Table of Contents
Supplication and remembrance of Allah are among the most intimate acts of worship in Islam. They connect the servant with his Lord in every moment of the day, in joy and hardship, in public and in private. Duʿāʾ and dhikr bring life to the heart, purify intention, and strengthen faith. They are not limited to scholars or saints. Every Muslim, even an absolute beginner, is invited to speak to Allah and remember Him often.
The Meaning of Duʿāʾ and Dhikr
Duʿāʾ in its simplest sense means calling upon Allah and asking Him. It includes asking for guidance, forgiveness, mercy, daily needs, relief from hardship, and success in this life and the Hereafter. The Prophet ﷺ described duʿāʾ as the essence of worship, because it shows humility, need, and dependence upon Allah alone.
“Duʿāʾ is worship.”
(Hadith, Sunan at-Tirmidhī)
When a believer makes duʿāʾ sincerely, he admits that only Allah controls benefit and harm, giving and withholding, life and death.
“And your Lord says, ‘Call upon Me, I will respond to you. Indeed, those who are too proud to worship Me will enter Hell humiliated.’”
(Qur’an 40:60)
Here Allah calls duʿāʾ “worship,” and promises a response to those who call upon Him.
Dhikr means remembering Allah with the heart and tongue. It includes words like “Subḥānallāh” (Glory be to Allah), “Alḥamdulillāh” (All praise is for Allah), “Allāhu akbar” (Allah is the Greatest), and “Lā ilāha illā Allāh” (There is no deity worthy of worship except Allah). It also includes reciting Qur’an, reflecting on Allah’s names and attributes, and remembering Him silently in the heart.
“O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon.”
(Qur’an 33:41–42)
Duʿāʾ is often specific and personal, while dhikr can be general and continuous. Both are forms of worship that should be directed only to Allah.
The Place of Duʿāʾ and Dhikr in a Muslim’s Life
Duʿāʾ and dhikr are not reserved only for times of crisis or for the mosque. They should be woven into every part of life. In the Qur’an, Allah praises those whose hearts are constantly connected to Him.
“Those who remember Allah while standing, sitting, and lying on their sides, and who reflect on the creation of the heavens and the earth, [saying], ‘Our Lord, You did not create this aimlessly; exalted are You, so protect us from the punishment of the Fire.’”
(Qur’an 3:191)
The Prophet ﷺ taught his companions short, simple words of dhikr that they could say many times in the day. These phrases are easy on the tongue yet heavy on the scales on the Day of Judgment.
He ﷺ said: “Two words are light on the tongue, heavy on the scales, and beloved to the Most Merciful: ‘Subḥānallāhi wa bi-ḥamdih, Subḥānallāhil-ʿAẓīm.’”
(Hadith, al-Bukhārī and Muslim)
Through frequent remembrance, the believer keeps his heart awake, protects himself from sin, and finds comfort in times of sorrow and fear.
“Unquestionably, by the remembrance of Allah hearts find rest.”
(Qur’an 13:28)
Duʿāʾ also shapes a Muslim’s attitude to life. Instead of relying solely on his own strength, he turns to Allah for every need, big or small. When something good happens, he praises Allah. When he is tested, he complains only to Allah, not about Allah, and asks for strength and patience.
Duʿāʾ as a Sign of Faith and Humility
When a person raises his hands in duʿāʾ and sincerely calls upon Allah, he is showing some of the most important qualities of faith. He admits his weakness and Allah’s power. He trusts that Allah hears him and knows his condition. He believes that Allah is Merciful and Wise, even if the answer he receives is different from what he expected.
“And when My servants ask you concerning Me, indeed I am near. I respond to the call of the supplicant when he calls upon Me. So let them respond to Me and believe in Me that they may be rightly guided.”
(Qur’an 2:186)
In this verse, Allah does not say that He is distant or that there must be an intermediary. He says clearly, “Indeed I am near.” This nearness is a nearness of knowledge, mercy, and response.
The Prophet ﷺ explained that duʿāʾ is not a small or optional act. It is a sign of a living heart, and turning away from duʿāʾ is a sign of pride.
