DA'A

(DA’A) Trilateral Root [DALL-AIIN-WOW]

Definition and Shades of meanings 

Da’a means to call someone: so (ad-daah) means the forefinger which is used as a sign to call someone: 

(ad dayiah) means the cry of the horses in battle: 

(huwaminni dawatar rajul) he is at a distance where a man’s voice can reach him: he is at a calling distance {T} 

Ibn Faaris says it means to incline towards self through talk or voice:

(dayahu ilal ameer) he took him towards the ameer (leader); thus dayi is not only one who calls but also someone who takes you to someone {T} 

iddia’oo: (yad- da-oon) means to wish or desire: or to call out to someone.(67:28)

(tadau alaih): means they gathered against him: 

(tada’a alaihal aduwu min kulli jaanib): means the enemy attacked him from all sides: tadaa’atil haitaan: means the walls fell down one after another.{T}

(da’autuhu zaida) I named him Zaid. 

ad - dayee-o: adopted son plural is (ad-ia-oo) (33:4)

ad - daayiah: is the milk that is left behind in the teats of the animals so that with its help the animal can be milked again {T} also the reason: or cause; 

(ad-dawa-ee): such things as tempt or instigate people’s emotions or desires {M} (these meanings should be kept in mind because they throw light on the meaning of the word da’a (“Call”):

(wad-oo shohada’akum) 2:23 means call those who will help you. 

In surah Kahaf (nadyaa) and (da’a) have been used in a similar meaning 18:25 

In surah Airaaf sam'at has been used against dua'a:  which means to be quiet: as such dua'a would mean to call.

Why Allah favour or do not favour? (An example)

We now come to ‘Calling” Allah’ which has been taxing our scholars because its explicit meaning has not been given: consider an example: in a case, Umer is the Prosecution and Khalid is the Defence: Umer prays to Allah that the case is decided in his favour, this raises the following questions:

a) One group of people believes that all matters are decided beforehand by Allah : if this is to be taken as correct, then it would mean that it has been decided that the case will be decided in Umer’s favour or against: if it was decided by Allah beforehand, then with Umer’s “Da’a will Allah change his decision and Umer will now win the case if he was previously destined to lose it: if this is so, then it would mean that Allah changes His decisions according to men’s Da’a or bidding: that is, He is obedient to men: this concept cannot be right in any case:

b) Supposing that Umer’s claim in the case was false or fabricated: now would Allah decide the case in his favour because he call to Allah? If this is true, then it would mean that Allah decided in favour of a liar: and deprived the truthful from his right: this concept too about Allah is wrong.

c) Supposing that Umer is justified in his claim: now if Umer does not Da’a to Allah, then would the case be decided in his favour or not? If without Dua’a the case cannot be decided in his favour then it would mean that Allah does not decide in favour of the truth on His own: the truthful has to plead before Allah in order to obtain a decision in his favour? This concept too about Allah is wrong.

d) A person has make ethical efforts in order to win a case. Now if Umer does not make efforts, will he win the case? if da'a is enough to win the case than Allah's command to make efforts is useless.Also if one can not win the case without required efforts than what is the use of da'a? 

e) if Umer da'a Allah and Khalid does not than in whose favour the case will be decided. So whose da'a Allah will accept? 

Many other question arise regarding concept of da'a when we ponder a little deep.Centuries passed, but religious leaders and philosophers could not finde right answers to the related questions of the concept of  da'a. 

However Qur’an refute such kind of concept of dua’a which actually is a product of the time when man was in his infant stage and was unaware of the law of causality. 

Unalterable Laws of Allah

The Qur’an clarifies that:

1) Everything in the universe is operating according to the order created by Allah; He never change His laws: 33:64 you will not find any of Allah’s laws to change.

2) It is Allah’s law which is operative in man’s world too: he who strives as much under these laws will succeed proportionately: 53:39-40 there is nothing for man other than what he works for; and the result of his efforts will soon be made manifest.

