Iltimas-i Du'a

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Prayer
Supplications

Kumayl • Al-Tawassul • Al-Iftitah • Abu Hamza • 'Arafa • Al-Nudba • al-Simat • al-Faraj • Khamsa 'ashar • Al-Sha'baniyya

Ziyaras
Ziyara Ashura' • Ziyara Warith • Amin Allah • al-Jami'a al-Kabira • Al Yasin
Dhikrs
Takbir • Tahmid • Tahlil • Tasbih • Tasbih of Lady Fatima (a) • Salawat • al-Yunusiyya • Istighfar
Supplication Books
al-Sahifa al-Sajjadiyya • Mafatih al-jinan • Misbah al-mutihajjid • Iqbal al-a'mal • Miftah al-falah
Days and Months
Laylat al-Qadr • 15th Sha'ban • 'Arafa • Ramadan • Rajab • Dhu l-Hijja

Iltimās-i duʿā (Arabic: التماس الدعاء) 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 recommended 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 recommended.[6] According to some hadiths, God advised Moses (a) to ask Him with a tongue that he has not sinned with. After Moses (a) 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 (a), his brothers asked their father, Jacob (a) 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 Companions 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 companions 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

  • Abā baṭīn, ʿAbd Allāh b. ʿAbd al-Raḥmān. Al-Radd ʿalā l-burda. Edited by Abū ʿAbd al-aʿlā khālid muḥammad. 1st edition. [n.p], Dār al-āthār, [n.d].
  • ʿAlawī Gurgānī, Muḥammad ʿAlī. Al-Manaẓir al-nāḍira fī aḥkām al-ʿitra l-ṭāhira (l-ṭahāra). Qom: Faqīh-i Ahl al-Bayt (a), 1395 SH.
  • Anwarī, Ḥasan. Farhang-i buzurg-i sukhan. Tehran: Intishārāt-i Sukhan, 1390 Sh.
  • Dehkhoda, ʾAlī Akbar. Dehkhodā Dictionary. [n.p]. [n.d].
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Hidāyat al-umma ʾilā ahkām al-ʾaʾimma. Mashhad: Majmaʾ al-Buhūth al-Islāmiyya, 1414 AH.
  • Ibn Fahd Ḥillī, Aḥmad b. Muḥammad. ʿUddat al-dāʿī wa najāḥ al-saʿī. Edited by Aḥmad Muwaḥidī Qummī. [n.p], Dār al-Kutub al-ʿIlmiyy, 1407 AH.
  • Ibn ʿUthaymayn, Muḥammad b. Ṣāliḥ. Fiqh al-ʿibādāt. [n.p], Al-Lujnat al-ʿilmīyya fī muʾassisa al-shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymayn al-khayrṭyya, 1431 AH.
  • Ibn ʿUthaymayn, Muḥammad b. Ṣāliḥ. Majmccʿ fatāwā wa rasāʾil Muḥammad b. Ṣāliḥ al-ʿUthaymayn. Edited by Fahd b. Nāṣir al-sulaymān. [n.p], Dār al-waṭan, Dār al-thurayyā, 1413 AH.
  • Kāshif al-Ghitāʾ, Hādī. Hudā l-muttaqīn ʾlā sharīʿa sayyid al-mursalīn. Najaf. Muʾassisa Kāshif al-Ghitāʾ, [n.d].
  • Kāshif al-ghitāʾ, Jaʿfar. Manhaj al-rashād li man arād al-sadād'. Qom: Markaz al-Ghadīr li-Dirasāt al-Islāmiya, 1379 SH.
  • 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.
  • Ṣadadī, ʿAlī fāḍil. Majmūʿ al-rasāʾil al-fiqīyya. Qom: Ṭullab al-Baḥrayn fī l-ḥawza l-ʿilmīyya bi madīna Qom al-muqaddasa, 1434 AH.
  • Subḥānī, Jaʿfar. Al-Wahhābiyya bayn al-mabānī l-fikrīyya wa l-natāʾij al-ʿamalīyya. Qom: Miʾassisa-yi Imām-i Ṣādiq, 1426 AH.
  • Ziynū, Muḥammad b. Jamīl. Majmūʿa rasāʾil al-tawjīhāt al-Islāmīyya li iṣlāḥ al-fard wa l-mujtamaʿ. Riyadh; Dār al-ṣamīʿī li l-nashr wa l-tawziʿ, 1417 AH.
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