَكُمۡ أَوۡ أَشَدَّ ذِكۡرٗاۗ﴾ [البقرة: ٢٠٠]
‘Then, when you have completed the rites of your Hajj, remember Allah as you used to remember your forefathers, or with even greater remembrance.’[8]
Allah Most High also says,
﴿ لِّيَشۡهَدُواْ مَنَٰفِعَ لَهُمۡ وَيَذۡكُرُواْ ٱسۡمَ ٱللَّهِ ﴾ [الحج: ٢٨]
‘So that they may witness things beneficial to them and remember the name of Allah.’[9] Not only that, rather all the rites of Hajj have been prescribed for the remembrance of Allah. It is narrated from ‘A’ishah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said,
«إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْىُ الْجِمَارِ لإِقَامَةِ ذِكْرِ اللَّهِ».
‘Tawaf around the House of Allah, sa‘i between Safa and Marwah, and the throwing of pebbles have been prescribed for the purpose of establishing the remembrance of Allah.’[10]
Therefore, successful is the person who follows in the footsteps of the Messenger of Allah, peace and blessings be upon him, in this regard, makes du‘a and dhikr abundantly, and weeps profusely; expresses his need before Allah; presents his needs; humbles himself before his Master and presents himself in abasement. With an attentive heart and full concentration, he supplicates to Him using comprehensive du‘as.
Etiquettes of Du‘a:
Du‘a has several etiquettes which, if followed, give hope that the du‘a will be accepted. Some of the etiquettes of du‘a are mentioned below: accepted accepted
1. Making du‘a sincerely to Allah Most High. Allah Most High says,
﴿ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ ﴾ [غافر: ٦٠]
‘Call upon Me; I will respond to your du‘a.’[11]
2. Making du‘a while in a state of wudu. Since du‘a is an act of worship, it is preferable to make it while in a state of wudu.
Making du‘a with the palms facing the face. The Messenger of Allah, peace and blessings be upon him, said,
«إِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ بِبُطُونِ أَكُفِّكُمْ وَلاَ تَسْأَلُوهُ بِظُهُورِهَا».
‘When you supplicate to Allah, supplicate with your palms, not with the backs of your hands.’[12] It has been narrated concerning the practice of the Messenger of Allah, peace and blessings be upon him,
«كَانَ إِذَا دَعا جَعَلَ بَاطنَ كَفِّهِ إِلَى وَجْهِهِ».
‘When making du‘a, the Messenger of Allah, peace and blessings be upon him, would keep his palms facing his face.’[13] This is the best manner of expressing need and humility, in which a needy person humbly extends his hands toward a giver in the hope of receiving something.
3. Raising the hands. If necessary, raising them so high that the undersides of the armpits can be seen. The Messenger of Allah, peace and blessings be upon him, said,
«مَا مِنْ عَبْدٍ يَرْفَعُ يَدَيْهِ يَسْأَلُ اللهَ مَسْأَلَةً إِلاَّ أتَاهَا إِيَّاهُ».
‘Whoever raises both his hands and asks Allah for something, Allah grants it to him.’[14]
4. Praising Allah Most High and invoking salah and salam upon the Messenger of Allah, peace and blessings be upon him.
It is narrated from Fadalah ibn ‘Ubayd, may Allah be pleased with him, that he said: The Messenger of Allah, peace and blessings be upon him, heard a man making du‘a during the prayer without praising Allah Most High or invoking salah and salam upon the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, then said, ‘This man has been hasty.’ Then he said,
«إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأْ بِتَحْمِيدِ رَبِّهِ جَلَّ وَعَزَّ وَالثَّنَاءِ عَلَيْهِ ثُمَّ يُصَلِّى عَلَى النَّبِىِّ صلى الله عليه وسلم ثُمَّ يَدْعُو بَعْدُ بِمَا شَاءَ»
‘When any one of you makes du‘a, let him begin by praising his Lord and extolling Him. Then let him invoke salah and salam upon the Prophet, peace and blessings be upon him. Thereafter, let him ask for whatever he wishes.’[15] Another hadith states,
«كُلُّ دُعاءٍ مَحْجُوبٌ حَتَّى يُصَلَّى عَلَى النَّبِيِّ».
