In the previous chapter, you realised that invocation is a form of worship. Amir ul-Mu’minin (‘a) says,

‘Invocation is the essence of worship.’

Imam Al-Ridha’ (‘a) informs,

‘Supplication is the weapon of the Prophets.’

Allamah Majlisi (a.r.) in his book, ‘Mishkat Al-Anwar’, in the chapter, ‘Adab al-Dua’, writes, “Know that supplication is conversation with One who fulfills needs and in Whose presence desires are presented. So, it is necessary that man understands the meaning of invocation and that he calls out from the depth of his heart. The minimum manners that he observes while seeking his needs from his fellow-creatures like helplessness and powerlessness, he should observe the same while asking for his wants from Allah the Great, the Creator, the Sustainer and the Controller of all affairs. The basic manners that one observes while intending to ask something from a fellow human are numerous, some of which are as follows:

A) He knows what he is saying. So, when he talks with a great person, then his talk is not void of what he says or with a negligent heart. Then, even if he does not punish

him, at least he won’t pay heed to his pleas. Hence, it is essential that one is attentive while supplicating to Allah the Almighty. He should know what he is speaking and be aware of the words that flow from his tongue, seeking seriously and earnestly. He should not plead in a half-hearted way, as Amir ul-Mu’minin (‘a) says,

“Allah does not accept the prayers of a negligent heart.”1

B) Surely, he who depends on another individual for dispelling his difficulties and calamities, it is obligatory for him that he should be in perpetual service of the latter. Similarly, it is necessary that man should pray even while bestowed with bounties and should not turn away from Allah the Almighty on account of abundance of bounties and affluence.

C) Indeed, one who is in need of his fellow creatures, offers worthwhile service to the bestower to such an extent that the latter becomes satisfied with him. Moreover, he refrains from doing all those things that the giver dislikes. The same applies with regards with Allah. Therefore, the one who worships Allah, he sees to it that his obedience is more and his invocation is nearer to acceptance (than the one who is not obedient). As the Holy Prophet (S) says,

“One who calls without action is like an archer without a bow.”2

D) From the conditions of an invocation’s acceptance is the complete recognition of the Lord from Whom the desires are sought. Thus, whosoever knows the greatness of the King, the vastness of His Kingdom and the abundance of His treasures, will expect more from Him. It is narrated from reliable narrators that Imam Abul Hasan Musa al-Kazim (‘a) has said,

“Some people asked Imam Al-Sadiq (‘a), ‘we pray but (why is it that) our prayers are not accepted?’ He (‘a) replied, ‘Because you invoke Whom you do not recognise.”3

Similarly, it is narrated from the same Imam (‘a),

“When you supplicate, then be positive that your needs are at the door (i.e. fulfilled).”4

E) Another condition of acceptance of supplications is excessive seeking and asking because Allah the Almighty loves immoderation in supplication on account of His vast nobility, grace and unlimited mercy.

F) One manner of invocation is to pray secretly. For, seeking needs in solitude is dearer to the nobles. Moreover, a prayer in isolation is nearer to sincerity and distant from ostentation.

G) Observing the timings in which an invocation is supposed to be accepted. For surely, Allah the Almighty, has fixed some places and times for the acceptance of supplications. Therefore, in the invocations for the hasty reappearance of Imam Mahdi (AJ), emphasis has been laid on special places and timings.

H) Yet another condition and manner for supplication is a feeling of humility and pleading in supplication as is narrated from Imam Al-Sadiq (‘a):

“Whenever you feel compassionate, then pray. Because a heart does not become compassionate but that it becomes sincere.”5

It is also a sign of the invocation’s acceptance.

