Duʿāʾ of Worship and Duʿāʾ of Seeking Help

Professor Sayfullāh Fayżī from Pakistan posed the following question:
“The Prophet صلى الله عليه وسلم said: ‘The best supplication is the supplication on the Day of ʿArafah, and the best of what I and the Prophets before me have said is:
Lā ilāha illa-llāh, waḥdahū lā sharīka lah, lahū al-mulku wa lahū al-ḥamdu wa huwa ʿalā kulli shayʾin qadīr.
(There is no god but Allāh alone, without partner. To Him belongs the dominion, to Him belongs all praise, and He is powerful over all things).’
How is this the best supplication? It seems to be a mere affirmation of Allāh’s praise and power.”

Response:
This narration is found in Sunan al-Tirmidhī, in the Book of Supplications, under the chapter of the supplication for the Day of ʿArafah. Imām al-Tirmidhī reports:

> “Narrated to us by Abū ʿAmr Muslim ibn ʿAmr al-Ḥadhdhāʾ al-Madanī, who said: ʿAbd Allāh ibn Nāfiʿ told me, from Ḥammād ibn Abī Ḥumayd, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, that the Prophet صلى الله عليه وسلم said: ‘The best supplication is the supplication on the Day of ʿArafah, and the best of what I and the Prophets before me have said is: Lā ilāha illa-llāh, waḥdahū lā sharīka lah, lahū al-mulku wa lahū al-ḥamdu wa huwa ʿalā kulli shayʾin qadīr.’”
Abū ʿĪsā (al-Tirmidhī) commented: “This ḥadīth is gharīb (unfamiliar) in this chain. Ḥammād ibn Abī Ḥumayd is Muḥammad ibn Abī Ḥumayd, Abū Ibrāhīm al-Anṣārī al-Madanī, and he is not considered strong by the scholars of ḥadīth.”

Technical Consideration:

From the standpoint of transmission, this ḥadīth is weak. Some have considered it ḥasan (sound) due to supporting chains, but I will not attempt here to adjudicate between the two positions. What I will say is that when a person turns towards their Lord, it is preferable to avoid weak narrations. The Qurʾān and the ṣaḥīḥ aḥādīth contain numerous beautiful supplications and invocations, which should be memorised and preferred during moments when acceptance is more likely.

However, it should be understood that the discussion regarding the weakness of this narration relates to its mention in the specific context of the Day of ʿArafah. The phrase itself—“Lā ilāha illa-llāh…”—is unquestionably sound. It appears in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim in various contexts. There is no doubt that this declaration comprises the highest expressions of tawḥīd (affirmation of divine oneness), tasbīḥ (glorification), and taḥmīd (praise). Believers should repeatedly recite it with awareness of its meanings. Its impact on the heart is profound, and it is a powerful means to correct one’s spiritual direction.

The Meaningful Dimension:

In the ḥadīth under discussion, these words are described as duʿāʾ (supplication). The word duʿāʾ means to call upon or invoke. In religious terminology, it is used for turning to Allāh in calling or petition. There are two forms of this:

Duʿāʾ al-ʿIbādah (Supplication of Worship):

This refers to invoking Allāh through acts of worship—such as prayer, glorification, praise, and remembrance. The Qurʾān frequently uses the term in this sense, for example:
“So call upon Allāh, being sincere to Him in religion.” (Sūrat Ghāfir, 40:65)
“Indeed, we used to invoke Him before. Indeed, it is He who is the Beneficent, the Merciful.” (Sūrat al-Ṭūr, 52:28)
“Your Lord said: Call upon Me and I will respond to you. Indeed, those who disdain My worship will enter Hell in humiliation.” (Sūrat Ghāfir, 40:60)

Duʿāʾ al-Istiʿānah (Supplication of Seeking Help):

This refers to calling upon Allāh to request aid or to petition for one’s needs. In Urdu and other languages, this is the more commonly understood meaning of duʿāʾ. The Qurʾān uses the word in this meaning as well, such as:
“And never have I been disappointed in my supplication to You, my Lord.” (Sūrat Maryam, 19:4)
“To Allāh belong the most beautiful names, so call upon Him by them.” (Sūrat al-Aʿrāf, 7:180)

The Meaning of Duʿāʾ in This Ḥadīth:

In this ḥadīth, the term duʿāʾ is used in the sense of duʿāʾ al-ʿibādah (worshipful invocation). Once this is clarified, any confusion is removed.

However, one must also recognise the intimate connection between duʿāʾ al-ʿibādah and duʿāʾ al-istiʿānah. When a servant worships Allāh, praises and glorifies Him, Allāh responds by bestowing great reward and fulfilling their worldly and spiritual needs. Even in worldly terms, when one praises a noble and generous person, they often respond with kindness. In earlier times, poets would extol kings, and in turn receive gifts—this was seen as a refined and civilised means of seeking favour.

Likewise, when a person turns away from creation and directs themselves in need to the Creator, this itself is worship. That is why duʿāʾ has been called the essence of worship. The Qurʾān brings both meanings together in this verse:
“Call upon your Lord humbly and secretly. Indeed, He does not love the transgressors. And cause not corruption upon the earth after its reformation, and call upon Him in fear and hope. Indeed, the mercy of Allāh is near to the doers of good.” (Sūrat al-Aʿrāf, 7:55–56)

It is also possible in such moments that a person first recites the words of glorification and remembrance, and then moves to supplicate for their needs. These words bring the servant close to Allāh and open the doors of His mercy and bounty. Once that nearness is attained, one may ask from Him whatever they wish.

May Allāh grant us the ability to worship Him sincerely, and make us among those who ask from Him alone. Āmīn.

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Disclaimer: This article was translated by AI. Original post: https://t.me/DrAkramNadwi/6570