‘Every du‘a remains withheld until salah is invoked upon the Prophet, peace and blessings be upon him.’[16]
Making du‘a for goodness for oneself and one’s loved ones, and not making du‘a for evil or harm. The Messenger of Allah, peace and blessings be upon him, said,
«لاَ يَزَالُ يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ».
‘A servant’s du‘a is accepted so long as he does not supplicate for a sinful act or for severing ties of kinship.’[17] The Messenger of Allah, peace and blessings be upon him, also said,
«لاَ تَدْعُوا عَلَى أَنْفُسِكُمْ وَلاَ تَدْعُوا عَلَى أَوْلاَدِكُمْ وَلاَ تَدْعُوا عَلَى أَمْوَالِكُمْ».
‘Do not make du‘a against yourselves, your children, or your wealth.’[18]
5. Making du‘a to Allah with firm conviction that it will be accepted.
«اُدْعُوا اللهَ وَأَنْتُمْ مُوقِنُونَ بِالإِجَابَةِ، وَاعْلَمُوا أَنَّ اللهَ لا يَسْتَجِيبُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ لاهٍ».
‘Make du‘a to Allah with firm conviction that it will be accepted. Know that Allah does not accept du‘a that comes from a heedless and inattentive heart.’[19]
Not transgressing the limits when making du‘a. Sa‘d, may Allah be pleased with him, said, ‘O my son! I heard the Messenger of Allah, peace and blessings be upon him, say:’
«سَيَكُونُ قَوْمٌ يَعْتَدُونَ فِى الدُّعَاءِ».
‘Soon there will come a people who will transgress the limits in du‘a.’[20]
Such transgression means asking for something impossible, such as making du‘a to become a prophet or an angel, or making du‘a to obtain a specific part of Paradise.
6. Expressing humility and making earnest supplication. Allah Most High says,
﴿ وَٱذۡكُر رَّبَّكَ فِي نَفۡسِكَ تَضَرُّعٗا وَخِيفَةٗ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ ﴾ [الاعراف: ٢٠٥]
‘And remember your Lord within yourself, with humility and fear, and without speaking loudly, in the mornings and evenings.’[21]
7. Using comprehensive words and phrases narrated from the Prophet, peace and blessings be upon him. This is because the words and phrases used by the Messenger of Allah, peace and blessings be upon him, are jami‘—complete and comprehensive. It is narrated in one report,
كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَسْتَحِبُّ الْجَوَامِعَ مِنَ الدُّعَاءِ وَيَدَعُ مَا سِوَى ذَلِكَ.
‘The Messenger of Allah, peace and blessings be upon him, preferred comprehensive du‘as and left aside others.’[22]
8. Making du‘a by means of Allah Most High’s beautiful names and His sublime attributes. Allah Most High says,
﴿ وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ ﴾ [الاعراف: ١٨٠]
‘To Allah belong the beautiful names, so call upon Him by them.’[23]
9. Making du‘a by means of faith and righteous deeds.
a. An example of making du‘a by means of faith is mentioned in the Noble Qur’an,
﴿ رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيٗا يُنَادِي لِلۡإِيمَٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فََٔامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَئَِّاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ ١٩٣ ﴾ [ال عمران: ١٩٣]
‘Our Lord, indeed we heard a caller calling to faith, saying, “Believe in your Lord,” so we believed. Our Lord, forgive us our sins, remove from us our misdeeds, and cause us to die with the righteous.’[24]
b. An example of making du‘a by means of righteous deeds is mentioned in a hadith,
‘Three men took shelter in a cave to spend the night while traveling. Suddenly, a rock fell from the mountain and blocked the entrance to the cave. In this helpless situation, each of them made du‘a by means of his own righteous deed. One supplicated to Allah for deliverance from this great danger of the rock by means of his service to his elderly parents, another by means of having restrained himself from unlawful sexual relations, and the third by means of having properly safeguarded a trust. As a result of their du‘as, the rock moved away. They all emerged safely from the cave.’[25]
10. Making du‘a while acknowledging one’s sins. For example, the Messenger of Allah, peace and blessings be upon him, said, ‘The du‘a with which Yunus, peace be upon him, called upon Allah Most High while he was in the belly of the fish (namely, لاَ إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين La ilaha illa anta subhanaka inni kuntu minaz-zalimin. “There is no deity except You. You are pure and exalted. Indeed, I was among the wrongdoers.”)—if any Muslim supplicates with it, Allah Most High will accept his du‘a.’[26]
11. Not making du‘a aloud; making du‘a in a low voice. Allah Most High says,
﴿ ٱدۡعُواْ رَبَّكُمۡ تَضَرُّعٗا وَخُفۡيَةًۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ ٥٥ ﴾ [الاعراف: ٥٥]
‘Call upon your Lord with humility and in secret. Indeed, He does not like the transgressors.’[27] The Messenger of Allah, peace and blessings be upon him, said,
«يَا أَيُّهَا النَّاسُ ، ارْبَعُوا عَلَى أَنْفُسِكُمْ ، فَإِنَّكُمْ لاَ تَدْعُونَ أَصَمَّ وَلاَ غَائِبًا ، إِنَّهُ مَعَكُمْ ، إِنَّهُ سَمِيعٌ قَرِيبٌ».