I) Surely one who seeks an obligation from a great person, will first try to appease his servants and those around him, so that his desire is achieved quickly. Imam Al-Sadiq (‘a) says,

“Whenever any of you becomes ill, he calls a doctor and pays him. Whenever you have work with a king, you bribe the door-keeper and pay him. Similarly, when any matter disturbs you, fear Allah the Almighty, and purify yourself with a charity, less or more. Thereafter, enter the mosque and pray two-rakat prayer…..”6

J) One who has some need, he will place the need of others in front of the nobles as a medium for his own need. It is narrated from reliable chain of narrators that Imam Al-Sadiq (‘a) said:

“Whoever gives precedence to forty people from among his brothers, prays for them and then prays for himself, his prayers for himself as well for others are accepted.”7

From the above tradition, we learn that whenever we intend to get our needs fulfilled in front of Allah the Almighty, it is necessary that we pray for our master Sahib az-Zaman (AJ) before asking for our desires. This is because certainly he (AJ) is the master of bounties and the guide, the leader for the believers.

K) Among the manner of prayers is the glorification of Allah the Almighty, and praising Him with greatness, generosity and nobility while supplicating. Hence, it is recommended that one should remember the bounties of Allah on himself as well as on others and then thank Him for the same. Of course, the greatest bounty is the love and mastership for the Holy Prophet (S) and his infallible progeny (‘a), especially their representative in our times today, Hazrat Mahdi (AJ). We must indeed remember Allah the Almighty and thank Him for conferring this great bounty upon us.

L) Among the important stipulation of an invocation is to send salawat on the Holy Prophet (S) and his progeny. For, one who has some desire with a king, he will get some gifts for his confidantes and close ones so that they may intercede on his behalf and get his need fulfilled at the earliest. Imam Al-Sadiq (‘a) says,

“An invocation remains veiled unless one sends blessings on Muhammad and Ale Muhammad.”8

Reminders

Significantly, we must remember:

1) It is obligatory on us that we do not despair if the prayers are not accepted quickly and our supplication for the quick reappearance of our master (AJ) is not secured. For, such hopelessness and despair in a definite occurrence is tantamount to the denial of the Holy Prophet (S) and the infallible Imams (‘a). This concept has been sweetly elucidated in the following tradition from Imam Al-Sadiq (‘a) when he says,

“Between the saying of Allah the Almighty, ‘The prayers of you two (Musa and Haroon) have been accepted’9 and the drowning of Fir’awn, there was a gap of forty years.”10

And Imam Al-Ridha’ (‘a) states,

“Surely when a believer asks Allah - Mighty and Glorified be He – a need, the acceptance of his supplication is delayed, due to the love of his voice and the hearing of his lamentation.”11

2) It is not permissible for anybody to despair and become despondent form the acceptance and non-security of his supplications, like saying, ‘My sins are plenty and hence my prayers will not be accepted.’ Then look at Fir’awn. Allah the Almighty gave him respite for such a long period of time due to His Kindness and Mercy that he may repent, truly and sincerely, and return to his Lord. (Only when he failed to do so), did Allah the Almighty accept the prayers of His Prophet (S) against Fir’awn.

• 1. Bihar al-Anwar, vol. 93, p. 314, narrating from Uddah al-Daee of Ibn Fahd Hilli (a.r.).
• 2. Bihar al-Anwar, vol. 93, p. 312, narrating from al-Da’wat of Rawandi (a.r.).
• 3. Bihar al-Anwar, vol. 93, p. 368, narrating from Tawhid of Shaykh Sadooq (a.r.).
• 4. Bihar al-Anwar, vol. 93, p. 305, narrating from Uddah al-Daee of Ibn Fahd Hilli (a.r.).
• 5. Bihar al-Anwar, vol. 93, p. 345, narrating from Makarem al-Akhlaq of Shaykh Tabarsi (a.r.).
• 6. Bihar al-Anwar, vol. 91, p. 351, narrating from al-Mutahajjid wa al-Makarim.
• 7. Bihar al-Anwar, vol. 93, p. 383, narrating from Al-Khisal, Babawayh al-Qummi al-Shaykh al-Saduq.
• 8. Al-Kafi, vol. 2, p. 491, 493, Kitab al-Dua, The Chapter of Salat on Prophet Muhammad (S) and his purified progeny
• 9. Reference to the Holy Qur’an, Surah Yunus, 10:89.
• 10. Al-Kafi, vol. 2, p. 489, Kitab al-Dua, The Chapter of Slow Acceptance of Prayers.
• 11. Al-Kafi, vol. 2, p. 488, Kitab al-Dua, The Chapter of Slow Acceptance of Prayers