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Tadarru'

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Taḍarruʿ (Arabic: تَضَرُّع, meaning Humble entreaty) is a Quranic term meaning to show humility before God when asking for a need. Tadarruʿ is considered one of the conditions for the fulfillment of supplications and blessings such as relief from hardships, immunity from Divine punishment and receiving God's help have been mentioned for it.

Concept and Status

Tadarru' means showing abasement and humility before God when asking for a need or seeking the removal of trouble and grief.[1] Based on a hadith from Imam al-Sadiq (a) moving the forefinger of the right hand during supplication is a form of Tadarru'.[2]

Tadarru', along with some of its derivatives, appears explicitly in seven verses of the Qur'an[3] and has also been used in other Islamic sciences where appropriate. For instance, jurists have stated that in the manners of Salat al-Istisqa' (prayer for rain), the Imam of the congregation should show Tadarru' after performing the prayer and supplication and saying the praise of God.[4] Raising hands when saying Takbir in prayer is considered a type of Tadarru'.[5] In jurisprudential works, Tadarru' before God is considered one of the acts of Hajj pilgrims during wuquf in Arafat[6] and wuquf in al-Mash'ar al-Haram.[7]

In mystical and ethical discussions, showing Tadarru' and weeping before God in solitude is highly recommended and this act is considered to be among the signs of mystics.[8]

Difference between Tadarru' and Khushu'

Al-Raghib al-Isfahani has defined the difference between between Khushu' (humility) and Tadarru' given the semantic commonality between the two. In his view, Khushu' appears mostly on body limbs, while Tadarru' is an internal state. He cites the hadith "Whenever the heart enters Tadarru', Khushu' is achieved in limbs and organs".[9] However, exegetes have defined Tadarru' to mean the manifestation of supplication in the interpretation of the verse "Call upon your Lord in humility and privately" (اُدْعُوا رَبَّكُمْ تَضَرُّعًا وَ خُفْيَةً).[10]

Tadarru' as the Etiquette of Supplication

Muslim scholars consider Tadarru' to be one of the conditions for the Fulfillment of Supplications,[11] Al-Ghazali cites the verse in support of this: "Call upon your Lord in humility and privately"[12] as well as a Prophetic hadith[13] which expresses the connection between the belovedness of a servant to God and afflictions that cause his Tadarru'.[14] Fayd Kashani has also cited hadiths from Infallible Imams (a) in this regard.[15] In the book Sharh du'a' al-sahar, Imam Khomeini has said that it is better for the supplicant and the one in the Spiritual journey to start his supplication with "Allahumma" or "Ya Allah" and supplicate in the state of Tadarru'.[16]

Effects of Tadarru' in the Quran

In the book Farhang-yi Qur'an, a number of effects of Tadarru' have been mentioned with reference to Quranic verses, including:

  • Relief from affliction and difficulties:[17] Based on verse 63 of Sura al-An'am, when servants call upon God for help in hardships and difficulties out of Tadarru' and weeping and secretly, God saves them.[18]
  • Immunity from sudden Divine punishment:[19] In verses 94 and 95 of Sura al-A'raf, God explains to the Prophet (s) that He afflicted the nations before him with difficulties and hardships so that they would choose to show Tadarru' out of choice; but they did not show Tadarru' and forgot God, then God opened the doors of His blessings to them until they became arrogant and considered themselves independent and needless of God. God then sent down His punishment upon them in a manner and through means which they did not expect.[20]
  • Attaining Divine help and victory:[21] Based on verses 76 and 77 of Sura al-Anbiya', when Prophet Nuh called upon God for help out of Tadarru', God helped him and saved him together with his family and followers from the great grief and calamity.[22]

