Chapter Three: Regarding Invocation

 Chapter Three: Regarding Invocation
Section One: The Meaning of Invocation and its Merits.
Section Two: The Conditions of Invocation.
Section Three: The Etiquettes of Invocation.

Section One: The Meaning of Invocation and its Merits
Firstly: The Meaning of Invocation
1. The linguistic definition of invocation:
The word ‘du’aa (invocation)’ is the Arabic verbal noun from the verb ‘da’a (to invoke)’. Ibn Manthur said: “The (Arabic) verb: ‘da’a (to invoke)’ means: to call– the verbal noun of which is: ‘da’wah (call)’. It is said: ‘I invoked so-and-so’ meaning: ‘I called out to him’ or ‘I summoned him’.[670]

2. The technical definition of invocation:
There are several technical definitions for the word ‘invocation’, such as:
(a) It is:
Having a strong desire for what lies with Allah –the Mighty and Majestic.[671]

(b) al-Khattabi –may Allah have mercy upon him– said:
“Invocation means: That a servant calls upon his Lord –the Mighty and Majestic– to take care of his affairs and to ask Him for His aid.

The reality (of invocation) is that a servant expresses his dependence upon Allah while acknowledging his own helplessness – which is a sign of servitude – as well as feeling a sense of humility – which implies praise of Allah and an attribution of munificence and generosity to Him.”[672]

(c) Ibn Al-Qayyim –may Allah have mercy upon him– defined it is being:
“The request of suppliant either for something beneficial, or for the removal of harm or its deflection.”

(d) He also defined it as:
“Beseeching Allah, desiring the good that lies with Him, and imploring Him to help us achieve what we seek and save us from what we fear.”[673]

Secondly: The Merits of Invocation
Invocation has many great virtues and benefits, such as:
1. Invocation is an act of obedience to Allah and a compliance to His command: He –the Almighty– said:
_:]وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ]
Sura Ghafir; (40):60
]Meaning: And your Lord said: “Invoke Me, I will respond to your invocation.”]

]وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَۚ]
Sura al-A’raf; (7):29
]Meaning: And invoke Him, being sincere to Him in religion.]

An invoker is obedient to Allah and in compliance with His command.

2. Invocation saves a person from pride:
Allah –the Almighty– says:
]وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ]
Sura Ghafir; (40):60
]Meaning: And your Lord said: “Invoke Me, I will respond to your invocation. Verily! Those who disdain My worship will surely enter Hell in humiliation.”]

Imam ash-Shawkani –may Allah have mercy upon him– said regarding this verse:
“This noble verse indicates that invocation is an act of worship, as He –the Exalted and Most High– commanded His servants to invoke Him before saying:
]إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي]
]Meaning: And your Lord said: “Verily! Those who disdain My worship.”]

It is possible to deduce from this that invocation is an act of worship and its abandonment constitutes the most hideous form of arrogance.

How can a servant possibly disdain invoking the One Who created them as well as the entire universe? He provides for them and has brought him into existence from nothingness; He is the One Who gives them life and shall cause them to die; and He is the One Who will reward or punish them.

There is no doubt that such arrogance is a part of madness and a branch from the branches of ingratitude.”[674]

3. Invocation is an act of worship:
This is indicated by the previous verse as well as well as by the narration of an-Nu’man bin Bashir –may Allah be pleased with him– that the Messenger of Allah –peace be upon him– said: “Invocation is worship.”[675]

4. Invocation is the most noble thing in the sight of Allah:
On the authority of Abu Hurayrah –may Allah be pleased with him– that the Prophet –peace be upon him– said: “There is nothing more noble with Allah –the Almighty– than invocation.”[676]

5. Invocation is beloved to Allah –the Mighty and Majestic–:
as occurs in the narration of Ibn Mas’ud –may Allah be pleased with him– that is traceable as being from the Prophet: “Ask Allah of His Bounty. For indeed, Allah loves to be asked.”[677]

6. Invocation causes a person to feel uplifted as it removes anxiety and worry and makes a person’s affairs easy.

7. Invocation prevents Allah’s anger:
Whoever does not ask of Allah, He becomes angry with them; just as the Messenger of Allah –peace be upon him– said: “He who does not ask Allah, He becomes angry with him.”[678]

8. The fruits of invocation are guaranteed –with the permission of Allah–:
If an invoker meets all the conditions for his invocation to be answered, he is guaranteed good and shall reap a large share of the fruits of invocation.