Concept of Da’a according to Quran

At the same time, the Qur’an has made it clear that simply by Calling (and not making any effort), his concept about calling Allah is wrong and he can never be successful: surah Raad says: lahu dawatul haq 13:14  that human invitation which can produce successful results; which can said to be based on huqq or truth, is the invitation to come towards the Rubb.( that is, which is according to: yad oona min doonehi la yastajee buna lahum bish shaiyi) 13:14 and those who attach their wishes to others beside Allah, that is, believe that by leaving aside the Laws of Allah, they can succeed on the basis of their superstitions, then they are wrong: these self-created forces can never fulfil their wishes: such people can be likened to kabasiti kaffiyahi ilal ma-ee liyab lugha fa hu wama huwa bi-balighihi 13: 14 as if a man sits beside a river and prays that the water may come into his mouth ; the water will never come into his mouth: as such,wama dua-ool kafireena illa fi zalaal: (13:14) those who deny Allah’s ayats or Allah’s sayings, their Da’as can never produce results: do you not see that walil lahi mun fissamawaati wal ardi tau-an wa karha: …13:15 everything in the universe even willy nilly has to operate according to the Laws of Allah: then how can man be an exception to this?

As such, according to the Qur’an, “Calling” to Allah means” Calling” to the Laws of Allah for help: that is, by obeying it , to find the desired results: this fact has been clarified at various points in the Qur’an: for example, in surah Momineen: wa qaala rabbikumud ooni astajib lakum: your Sustainer says, call out to me: I will respond to your call : after this, it is said, innal lazeena yastakbiroona un ibadati sayad khuloona jahannama daakhireen: 40:60 Verily, those who rebel against My obedience, they will be demeaned and enter in to hell. "Calling Allah means to accept subjugation of His unalterable laws" : "His answer to one's call (Da'a) means human’s efforts bear fruit according to His laws: this fact has been described at another place as

( 32:15) those who have Eiman  (have faith in us ) are those who gladly bow their heads (in subservience) when they are commanded; engaged them to establish divine praiseworthy system of their Sustainer: 
and they do not defy these orders: 
(32:16) they are so busy in this work that they do not even consider sleep: are awake at night: and thus call on their Rubb (Lord) for removing their problems and for His benevolence. 

because they know that their efforts will bring good, results and destruction will follow if the orders are disobeyed: whatever We have given them, is kept open (available) to the human race (for their welfare)

 (40:65) When you call out to Allah, then call him with full and complete obedience only for Him. 

(42:26) And He accepts all those who attain belief and help others, and He increases for them His bounty. But for those who oppose the truth, is a severe retribution.

(7:55) Call (Dua'a)on your Lord in humility and in private. He does not love those who forsake moderation.

so that the call comes from the core of your heart : remember that those who rebel against His laws and cross the limits (hudd), are disliked by Him: this also shows that by calling Him means obeying Him: the next verse explains this:

(7:56)  So, do not spread corruption on earth after it has been set in order. Call upon (Dua'a) Him in fear and hope. Allah’s mercy is close to the benefactors of humanity.

Here Allah’s Rahmat / Benevolence is said to be ‘near’
(2:186)  when My servants ask you about Me, surely, I am Near. I respond to the Dua'a of the suppliant when he calls unto Me. Let them also listen to My call, and believe in Me,( wanahnu aqrabuilayhi min habli alwareediso: We are nearer to him than his jugular vein) 
That they may be led aright.This also makes explicit that calling out (Dua’a) to Allah means obeying Him: and the response to that call is the results of those efforts.

The above explanations make it clear that calling out to Allah means obeying his orders and laws: the Prophet SAW was also asked to ‘Dua'a’
(72:20) tell them that I only call out to my Rubb (Lord) and do not include anyone else with Him i.e. do not include anyone in His Supreme authority:  please read  

Dua’a in General sense 

The Qur’an also relates the things similar to what we term as ‘Da’a. 

(3:146) Our Rubb! Protect us from trailing behind in our mission and from wasting our efforts. Make us firm in our stand, and help us against people who oppose the truth."

Dua’a (Call) in which a man desires fulfilment of his wishes; these supplications are actually a manifest of the intensity of his wishes: this intensity creates a kind of a change in his personality which give vent to his latent capabilities and they go to work for him: consider the meanings of the words Adayituh and ad dawayi given earlier: first of all a man must desire that which is according to Allah’s laws ( and not the obverse); then he should create intensity in his wishes: this will create a revolutionary condition within himself: and the result is indeed surprising: note that the Qur’an has also said that your wishes must be according to the laws of Allah or you may wish for something which in reality harmful for you 
(17:11) Man asks for what is evil for him as he Da'a for the good. Man is prone to be hasty in judgment.

