Iltimas-i Du'a

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Prayer
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Iltimās-i duʿā is a request for prayer from others.[1] Usually, those who go to pilgrimage sites or do an act of worship are asked for prayer.[2] According to a hadith,[3] Shi'a jurists issued that it is mustahabb for a visitor of a sick person to ask the sick person for prayer.[4] In addition, the one helping a poor person is advised to ask the poor person for prayer, as his prayer for the one who has helped him is granted.[5] Some Shi'a jurists believe that asking for prayer from the believers is also mustahab.[6] According to some hadiths, God advised Moses to ask Him with a tongue that he has not sinned with. After Moses asked for more explanation, God told him to ask Him through others' tongues.[7] It is not obligatory to pray for some who has asked for prayer.[8] Based on the Qur'an 12: 97, some jurists said that asking for prayer also includes asking for forgiveness from God. According to this verse, when everything was revealed about the story of Yusuf, his brothers asked their father, Ya'qub to ask God to forgive them.[9] Shi'a Muslims maintain that there is no difference in asking for prayer between the dead and the alive. Thus, they allow asking deceased figures for prayer.[10] On the contrary, Wahhabis do not allow asking the deceased, even the Prophet (s), and consider it heretical.[11] They believe that the dead cannot hear the alive[12] and that none of the Sahaba of the Prophet (s) did this.[13] Shi'a scholars, however, argue that by the will of God, the dead hear the alive,[14] and there are accounts that Sahaba asked Prophet (s) to pray for them after his demise.[15]

See Also

Notes

  1. Dehkhoda, Dehkhoda Dictionary, under the word Iltimas-i du'a
  2. Anwarī, Farhang-i buzurg-i sukhan, vol. 1, p. 528-529.
  3. Kulaynī, Al-Kāfī, vol. 5, p. 316.
  4. Najafī, Jawāhir al-kalām, vol. 4, p. 5: ʿAlawī Gurgānī, Al-Manāẓir al-nāḍira, vol. 6, p. 62.
  5. Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 4, p. 123.
  6. Kāshif al-Ghitāʾ, Hudā l-muttaqīn, p. 85; Ṣadadī, Majmūʿ l-rasāʾil al--fiqhīyya, p. 595.
  7. Ḥillī, Ibn Fahd, ʿUddat al-dāʿī, p. 131.
  8. Ṣadadī, Majmūʿ l-rasāʾil al--fiqhīyya, p. 595.
  9. Ṣadadī, Majmūʿ l-rasāʾil al--fiqhīyya, p. 595.
  10. Kāshif al-Ghitāʾ, Manhaj al-rashād, p. 46.
  11. Ibn ʿUthaymayn, Fiqh al-ʿibādāt, p. 90; Abā Baṭīn, al-Radd ʿala l-burda, p. 48.
  12. Ibn ʿUthaymayn, Fiqh al-ʿibādāt, p. 90; Abā Baṭīn, Al-radd ʿala l-burda, p. 48.
  13. Ibn ʿUthaymayn, Majmūʿ fatāwā wa rasāʾil, vol. 2, p. 339; Zaynū, Majmūʿa rasāʾil al-tawjīhāt al-ʾislamīyya, vol. 3, p. 75.
  14. Subḥānī, al-Wahhābīyya, p. 305-307; Kāshif al-ghitāʾ, Manhaj al-rashād, p. 46 and 55.
  15. Subḥānī, al-Wahhābīyya, p. 305-307.

References

  • Anwarī, Ḥasan. Farhang-i buzurg-i sukhan. Tehran: Intishārāt-i Sukhan, 1390 Sh.
  • Dehkhoda, ʾAlī Akbar. Dehkhodā Dictionary.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Hidāyat al-umma ʾilā ahkām al-ʾaʾimma. Mashhad: Majmaʾ al-Buhūth al-Islāmiyya, 1414 AH.
  • Kāshif al-Ghitāʾ, Hādī. Hudā l-muttaqīn ʾlā sharīʿa sayyid al-mursalīn. Najaf. Muʾassisa Kāshif al-Ghitāʾ.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by Najm al-Dīn al-Amulī. Tehran: Al-Maktabat al-Islāmīyya, 1388 AH.
  • Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1404 AH.