On the authority of Abu Hurayrah –may Allah be pleased with him– that he said:
‘I heard the Messenger of Allah –peace be upon him– say: “There is no-one who utters an invocation except that Allah gives him what he asked for, or prevents evil from him that is equivalent to it – as long as he does not supplicate for a sin or severing of the ties of kinship.”[679]

This narration indicates that the supplication of a Muslim is not in vain, rather he is given that which he requested –either sooner, or later– by the grace of Allah.

Ibn Hajr –may Allah have mercy upon him– says:
“Every invoker is responded to – however this response differs: sometimes it is exactly what is asked for, and sometimes it is something equivalent to it.”[680]

9. Invocation causes calamities to be averted before they befall a person: The Prophet –peace be upon him– said:
“Whomsoever of you the door of supplication is opened for, then the doors of mercy have been opened for him. And Allah is not asked for anything –meaning– more beloved to Him than being asked for well-being. Invocation benefits against that which has already occurred and that which is yet to occur (from adversity). So upon you –O servants of Allah– is invocation.”[681]

Thus, when a servant feels motivated and wishes to invoke Allah, he should do so plentifully as it will undoubtedly be granted, and his needs shall be taken care of by Allah’s grace and His mercy. The opening of the doors of mercy is indicative of the acceptance of invocation.”[682]

The Prophet –peace be upon him– also said:
“Prudence does not hinder fate; and invocation benefits against that which has already occurred as well as that which is yet to occur (from adversity). Verily, invocation meets a calamity and the two of them clash until the Day of Resurrection.”[683]

‘Clash’ means:
they grapple and they struggle.

11. Invocation opens the door to beseechment and its joys:
When a servant beseeches his Lord and asks for his need to be fulfilled, he finds his heart filled with love for Allah and awareness of Him, as well as feeling humility, humbleness and submissiveness to Him to the extent he forgets his need. This pleasure surpasses that of the fulfilment of his need, and he wishes to experience such joy permanently, preferring it over his need if it were to be presented to him in place of the joy he experiences.[684]

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(670) See: ‘Lisan al–Arab’ (14/258).

(671) See: ‘Lisan al–Arab’ (14/257).

(672) See: ‘Sha×n ad–Du’a’ of al–Khattabi (p. 4).

(673) See: ‘ad–Du’a’ of Shaikh Abdullah al–Khidri (p. 10).

(674) See: ‘Tuhfat adh–Dhakirin’ of ash–Shawkani (p. 28).

(675) Reported by at–Tirmidhi (no. 2969) who said concerning it: ‘Good, authentic.’ Also reported by Abu Dawud (no. 1479); & Ibn Majah (no. 3828); and declared as authentic by Shaikh al–Albani in ‘Sahih al–Jami’’ (no. 3407).

(676) Reported by Ahmad (2/362); & al–Bukhari in ‘al–Adab al–Mufrad’ (no. 712); & Ibn Majah (no. 3829); & at–Tirmidhi (no. 3370); and declared as authentic by al–Hakim in ‘al–Mustadrak’ (1/490) and adh–Dhahabi agreed with him. al–Albani graded it as ‘good’ in ‘Sahih al–Adab al–Mufrad’ (no. 549).

(677) Reported by at–Tirmidhi (no. 3751) who graded it as ‘weak’. Also see: ‘ad–Da’ifah’ (no. 492).

(678) Reported by Ahmad (2/442); & at–Tirmidhi (no. 3373); & Ibn Majah (no. 3827); and declared as authentic by al–Hakim (1/491) and adh–Dhahabi agreed with him. al–Albani graded it as ‘good’ in ‘Sahih al–Adab al–Mufrad’ (no. 512).

(679) Reported by Ahmad (3/18); & at–Tirmidhi (3381); and declared as ‘good’ by al–Albani in ‘Sahih al–Jami’’ (no. 5678).

