DU‘Â – دُعَاء

Literally: A prayer, an invocation, or a supplication addressed to Allah.

Etymology: Derived from the Arabic root d-‘-w (د ع و), du‘â etymologically signifies "to call," "to summon," or "to invoke."

As an Islamic Term: The essence of ‘ubûdiyyah, representing the ‘abd’s heartfelt plea born of acknowledging his infinite poverty (faqr) and impotence (ajz). It is the very essence of salâh and salawât.

Selected excerpts from the Risale-i Nur that elucidate the haqiqah of du'â:

Just as îmân requires du'â as an absolute means, and man’s fitrah desires it intensely, so too does Janâb-i Haqq decree قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى لَوْلاَ دُعَاؤُكُمْ, the meaning of which is, “What importance would you have if it were not for your du'â?” Furthermore, He commands:

1 اُدْعُونِى اَسْتَجِبْ لَكُمْ

If you say: “We many times offer du'â but they are not accepted. Whereas the âyah is general, and it states that there is an answer for every du'â.”

The Answer: To answer is one thing, whereas to accept is something different. Every du'â is answered, but to accept it and to grant exactly what was sought are subject to the hikmah of Janâb-i Haqq.

For example, a sick child calls out: "O Doctor! Look at me." The doctor responds: “Labbayk2 ” and asks: “What do you want?” The child says: "Give me that medicine!" But the doctor either gives him exactly what he asked for, or grants him something better in accordance with his true well-being, or — knowing that it is harmful to his illness — gives him nothing at all.

Thus, since Janâb-i Haqq, the Absolute Hakîm, is ever-present and witness, He answers the du'â of the ‘abd. He transforms the terror arising from desolation and loneliness into a sense of intimacy through His presence and answer, but not through man’s domineering demands dictated by his nafs and enslaved to its fleeting desires, but rather, in accordance with the requirement of the hikmah of Ar-Rabb. Thus He gives either what was sought, or what is better than it, or He does not give anything at all.

Furthermore, du'â is an ‘ubûdiyyah. As for ‘ubûdiyyah, it yields its fruits in the âkhirah. The aims pertaining to this world are times and occasions for that kind of du'â and ‘ibâdah; those purposes cannot be their ultimate aims.

For example, salâh al-istisqa3 and du'â for rain are an ‘ibâdah. Drought is the time and occasion for that ‘ibâdah, however that ‘ibâdah and that du'â are not offered for bringing rain. If it is performed or offered solely with that intention, that ‘ibâdah and that du'â will not be worthy of acceptance because they are not pure and sincere. Just as sunset is the time for the maghrib salâh, the eclipses of the sun and moon are the times for two particular ‘ibâdahs called salâh al-kusûf and salâh al-khusûf. That is, at those times, Janâb-i Haqq invites his ‘abds to a kind of ‘ibâdah because, with the veiling of luminous âyahs of the night and day, these eclipses become the means to proclaim the grandeur of Allah; however, that salâh is not performed to clear the eclipses of the sun and moon — whose occurrence and duration are calculated and known in advance by astronomers’ calculations.

In just the same way, drought, too, is the time for salâh al-istisqa, and the invasion of calamities and the attacks of harmful things are particular times and occasions for certain du'âs, so that man understands his impotence at those times and, through du'â and supplication, seeks refuge at the court of Absolute Qadîr. When calamities are not repelled despite repeated du'âs, it should not be said, “The du’â was not accepted.” It should rather be said, “The time for du'â is not over and has not yet become qadha.4 ” If through His fadl and munificence Janâb-i Haqq removes the calamity — nûr upon nûr — then the time for du'â will be over and it will be qadha. This means that du'â is a mystery of ‘ubûdiyyah.

As for ‘ubûdiyyah, it must be purely for the sake of Allah. Man should only display his impotence, seek refuge in Him through du'â and not interfere with His rubûbiyyah. He should leave the arrangement and management to Him, trust His hikmah and not accuse His rahmah.

In fact, as is demonstrated by the clear âyahs: every single being offers a distinct tasbîh, performs a particular ‘ibâdah and a specific sajda; and what rises from the entire universe to the court of Allah is a du'â.

This is either through the language of capacity in their fitrah. (Like the du'âs of all plants; each of them seeks a form from the Absolute Fayyadh by the language of capacity in their fitrah and asks to sprout forth and unfold as a place of manifestation of His Names.)

Or it is through the language of need in their fitrah. (These are the du'âs offered by all living beings for their essential needs that are beyond their power to obtain; by this language of need in their fitrah, each of them asks the Absolute Jawwâd for certain bounties that serve as a kind of rizq for the continuation of their lives.)

Or it is a du'â through the language of sheer necessity. (Every being endowed with a rûh in a state of sheer necessity offers a du'â with absolute refuge, seeking shelter in an unseen protector; indeed, they turn towards their Rabb, Who is Rahîm.) If there is nothing to prevent them, these three sorts of du'âs are always accepted.

The fourth kind is the most well-known; it is our du'â. This, too, is of two kinds: one is by the du'â by action and being, and the other is by the heart and by words. For example, employing causes is du'â by action. Gathering the causes together is not to create the effect, but rather to take on an acceptable and pleasing state in order to seek the effect from Janâb-i Haqq by the language of being. Even ploughing is to knock on the door of the treasury of Rahmah. Since this kind of du'â by action turns toward a name and title of the Absolute Jawwâd, the absolute majority of such du'âs are accepted.

The second kind is to offer du'â by the tongue and the heart. It is to seek those profound desires and needs that lie beyond the reach of one's power and grasp. The most important aspect, the most beautiful aim and the sweetest fruit of it is this: "The man who offers du'â understands that there is Someone Who hears the thoughts, feelings and content of his heart. His hand can reach everything; He can fulfil each of his wishes; He shows mercy on his impotence and succors his poverty."

Thus, O impotent man and O poor mankind! Do not abandon a means like the du'â, which is the key to the treasury of Rahmah and the source of inexhaustible strength! Adhere to it and rise to the a’lâ ‘illiyyin of humanity!

Like a sultân, include the du'âs of the entire universe in your du'â! Like a universal ‘abd and a universal representative, say:

اِيَّاكَ نَسْتَعِينُ5

Be a beautiful form of the universe!

The Twenty-Third Word-Fifth Point

It means that the necessary result of îmân is tawhîd, the necessary result of tawhîd is submission (taslîm), the necessary result of submission (taslîm) is tawakkul, and the necessary result of tawakkul is happiness in both worlds. But do not misunderstand. Tawakkul is not a complete rejection of employing the causes. Rather, it consists of acting in compliance with causes by knowing that causes are veils to the hand of Qoudrah, acknowledging that employing causes is a sort of du'â by action, asking for the effects only from Janâb-i Haqq, knowing that the results are from Him and being thankful to Him.

The Twenty-Third Word-Third Point

(For further explanation, please refer to The First Addendum to the Twenty-Fourth Letter.)