A Psychological Assertion

It can be argued that by Calling Allah revolutionary changes are created in man himself which help him to attain his goals, then what is the difference in calling out to Allah? It is correct that man’s latent capabilities are aroused in this way, but the aim is not only to raise the latent forces or capabilities as such: the first thing is to determine the aim for which they are aroused: that is, the purpose for the attainment of which the effort is being made: and what sort is that aim? Then, what are the means to achieve it: and what will be the purpose if attained be employed towards? A momin (that is, one who follows the Qur’an) decides all matters under the orders of Allah, therefore he keeps Allah before him from first to last: his wish or desire is also a link in this chain: therefore, he calls out to Allah for its attainment too: everything takes place as per Allah’s laws: so much so that the latent forces in man are aroused too as a result of His laws: another point to be noted here is: Allah has bestowed man with that a personality with the proper development of which (to the extent that is humanly possible) can arouse the qualities which when unbounded, are attributable to Allah: in this manner Allah’s personality becomes the standard for the development of the human personality:  by calling out to Him, a man wants to arouse the qualities within himself that will help him attain his goal; this is the difference between ‘Calling (Da'a) to Allah’ and arousing intense desire in oneself. 

Sir Allama Iqbal said: 

TERY DUA SEY QAZA BADAL NAHEIN SAKTI 

MAGAR HEY IIS SEY YE MUMKIN KEH TU BADAL JAYE 

"Death can not be averted with your Dua'a

But it is possible that with "this" you will change"

Da’as Related to Prophets

We now come to the Dua’as of the prophets which are mentioned in the Qur’an. Prophet hood is quite different from ordinary human matters; we cannot understand anything about it and also make anyone understand. we only understand the message that they have brought to us and their following is our duty. Allah talk to them in response to their Dua’a but it does not happen with ordinary human beings : Allah does not talk to anyone except the prophets and to believe that He does, even after the last Prophet SAW, is blasphemy

Satanic Powers Intervened (Disappointments) 

The concept that if Allah does not listen to our pleadings, therefore, someone close to Allah be requested to Da’a for us before Allah is not correct: As per the Qur’an, no power can interfere between Allah and His bandey (slaves): to believe so is a big sin: to reach Allah or to take one’s pleading to Allah, no via media is required: every human being by obeying Alah’s laws can reach Allah or take his voice to Him: ( The myth relating waseela is not Qura’anic): and His laws are obeyed by remaining within the bounds of a Qur’anic society: that is  reason that the Da’a (Call) to Allah that Allah has taught the momineen are mostly collective such as in 1:5-7, 2:201, 3:7, 3:146, and 3:192 ).

Allah’s Omnipotence

As far as Allah’s knowledge is concerned: the thing that we term as past, present or future, have no place according to the laws of Allah: before Allah ,all, the past, present and the future too are revealed at the same time: there is a sort of Eternal now: He is aware of future events or that will take place in the future (future for us) as if they are taking place now: but it makes no difference as to our intent or authority which we have been given by Allah: nor is the fact affected that whatever happens to us is the result of our own deeds: everything is taking place before Allah: He also knows what we will do: but he does not interfere with our intent or authority: we do what we want: and face whatever results our own deeds bring: if we act according to Allah’s laws then we get good results: if we go against these laws then we suffer.

Conclusion:

Nobody has the power to do wrong and reap good results , it is absurd to think that Da'a can change fate/Taqdeer. To observe Allah’s laws means to call out to Him (Da’a to Him) and to get good results of our actions according to these laws means our Da’as have been answered.

A Misconception-----Please Da'a (Call Allah) for Me/Us 

In our society we traditionally / culturally beg to others " to pray (da'a) for me/us" or remember me/ us in your prayers (da'a). It is not only an absurd idea but also not Quranic. However, having good wish in ones heart for other is in itself  an act of kindness and appreciable. we can expect a reward from Allah for the same. But others Da'as won't bring bring us any physiological benefits ( Explained under subheading  " A Psychological Assertion") further please reflect on the conclusion we have made and a beautiful verse 27: 62 (part)

أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ ٱلسُّوٓءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ

