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• 1 Role in Islam
• 2 Types and categories Toggle Types and categories subsection
  • 2.1 Salat
  • 2.2 Common duas
  • 2.3 Zayn al-'Abidin's Dua
• 3 Conditions and etiquette Toggle Conditions and etiquette subsection
  • 3.1 Sincerity
  • 3.2 Patience
  • 3.3 Purity
  • 3.4 Good intentions
  • 3.5 Attentive heart
  • 3.6 Sustenance
• 4 Shi'a Isma'ili tradition
• 5 Other optional etiquette Toggle Other optional etiquette subsection
  • 5.1 Raising one's hands
  • 5.2 Facing the Qiblah
  • 5.3 Wiping the face
• 6 See also
• 7 References
• 8 External links

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Appearance move to sidebar hide From Wikipedia, the free encyclopedia Islamic prayer of invocation, supplication or request For other uses, see Dua (disambiguation).

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In Islam, duʿāʾ (Arabic: دعاء  IPA: [duˈʕæːʔ], plural: ʾadʿiyah أدعية  [ʔædˈʕijæ]) is a prayer of invocation, supplication or request,[1][2] asking help or assistance from God. Duʿāʾ is an integral aspect of Islamic worship and spirituality, serving as a direct line of communication between a believer and Allah. Unlike salat, a formal daily prayer performed five times a day with prescribed motions, postures, and recitations, du'ā' is a more "free prayer", characterized by spontaneity and informality. For this reason, du'ā' most closely corresponds to the English term prayer, a term that originates from the Latin precare, meaning 'to beg' and 'to entreat'.[3] Thus, duʿāʾ is more flexible and can be performed at any time and in any place. Through duʿāʾ, Muslims affirm their dependence on Allah and their trust in His wisdom and mercy.

A special position of prayers are prayers of Sufi-Masters, the mustajaab ad-du'a, prayers answered immediately.[4] Requirements for these prayers are that the Sufi is never asking God for worldly but only for spiritual requests.[4] In times of sickness, danger, or drought, they were answered, while their prayers could also punish those who oppose them.[4]

Role in Islam

[edit]

In Islamic thought, du'ā' is considered both an act of worship and the most spontaneous and ordinary appeal to God.[5] It fulfils three theological purposes: praise, petition, and intercession. Praise is primarily directed at God, his divine qualities and deeds, but can also celebrate the divinely inspired qualities of human beings like the Prophet Muhammad and members of the early community. Petition is to ask for God's aid and intervention.[6] Annemarie Schimmel observes that prayer is an intimate conversation between man and God that consoles the sorrowful heart, even in the absence of an immediate response.[7] Intercessory prayer reflects a more communal dimension of prayer, grounded in the belief that prayers on behalf of another person are meaningful and beneficial. It is common for Muslims to follow any mention of Prophet Muhammad with "May God bless him and give him peace." In this way, Muslims are expected to offer prayers even for the Prophet.[6]

Classical Muslim exegetes and Sufi thinkers debated how Qur'ānic verses promising divine response to supplication could be reconciled with prayers remaining unanswered. Commentaries by Al-Tabari, Fakhr al-Din al Rāzī, and al-Qurtubi on the following verses sought to explore this paradox:[3]

"I answer the call [da'wa] of the suppliant [da'i] when he calls upon Me [da'ani]." (Q 2:186)

"Call upon Me [ud'uni] and I will answer you." (Q 40:60)

Atif Khalil notes that Islamic traditions provided different ways to reconcile this paradox. By drawing on the hadith "Du'ā' is worship", some exegetes extended the meaning of du'ā' to include repentance or worship ('ibāda). In this reading, God's 'response' is his acceptance rather than a fulfilment of the prayer. Later authors such as 'Abd al-Qādir al-Jīlānī, al-Qurtubī, and al-Ghazālī argued that effective du'ā' requires good moral conduct, repentance, and the pursuit of a lawful life. Thus, sin and injustice can serve as obstructions to receiving a divine response.[8] Sufi commentators like Rāzī and Rūmi maintained that even the act of calling upon God is itself the greatest reward, demonstrating faithful dependence upon God. As du'ā' facilitates intimacy (qurba) with God, prayer serves as its own response. Most authors noted that sincere petitions may be answered in varied ways: the request may be granted, deferred to the afterlife, rewarded with something better, or used to avert any misfortune.[9]

There is a special emphasis on du'a in Muslim spirituality and early Muslims took great care to record the supplications of Muhammad and his family and transmit them to subsequent generations.[10] These traditions precipitated new genres of literature in which prophetic supplications were gathered together in single volumes that were memorized and taught.[10] Collections such as al-Nawawi's Kitab al-Adhkar and Shams al-Din al-Jazari's al-Hisn al-Hasin exemplify this literary trend and gained significant currency among Muslim devotees keen to learn how Muhammad supplicated to God.[citation needed]

Over time, devotional literature on du'ā' has expanded beyond prophetic supplications. This devotional literature documents formulaic du'ā' of certain pious individuals.[11] Popular du'as would include Muhammad al-Jazuli's Dala'il al-Khayrat, which at its peak spread throughout the Muslim world, and Abul Hasan ash-Shadhili's Hizb al-Bahr which also had widespread appeal.[citation needed] Du'a literature reaches its most lyrical form in the Munajat, or 'whispered intimate prayers' such as those of Ibn Ata Allah. Among the Shia schools, the Al-Sahifa al-Sajjadiyya records du'as attributed to Ali and his grandson, Ali ibn Husayn Zayn al-Abidin.[citation needed]

