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Duaa is a great act of Ibaadah (worship), which Allah has granted to the ummah (followers) of Nabi (S.A.W.). It
is an act of Ibaadah which creates a direct link between a person and Allah. It makes a person realize that Allah
is the only One who can fulfill his needs. It is for these reasons that Nabi (S.A.W.) refers to duaa as “the essence
of Ibaadah” (Bukhari Shareef). Some muhaditheen explain that since duaa carries such great reward, therefore it
is referred to “the essence of Ibaadah”.
The fact that Allah has made mention of duaa in the Quran is sufficient and clear evidence to prove the lofty
status of duaa in our deen (religion).
The following are a few ayaat of the Quran pertaining to duaa.
“And your Lord says: Make duaa (supplicate) unto me, and I will respond and accept your duaa”. (Surah
Ghaafir: Ayat 60)
“I respond and accept the duaa of the one who supplicates unto me”. (Surah Al Baqarah: Ayat 186)
“Make duaa unto Allah with humility and secret”. (Surah Ale Imraan: Ayat 55)
There are numerous ahadith advising the ummah to engage in duaa.
Hereunder are a few ahadith related to the virtue and importance of duaa.
“Ask Allah of His grace, because Allah loves that He be asked (i.e. that duaa be made to him)" (Tirmizhi)
“There isn’t anything nobler to Allah than duaa” (Adabul-Mufrad)
“Verily, Allah is modest and noble. He feels ashamed that a servant lifts up his hand in supplication and he is
returned empty handed”. (Abu Dawood)
“Duaa is the weapon of a believer, pillar and support of deen (Islaam) and an illumination of the skies and
earth”. (Haakim)
“Allah becomes angry upon the one who does not make duaa”. (Ahmed)
It is clear from the above quotes of the Quran and ahadith of Rasulullah (S.A.W.)that duaa holds a very esteemed
position in Islam.
Faqeeh Abu Lais Samarqandi (R.A.), a renowned scholar of fiqh of the Hanafi mazhab, has recorded a hadith
with the chain of narrators leading up to Hazrat Abu Hurairah (R.A.) that the one who does five things would not
be deprived of five things.
The one who expresses gratitude (shukr) to Allah for His blessings would not be deprived of increase in his
blessings.
The one who exercises patience would not be deprived of reward.
The one who repents for his sins would not be deprived of the acceptance of his repentance.
The one who seeks forgiveness would not be deprived of forgiveness.
The one who makes duaa (supplicates) would not be deprived of the acceptance of his duaa.
Faqeeh Abu Lais (R.A.) has recorded another hadith on the authority of Hazrat Abu Hurairah (R.A.) that Nabi
(S.A.W.) has said, “There is no believer who supplicates to Allah except that his duaa is accepted, either
He is given the benefit of his duaa in this world or
The benefit of his duaa is kept aside for the hereafter or
His sins are forgiven in proportionate to the degree of his duaa.
The hadith further states that his duaa is readily accepted, as long as he leaves sinning and severing ties.
It is also necessary to know the etiquettes, manners and accepted times for duaas.
Conditions for acceptance of Duaa
A person should make duaa with total devotion and concentration. (Musnad Ahmed- Ibn Umar (R.A.))
He should have certainty and conviction that Allah will accept his duaa. (Tirmizi- Abu Hurairah (R.A.))
He should not consume haraam. (Muslim- Abu Hurairah (R.A.))
He can only make duaa for those things which are permitted and acceptable in Islam. (Tirmizi- Ubaadah ibn
Saamit (R.A.))
He should not be hasty in his duaa i.e. he shouldn’t say, “Why is Allah not accepting my duaa?" (Muslim- Abu
Hurairah (R.A.))
The person making the duaa should be a person who is steadfast on deen (laws of Allah) or a person who has
made a firm intention to rectify himself and become obedient to the commands of Allah (Surah Baqarah, Ayat
286)
Make sure the niyyat is correct. Duaa should be solely for the pleasure of Allah.
