Prayer and Supplication and their Role in Lifting the Hardship

Prayer and Supplication and their Role in Lifting the Hardship

Shaykh Habib Abu Bakr al-Adani bin Ali al-Masshur

Allah, the Most High, said:

“Say: ‘What would my Lord care for you if not for your supplication?’ Now since you rejected (the truth), the punishment will be inseparable from you.” (al-Furqan: 25:77)

And your Lord says,

“Call upon Me; I will respond to you.” and “I shall respond to you! Verily, they who are too proud to worship Me will enter hell, abased!” (al-Ghafir: 40:60)

In another verse:

“When My servants ask you about Me – behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.” (al-Baqara: 2:186)

This is the call of a merciful Lord to His servants to direct their hearts, minds, souls, spirits, and bodily parts towards their Creator and Maker, the One who subjugates all causality in the world for them.

All these verses confirm that one’s prayers will be answered under certain conditions.

Being too proud to raise one’s hands and directing one’s heart in supplication will not do anything nor help anyone in need.

Desisting from praying to the Real while shaking the foundations of faith in Allah will prevent a servant from treading the path of guidance and will sever the hope of Allah answering one’s prayers.

The Lord, most High, has taught us how to beseech and petition him for our needs.

He said:

“Supplicate to your Lord with humility and secretly. Verily, He does not like transgressors.” (al-A’raf: 7:55)

The Prophet ﷺ also said,

“Whoever among you the door of supplication is opened for, then the doors of mercy will be opened for him. Allah is not asked for anything more beloved to him than to be asked for wellbeing.” ( Tirmidhi)

Regarding the previous verse from Surah al-Furqan, the Truth makes a connection between His concern for His creation and supplicating to Him. He also warns us from abandoning supplication or to be cut off from it is a preamble to disasters and calamities: Say,

“What would my Lord care for you if not for your supplication?” Now since you rejected (the Truth), the punishment will be inseparable from you.” (al-Furqan: 25:77)

 :One of the meanings of Supplication (dua) is worship. The Prophet  said

(Supplication is worship.” (Tirmidhi”

Ibn Abbas رضي الله عنه   narrated that the Prophet ﷺ said:

“Prayer is the best act of worship.” (Ibn al-Mundhir and al-Hakim)

Therefore, the scholars took a great care in scribing and collecting the transmitted supplications from the Quran and Sunna, and they have set for them specific timings [for their recitations] as it was revealed in the sacred texts: the Book of Allah and Sunna.

These specific times include:

1- At the time of adhan (call to ritual prayer) and when an army engages in battle in the path of Allah.

As it was narrated by Abu Dawud in his Sunan: on the authority of Sahl b. Said رضي الله عنه   who said that the Prophet ﷺ said:

“two things will never be rejected by Allah: prayer at the time of the adhan and prayer when the battle between two armies intensifies.”

2- Between adhan and iqama

Abu Dawud, al-Tirmidhi and Ahmad narrate on the authority of Anas b. Malik رضي الله عنه  that the Envoy of Allah ﷺ said:

“A supplication between the adhan and iqama is not rejected, so supplicate then.”

3- While Prostrating

Muslim narrated on the authority of Abu Hurairah رضي الله عنه  narrated that Allah’s Envoy ﷺ, said:

‘The nearest a servant [of Allah] can be to his Lord is when he is prostrating, so supplicate to Him abundantly.’

4- At the End of the Ritual Prayer.

Narrated Abu Umamah رضي الله عنه : that the Envoy of Allah ﷺ was asked, O Envoy of Allah, which supplication is heard (by Allah (Most High), he  said “(supplication) at the end of the night and at the end of the Ritual Prayer” – Tirmidhi.

5- During Rain.

Narrated Sahl Ibn Sa’ad رضي الله عنه : that the Envoy of Allah ﷺ said:

‘Two will not be rejected, Supplication when the adhan (call of prayer) is being called, and at the time of the rain’.  – Abu Dawud

6- When the Imam ascends on the pulpit on Friday [to give the sermon] until the conclusion of the prayer.

