Hundred Questions - Manners of Du`a'
Manners of Du`a'
Q89 Would you kindly explain the different gestures during the recitation of the Du`a'?
A89 During the recitation of the Du`a' the way we raise thehands with open palms is the sign of the expression of our dependence and indigence in the presence of God.
To prostrate at the end of each part of the Du`a' implies that the faithful servant is very humble. It also means that he is created from dust and physically he is going to go back to dust. It also means that in the Prophet's time it was obligatory to obey the Prophet, whereas in the Imam's time it is obligatory to obey the Imam of the time, because the ta'wil of prostration is obedience to the Prophet and to the Imam in their respective times. (See Wajh-i din, Discourse 19).
When the holy Du`a' is completed with all its parts, before the last prostration the hands are clasped whilst saying "shah-didar". The ta'wil of this is that the didar of the Imam of the time, which is the mazhar of the divine didar and which is done with the companions on both right and left sides, is that the concept of the holy didar of the king of religion existed in the time of Prophethood and is also in the time of Imamat, for the ta'wil of the right is the Prophet and that of the left is the Imam. Also, in saying shah-didar to both sides, it is said in the language of wisdom that you should accept and attain both the physical and spiritual didar of the king of religion. The ta'wil of the right is the batin (esoteric aspect), which is the rank of the Prophet, and the ta'wil of the left is the zahir (exoteric aspect), which is the rank of the Imam.
After this, while reciting kalimah-yi shahadat, the mu'min indicates that may both afaq (the physical world) and anfus (the spiritual world) remain witness that he testifies to the divinity of God, may He be exalted, the Prophethood and the messengership of Hazrat-i Muhammad (May Allah send blessings and peace through him and his progeny) and the walayat and imamat of Hazrat-i `Ali (May peace be through him); for to touch the earth in this manner means to call to witness the physical world and to touch the face means to call to witness the spiritual world, as it is alluded in the Qur'an in verse (18:51).
Also another ta'wil of this is that the mu'min coming to this world bore witness to God, the Prophet and the true Imam. Then acting accordingly, he sought the favours and blessings of both religion and the world, because touching the earth means to come to this world and passing the hand over the face, means to seek favours and blessings.
Finally, "Hayy-u zindah" and "Qayyum-u payindah" are recited to the right and left sides. The supreme wisdom in this action is about the two supreme Names of God "al-Hayy" (Everliving) and "al-Qayyum" (Everlasting) mentioned in the Qur'an, in verse 2:255, in which in the language of wisdom it is said that God's supreme Name, "al-Hayy" is alive, present and living in this world and His supreme Name "al-Qayyum" is also ever lasting in this world. And these two wisdom-filled indications are to the Imam of the time.
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