A person complained to a wise person regarding duaa. He tells the wise person, “I make duaa, but my duaa is not
accepted, whereas Allah in the Quran mentions, ‘Make duaa unto me and I will accept your duaa’". The wise
person replies that there are some actions which prevent the acceptance of duaa.
To do such actions which bring about the anger of Allah, but one is not remorseful.
To claim to be the servant of Allah, but one does not carry out the actions of a true servant of Allah.
One recites the Quran, but does not practice on the injunctions of the Quran.
One claims to be the followers of Muhammad (S.A.W.), but does not practice on his sunnahs (teachings).
One claims that the world is of no value, but attaches himself to this world
One claims that this world will come to an end, yet his preparations seem to be forever.
One claims that the life of Jannah is beautiful, yet he does not strive for it.
Times when duaas are most readily accepted:
Duaa at the time of Sehri (Surah Ale Imraan, Ayat 17)
Duaa between azaan and iqaamah (Tirmizi- Anas ibn Maalik (R.A.))
Duaa made after azaan (Abu Dawood- Sahl ibn Saad (R.A.))
Duaa after fardh salaat (Tirmizi- Abu Umaamah Al Baahili (R.A.))
Duaa at the time of Zawaal (midday) (Musnad Bazaar- Ayesha (R.A.))
Duaa on the day of Arafat (Tirmizi- Abdullah ibn Amr (R.A.))
Duaa in the month of Ramadhaan (Tabraani- Ubaada ibn Saamil (R.A.))
Duaa on the 15th of Sha`baan (Sahih ibn Hibbaan- Mu`aaz ibn Sahal)
Duaa upon completion of Quran (Tabraani- Irbaad ibn Saariyah)
Duaa at the time of drinking Zam-Zam water (Haakim/Darul Qutni- Ibn Abbas (R.A.))
Duaa on Wednesday between Zuhr and Asr (Musnad Ahmed- Jaabir (R.A.))
Duaa on Friday at the following times:
When the Imaam ascends a mimbar for the khutbah till he completes the Jummah Salaah.
Time between Asr and Maghrib
The last few moments before maghrib (Sahih Muslim – Abu Hurrairah (R.A))
Whose duaas are readily accepted?
Duaa of an oppressed person (Tirmizi – Abu Hurrairah (R.A))
Duaa of a fasting person at the time of Iftaar (breaking fast) (Tirmizi – Abu Hurrairah (R.A))
Duaa of an upright and just leader. (Tirmizi – Abu Hurrairah (R.A))
Duaa of a musaafir(Tirmizi – Abu Hurrairah (R.A))
Duaa for your muslim brouther in his absence. (Muslim – Abu Darda (R.A))
Duaa of a father for his child(Tirmizi – Abu Hurrairah (R.A))
Duaa of a haji (one who has performed hajj) (Baihaqi/Haithami – Ibn Abbaas (R.A))
Duaa of a sick person(Ibn Majah – Umar(R.A))
Duaa of a person striving in the path of Allah. (Hakim – Ibn Abbaas (R.A))
Duaa of a distressed person (such a person whom none can help but Allah) (Hakim – Ayesha (R.A))
Etiquettes of Duaa:
Make wudhu before commencing a duaa.(Sheikh Fawaz Ahmed Zamarli)
Perform nafl Salaah, or any act of good deed before commencing with duaa. (Sheikh Fawaz Ahmed Zamarli)
Face the qibla at the time of making duaa.(Tirmizi – Umar (R.A))
Raise the hands upto the chest while making duaa.(Ibn Majah – Salmaan; Musnad Ahmed – Abu Saeed (R.A))
Begin the duaa by praising and glorifying Allah and thereafter send peace and salutations upon Rasul Allah
(sallallahu alayhi wassalam). (Abu Dawood – Fudhail (R.A))
Mention the different names of Allah. (Sheikh Fawaz Ahmed Zamarli)
Make duaa for oneself first and then for others. (Tabrani – Abu Ayub (R.A))
We understand from various ahadith that Rasul Allah (sallallahu alayhi wassalam) encouraged making duaa for:
One’s parents.