Narrated Anas:Allah's Apostle said," None of you should long for death because of a calamity that had befallen him, and if he cannot but long for death, then he should say, 'O Allah! Let me live as long as life is better for me, and take my life if death is better for me.' "

— Muhammad al-Bukhari, Sahih al-Bukhari[12]

Types and categories

[edit]

Dua is essentially an expression of submission of faith to God and of one's neediness.[13] Dua denotes a petitionary prayer that seeks divine favour or aid. Unlike salat, it is considered by Muslim thinkers to be a verbal phenomenon although at times physical postures may be used. The content of dua is usually centred on human need and distress, although it can, and ideally should, also include expressions of gratitude and praise.[5]

Type I: Du'ā al-mas'alah (دُعَاءُ الْمَسْأَلَة du'ā'u 'l-mas'alah), or the 'du'a of asking.' This type of du'a is when one asks for the fulfillment of a need, or that some harm be removed from him/her. An example would be when a person asks, "O God! Grant me good in this world, and good in the next life!"[citation needed]

Type II: Du'ā al-'ibadah (دُعَاءُ الْعِبَادَة du'ā'u 'l-'ibādah), or the 'du'a of worship.' This type of du'a includes every single act of worship. Examples would include when a Muslim prays or gives zakāt or fasts.[citation needed]

Salat

[edit] Main article: Salah See also: Holy Du'a

The salat is the obligatory prayer recited five times a day. The timing of the five prayers is based upon a hadith that recounts the angel Gabriel's visit to the Prophet. Gabriel visited the Prophet five times: at noon (zuhr), in the mid-afternoon ('asr), at sundown (maghrib), in the evening ('ishā'), and at sunrise (fajr).[14] It is described in the Quran: "And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord):"[Quran 11:114] Salat is generally read in the Arabic language; however, Imam Abu Hanifah, for whom the Hanafi school is named after, proclaimed that prayer could be said in any language unconditionally. His two students who created the school: Abu Yusuf and Muhammad al-Shaybani, however, did not agree and believed that prayers could only be done in languages other than Arabic if the supplicant can not speak Arabic. Some traditions hold that Abu Hanifa later agreed with them and changed his decision; however, there has never been any evidence of this.[15] Hanbali theologian Ibn Taymiyah issued a fatwa proclaiming the same.[16] Until the 1950s, Ismailis from India and Pakistan performed the prayer in the language of the local Jama'at Khana.[17]

Common duas

[edit]

1. A person who recites from إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ‎ ("In the creation of the heavens and the earth") in Surah Al Imran till the end of the surah on any night or part of the night will receive the reward of performing salat for the whole night.[18]
2. A person who recites Surah Ya Sin early in the morning will have his needs for the day fulfilled.[19]
3. Abdullah bin Masood narrates that Muhammad stated that the person who recites the last two ayat of Surah Al-Baqara till the end, then these two ayats will be sufficient for him, that is, God will protect him from all evil and ploys.[20]
4. When retiring to sleep, make wudu, dust off the bed three times, lie on the right side, place the right hand under the head or cheek, and recite the following dua three times: اللَّهُمَّ بِاسْمِكَ أمُوتُ وَأَحْيَا‎ ("In your name, O Allah, I die and I live")[21]
5. A person who recites three times أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ‎ ("I seek refuge in Allah, the All-Hearing and All Knowing from the accursed devil") in the morning, followed by the last three ayat of Surah Al-Hashr, then God delegates 70,000 angels (malāʾikah) to send mercy onto him till the evening. If he dies that day, he will die as a martyr. If he recites these in the evening, then God delegates 70,000 angels to send mercy upon him until the morning, and if he dies that night, he dies as a martyr.[22]
6. A Muslim servant who recites رَضِيتُ بِاللَّهِ رَبَّاً وَبِالْإِسْلَامِ دِينَاً وَبِمُحَمَّدٍ نَبِيَّاً‎ ("I am pleased with Allah as my Lord, and with Islam as my religion, and with Muhammad as my Prophet") three times every morning, it becomes the responsibility of God to satisfy him on the Day of Qiyamah.[23]
7. A person who recites اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ‎ ("O God, whatever favour has come to me or to any of Thy creatures in the morning, it comes from Thee alone who hast no partner, to whom be praise and thanksgiving") in the morning has pleased (praised, glorified) God for His favours of the morning; and if he recites it at night, he has thanked God for His favours of the night.[24]
8. If a person recites three ayat of Surah Ar-Rum and then misses his usual recitation of the day, he will still be rewarded for it. This applies to the night as well.
9. If a person retires to bed on the side and recites Surah Al-Fatiha and Surah Al-Ikhlas, he is immune from everything except death.
10. Reciting Ayat-ul Kursi will cause the reciter to be protected throughout the night by the angels, and Satan will not come near him.[25]
11. When a person goes to bed, an angel and a Shaitan surround him. The Shaitan whispers: "your awakening will end in evil", while the angel says, "end in good". Whoever sleeps after engaging in dhikr will be protected by angels throughout the night. To gain the protection of the angels, it is encouraged to engage in dhikr before sleeping
12. A man once dreamed of Muhammad several times. Each time, he asked Muhammed for advice on how to retain his faith. Muhammad told him to recite the following each day:

In the name of Allah the Beneficent the Merciful O Allah! O Allah! O Allah! The Security, the Security the Security from the vanishment of the faith. O the Eternally Known! O the Eternally Obliging and O the Guide of those gone astray, Thee alone do we worship and of Thee (only) do we seek help. May Allah's blessings be upon His best creation Mohammed and all his (pure) progeny.