Notes

  1. ↑ Muṣṭafawī, Al-Taḥqīq, vol. 7, pp. 28-29.
  2. ↑ Kulaynī, Al-Kāfī, vol. 2, p. 480.
  3. ↑ Aʿrāfī, Taḍarruʿ, p. 590.
  4. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, vol. 1, p. 84; Najafī, Jawāhir al-kalām, vol. 12, p. 150.
  5. ↑ Najafī, Jawāhir al-kalām, vol. 9, p. 230.
  6. ↑ See: Muqaddas al-Ardabīlī, Majmaʿ al-fāʾida, vol. 7, p. 204.
  7. ↑ See: Gulpāyigānī, Manāsik al-ḥajj, p. 142.
  8. ↑ See: Malikī Tabrīzī, Tarjumat al-Murāqabāt, p. 175; Khomeini, Sharḥ-i chihil ḥadīth, p. 462.
  9. ↑ Rāghib al-Iṣfahānī, Al-Mufradāt, under the word Khashaʿa.
  10. ↑ See: Ṭabrasī, Majmaʿ al-bayān, vol. 4, p. 270; Ṭabāṭabāʾī, Al-Mīzān, vol. 7, p. 133.
  11. ↑ See: Ghazālī, Iḥyāʾ ʿulūm al-dīn, vol. 3, p. 165; Fayḍ Kāshānī, Al-Maḥajjat al-bayḍāʾ, vol. 2, p. 293; Narāqī, Miʿrāj al-saʿāda, p. 869.
  12. ↑ Qur'an 7:55.
  13. ↑ Ghazālī, Iḥyāʾ ʿulūm al-dīn, vol. 3, p. 165.
  14. ↑ Bayhaqī, Shuʿab al-īmān, vol. 7, p. 145.
  15. ↑ Fayḍ Kāshānī, Al-Maḥajjat al-bayḍāʾ, vol. 2, p. 293.
  16. ↑ Imam Khomeini, Sharḥ duʿāʾ al-saḥar, p. 9.
  17. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Farhang-i Qurʾān, vol. 8, p. 168.
  18. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 7, p. 133.
  19. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Farhang-i Qurʾān, vol. 8, p. 167.
  20. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 7, pp. 89-90.
  21. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Farhang-i Qurʾān, vol. 8, p. 168.
  22. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Farhang-i Qurʾān, vol. 8, p. 168.

References

  • Aʿrāfī, Muḥammad. "Taḍarruʿ". In Dāʾirat al-maʿārif-i Qurʾān. Qom, Būstān-i Kitāb, 1383 Sh.
  • Bayhaqī, Aḥmad b. Ḥusayn al-. Shuʿab al-īmān. Beirut, Dār al-Kutub al-ʿIlmiyya, 1421 AH.
  • Fayḍ Kāshānī, Muḥammad b. Shāh Murtaḍā al-. Al-Maḥajjat al-bayḍāʾ fī tahdhīb al-iḥyāʾ. Daftar-i Intishārāt-i Islāmī, n.d.
  • Ghazālī, Muḥammad b. Muḥammad al-. Iḥyāʾ ʿulūm al-dīn. Beirut, Dār al-Kitāb al-ʿArabī, n.d.
  • Gulpāyigānī, Sayyid Muḥammad Riḍā. Manāsik al-ḥajj. Qom, Dār al-Qurʾān al-Karīm, n.d.
  • Imam Khomeini, Sayyid Rūḥallāh. Sharḥ duʿāʾ al-saḥar. Tehran, Muʾassasa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, 1374 Sh.
  • Khomeini, Sayyid Rūḥallāh. Sharḥ-i chihil ḥadīth. Tehran, Muʾassasa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī, 1380 Sh.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Malikī Tabrīzī, Mīrzā Jawād. Tarjumat al-Murāqabāt. Translated by Karīm Fayḍī. Qom, Intishārāt-i Qāʾim Āl Muḥammad, 1388 Sh.
  • Markaz-i Farhang wa Maʿārif-i Qurʾān. Farhang-i Qurʾān. Qom, Daftar-i Tablīghāt-i Islāmī, 1379 Sh.
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  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī lil-Maṭbūʿāt, 1393 AH.
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