Muslims at large.
Gaining ability to do good deeds and portray good character.
Gaining the love of Allah.
Attaining the best of this world and hereafter.
Increasing one’s beneficial knowledge.
Forgiveness of all types of sins.
Seeking refuge
i. from treachery
ii. from sickness
iii. from trials, tribulations and difficult times
iv. from an evil neighbor
v. from the plots of the enemies
vi. misguidance
vii. from all types of evils
Recite “Ameen” at the end of the duaa.(Abu Misbaah – Abu Dawood)
Wipe hands over the face ant the completion of the duaa.(Bullughul Maraam – Ibn Hajr)
We make duaa that Allah makes us amongst those who remember Him abundantly and make duaa unto Him in
all conditions, whether favorable or unfavorable. May Allah save us from being amongst those who only
remember Him in difficulty, as Allah mentions in the Quran, “And when some affliction touches man, he cries to
his lord turning to him in repentance, but when He bestows a favor upon him from himself he forgets that for
which he cried for before” (Surah Zumr Verse Cool
A wise person once said, “Duaa is part of piety like salt being part of food. Therefore, if we want to become
close and beloved servants of Allah, it is necessary that we have the quality of making duaa in all conditions.
Our focus should be towards praising Allah. Remember well! “Duaa is a weapon of a believer” (Al-Hakim)
JAZAKALLAH
REMEMBER ALL UMMAT IN UR DUAS
ASSALAM O ALAIKUM

Glorified and Exalted is He.
Al Baqarah II: verse 255
“Allaahu Laa Ilaaha illa hua al Hay'yul qay'yoom. Laa ta’khuzuhoo sinataw (n) walaa Naom.
Lahoo Maa fis'samaa-waati wamaa fil- arz. Mandal ladee yash'fa-oo inda-hoo il’la bi iznih.
Ya’lamu maa bai-na ayi-deehim wa maa khalfa-hum. Walaa yuhee-toona bi shayim-min- ilmi-
hee illaa bimaa shaa-a. wasi-a’ kursi-yuhus-samaawaati wal arz. Walaa ya-oo-duhoo hif-zu-
humaa. Wa Hual-alee-ul Azeem.”
“Allah is He, besides Whom there is no god, the Ever-Living, the Self-Subsisting (by Whom all
subsist); slumber does not overtake Him, nor sleep; whatever is in the heavens and whatever is
in the earth is His; who is he that can intercede with Him, but by His permission? He knows
what is before them and what is behind them, and they cannot comprehend of His knowledge,
except what He pleases; His Chair (knowledge) extends over the heavens and the earth; and
the preservation of them both tires Him not; and He is the Most high, the Great.” II: 255.
Merits of the verse of the Throne:
Aqa Mahdi Puya says this is a verse of protection. In it is contained all that we, the
mortals, can ever know about Allah.
Al Mizan records the following from Prophet Muhammad (pbuh&p). It (the verse of the
Throne) is the best that was revealed. It is of the treasures from below the Throne (Arsh).
No other Prophet was given this.
Ali A.S. said, “If you but knew what it is, you would not leave it on any condition.” “I
have not spent a single night since I heard it from the Messenger of Allah (pbuh&p),
without reciting it ...” (Details for the above are on pages 4 & 5)
Allama Tabatabai’s commentary in Al Mizan:
“Allah is He, besides Whom there is no god, the ever living, the self subsisting (by
Whom all subsist); Al’laahu Laa ilaaha il’la hua al Hay’yul-Qay’yoom.”
The word “Allah” is combination of Al + Alaha. Al is the definite article. Alaha means
astonishment. Thus, Allah means the one who is beyond the reach of conception, imagination,
and out of range of knowledge. According to Penrice’s dictionary of the Qur’an, Alaha means,
“to adore.”