— Book of 101 Dua's (Supplications)[26]

Zayn al-'Abidin's Dua

[edit]

Ali ibn al-Husayn Zayn al-'Abidin conveyed his understanding of the relationship between human and God by the prayers and supplications that he offered God during his extensive nighttime vigils in the Al-Masjid an-Nabawi (Mosque of the Prophet) in Medina. These prayers and supplications were written down and then disseminated by his sons and the subsequent generations. Among them is the Al-Sahifa al-Sajjadiyya, which is known as the Psalms of the Household of Muhammad.

All Praise is for Allah who treats me with clemency, just as if I have no sin. So my Lord is the most praised by me of all, and most worthy of my praise. O' Allah! I find the roads of wishes to You wide open, And the rivers of hope to You vast and running, And counting on Your bountifulness (in times of need) for those who wished You freely accessible, And the gates of prayer to those who are disparate, wide ajar, And I know that You are for those who ask You in the position of answer, And for those who are distressed, You are in a posture of rescue.

— An extract of the Dua of Abu Hamza al-Thumali by Ali ibn al-Husayn Zayn al-'Abidin[27]

Conditions and etiquette

[edit]

Classical jurists and Sufi writers have defined the conditions and etiquette (adab) that must accompany du'ā' to maximise its efficacy. The conditions are as follows:[28]

• Only consume legally permitted foods
• Praying with the conviction that one's prayer will be answered
• Remain undistracted during prayer
• What is prayed for should not be used for sinful acts, create enmity between blood relations, or violate the rights of Muslims
• Do not ask for anything impossible as it would suggest a lack of respect for God.

The etiquette consists of:[28]

• Choosing the best periods to pray
• Prostrating or standing upright
• Performing ablutions beforehand
• Confessing faults and repenting
• Facing the qibla
• Raising hands towards the heavens
• Praise the divine at the beginning, middle, and end of the prayer.

In Islam there are nine pre-conditions that need to be present in order for a du'a to be accepted.[citation needed]

Sincerity

[edit]

In Islam, rules have been made to remember Allah. All Muslims follow those rules. It is necessary to be pure in order to remember God in Islam.[29] Every Muslim is required to offer prayers for 5 times, Allah is remembered through prayers. In Islam a Muslim prays to God alone.

Patience

[edit]

In Islam, to be hasty in du'a is said to be a cause of rejection of du'a. The type of hastiness that is forbidden in Islam is that a person leaves du'a, thinking that God will not respond to it. In Islam, Muslims are instructed not to give up du'a because they do not see a response immediately.

Purity

[edit]

In Islam, in order for a person's du'a to be accepted by God, it must be for something pure.

Good intentions

[edit]

In Islam it is imperative that a person making du'a has the best of intentions for whatever he or she is asking. An example would be if someone asks for an increase in wealth, they should intend to spend more of that wealth on the poor and on their relatives than on themselves.

Attentive heart

[edit]

Muslims are instructed to make du'a with an attentive heart. They should be aware of what they are saying and believe in their heart that God will respond.

Sustenance

[edit]

It states in the Quran in sura Al-Baqara Verse 200:

When you have fulfilled your sacred rites, praise Allah as you used to praise your forefathers ˹before Islam˺, or even more passionately. There are some who say, “Our Lord! Grant us ˹Your bounties˺ in this world,” but they will have no share in the Hereafter.

— Surah Al-Baqara 2:200

Again and moreover Muhammad is reported to have said,

"O People! God is al-Tayyib (pure), and He only accepts that which is pure! God has commanded the Messengers, for He said, 'O Messengers! Eat from the pure foods, and do right.' Furthermore he said, 'O you who believe! Eat from the pure and good foods we have given you.' Then Prophet Hazrat Muhammad mentioned a traveller on a long journey, who is dishevelled and dusty, and he stretches forth his hands to the sky, saying, 'O my Lord! O my Lord!', While his food is unlawful, his drink is unlawful, his clothing is unlawful, and he is nourished unlawfully; how can he be answered?"[30]

Shi'a Isma'ili tradition

[edit]

Some Shia believe there are preliminaries for fulfillment of du'ā'.[31] According to Mutahhari, Du'ā' is both premises and conclusion, both means and end.[32]

Shi'a Isma'ili Muslims perform du'ā' three times a day as part of worship services in the jamatkhanas (assembly places). Those unable to pray in congregation at the jamatkhana are expected to recite the obligatory du'ā' at dusk and dawn.[33] The du'ā' is key to the worship service, without which it remains incomplete. The Isma'ili du'ā' is recited in Arabic and consists of six cycles. Each part begins with basmala and concludes with sujud (prostration). The first half of each cycle conveys fundamental principles and the second half is a supplication followed by tasliyah or salah.[34]