(680) See: ‘Fath al–Bari’ (11/95).

(681) Reported by at–Tirmidhi (no. 3548) who said regarding it: “It is strange, and has only been transmitted by Abdur–Rahman al–Qurashi who is weak in narration as some scholars have declared, due to his weak memory.” al–Albani graded it as ‘good’ in ‘Sahih al–Jami’’ (no. 3409). Also see: ‘al–Mishkat’ (no. 2234).

(682) See: ‘Tuhfat adh–Dhakirin’ (p. 28).

(683) Reported by at–Tabarani in ‘ad–Du’a’ (2/800 (33)) & in ‘al–Awsat’ (no. 2519); & by al–Hakim (1/492); & al–Bazzar – as occurs in ‘Kashf al–Astaar’ of al–Haythami – (3/29 (2165)). al–Albani graded it as ‘good’ in ‘Sahih al–Jami’’ (no. 7739).

(684) See: ‘Madarij as–Salikin’ of Ibn Al–Qayyim (2/229).

Section Two: The Conditions of Invocation
Invocation has many conditions which must be present so that it can be accepted and answered by Allah.

From these conditions are:
1. The invoker must know that Allah alone is the One Who is able to answer his invocation:
No-one can benefit him except Allah, just as no-one can relieve his suffering except Him.

He –the Almighty– says:
]أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ]
Sura an-Naml; (27):62
]Meaning: Is not He (best) Who responds to the distressed one, when he calls Him, and Who removes the evil.]

This is the concept of monotheistic belief which means: to single Allah out in Lordship.

2. The invoker must not invoke anyone except Allah:
It is impermissible to supplicate to other than Allah or to invoke other than Him alongside Him, as this is polytheism and setting up partners in worship besides Allah –the Mighty and Majestic.

He –the Almighty– says:
]وَأَنَّ ٱلۡمَسَٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدٗا]

Sura al-Jinn; (72):18
]Meaning: And the mosques are for Allah alone, so invoke not anyone along with Allah.]

The Prophet –peace be upon him– said to Ibn Abbas –may Allah be pleased with them both–:
“If you ask, then ask of Allah; and if you seek help, then seek help from Allah.”[685]

3. Not being hasty:
A servant should not be hasty for his invocation to be answered when he supplicates, nor should he be impatient if it is delayed. Impatience is from the things that prevent the effects of invocation.

On the authority of Abu Hurayrah –may Allah be pleased with him– that he said:  
“The invocation of every one of you is granted if he does not grow impatient and says: ‘I supplicated but it was not granted.’”[686]

Ibn Al-Qayyim –may Allah have mercy upon him– said in this regard:

 “From the things that prevent the effectiveness of invocation is that a servant is hasty and impatient regarding its answer, which leads him to feel discouraged and abandon invocation altogether.

This is like a person who sows a seed or plants a cutting while maintaining and watering it, but soon grows impatient due to the rate it grows at and ends up neglecting and abandoning it.”[687]

4. Supplicating for good and lawful matters:
In order that an invocation is accepted by Allah, a person must request only good and lawful matters and must not ask for something sinful or for the cutting of ties. The Prophet –peace be upon him– said: “The supplication of a servant is answered as long as he does not supplicate for a sin or severing of the ties of kinship.”[688]

5. Having good thoughts of Allah –the Mighty and Majestic–:
On the authority of Abu Hurayrah –may Allah be pleased with him– that he said: ‘The Messenger of Allah –peace be upon him– said: “Call upon Allah while being certain of being answered.”’[689]

Similarly, there occurs a narration on the authority of Jabir –may Allah be pleased with him– who said: ‘I heard the Messenger of Allah –peace be upon him– say three days before his death: “Let not one of you die except that he has good thoughts regarding Allah –the Mighty and Majestic.”’[690]

Likewise, the Prophet –peace be upon him– said:
“Allah –the Mighty and Majestic– says: ‘I am as My servant thinks of Me, and I am with him when he remembers Me.’”[691]

Imam ash-Shawkani –may Allah have mercy upon him– wrote regarding the saying of Allah in the aforementioned divine narration: ‘I am as My servant thinks of Me’: Allah encourages His servants to have good thoughts [of Him], and how He is with them is based on that. So whoever thinks good of Allah, then He will bestow upon them from His plentiful bounty, beautiful favours, abundant gifts, and endless munificence.