The name Allah ultimately means the Being who concentrates in Himself all the attributes of
perfection. There is no god except He. It shows that other deities, besides Allah, in fact have no
existence at all.
“The Ever-Living.” al Hay’yi. It not only means living, but also denotes perpetuity.
Thus, it is interpreted as Ever-Living. The Qur’an describes among the living, the vegetables
(Plants), the animals, and human beings. (21:30, 29:17, 35:22, 41:39)
Allah describes various types of life in the Qur’an. “They shall say: “Our Lord! Twice didst
Thou make us subject to death, and twice hast Thou givest us life,” (40:11). According to Allama
Tabatabai, the two lives here refer to a) the life of Al-Barzakh; i.e., the time after death in this
world till the Day of Resurrection, and b) the new life beginning on the Day of Resurrection.
A comprehensive verse about the life of this world is “And this life of the world is nothing but a
sport and play; and as for the next abode, the most surely is the life- did they but know! (29:64)
Allah has described the life of this world as unsound, imperfect, and insignificant. He says, “... this
world’s life is nothing compared with hereafter, but (only a) means.” (13:26). “... this world’s life is
naught but means of deception.” (57:20).
Thus, the life of this world is not an end in itself, but a means to an end. Thus according to the
commentator, the life of this world is not the real life, it is transitory life. The life of hereafter is real life.
It is the permanent life, death will not reach it. Allah says, “... insecurity; they shall not taste therein
death, except the first death.” (44:55, 56). “They shall have therein what they wish, and with Us is more
yet.” (50:35) Thus the life of hereafter is secure, permanent, and free of any deficiency. It has no death,
and thus it is real life. However, the life of hereafter is not independent either. It depends upon Allah. It is
a gift from Him.
Going one-step further, it will be realized that the real life is that which “cannot” be overtaken by death.
The life of hereafter will not be over taken by death; but it “can” be overtaken by Allah swt, if He so
pleases. Therefore, even the life of hereafter is not truly real life. Real life is that in which non-existence
at any stage is impossible; where life is not acquired, but the being is life itself, and life is the being
Himself. Allah says, “... and rely on the Ever-Living Who dies not.” (25:58). Thus, the only real life is
the Divine Life, the Essential Being, i.e., Allah. In reality He is the only living one, because, real life,
unconquered by death or deterioration, is His alone.
According to Sheikh Makaram Shirazee (Tafseer-e-Namoona): Life mentioned in this verse is not in the
physical sense, like ours. It is the perfect and eternal existence. It is power and knowledge.
“the self subsisting (by Whom all subsist);” Al-Qay’yoom.
It is derived from the Arabic word Qiyaam (from Qaamaa) which means to Stand, to stand fast
and firm. Al-Qay’yoom is an intensive form, showing maximum quality. Thus the original
meaning of the word (a verb) may encompass other qualities like; protecting a thing,
accomplishing a task, managing and maintaining it, bringing up a thing, looking after it and
having [power over it. In another place Allah says, “Is it He then Who Stands (Arabic word used
here is Qaaimun, i.e., watches) over every soul as to what it earns? (13:33). In another place,
“Standing” is used in the sense of maintaining. Refer to (3:18).
Allah is the originator of everything. Existence, attributes, qualities and effects of everything
originates from Him. There is no weakness or flaw in His “Standing.” Things cannot stand
except by His will and Mercy. Thus, “Standing” cannot be found except in Allah. Allah is never
in any state but Standing, as understood by the sentence, “slumber does not overtake Him, nor
sleep.” Thus the above discourse leads to understand that the name Al-Qay’yoom “the standing”
is the basis of all other Divine Attributes of actions, like the Creator, the Sustainer, the
Originator, the Bestower of life, the Giver of death, the Forgiver, the Compassionate, etc.