The core of the Shi'a Isma'ili du'ā' is recognising the authority and leadership of 'Ali and the Nizari lineage of imams. In this tradition, imams are understood as divinely inheriting the capacity to uncover the secrets of the Qur'an and thus revered as trustees of the Prophet's message and divine revelation. Every du'ā' ends with a testimony acknowledging the present imam.[35] After reciting the du'ā', each member of the congregation turns to either side to shake hands while saying shah jo didar, that is, "May you glimpse His divine countenance".[36]

Other optional etiquette

[edit]

There are various other optional techniques and etiquettes in the Quran and Sunnah for Du'a. Listed here are a limited few and just a fraction of the etiquettes of du'a that scholars have found in reference to in the Quran and Sunnah.

Raising one's hands

[edit] Main article: Raising hands in Dua

Raising one's hands is an encouraged option. There are many hadith that describe how Muhammad raised his hands during du'a. Some hadith describe him having raised his hands to or above head-level in dire circumstances. Many scholars agree that aside from times of exceptionally great need, Muhammad did not raise his hands above his head. Under any other conditions, a common practice is to raise the hands to shoulder-height with palms placed together.

Scholars however agree that there are two authentic ways of raising one's hands: when not in drastic conditions the palms of one's hands should be turned up facing the skies, whilst the back of one's hands are facing the ground, then the du'a can be "recited". One must also make sure to face the Qibla (direction of prayer), whilst making du'a.

The second way agreed upon by scholars is to have the palms facing one's face; once again one must face the Qibla, but this time the back of one's hands should also face the Qibla.

Evidence for facing the Qibla during du'a can be found in Sahih al-Bukhari and Sahih Muslim

Abdullah ibn Zayd narrated:

'The Prophet left (Madinah) to this prayer, seeking rain. So he made a du'a, and asked for rain, then he faced the Qibla and turned his cloak inside-out'

— Sahih al-Bukhari #6343, Muslim No. 894 and others

Facing the Qiblah

[edit]

The Qibla is the direction that Muslims face while performing salat.

There are also Sahih hadith which narrate that it is forbidden to lift one's eyes towards the sky in prayer.

Abu Huraira reported:

People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes can be snatched away.[37]

Wiping the face

[edit]

Once the du'a has been completed, it is most common for the supplicant to wipe their face with their hands, and this act signals the end of the du'a.

Narrated Abdullah ibn Abbas:The Prophet said:...Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.

— Abu Dawood, Sunan Abu Dawood[38]

Narrated Yazid ibn Sa'id al-Kindi:When the Prophet made supplication (to Allah) he would raise his hands and wipe his face with his hands.

— Abu Dawood, Sunan Abu Dawood[39]

See also

[edit]

• Raising hands in Dua
• Du'a Kumayl
• Duha
• Mafatih al-Janan
• The Sermon for Necessities - a popular sermon in the Islamic world, particularly as the introduction to a khutbah during Jumu'ah
• Durood
• Dua in Yazidism

References

[edit]