Whoever does not think of Allah in this way, then neither will Allah –the Almighty– be like that with them.

This is the meaning of Allah –the Exalted and Most High– being as His servant thinks of Him. Thus, it is upon a servant to have good thoughts of his Lord regardless of his circumstances, while keeping in mind the proofs mentioning the vastness of the mercy of Allah –the Exalted and Most High.”[692]

6. Having an attentive heart:
An invoker should have an attentive heart and pay attention to what he is saying while being aware of the greatness of the One he is invoking. It is not befitting for a mere servant to address his Lord and Master with words he himself does not understand, or with phrases he has picked up without having comprehended, or that he does so just out of habit.

The Prophet –peace be upon him– said:
“Know that Allah does not respond to the invocation from a distracted heart.”[693]

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(685) Reported by Ahmad (1/293, 307); & at–Tirmidhi (no. 2511) and declared as authentic by al–Albani in ‘Sahih al–Jami’’ (no. 7957).

(686) Reported by al–Bukhari (no. 6340); & Muslim (no. 2735).

(687) See: ‘al–Jawab al–Kafi’ (p. 10).

(688) Reported by Muslim (no. 2735).

(689) Reported by at–Tirmidhi (no. 3479); & al–Hakim (1/294); & at–Tabarani in ‘ad–Du’a’ (no. 62) and graded as ‘good’ by al–Albani in ‘Sahih al–Jami’’ (no. 245).

(690) Reported by Muslim (no. 2877).

(691) Reported by al–Bukhari (no. 7405); & Muslim (no. 2675).

(692) See: ‘Tuhfat adh–Dhakirin’ (pp. 12).

(693) Reported by at–Tirmidhi (no. 3479); & al–Hakim (1/494); & at–Tabarani in ‘ad–Du’a’ (no. 62) and graded as ‘good’ in ‘Sahih al–Jami’’ (no. 245).

Section Three: The Etiquettes of Invocation
There are certain etiquettes that it is befitting for an invoker to observe so that their invocation is perfected; such as:
praising Allah before invoking; sending peace and blessings upon the Prophet –peace be upon him–; acknowledging and confessing one’s sins; having humility and humbleness; desiring that which lies with Allah; dreading Allah’s punishment; having determination and firm resolve in one’s request; being insistent in one’s invocation; invoking Allah in all circumstances; repeating an invocation thrice; facing the qibla (Kaaba); raising one’s hands; brushing one’s teeth (with a twig from the arak tree); making ablution; and selecting the name or attribute of Allah most suitable to the invocation – for example: “O Most Merciful, have mercy upon me; by Your mercy I beseech!

The etiquettes of invocation also include:
lowering one’s voice; selecting the finest and most comprehensive of invocations; refraining from overexertion, artificiality, and forced rhyming; to invoke for oneself firstly; and to supplicate for the Muslims in general.

Furthermore, from the means is:
being sincere to Allah when invoking; having strong hope; being diligent; patiently waiting for Allah’s relief; being repentant; correcting injustices done to others; not being heedless; performing plentiful righteous action; enjoining good and forbidding evil; preforming supererogatory acts of worship in addition to observing the obligatory acts; being kind to one’s parents; and making the most of occasions by seeking out the times, places, and instances wherein invocation is more likely to be answered.

This is a short summary of some of the etiquettes of invocation – the evidences for which can be found in the Quran and Prophetic traditions, as it is not possible to mention them in detail here due to the need for brevity. Nonetheless, fulfilling the conditions of invocation and observing its etiquettes are from the greatest of means that lead to an invocation being answered.[694]

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(694) For a detailed discussion regarding this topic, see: ‘ad–Du’a – Mafhumuhu – Ahkamuhu – Akhta× Tuqa’u Fihi’ of Muhammad bin Ibrahim al–Hamad (pp. 37–68).