“Slumber does not overtake Him, nor sleep”. Laa ta’khuzuhoo sintaw(n) walaa Naom.
Slumber and sleep are opposite of “Standing”, thus the states of slumber and sleep are negated.
“Whatever is in the heavens and whatever is in the earth is His; who is he that can
intercede with Him, but by His permission?” Lahoo Maa fis'samaa-waati wamaa fil-arz. Man-
dal ladee yash'faoo inda-hoo illa bi iznih. The perfect and comprehensive “standing” means sole
ownership of the heavens and the earth, and everything in them. All things and their attributes
exist because of Him, and by His Will.
Intercession means being an intermediary in bringing about a good, or averting an evil, in this
world of “cause and effect”. An intermediary may be creative, like Sun that gives light, warmth,
etc. Intermediary may be legislative, like the recompense on the day of judgment. Below is a
verse addressing the topic of intercession: “Allah is He Who created the heaven and the earth
and what is between them in six periods, and He is fully established on the throne (Arsh); you
have not besides Him any guardian or any intercessor; will you not then ponder?” (32:4)
“He knows what is before them and what is behind them, and they cannot comprehend
of His knowledge, except what He pleases;” Ya’lamu maa bai-na ayidee-him wa maa khalf-
ahum. Walaa yuee-toona bi shayim min ilmi-hee illaa bimaa
shaa-a. This sentence follows the topic of intercession, and may refer to the intercessors that
Allah knows well, their knowledge being limited to the extent that Allah had granted.
The following verse is on the same subject: “The knower of the unseen! So, He does not reveal
His secret to any, except to him who He chooses of an apostle; for surely He makes a guard to
march before him and after him, so that He may know that they have indeed delivered the
message of their Lord, and He encompasses what is with them, and He takes account of
everything.” (72: 26-28)
The above verses indicate that Allah’s knowledge encompasses the angel, the Prophets, the past
and the present. His authority is total and complete, He is fully capable of maintaining it, and He
is able to guard His secrets.
“His Chair (knowledge) extends over the heavens and the earth:” wasi-a’ kursi-yuhus-
samaawaati wal arz. Al Kursi means the Chair. Metaphorically, it is sometimes used for
kingdom; thus, the chair of a king means the sphere of his authority, and region under his
sovereignty. Thus the whole universe belongs to Allah, being under His authority, and
encompassed by His knowledge
“And the preservation of them both tires Him not, and He is the most High the Great. .
. Walaa ya-oo-duhoo hif-zu-humaa. Wa Hu-al alee-ul Azeem.” The word
‘Al-Aod’ means to tire, to weigh down, or to be depressed.
Thus, one may understand the message of the verse of the throne as follows:
Allah is the only god, life belongs to Him only, He is al Qay’yoom (Standing),
fully in-charge, with full authority over His creation, i.e., the entire universe. No
one has access to His knowledge, except whom He grants. Managing the
universe and all His creation is easy for Him, and He never experiences fatigue
or sleep, not even drowsiness. He is High and Great; the hands of His creation
cannot reach Him.
Traditions regarding the verse of the throne. (These traditions are recorded in the
Qur’anic Tafseer, “Al Mizan” of Allama Tabatabai.)
Al-Ayyashi narrates in his at-Tafsir from As-Sadiq A.S., “Abu Dharr said ‘O’Messsenger of
Allah! What is the best of that which has been revealed to you?’ He said, ‘The verse of the
Chair (Al Kursi). The seven heavens and the seven earths in the Chair are like a ring thrown in
a vast open space.’ Then he said: ‘and surely the excellence of Al-Arsh (The Throne) over the
Chair is like that of the open space over the ring.’”
Allama Tabatabai writes that this verse was given the special name of the “the verse of the
Chair or the verse of the Throne” during the lifetime of the Prophet to show its importance. It
not only is very elegant, but also establishes the sublime belief in oneness of Allah (Tawheed),
then shows His great attribute of “standing.” Al-Qay’yoom, which is the foundation of all the
names that describe His attributes of action. The attributes showing His authority over big and
small affairs of the universe. That is why this verse is called “the Greatest verse of the Qur’an.”