1. ^ John L. Esposito, ed. (2014). "Dua". The Oxford Dictionary of Islam. Oxford: Oxford University Press. Archived from the original on April 23, 2018.
2. ^ Gardet, L. (2012). "Duʿāʾ". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/1573-3912_islam_COM_0195.
3. ^ a b Khalil, Atif (2011). "Is God Obliged to Answer Prayers of Petition (Du'a)? The Response of Classical Sufis and Qur'anic Exegetes". Journal of Medieval Religious Cultures. 37 (2): 94. doi:10.5325/jmedirelicult.37.2.0093. ISSN 1947-6566.
4. ^ a b c Schimmel, Annemarie. Mystische Dimensionen des Islam: Die Geschichte des Sufismus. Diederichs, 1992. p. 230 (German)
5. ^ a b Katz, Marion Holmes (2013-05-06). Prayer in Islamic Thought and Practice. Cambridge University Press. p. 29. ISBN 978-0-521-88788-5.
6. ^ a b Renard, John (2011). Islam and Christianity: Theological Themes in Comparative Perspective (1 ed.). University of California Press. p. 203. doi:10.1525/j.ctt1pn7wd. ISBN 978-0-520-25508-1.
7. ^ Schimmel, Annemarie (1952). "Some Aspects of Mystical Prayer in Islam". Die Welt des Islams. 2 (2): 112. doi:10.2307/1569044. ISSN 0043-2539.
8. ^ Khalil, Atif (2011). "Is God Obliged to Answer Prayers of Petition (Du'a)? The Response of Classical Sufis and Qur'anic Exegetes". Journal of Medieval Religious Cultures. 37 (2): 95–96. doi:10.5325/jmedirelicult.37.2.0093. ISSN 1947-6566.
9. ^ Khalil, Atif (2011). "Is God Obliged to Answer Prayers of Petition (Du'a)? The Response of Classical Sufis and Qur'anic Exegetes". Journal of Medieval Religious Cultures. 37 (2): 103–104. doi:10.5325/jmedirelicult.37.2.0093. ISSN 1947-6566.
10. ^ a b Tillier, Mathieu (2022). Supplier Dieu dans l'Égypte toulounide : le florilège de l'invocation d'après Ḫālid b. Yazīd (IIIe/IXe siècle). Naïm Vanthieghem. Leiden. ISBN 978-90-04-52180-3. OCLC 1343008841.{{cite book}}: CS1 maint: location missing publisher (link)
11. ^ Turner, Colin (2013-12-19). Islam: The Basics. Routledge. p. 110. ISBN 978-1-134-29691-0.
12. ^ Sahih al-Bukhari, 8:75:362
13. ^ Maulana, Imam; Fathima, Raisha; Nisa, Haiyun; Suryani Oktari, Rina (2022). "Islamic psycho-immunological approaches in increasing immunity during the COVID-19 pandemic". E3S Web of Conferences. 340: 05009. Bibcode:2022E3SWC.34005009M. doi:10.1051/e3sconf/202234005009. ISSN 2267-1242. S2CID 246310255.
14. ^ Katz, Marion Holmes (2013-05-06). Prayer in Islamic Thought and Practice. Cambridge University Press. p. 20. ISBN 978-0-521-88788-5.
15. ^ Mahmasani, Subhi (1961). Falsafat Al-tashrī Fi Al-Islām: The Philosophy of Jurisprudence in Islam. p. 69. ISBN 967996406X. Retrieved 3 August 2019. {{cite book}}: ISBN / Date incompatibility (help)
16. ^ Abdul-Rahman, Muhammad (2007). Islam: Questions and Answers - the Heart Softeners, Part 1. MSA Publication Limited. p. 108.
17. ^ Asani, A. S. (1987). "The khojahs of Indo-Pakistan: The quest for an Islamic identity". Journal of Muslim Minority Affairs. 8: 31–41. doi:10.1080/02666958708716015.
18. ^ Mishkat al-Masabih 1196, Book 4, Hadith 612
19. ^ Mishkat al-Masabih 2177, Book 8, Hadith 67
20. ^ Sahih al-Bukhari 5009, Book 66, Hadith 31
21. ^ Sahih al-Bukhari 7394, Book 97, Hadith 23
22. ^ Mishkat al-Masabih 2157, Book 8, Hadith 47
23. ^ Hisn al-Muslim 87
24. ^ Mishkat al-Masabih 2407, Book 9, Hadith 177
25. ^ Sahih al-Bukhari 5010, Book 66, Hadith 32
26. ^ "Book of 101 Dua". www.duas.org. Retrieved July 21, 2019.
27. ^ "Dua'a AbuHamza Thumaly Alt". www.duas.org. Retrieved July 21, 2019.
28. ^ a b Duʿāʾ, doi:10.1163/1573-3912_islam_COM_0195, retrieved 2025-10-20
29. ^ quran, wazifa. "quran". want my love back. danish. Retrieved 3 May 2020.
30. ^ Hadith reported by Ahmad, Muslim, and al-Tirmidhi from Abu Hurayrah, as mentioned in sahih al-Jami #2744
31. ^ Razi Shirazi. Some points on dua. 2016. Society for appreciation of cultural works and disgnitaries
32. ^ "الدعاء - المطهري، الشيخ مرتضى - کتابخانه مدرسه فقاهت". lib.eshia.ir. Retrieved July 21, 2019.
33. ^ McDannell, Colleen (2001-11-18). Religions of the United States in Practice. Princeton University Press. p. 32. ISBN 978-0-691-01001-4.
34. ^ McDannell, Colleen (2001-11-18). Religions of the United States in Practice. Princeton University Press. p. 35. ISBN 978-0-691-01001-4.
35. ^ McDannell, Colleen (2001-11-18). Religions of the United States in Practice. Princeton University Press. p. 38. ISBN 978-0-691-01001-4.
36. ^ McDannell, Colleen (2001-11-18). Religions of the United States in Practice. Princeton University Press. p. 40. ISBN 978-0-691-01001-4.
37. ^ Hadith reported by Abu Hurayrah and Jabir b. Samura, as mentioned in Sahih Muslim (Book of Prayer, chapter 24), No. 863 and No. 862
38. ^ Sunan Abu Dawood, 8:1480
39. ^ Sunan Abu Dawood, 8:1487

External links

[edit] English Wikisource has original text related to this article: The Holy Quran