Except Allah, who can hear or answer your cries for help; and remove your worries and difficulties and grant you rule of this earth but the rule on earth can only be gotten as a

 result of your deeds

(Exposition)   

    

      

ROHANIAT / SPIRITUALITY

According to etymology dictionary you are not able to find any term for the word “Spirituality” likewise you do not understand the term Roohaiat in any Quranic Arabic Lexicon. If we ask, one advocating and supporting to spirituality/ Roohaniat, will not been able to reply rationally. But if you insist, he/she will express it a feelings as: it is a drink, which take you in a state of mind inexpressible unless one drink it.
Famous American scholar Mr William James written an excellent book “Varieties of Religious Experience” which deals with numerous type of religious experiences. Regarding spirituality/Roohaniat he said: 
“One who accept this as true can frankly accept that he is unable to explain this in words, it can be felt directly and it is not transferable to anyone else. Therefore, reference to this we can assert that it belong to mere inexpressible feeling not a logical assertion” ( page 371 edition 1947) 
Thus, it is obvious that such cognition is attainable through feelings only and it is called “Ma’uarfat” referential. One who comprehend referential knowledge designate as (Arif). A way through which this knowledge is acquire call Kashf / ilham (Devine inspiration) and wajdan (ecstasy). Plato and his followers, in the world of aesthetic symbolism, consider the spiritual reality; the biggest source to comprehend beauty and love, ultimate intensity of it called (ISHQ).
Mysticism is centuries old an established concept and no religion of the world is excluding from this idea which is not based on any rationale but feeling. It is mostly called Rahbaniat (Christianity) Vedaniat ( Bhudism) and Taswaf in (Muslim religion). 
Expecting that Quran alone followers are well conversant with the Quranic concept of Rooh and Nafs, I may proceed to explain that every part of tasawaf (Sufism) is a negation of Quranic teachings. Let us remind the Islamic ideology of life and the purpose of life briefly.
1. Momneen believe that there is no Ilah (god) but Allah. He is infinite beyond our comprehension, perception, imagination and approximation/ estimation. We are unable to see Him. We have been directed to believe Him not by IRFAN but through knowledge as He said in Quran 3:18 Allah [Himself] proffers evidence and [so do] the angels and all who are endowed with knowledge - that there is no deity save Him, the Upholder of Equity: there is no deity save Him, the Almighty, the Truly Wise. M.Asad 
2. The whole universe is His creation and He (Allah) is the creator. He created universe with truth (HUQ). He created human being and beautify him in a best balanced shape. Human is the best combination of physical body and a personality (self or nafs). Purpose of human life is to nourish both (body & self). Human body nourish with the physical laws Allah ordained and the human “self” nourish by adhering Allah’s permanent values and unalterable well protected socioeconomic laws revealed in Quran. 
3. Every action of human being is manifested by the means of physical body but its cause and responsibility lies on human self. It is the result of his responsibility that every action even his intention bring results according to the Allah’s “law of retribution” on the self. If action of the self is productive and constructive the self (personality) will be stabilised and if action is destructive the results, according to Allah’s law will destabilise the self. 
4. Human has to strive to conquer natural forces to use them for the benefit of humanity at large. This human service actually nourish and develop the “self”. It is termed as Tazkia e Nafs that is to attain piety, purity and development of human potentialities by adhering the values mentioned in Quran. The main source of acquiring this knowledge and wisdom exist in Quran. It was the duty of Rasul Allah 62:2 He it is who has sent unto the unlettered people an apostle from among themselves, to convey unto them His messages, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error.(M.Asad)
5. Unity of thought is the spirit of this communal system of life which spread peace and harmony globally is termed as DEEN E ISLAM. Presently we term it as Quranic system of Government which may appear within a piece of land but eventually encompass the globe. It look like a utopian thought in the present circumstances but my optimism ensure that it will happened Inshallah. If we ponder a little, we can realize the Quranic system established in the life of Muhammad pbuh. 
We may remember that due to adherence of Allah’s laws and value do not increase Roohaniat / spirituality but put a man on the greatest rank of human ethics and morality. Kindly relate 68:4 And you are of a high moral character. 
Please keep in mind that the terms Roohaniat / spirituality are not Quranic. In the part (2) we will Inshallah discuss about faith and beliefs exist in Sufism which will enable us to understand antinomies between Quranic teachings and Sufi thought.