“Whoever does not ask Allah, He becomes angry with him.”
(Hadith, Sunan at-Tirmidhī)
A believer should feel shy to neglect duʿāʾ. To refuse to ask is to pretend one is independent and in no need, which contradicts the reality of every created being.
The Virtues and Rewards of Dhikr
Dhikr has many virtues mentioned in the Qur’an and Sunnah. It is one of the easiest acts of worship, yet among the most rewarding. A person can remember Allah while walking, working, driving, or resting. It does not require wealth, strength, or long study. Even a new Muslim can begin dhikr from the first day.
Allah mentions that He in return remembers those who remember Him.
“So remember Me; I will remember you. And be grateful to Me and do not deny Me.”
(Qur’an 2:152)
When Allah remembers a servant, it means that He grants mercy, forgiveness, and honor. The Prophet ﷺ explained this with more detail:
Allah the Exalted says: “I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself. If he remembers Me in a gathering, I remember him in a gathering better than it.”
(Hadith, al-Bukhārī and Muslim)
Dhikr also protects against Satan and sin. A heart that is busy with Allah is less open to temptation and evil suggestions. The Prophet ﷺ compared the one who remembers Allah and the one who does not, to the living and the dead.
“The example of the one who remembers his Lord and the one who does not remember his Lord is like the example of the living and the dead.”
(Hadith, al-Bukhārī)
A living heart finds sweetness in dhikr, while a dead heart feels heavy and distant. Regular remembrance brings spiritual life.
The Etiquette of Duʿāʾ
Although Allah hears every call, the Prophet ﷺ taught etiquettes that beautify duʿāʾ and make it more complete. These etiquettes are not conditions for acceptance, but they show respect and proper manners with Allah.
Among these etiquettes is to begin by praising Allah and sending blessings upon the Prophet ﷺ, to face the qiblah when possible, to raise the hands, and to ask with humility and certainty. One should avoid impatient speech such as, “I made duʿāʾ but I was not answered.”
The Prophet ﷺ said:
“Your Lord is Modest and Generous. He is shy that a servant raises his hands to Him and He returns them empty.”
(Hadith, Abu Dāwūd and at-Tirmidhī)
He ﷺ also said:
“Call upon Allah while you are certain of being answered, and know that Allah does not answer a duʿāʾ from a heedless, distracted heart.”
(Hadith, at-Tirmidhī)
The believer should try to make his heart present, to understand what he is saying, and to avoid turning duʿāʾ into empty words. He should also seek to consume only what is lawful, because sins and unlawful earnings can be a barrier.
The Prophet ﷺ mentioned a man on a long journey, disheveled and dusty, who stretches his hands to the sky saying, “O Lord, O Lord,” yet his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with the unlawful, so how can he be answered?
(Hadith, Muslim)
This does not mean that sinners should stop making duʿāʾ. Rather, it is a call to repent, purify one’s earnings, and then insist more on duʿāʾ, knowing that Allah loves the repentant.
Important rule: Duʿāʾ must be directed to Allah alone, with humility, certainty, and a present heart. It is an act of worship that cannot be given to any prophet, saint, or created being.
The Different Ways Duʿāʾ Is Answered
Sometimes a person asks for something and does not see what he asked for. Islam teaches that this does not mean his duʿāʾ was rejected. Allah answers in different ways, with perfect wisdom.
The Prophet ﷺ said:
“There is no Muslim who makes duʿāʾ, in which there is no sin or cutting off of family ties, except that Allah gives him one of three things: either He hastens for him what he asked for, or He stores it for him in the Hereafter, or He turns away from him an evil equal to it.”
(Hadith, Ahmad)
So every sincere duʿāʾ benefits the believer, even if he does not see the exact form of the answer in this life. For this reason, he should not stop asking.
“And man supplicates for evil as he supplicates for good, and man is ever hasty.”
(Qur’an 17:11)
Duʿāʾ requires patience, trust, and good expectation of Allah. The believer continues to knock at the door, knowing that Allah never tires of answering, while people would become annoyed if asked repeatedly.