v t e People and things in the Quran
Characters Non-humans Allāh ('The God') Names of Allah found in the Quran, such as Karīm (Generous) Animals Related The baqara (cow) of Israelites The dhiʾb (wolf) that Jacob feared could attack Joseph The fīl (elephant) of the Abyssinians Ḥimār (Domesticated donkey) The hud-hud (hoopoe) of Solomon The kalb (dog) of the sleepers of the cave The namlah (female ant) of Solomon The nūn (fish or whale) of Jonah The nāqat (she-camel) of Ṣāliḥ Non-related ʿAnkabūt (Female spider) Dābbat al-Arḍ (Beast of the Earth) Ḥimār (Wild ass) Naḥl (Honey bee) Qaswarah ('Lion', 'beast of prey' or 'hunter') Malāʾikah (Angels) Angels of Hell Mālik Zabāniyah Bearers of the Throne Harut and Marut Jundallah Kirāman Kātibīn (Honourable Scribes) Raqib Atid Muqarrabun Jibrīl (Gabriel, chief) Ar-Rūḥ ('The Spirit') Ar-Rūḥ al-Amīn ('The Trustworthy Spirit') Ar-Rūḥ al-Qudus ('The Holy Spirit') Angel of the Trumpet (Isrāfīl or Raphael) Malakul-Mawt (Angel of Death, Azrael) Mīkāil (Michael) Jinn (Genies) Jann ʿIfrīt Sakhr (Asmodeus) Qarīn Shayāṭīn (Demons) Iblīs ash-Shayṭān (the (chief) Devil) Mārid ('Rebellious one') Others Ghilmān or Wildān Ḥūr Prophets Mentioned Ādam (Adam) Al-Yasaʿ (Elisha) Ayyūb (Job) Dāwūd (David) Dhūl-Kifl (Ezekiel?) Hārūn (Aaron) Hūd (Eber?) Idrīs (Enoch?) Ilyās (Elijah) ʿImrān (Joachim the father of Maryam) Isḥāq (Isaac) Ismāʿīl (Ishmael) Dhabih Ullah Lūṭ (Lot) Ṣāliḥ Shuʿayb (Jethro, Reuel or Hobab?) Sulaymān ibn Dāwūd (Solomon son of David) Yaḥyā ibn Zakariyyā (John the Baptist the son of Zechariah) Yaʿqūb (Jacob) Isrāʾīl (Israel) Yūnus (Jonah) Dhūn-Nūn ('He of the Fish (or Whale)' or 'Owner of the Fish (or Whale)') Ṣāḥib al-Ḥūt ('Companion of the Whale') Yūsuf ibn Ya‘qūb (Joseph son of Jacob) Zakariyyā (Zechariah) Ulul-ʿAzm('Those of the Perseverance and Strong Will') Muḥammad Aḥmad Other names and titles of Muhammad ʿĪsā (Jesus) Al-Masīḥ (The Messiah) Ibn Maryam (Son of Mary) Mūsā Kalīmullāh (Moses He who spoke to God) Ibrāhīm Khalīlullāh (Abraham Friend of God) Nūḥ (Noah) Debatable ones ʿUzair (Ezra?) Dhūl-Qarnain Luqmān Maryam (Mary) Ṭālūt (Saul or Gideon?) Implied Irmiyā (Jeremiah) Ṣamūʾīl (Samuel) Yūshaʿ ibn Nūn (Joshua, companion and successor of Moses) People of Prophets Good ones Adam's immediate relatives Martyred son Wife Believer of Ya-Sin Family of Noah Father Lamech Mother Shamkhah bint Anush or Betenos Luqman's son People of Abraham Mother Abiona or Amtelai the daughter of Karnebo Ishmael's mother Isaac's mother People of Jesus Disciples (including Peter) Mary's mother Zechariah's wife People of Solomon Mother Queen of Sheba Vizier Zayd (Muhammad's adopted son) People of Joseph Brothers (including Binyāmin (Benjamin) and Simeon) Egyptians ʿAzīz (Potiphar, Qatafir or Qittin) Malik (King Ar-Rayyān ibn Al-Walīd)) Wife of ʿAzīz (Zulaykhah) Mother People of Aaron and Moses Egyptians Believer (Hizbil or Hizqil ibn Sabura) Imraʾat Firʿawn (Āsiyá bint Muzāḥim the Wife of Pharaoh, who adopted Moses) Magicians of the Pharaoh Wise, pious man Moses' wife Moses' sister-in-law Mother Sister Evil ones Āzar (possibly Terah) Firʿawn (Pharaoh of Moses' time) Hāmān Jālūt (Goliath) Qārūn (Korah, cousin of Moses) As-Sāmirī Abū Lahab Slayers of Ṣāliḥ's she-camel (Qaddar ibn Salif and Musda' ibn Dahr) Implied ornot specified Abraha Abu Bakr Bal'am/Balaam Barṣīṣā Caleb or Kaleb the companion of Joshua Luqman's son Nebuchadnezzar II Nimrod Rahmah the wife of Ayyub Shaddad Groups Mentioned Aṣḥāb al-Jannah People of Paradise People of the Burnt Garden Aṣḥāb as-Sabt (Companions of the Sabbath) Jesus' apostles Ḥawāriyyūn (Disciples of Jesus) Companions of Noah's Ark Aṣḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim? Companions of the Elephant People of al-Ukhdūd People of a township in Surah Ya-Sin People of Yathrib or Medina Qawm Lūṭ (People of Sodom and Gomorrah) Nation of Noah Tribes, ethnicitiesor families ‘Ajam Ar-Rūm (literally 'The Romans') Banī Isrāʾīl (Children of Israel) Muʾtafikāt (Sodom and Gomorrah) People of Ibrahim People of Ilyas People of Nuh People of Shuaib Ahl Madyan People of Madyan) Aṣḥāb al-Aykah ('Companions of the Wood') Qawm Yūnus (People of Jonah) Ya'juj and Ma'juj/Gog and Magog People of Fir'aun Current Ummah of Islam (Ummah of Muhammad) Aṣḥāb Muḥammad (Companions of Muhammad) Anṣār (literally 'Helpers') Muhajirun (Emigrants from Mecca to Medina) People of Mecca Wife of Abu Lahab Children of Ayyub Sons of Adam Wife of Nuh Wife of Lut Yaʾjūj wa Maʾjūj (Gog and Magog) Son of Nuh Aʿrāb (Arabs or Bedouins) ʿĀd (people of Hud) Companions of the Rass Qawm Tubbaʿ (People of Tubba) People of Sabaʾ or Sheba Quraysh Thamūd (people of Ṣāliḥ) Aṣḥāb al-Ḥijr ('Companions of the Stoneland') Ahl al-Bayt ('People of the Household') Household of Abraham Brothers of Yūsuf Lot's daughters Progeny of Imran Household of Moses Household of Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim Daughters of Muhammad Muhammad's wives Household of Salih Implicitlymentioned Amalek Ahl as-Suffa (People of the Verandah) Banu Nadir Banu Qaynuqa Banu Qurayza Iranian people Umayyad Dynasty Aus and Khazraj People of Quba Religious groups Ahl al-Dhimmah Kāfirūn disbelievers Majūs Zoroastrians Munāfiqūn (Hypocrites) Muslims Believers Ahl al-Kitāb (People of the Book) Naṣārā (Christian(s) or People of the Injil) Ruhban (Christian monks) Qissis (Christian priest) Yahūd (Jews) Ahbār (Jewish scholars) Rabbani/Rabbi Sabians Polytheists Meccan polytheists at the time of Muhammad Mesopotamian polytheists at the time of Abraham and Lot
