The Etiquette of Supplication to Allah – Sharh al-Qawa’id al-Arba’

Shaykhul-Islām Muḥammad ibn ʿAbdil-Wahhāb raḥimahullāh said,

أَسْأَلُ اللهَ الْكَرِيمَ، رَبَّ الْعَرْشِ الْعَظِيمِ

“I ask Allāh al-KarÄ«m (the Generous), the Lord of the Mighty Throne”

Explanation:

Before entering the main theme, the author raḥimahullāh supplicated to Allāh Subḥānahu wa Taʿālā for the readers of his book.

This is what a teacher of Islamic knowledge and a caller to the path of Allāh should do: he should always desire good for others just as he desires good for himself.

It is narrated on the authority of Anas ibn Mālik raḍiyallāhu ʿanhu, that the Prophet ṣallallāhu ʿalayhi wa sallam said,

لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه.

“None of you truly believes until he loves for his brother what he loves for himself.” [[Muttafaqun Ê¿alayhi, narrated by al-BukhārÄ« (no. 13) and Muslim (no. 45). ]]

Notice that the author raḥimahullāh praised Allāh Subḥānahu wa Taʿālā by mentioning al-Asmāʾ al-Ḥusnā (the Most Beautiful Names). This is part of the etiquette of supplication to Allāh, as stated in the words of Allāh Subḥānahu wa Taʿālā,

وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا

“And to Allāh belong the best Names, so invoke Him by them.” [[SÅ«rah al-AÊ¿rāf: 180. ]]

Another etiquette of supplication to Allāh is to begin our prayer by praising Him and mentioning His perfect Names and Attributes before entering into the core of the supplication. This is exactly what is taught in Sūrah al-Fātiḥah, where we offer praises to Allāh before reaching the main request.

Allāh Subḥānahu wa Taʿālā said,

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ * ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ * ٱلرَّحْمَٰنِ ٱلرَّحِيمِ * مَٰلِكِ يَوْمِ ٱلدِّينِ * إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

“In the Name of Allāh, the Most Compassionate and the Most Merciful. All praise is due to Allāh, the Lord of the worlds. The Most Compassionate and the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help.” [[SÅ«rah al-Fātiḥah: 1-5. ]]

After praising and glorifying Allāh Subḥānahu wa Taʿālā by mentioning His perfect Names and Attributes, as seen in the first few verses of Sūrah al-Fātiḥah above, only then do we proceed to the core of the supplication.

Allāh Subḥānahu wa Taʿālā said,

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ * صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ

“Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray.” [[SÅ«rah al-Fātiḥah: 6-7. ]]

Therefore, this is the guidance and direction from the Qurʾān regarding the proper etiquette for supplicating to Allāh Subḥānahu wa Taʿālā.

In the author’s prayer above, the first Name of Allāh mentioned is the Majestic Name “Allāh”. This is the greatest Name of Allāh referred to in the ḥadÄ«th narrated by Buraydah ibn al-Ḥuá¹£ayb raḍiyallāhu Ê¿anhu, who said,

سمع النبي صلى الله عليه وسلم رجلا يدعو وهو يقول: اللهم إني أسألك، بأني أشهد أنك أنت الله، لا إله إلا أنت، الأحد الصمد، الذي لم يلد ولم يُولَد، ولم يكن له كفوا أحد، قال فقال: والذي نفسي بيده، لقد سأل الله باسمه الأعظم الذي إذا دُعي به أجاب، وإذا سُئل به أعطى.