Narrated Abu Hurairah رضي الله عنه  that the Envoy of Allah ﷺ  said:

“There is a moment on Friday and asks something from Allah (Most High), then Allah (Most High) will definitely fulfil his request.” And he s indicated the shortness of that particular time with his hands” – Bukhari

7- The last hour after the ‘Asr prayer (before the time of Maghreb).

8- The supplication on the Day of ‘Arafa.

Talha b. ‘Ubaydullah رضي الله عنه  narrated that the Envoy of Allah ﷺ   said:

‘The best supplication is the supplication on the day of ‘Arafa. The best thing that I and the prophets before me have said is: There is no god save Allah alone, He has no partners. – Imam Malik narrates in al-Muwatta

9- Laylatul Al-Qadr (The Night of Power).

10- Supplication in the month of Ramadan.

11- Supplication on Friday night and on its day, as there is an hour where a supplication will never be rejected.

12- Supplication Late at night particularly in the last third.

The Prophet ﷺ said: ‘There is at night an hour in which no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.’ [Muslim]

13- When reciting the Quran and concluding it.

14- When drinking Zam Zam water.

15- At gatherings of [Muslims] for the purpose of invoking and remembering Allah as an act of obedience.

The Prophet ﷺ said: If a group of people sit together remembering Allah, the angels will circle them, mercy will enshroud them, peace will descend onto them and Allah will remember them amongst those with Him. [Muslim]

16- Supplication when breaking fast.

 

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About the author Shaykh Habib Abu Bakr al-Adani bin Ali al-Masshur

The scholar and dā‘ī (caller to Allah), Shaykh Habib Abu Bakr al-Adani bin Ali al-Masshur. He was born in 1366 AH in the Yemeni city of Ahwar, where he was raised in a household of piety and scholarship. From a young age, he memorized the Qur’an under the instruction of his father, the scholar and dā‘ī, Sayyid ‘Ali b. Abi Bakr ibn ‘AlawÏ al Masshur. Sayyid ‘Ali had an immense impact in spreading sacred knowledge and da‘wa to Allah in the region of Ahwar. He always called people to adhere to the Sunna of the Prophet s, repudiated all types of religious innovations (bida‘), superstitions, and false beliefs which some of the locals had propagated. Habib Abu Bakr continued his studies under the tutelage of his father, learning the fundamental sciences of sacred knowledge and studying Arabic grammar. His father encouraged him from a very young age to master the Arabic language and its ancillary disciplines and would ask him to practise and use old Arabic phrases and to compose poetry. Indeed, Habib Abu Bakr command of the language is clear to anyone who reads his books, poems, or articles.

He continued to study sacred knowledge with numerous Shaykhs of Aden, Ahwar, and Hadramawt, combining direct learning and oral transmission from Shaykhs with academic education. He graduated from the Faculty of Education of the University of Aden with a focus on the Arabic language (and indeed he has been engaged in teaching since his youth). Next, because of the political situation in South Yemen, ¤abÏb Abu Bakr travelled to the Hijaz. There he continued his Islamic studies under numerous scholars, foremost among them being the virtuous teacher and knower of Allah Habib ‘Abd al-Qadir b. Ahmad b. ‘Abd al-Rahman al-Saqqaf, whom he kept constant in association.

HabÏb Abu Bakr went on to serve as an imam in a mosque in Jeddah, remaining there for nearly fifteen years. There he initiated teaching circles in various Islamic sciences, in which numerous students of knowledge learned from him. Also a prolific author, Habib Abu Bakr has written over 140 books on a variety of subjects; a skilled poet and man of letters, he has published several collections of poems.

Habib Abu Bakr established no fewer than sixteen Ribats (school of sacred knowledge) and eighty-three educational centres in Aden, Abyan, Ta‘izz, Hudayda, Shabwa, Lahj, Ibb, and Dhimar. The Ribats which he established are rare and unique in that they holistically combine classical and modern academic studies, as well as Prophetic and Ancestral (Abawi) spiritual instruction. Habi Abu Bakr also founded a centre for cultural studies, which has organized numerous conferences and seminars and workshops.