Locations Mentioned Al-Arḍ Al-Muqaddasah ('The Holy Land') 'Blessed' Land' Al-Jannah (Paradise, literally 'The Garden') Jahannam (Hell) Door of Hittah Madyan (Midian) Majmaʿ al-Baḥrayn Miṣr (Mainland Egypt) Salsabīl (A river in Paradise) In the Arabian Peninsula (excluding Madyan) Al-Aḥqāf ('The Sandy Plains,' or 'the Wind-curved Sand-hills') Iram dhāt al-ʿImād (Iram of the Pillars) Al-Madīnah (formerly Yathrib) ʿArafāt and Al-Mashʿar Al-Ḥarām (Muzdalifah) Al-Ḥijr (Hegra) Badr Ḥunayn Makkah (Mecca) Bakkah Ḥaraman Āminan ('Sanctuary (which is) Secure') Kaʿbah (Kaaba) Maqām Ibrāhīm (Station of Abraham) Safa and Marwa Sabaʾ (Sheba) ʿArim Sabaʾ (Dam of Sheba) Rass Sinai Region or Tīh Desert Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa) Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai) Al-Buqʿah Al-Mubārakah ('The Blessed Place') Mount Sinai or Mount Tabor In Mesopotamia Al-Jūdiyy Munzalanm-Mubārakan ('Place-of-Landing Blessed') Bābil (Babylon) Qaryat Yūnus ('Township of Jonah,' that is Nineveh) Religious locations Bayʿa (Church) Miḥrāb Monastery Masjid (Mosque, literally 'Place of Prostration') Al-Mashʿar Al-Ḥarām ('The Sacred Grove') Al-Masjid Al-Aqṣā (Al-Aqsa, literally 'The Farthest Place-of-Prostration') Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca) Masjid al-Dirar A Mosque in the area of Medina, possibly: Masjid Qubāʾ (Quba Mosque) The Prophet's Mosque Salat (Synagogue) Implied Antioch Antakya Arabia Al-Ḥijāz (literally 'The Barrier') Al-Ḥajar al-Aswad (Black Stone) & Al-Hijr of Isma'il Cave of Hira Ghār ath-Thawr (Cave of the Bull) Hudaybiyyah Ta'if Ayla Barrier of Dhul-Qarnayn Bayt al-Muqaddas & 'Ariha Bilād ar-Rāfidayn (Mesopotamia) Canaan Cave of Seven Sleepers Dār an-Nadwa Jordan River Nile River Palestine River Paradise of Shaddad
Events, incidents, occasions or times Incident of Ifk Laylat al-Qadr (Night of Decree) Event of Mubahala Sayl al-ʿArim (Flood of the Great Dam of Ma'rib in Sheba) The Farewell Pilgrimage Treaty of Hudaybiyyah Battles ormilitary expeditions Battle of al-Aḥzāb ('the Confederates') Battle of Badr Battle of Hunayn Battle of Khaybar Battle of Uhud Expedition of Tabuk Conquest of Mecca Days Al-Jumuʿah (The Friday) As-Sabt (The Sabbath or Saturday) Days of battles Days of Hajj Doomsday Months of theIslamic calendar 12 months Ash-Shahr Al-Ḥarām (The Sacred or Forbidden Months: Dhu al-Qadah Dhu al-Hijjah Muharram Rajab) Ramadan Pilgrimages Al-Ḥajj (literally 'The Pilgrimage', the Greater Pilgrimage) Al-ʿUmrah (The Lesser Pilgrimage) Times for prayeror remembrance Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ): Al-ʿAshiyy (The Afternoon or the Night) Al-Ghuduww ('The Mornings') Al-Bukrah ('The Morning') Aṣ-Ṣabāḥ ('The Morning') Al-Layl ('The Night') Al-ʿIshāʾ ('The Late-Night') Aẓ-Ẓuhr ('The Noon') Dulūk ash-Shams ('Decline of the Sun') Al-Masāʾ ('The Evening') Qabl al-Ghurūb ('Before the Setting (of the Sun)') Al-Aṣīl ('The Afternoon') Al-ʿAṣr ('The Afternoon') Qabl ṭulūʿ ash-Shams ('Before the rising of the Sun') Al-Fajr ('The Dawn') Implied Ghadir Khumm Laylat al-Mabit First Pilgrimage
Other Holy books Al-Injīl (The Gospel of Jesus) Al-Qurʾān (The Book of Muhammad) Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham) At-Tawrāt (The Torah) Ṣuḥuf-i-Mūsā (Scroll(s) of Moses) Tablets of Stone Az-Zabūr (The Psalms of David) Umm al-Kitāb ('Mother of the Book(s)') Objects of peopleor beings Heavenly food of Jesus' apostles Noah's Ark Staff of Musa Tābūt as-Sakīnah (Casket of Shekhinah) Throne of Bilqis Trumpet of Israfil Mentioned idols(cult images) 'Ansāb Jibt and Ṭāghūt (False god) Of Israelites Baʿal The ʿijl (golden calf statue) of Israelites Of Noah's people Nasr Suwāʿ Wadd Yaghūth Yaʿūq Of Quraysh Al-Lāt Al-ʿUzzā Manāt Celestial bodies Maṣābīḥ (literally 'lamps'): Al-Qamar (The Moon) Kawākib (Planets) Al-Arḍ (The Earth) Nujūm (Stars) Ash-Shams (The Sun) Plant matter Baṣal (Onion) Fūm (Garlic or wheat) Shaṭʾ (Shoot) Sūq (Plant stem) Zarʿ (Seed) Fruits ʿAdas (Lentil) Baql (Herb) Qith-thāʾ (Cucumber) Rummān (Pomegranate) Tīn (Fig) Zaytūn (Olive) In Paradise Forbidden fruit of Adam Bushes, treesor plants Plants of Sheba Athl (Tamarisk) Sidr (Lote-tree) Līnah (Tender Palm tree) Nakhl (Date palm) Sidrat al-Muntahā Zaqqūm Liquids Māʾ (Water or fluid) Nahr (River) Yamm (River or sea) Sharāb (Drink)
Note: Names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)