At-Tusi has narrated in Al-Amaali through his chains from Abu Amanah al-Bahili, that he
heard Ali bin Abi Talib A.S. say: “I do not think that a man who enters into Islam, by attaining
wisdom, or was born in Islam, should pass a night’s darkness (the whole night) until he recites
this verse, ‘Allah is He besides whom there is no god ...’ Ali A.S. recited the complete verse
till its end. Then he said, “If you but knew what it is, you would not leave it on any condition.
Surely, the Messenger of Allah said, ‘I have been given the verse of the Chair from the treasure
(that is) below Al-Arsh (the Throne); and no Prophet before me was given this’” Then Ali A.S.
continued: “I have not spent a single night since I heard it from the Messenger of Allah
(pbuh&p), without reciting it ...”
Zurarah said, “I asked Abu Abdillah A.S. about the words of Allah: ‘His Chair extends over
the heavens and the earth,’ whether the heavens and the earth encompass the Chair, or the
Chair extends over the heavens and the earth? He said: ‘Verily, everything is in the Chair.’”
(Al-Kafi)
Hafs ibn Al-Ghiyath said, “I asked Abu Abdillah A.S. about the words of Allah ‘His Chair
extends over the heavens and the earth, he replied, ‘(its) His Knowledge.’” (Ma’ anil-Akhbaar)
There is another tradition in the same book from the same Imam, which says: “The heaven and
the earth and whatever is between them is in the Chair (Kursi), and the Throne (Arsh) is that
knowledge which no one can measure.”
Hunnan said, “I asked Abi Abdillah A.S. about the Throne (Arsh) and the Chair (Kursi). He
replied, ‘Verily, the Throne has many diverse attributes. Allah uses in the Qur’an various
adjectives to describe its various aspects. In the verse: ‘Rab'bul Arshil Azeem.’ (9:129), The
Lord of the Great Throne, means Lord of the great kingdom or authority. Moreover, He says,
‘The Beneficent (God) on the Throne is firm’ (20: 5) It means He is firmly established over His
Kingdom, and it is the knowledge of the ‘how’ of the things. In addition, the Throne is distinct
from the Chair (although they are together); because they are the two of the greatest doors of
unseen, from which appears creation, and from which all things come. The Chair is the
manifest door of the unseen from which manifests His Creation, from which all things come.
The Throne is the concealed door of the unseen in which is found the knowledge of the states,
conditions, existence, of measure and limit, of Will and intention, as well as knowledge of
words, action & omission, and the knowledge of the beginning and return. Thus, these are the
two gates of knowledge joined together. The dominion of the Chair is other than the dominion
of the Throne (Arsh). The knowledge about the Throne is much more hidden.”
As-Sadiq A.S. said in a tradition, “Everything that Allah created is in the receptacle of the
Chair (Kursi), except His Throne (Arsh), because Arsh is too great for the Chair to
encompass.” (Al-Ihtijaj)
Al-Ayyashi narrates in his At-Tafsir from Muawiya ibn Ammar that he asked As-Sadiq A.S.
about (the verse), “who is it that can intercede with Him, but by His permission?” He replied,
“We are those intercessors.”
(The End)
References: - 1.) Al - Mizan (English) by Allamah Sayyid Muhammad Husayn at-Tabatabai. 2.) The Holy
Qur’an, translation and commentary by Aqa Mirza Mahdi Puya. 3.) Tafseer-e-Namoona. (Urdu) by
Ayatullah Nasir Makaram Shirazee.
Austin Qur’anic discussion group.
Recorded and typed by Syed H. Akhtar.
Austin, Texas.
May 10, 2007
“I have not spent a single night without reciting it (Ayatul Kursi)
since I heard it from the Messenger of Allah (pbuh&p)...” Ali A.S.