Times When Duʿāʾ Is More Likely to Be Accepted
Allah can answer duʿāʾ at any time. However, some times and situations are mentioned in the Qur’an and Sunnah as especially blessed. Among them are the last third of the night, the time between the adhān and iqāmah, during prostration in prayer, on Friday, and during rainfall.
The Prophet ﷺ said:
“Our Lord descends to the lowest heaven every night, when the last third of the night remains, and says: ‘Who is calling upon Me so that I may answer him? Who is asking Me so that I may give to him? Who is seeking My forgiveness so that I may forgive him?’”
(Hadith, al-Bukhārī and Muslim)
He ﷺ also said about the praying person:
“As for prostration, strive in duʿāʾ during it, for it is more likely that you will be answered.”
(Hadith, Muslim)
A new Muslim, or one learning gradually, does not need to memorize all these details at once. It is enough to know that any time you turn to Allah sincerely, He hears you, and then as you grow in knowledge you can choose these special times more often.
Simple Forms of Dhikr for Daily Life
The Prophet ﷺ taught many short phrases that ordinary Muslims can say frequently. Among them are “Subḥānallāh,” “Alḥamdulillāh,” “Allāhu akbar,” and “Lā ilāha illā Allāh.” These can be said after the daily prayers, in the morning and evening, and at any time.
He ﷺ said: “Whoever says ‘Subḥānallāh wa bi-ḥamdih’ one hundred times in a day, his sins will be erased, even if they are like the foam of the sea.”
(Hadith, al-Bukhārī and Muslim)
He ﷺ also instructed his companions, after the obligatory prayers:
“Say ‘Subḥānallāh’ thirty three times, ‘Alḥamdulillāh’ thirty three times, and ‘Allāhu akbar’ thirty three times.”
(Hadith, Muslim)
There are also specific adhkār for entering and leaving the house, entering and leaving the bathroom, before eating, after eating, before sleeping, waking up, and traveling. Learning these gradually transforms every action into an act of worship and remembrance.
“O you who have believed, remember Allah with much remembrance.”
(Qur’an 33:41)
Dhikr is not only on the tongue. It should reach the heart. When a Muslim says “Alḥamdulillāh,” he should feel gratitude. When he says “Allāhu akbar,” he should feel that nothing is greater than Allah. When he says “Astaghfirullāh,” he should feel regret and hope for forgiveness.
The Dangers of a Heedless Tongue and Heart
While dhikr is easy, it is possible to move the tongue while the heart is disconnected. The Prophet ﷺ warned about saying words without understanding or sincerity.
“Many a person who fasts gains nothing from his fast but hunger, and many a person who stands in prayer gains nothing from his standing but sleeplessness.”
(Hadith, Ibn Mājah)
By meaning, the same can apply to someone who remembers Allah only with the tongue. The purpose of duʿāʾ and dhikr is to soften the heart, increase love of Allah, and keep away from disobedience. A tongue that frequently remembers Allah but also lies, backbites, or insults is in contradiction. Part of perfecting remembrance is protecting the tongue from what displeases Allah.
“O you who have believed, fear Allah and speak words of appropriate justice.”
(Qur’an 33:70)
The believer strives to make his tongue a source of good. When he slips, he quickly returns to dhikr and repentance, instead of giving up.
Duʿāʾ, Dhikr, and Reliance on Allah
Duʿāʾ and dhikr strengthen tawakkul, which is relying upon Allah while using lawful means. A Muslim works, plans, and struggles, but his heart does not depend on these means. It depends on Allah who controls all outcomes. Regular remembrance makes this easier, because the believer is constantly reminded of Allah’s power and mercy.
“And whoever relies upon Allah, then He is sufficient for him.”
(Qur’an 65:3)
When a believer faces fear, sadness, or uncertainty, he increases in duʿāʾ and dhikr. This does not remove all pain, but it brings inner peace and acceptance. In the Qur’an, Allah praises those who turn to Him when hardship strikes.
“Those who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’ Those are the ones upon whom are blessings