v t e Sufism terminology
Sufis	Abdal Ahl al-Khutwa Al-Insān al-Kāmil Bash Hezzab Dervish Fakir Hafiz Hezzab Imam Khatib Majzoob Marabout Mudaqiq [ar] Muqaddam Muqarrab Murshid Mutahaqiq [ar] Murid Nass al-Houdhour Pir Qalandar Qāriʾ Qutb Rabbani Salik Sheikh Siddiq Sufis ranks Talibe The Seven ranks [ar] Wali Wasil
Concepts	Aayane [ar] Aayane Thabita [ar] Aql Baqaa Dhawq Fana Ghaflah Hal Hijab Huwa Ihsan Ishq Ismul Azam Lataif-e-Sitta Maqam Nafs Qalb Ran Rūḥ Sadr Yaqeen
Awrad	Dhikr Djamaa [ar] Djoua [ar] Dua Ibara [ar] Ichara [ar] Latifa Lazimi Muhasabah Muraqabah Raising hands in Dua Sabr Sahar [ar] Salat al-Fatih Salawat Samt [ar] Shuhud [ar] Shukr Sufism pillars Tafakur Tahara [ar] Tahlia [ar] Takhlia [ar] Tawajud [ar] Tawakkul Tawassul Tazkiah Uzla [ar] Wajd Wazifa Zarruqiyya Wird Zuhd
Waridates	Barakah Basirah Bast [ar] Djadba [ar] Fath [ar] Haqiqa Hidayah Ilham Irfan Ishrak Karamat Kashf Khatir Ma'rifa Nūr Qabdh [ar] Rabita [ar] Ru'ya Secret Tajalli Thawab Uns [ar] Walayah Warid
Misconducts	Antinomianism Rahbaniya Shath Taqabbur Zandaqa
Ceremonies	Ashura Bay'ah Hadra Hizb Rateb Idjaza Mawlid Mawsim Salka Sbooa [fr] Sebiba Silsila Sufi orders Tariqa Tweeza Wezeea Ziyarat
Arts	Ashewiq [ar] Madih nabawi Nasheed Naʽat Qawwali Sama Sufi cosmology Sufism history Sufi literature Sufi metaphysics Sufi music Sufis persecution Sufi philosophy Sufi poetry Sufi psychology Sufi whirling
Places	Daara Dargah Datuk Keramat Eidgah Gonbad Gongbei Jama masjid Jama'at Khana Khalwa Khalawi Khanqah Külliye Kuttab Madrasa Maqam Maqbara Mausoleum Mazar Mosque Musalla Qubba Rauza Ribat Surau Takya Turbah Türbe Zawiya
Objects	Ammama Balgha Burnous Djellaba Gandoura Jellabiya Khirqa Misbaha Miswak Prayer rug Qashabiya Tagelmust Taqiyah Tarboosh Turban

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