For children, - Dua: Supplication and Invocation in Islam, Supplication Meaning, Supplication Definition

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Dua is an Arabic term which means to 'call out' or to 'summon' or to 'invoke' and in the Islamic terminology, it means a humble prayer by a modest person to a superior. Muslims use this term and call out to Allah (SWT), and Muslims regard this as one of the greatest acts of worship in Islam.
Supplication definition and meaning in Islam: Supplication is petitioning Allah (SWT) for fulfillment of ones legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.
The Holy Prophet of Islam (saw) has said: "Shall I introduce to you a weapon which will protect you both from the evils of enemies and increase your sustenance? They said: Yes, O Messenger of Allah. The Holy Prophet of Islam (saw) replied: Call your Lord day and night, for "Dua" is the weapon of a believer."
Imam Ali (as) says: "Dua" is the shield of a believer. If you keep on knocking the door of Divine Mercy, it will be opened to you."
Imam Sadiq (as) says: "Dua is more forceful than a sword."
Imam Musa Kazim (as) says: "Dua reverts both what has been destined and what has not been destined."
Supplications in Islam, Supplication Prayer, Supplication in Noble Qur'an and Hadith
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. Noble Qur'an (2:186)
And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" Noble Qur'an (40:60)
In this Holy verse, Allah (SWT) considers Dua as prayers, that is to say, if someone speaks to his Lord, he has performed prayer and those who do not pray are considered as unbelievers.
Say: My Lord would not care for you were it not for your prayer; Noble Qur'an (25:77)
Imam Ali (as) says: "Allah (SWT) doesn't answer the prayer of a person whose prayer doesn't come from his heart." Therefore, one should pray from the depths of his heart and should have a conviction that Allah (SWT) will fulfill his wish.
Imam Sadiq (as) says: when a person wants Allah (SWT) to help him in times of difficulty, he must make it a habit to supplicate to Allah (SWT) before any such difficulty arises. He should not present himself to Allah (SWT) as a total stranger when he needs help.
Imam Sadiq (as) says: the creature nearest to Allah (SWT) is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah (SWT) for granting his wish.
When God grants your prayers ...
Yes, it is wonderful when you pray fervently for something and you get it! It is a very nice feeling to be sure that even if no one else does, there is one being who never fails to listen to you and grants you whatever you want. Wait, there is a catch here. God does give you what you want but very rarely does He give when you want it and in the way you want it.
For instance, highest scores in an examination are got but best friend has got alienated in the process; you get to buy the beautiful dress you were eyeing from many days and find that it doesn't suit you at all but suits your sister perfectly; lot of wealth and fame is earned but when the parents are no longer there or are not capable of accompanying the child to his celebratory parties; the perfect house with the garden gets readied but the children want to go abroad and settle there ... You get the trend.
The Holy Prophet of Islam (saw) has said, 'Desire is the root cause of all evil'. Hence you think 'Let me not desire for anything. I will accept whatever God gives me'. But ... hasn't Allah (SWT) said, 'Call on Me; I will answer your (Prayer)' Doesn't that mean that unless you ask, you won't get anything? As the saying goes, unless the baby cries, the mother doesn't feed it. So should the baby cry or keep quiet? Probably the answer could be that the baby should cry when it feels hungry and keep quiet after it is given something, no matter whether it is milk or water or watery milk.

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Prayer, - Dought & clear, - * Are the five daily prayers mentioned in the Qur’aan?

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The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.
Praise be to Allaah.
In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning):‘So glorify Allaah when you come up to the evening’is maghrib and ‘isha’;‘and when you enter the morning’is fajr; ‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.
Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning):“… and in some hours of the night…” [Hood 11:114]
Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning):‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17]refers to the prayers.”
Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103].It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootanmeans that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [thatmawqootanmeans] ‘It is obligatory’… The word‘mawqootan’means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him). What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning):“Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78].Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’means when the sun has passed its zenith for salaat al-zuhr, and‘the darkness of the night’means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith… Allaah says (interpretation of the meaning):“And perform al-salaahat the two ends of the day and in some parts of the night” [Hood 11:114].‘Amr reported from al-Hasan that‘the two ends of the day’means fajr at the first end and zuhr and ‘asr at the other;‘some parts of thenight’means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together.‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’refers to fajr,‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Something similar was also reported from al-Hasan.
Abu Razeen reported from Ibn ‘Abbaas: “‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning]refers to the prescribed prayers.‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day,that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning]This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”
Ahkaam al-Qur’aanby al-Jassaas,Baab Mawaaqeet al-Salaah.
What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):
“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]
“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]
The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

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Prayer, - Dought & clear, - * Carryingdirty things whilst praying

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Is it okay to keep things that might be dirty (like handkerchiefs, wallet & car keys) in our pocket while we pray? If not, are we supposed to keep them on the ground in front of us while we pray? Or by the side? Is it okay if it ends up in front of someone else, say in a congregational prayer?
Praise be to Allaah.
Dirty things are of two types: Things that are considered dirty or unclean according to sharee’ah because of najaasah (impurity), such as human urine or faeces, and things that are considered dirty by people, but they are not naajis according to sharee’ah, such as mucus and spittle. It is not permissible to carry the former or have them on one’s person whilst praying or to put them in the mosque; it does not matter if one carries the latter in one's pocket whilst praying. And Allaah knows best.

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Prayer, - Dought & clear, - * Was the adhaan revealed by wahy or was it suggested by asahaabi?

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I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspired fit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell even though he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell that bell?” he said, “What will you do with it?” I said, “We will call the people to prayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say,Allaahu akbar Allaah akbar… (to the end of the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell him what you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal and started telling him what I had seen, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “To Allaah be praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person. So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a true dream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them to act upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired). If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired.
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it not revealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant to demonstrate the virtue of these two sahaabis and to confirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear. What he approved of refers to when someone did something in front of him and he approved of it – this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood and he never approved of anything false or misguided that was done by others. He would disapprove of it and speak out against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel. He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people to prayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. And Allaah knows best.

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