“The Prophet á¹£allallāhu Ê¿alayhi wa sallam heard a man supplicating, saying, ‘O Allāh, I ask You, by bearing witness that You are Allāh, there is no deity worthy of worship except You, al-Aḥad (the One), aá¹£-á¹¢amad (the Self-Sufficient Master), who neither begets nor is born, and to whom there is none equal.’ The Prophet then said, ‘By the One in whose Hand is my soul, he has surely asked Allāh by His Greatest Name, which if He is called by it, He answers, and if He is asked by it, He gives.’” [[ḤadÄ«th á¹£aḥīḥ, narrated by at-TirmidhÄ« (no. 3475), AbÅ« Dāwud (no. 1493), and Ibn Mājah (no. 3857). ]]

After mentioning the Majestic Name “Allāh”, the author raḥimahullāh then mentioned the Name of Allāh “al-KarÄ«m”. This Name contains the Attribute of Karam (الكرم) or Generosity, meaning that Allāh Subḥānahu wa Taʿālā is the Most Noble and the Most Generous. He possesses all perfect Attributes, is free from any attributes of deficiency or weakness, bestows bounty and favors upon His creation without needing anything in return from them, and will not ignore the one who calls upon Him.

Allāh Subḥānahu wa Taʿālā said,

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ

“Whoever is grateful, his gratitude is only for the benefit of himself. And whoever is ungrateful, then indeed my Lord is Free of need and Generous.” [[SÅ«rah an-Naml: 40. ]]

Following “al-KarÄ«m”, the author raḥimahullāh mentioned the Name of Allāh “ar-Rabb”. This Name contains the Attribute of RubÅ«biyyah (الربوبية) or Lordship, meaning that Allāh is the One who created the universe and all creation within it, provides sustenance to all of His creation, gives life and causes death, brings benefit and harm, sustains the universe, and governs everything within it.

Allāh Subḥānahu wa Taʿālā said,

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

“All praise is due to Allāh, Lord of the worlds.” [[SÅ«rah al-Fātiḥah: 2. ]]

Allāh Subḥānahu wa Taʿālā said,

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

“Say (O Messenger), ‘Indeed, my prayer, my rites of sacrifice, my living, and my dying are for Allāh, Lord of the worlds.’” [[SÅ«rah al-Anʿām: 162. ]]

There are also many other proofs stating that Allāh is Rabbul-ʿālamīn, the Lord of the worlds.

As for the author’s statement that Allāh is the Lord of the Mighty Throne, among its proofs is the statement of Allāh Subḥānahu wa Taʿālā,

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

“Allāh, there is no deity worthy of worship except Him, Lord of the Mighty Throne.” [[SÅ«rah an-Naml: 26. ]]

Allāh Subḥānahu wa Taʿālā said,

فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

“But if they turn away, then say (O Messenger), ‘Sufficient for me is Allāh, there is no deity worthy of worship except Him. Upon Him I have relied, and He is the Lord of the Mighty Throne.'” [[SÅ«rah at-Tawbah: 129. ]]

We see that these proofs state that Allāh Subḥānahu wa Taʿālā is the Lord of the Mighty Throne, while other texts state that Allāh is the Lord of the worlds (i.e., the Lord of the entire universe).

Therefore, specifying that Allāh is the Lord of the Mighty Throne does not limit His Lordship. Rather, stating that He is the Lord of the Mighty Throne aims to highlight the distinction and virtue of the Throne over Allāh’s other creations. It does not mean that Allāh is only the Lord of the Throne and not the Lord of all other creations.

Among the virtues of the Throne is that it is the very first creation Allāh created, according to the majority of scholars.

Allāh Subḥānahu wa Taʿālā said,

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا

“And it is He who created the heavens and the earth in six days, and His Throne had been upon water, that He might test you as to which of you is best in deed.” [[SÅ«rah HÅ«d: 7. ]]

It is narrated from ʿImrān ibn Ḥuṣayn raḍiyallāhu ʿanhumā, that the Prophet ṣallallāhu ʿalayhi wa sallam said,

كان الله ولم يكن شيء قبله، وكان عرشه على الماء، ثم خلق السموات والأرض، وكتب في الذكر كل شيء.

“Allāh existed, and there was nothing before Him. And His Throne was upon the water. Then He created the heavens and the earth, and He wrote everything in the Dhikr (i.e., al-Lawḥ al-Maḥfūẓ, the Preserved Tablet).” [[ḤadÄ«th á¹£aḥīḥ, narrated by al-BukhārÄ« (no. 7418). ]]

Another virtue of the Throne is that it is the greatest of Allāh’s creations and serves as the roof over everything in the universe.

