places: “Call on your Lord with humility and in private for Allah loves not who trespass beyond bounds. Do no mischief on the earth after it has been set in order, but call on Him with fear and longing (in your hearts). For the mercy of Allah is (always) near to those who do good” (al-Aʿrāf 7: 55–56). In Sūrah al-Isrā’ it is said: “Neither speak your prayer aloud nor speak it in a low tone, but seek a middle course between” (17: 110).
Duʿā’ is the embodiment of one’s humility before his Lord. One reposes one’s trust and hopes in divine help and mercy, and in this situation of complete submission and surrender, whatever words come from one’s heart is duʿā’. When this duʿā’ is accompanied by ʿamal ṣāliḥ (testifying good deeds according to duʿā’) and is expressed with utter helplessness and humility it is expected to be responded to by Allah’s mercy and forgiveness. On the contrary, making duʿā’ casually and as a ritual without real commitment is of no avail.
The Duʿā’ occupies a pivotal position in Islam, as duʿā’ in fact is a form of ʿibādah (worship). The Prophet (peace be upon him) said: “al-Duʿā’ is really al-ʿibādah” and in another ḥadīth he said: “al-Duʿā’ is the essence of al-ʿibādah” (Tirmidhī). Muslims are required to make duʿā’ only to Allah and to seek His help and call upon Him. Most of the rites performed in all our ʿibādah consists of duʿā’. Believers should always seek Allah’s help, His tawfīq (grant of success), His guidance and mercy to traverse through life.
Some Misconceptions about the Duʿā’
There is a common misconception about the duʿā’. Many people think that certain specific words uttered are magical in themselves, and that repeating them a certain number of times on certain days, or at specific auspicious times, will bring about the desired result. The other common misconception is that if duʿā’ does not seem to be accepted in the precise manner as was requested that means it has been rejected by Allah and leads one to get disheartened and despair. This thinking is a reflection of the business mentality, the Prophet (peace be upon him) has given this guidance: “Whoever asks Allah his prayer is always accepted: either he receives the benefit in this world or it is saved for him in the Hereafter or some of his sins are forgiven provided he has not asked for some sinful thing or for severing relationship or for getting quick results” (Tirmidhī). The reason is that it is Allah who knows whether what one has asked for is really suitable for the person; either He will accept what is being asked for, or give one a better result than what was requested, or He will not accept and instead grant one a reward in the Hereafter. Allah Himself has asked us to make duʿā’ and He promised to answer all who call upon Him. “I am indeed close (to them): I listen to the prayer of every supplicant when he calls upon Me” (al-Baqarah 2: 186). Hence, one should be hopeful and keep faith in Allah’s mercy.
However, if one’s prayers are not answered then one should also scrutinize one’s life-style. If one does not fulfil one’s obligations imposed by Sharīʿah and does not care whether one’s earnings are lawful or unlawful then utterance of a few words of prayer will not fulfil the aims of duʿā’. This is well illustrated by a ḥadīth in which the Prophet (peace be upon him) told of a person who was on a long journey in a dishevelled state and covered in dust, who stretched both his hands towards the sky calling: “O My Lord! O My Lord” while his condition was that his food was unlawful, his drink was unlawful and his dress was unlawful. “He was being nourished by ḥarām (unlawful) means. How could his prayer be granted?” (Muslim).
The Auspicious Times for Duʿā’
Although duʿā’ can be made at any time during the day or night, certain days and times are indicated by the authentic aḥādīth as auspicious. They are: Laylat al-Qadr, the day of ʿArafah, early morning before dawn, certain times on Fridays, at the time of breaking the fast, during the Ḥajj, after completion of reading the Qur’ān and between saying the Adhān and the Iqāmah. Although duʿā’ can be made in any language, if one chooses a duʿā’ mentioned in the Qur’ān and aḥādīth one can hope that these will be more effective.
References
Duʿā’: 2: 186; 3: 38; 17: 11; 27: 62; 54: 10.
Dunyā [
Meaning
Danā means to be near or to be close as well as to be low or lowly. From this root comes the word Adnā meaning nearer, closer, situated lower down, inferior or of less significance; its feminine form is Dunyā. The word Dunyā is used for this world as it is closest to one’s life as opposed to the life of the Hereafter. It is also considered to be base and low in comparison to the Hereafter. Dunyā refers to everything on this earth.
Characteristics of Dunyā
IMMEDIATE AND PERCEPTIBLE
As compared to the Ākhirah, Dunyā is more immediate and perceptible, whereas the Ākhirah is distant and hidden. For this reason Dunyā is referred to as al-ʿĀjilah (fleeting life). “Nay, but you love the fleeting life, and leave alone the Hereafter” (al-Qiyāmah 75: 20–21; al-Insān 76: 27).
TRANSITORY
The Qur’ān has often emphasized that this world is transitory and perishable as compared to the Ākhirah which is to remain forever. “Nay (behold) you prefer the life of this world. But the Hereafter is better and more enduring.” (al-Aʿlā 87: 16–17) As man by nature is impatient (al-Anbiyā’ 21: 37) he loves haste and things that are achievable hastily. For this reason he pins his hopes and efforts on transitory things which do not endure for long but he neglects things of lasting value, which come slowly but surely but can only be seen in the Hereafter.
GLITTERING AND ALLURING
This world and its adornments attract people to the life of joy and pleasure and of play and amusement (al-Anʿām 6: 32). However, these worldly goods and chattels which one is so proud to collect and display are in fact only deceptions (Āl ʿImrān 3: 185). And these worldly possessions only provide a little enjoyment (Āl ʿImrān 3: 197).
In Sūrah al-Ḥadīd an apt simile is given to explain the utter futility of this alluring world. “Know you (all) that the life of this world is but play and amusement, pomp and mutual boasting and multiplying (in rivalry) among yourselves, riches and children. Here is a similitude; how rain and the growth which brings forth delight to (the hearts of) the tillers soon withers. You will see it becomes yellow. Then it becomes dry and crumbles away” (al-Ḥadīd 57: 20).
Yet this Dunyā is also called Dār al-Imtiḥān (a place of test) where one has to work hard in order to reap the reward from Allah; otherwise by neglecting one’s duties one becomes liable for the punishment in the Hereafter. There is a saying of the Prophet (peace be upon him) that this world is the farmland for the Hereafter.
References
Dunyā: 4: 77; 6: 32; 11: 15; 20: 72; 35: 5.
Faḥshā’, Fāḥishah [