‘O people, be gentle with yourselves and make du‘a in a low voice, for you are not calling upon one who is deaf or absent. Indeed, He is with you through His knowledge. He is All-Hearing, Near.’[28]
12. Asking Allah repeatedly, for the Messenger of Allah, peace and blessings be upon him, used to do so. Ibn Mas‘ud, may Allah be pleased with him, said,
كَانَ رسول الله صلى الله عليه وسلم يُعْجِبُهُ أَنْ يَدْعُوَ ثَلَاثًا، وَيَسْتَغْفِرَ ثَلَاثًا.
‘The Prophet, peace and blessings be upon him, liked to repeat the words of du‘a three times and to seek forgiveness three times.’[29]
13. Making du‘a while facing the qiblah. It is narrated from ‘Abdullah ibn Mas‘ud, may Allah be pleased with him, that he said,
اسْتَقْبَلَ النَّبِىُّ صلى الله عليه وسلم الْكَعْبَةَ فَدَعَا عَلَى نَفَرٍ مِنْ قُرَيْشٍ ، عَلَى شَيْبَةَ بْنِ رَبِيعَةَ ، وَعُتْبَةَ بْنِ رَبِيعَةَ وَالْوَلِيدِ بْنِ عُتْبَةَ ، وَأَبِى جَهْلِ بْنِ هِشَامٍ . فَأَشْهَدُ بِاللَّهِ لَقَدْ رَأَيْتُهُمْ صَرْعَى ، قَدْ غَيَّرَتْهُمُ الشَّمْسُ ، وَكَانَ يَوْمًا حَارًّا .
‘The Prophet, peace and blessings be upon him, faced the Ka‘bah. Then he made du‘a against several men of Quraysh. They were Shaybah ibn Rabi‘ah, ‘Utbah ibn Rabi‘ah, Walid ibn ‘Utbah, and Abu Jahl ibn Hisham. By Allah, I saw them lying there dead. The sun had altered them. It was a hot day.’[30]
[1]. Tirmidhi: 2969.
[2]. Sahih Ibn Hibban: 870.
[3]. Al-Adab al-Mufrad: 710.
[4]. Abu Dawud: 1892.
[5]. Muslim: 1218.
[6]. Bukhari: 1751.
[7]. Zad al-Ma‘ad: 2/263.
[8]. Al-Baqarah: 200.
[9]. Al-Hajj: 28.
[10]. Abu Dawud: 1890.
[11]. Ghafir: 60.
[12]. Abu Dawud: 1486.
[13]. Tabarani: 11/122-34.
[14]. Tirmidhi: 3603.
[15]. Abu Dawud: 1483.
[16]. Daylami: 3/4791; Sahih al-Jami‘: 4523.
[17]. Muslim: 7112.
[18]. Muslim: 3009.
[19]. Tirmidhi: 3479.
[20]. Ahmad: 1/172.
[21]. Al-A‘raf: 205.
[22]. Abu Dawud: 1482.
[23]. Al-A‘raf: 180.
[24]. Ali ‘Imran: 193.
[25]. Bukhari: 2111.
[26]. Tirmidhi: 5053; Mustadrak al-Hakim: 4443.
[27]. Al-A‘raf: 55.
[28]. Bukhari: 9229; Muslim: 2704.
[29]. Musnad Ahmad: 1/394.
[30]. Bukhari: 3960; Muslim: 1794.