From Abū Hurayrah raḍiyallāhu ʿanhu, that the Prophet ṣallallāhu ʿalayhi wa sallam said,

فإذا سألتم الله فسلوه الفردوس، فإنه أوسط الجنة وأعلى الجنة، وفوقه عرش الرحمن.

“So if you ask Allāh, ask Him for al-Firdaws, for it is the middle of Paradise and the highest part of Paradise, and above it is the Throne of ar-Raḥmān (the Most Merciful).” [[ḤadÄ«th á¹£aḥīḥ, narrated by al-BukhārÄ« (no. 2790, 7423). ]]

When explaining the statement of Allāh Subḥānahu wa Taʿālā,

وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

“He is the Lord of the Mighty Throne.” [[SÅ«rah at-Tawbah: 129. ]]

Ibn Kathīr raḥimahullāh said,

هو مالك كل شيء وخالقه، لأنه رب العرش العظيم الذي هو سقف المخلوقات، وجميع الخلائق من السموات والأرضين وما فيهما وما بينهما تحت العرش مقهورين بقدرة الله تعالى، وعلمه محيط بكل شيء، وقدره نافذ في كل شيء، وهو على كل شيء وكيل.

“He is the Owner and Creator of everything, because He is the Lord of the Mighty Throne, which is the roof of all creation. All creations, from the heavens and the earths, and whatever is within them and between them, are all beneath the Throne and subjugated to the Power of Allāh the Exalted. His knowledge encompasses everything, His Decree is executed over everything, and He is the Disposer of affairs over all things.” [[TafsÄ«r al-Qurʾān al-Ê¿Aẓīm, by Ismāʿīl ibn Ê¿Umar ibn KathÄ«r Ê¿Imādud-DÄ«n Abul-Fidāʾ ad-DimashqÄ« (4/377). ]]

Another virtue of the Throne is that Allāh Subḥānahu wa Taʿālā is High above it.

Allāh Subḥānahu wa Taʿālā said,

ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

“ar-Raḥmān is High above the Throne.” [[SÅ«rah Ṭāhā: 5. ]]

Allāh Subḥānahu wa Taʿālā said,

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ

“Indeed, your Lord is Allāh, who created the heavens and the earth in six days, then He rose above the Throne.” [[SÅ«rah al-AÊ¿rāf: 54. ]]

It is obligatory for us to believe in the Attribute of Istiwāʾ (High) above the Throne, just as it is obligatory for us to believe in all other Names and Attributes of Allāh mentioned in authentic evidence. It is impermissible for us to deny the Names and Attributes of Allāh that are mentioned in the authentic texts of the Qurʾān and the Sunnah.

It is also impermissible for us to ask or think about the “how” (kayfiyyah or modality) of Allāh’s Attributes, because it was never detailed in the texts; this is a matter of the unseen (ghayb), which our intellect cannot comprehend.

Furthermore, it is also impermissible for us to liken or compare the Attributes of Allāh with the attributes of the creation, because Allāh Subḥānahu wa Taʿālā said,

لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

“There is nothing like unto Him, and He is the Hearing and the Seeing.” [[SÅ«rah ash-ShÅ«rā: 11. ]]

When someone asked Imām Mālik raḥimahullāh about how Allāh is High above the Throne, he answered,

الاستواء غير مجهول، والكيف غير معقول، والإيمان به واجب، والسؤال عنه بدعة.

“Istiwāʾ (i.e., High above the Throne) is not unknown, the ‘how’ (kayfiyyah or modality) is incomprehensible, believing in it is obligatory, and asking about it is bidÊ¿ah (innovation).” [[al-Asmāʾ waá¹£-á¹¢ifāt, by Aḥmad ibn al-Ḥusayn al-BayhaqÄ« (no. 867, 2/1010). ]]

Abu Umar Andy Latief
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