بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Introduction: Beyond Mere Words
In the rich tapestry of Islamic thought, few concepts are as misunderstood, yet as profoundly significant as the nature of sacred speech. When a momin raises their hands in supplication (du’ā’), recites the words of a divine text, or utters a prayer transmitted through the ages, what exactly is occurring? Is this simply a human being conveying information to God or articulating a pre-existing emotional state? Or is something far more profound taking place?
Islamic rhetorical theory (balāghah) and philosophy offer a compelling answer through the concept of creative utterance (inshā’). This article explores this concept, drawing upon the teachings of Ayatollah Abdollah Javadi Amoli, arguing that sacred speech—particularly supplication (du’ā’)—is not merely descriptive but performative, bringing spiritual meanings into existential reality through the very act of utterance.
The Linguistic Foundation—Khabar vs. Inshā’
The Declarative Utterance (Khabar)
In Arabic rhetoric, utterances are divided into two fundamental categories. The first is khabar (declarative/news), which conveys information about a pre-existing reality. Its primary function is to inform. A khabar can be judged as true or false, accurate or inaccurate.
Examples include:
- “The sky is blue.”
- “Zayd is standing.”
- “God is forgiving.”
Each of these statements describes something that already exists independently of the utterance. The truth of the statement depends on whether it corresponds to external reality. If I say “Zayd is standing” while he is sitting, my utterance is false. The utterance itself does not change Zayd’s position; it merely reports on it.
The Creative Utterance (Inshā’)
Inshā’, by contrast, does not describe reality—it brings a new reality into existence at the very moment it is uttered. An inshā’ utterance is performative: it does what it says. It cannot be judged as true or false; rather, it is judged as valid or invalid, proper or improper, effective or ineffective.
Examples include:
- Commands: “Stand up!” (The command does not describe standing; it creates the obligation to stand.)
- Prohibitions: “Do not sit!” (Creates a prohibition where none existed before.)
- Oaths: “By God, I will do it!” (Creates a binding commitment.)
- Supplications: “O God, forgive me!” (Creates the act of seeking forgiveness.)
In the words of the classical rhetoricians, an inshā’ utterance is one that “brings its meaning into being” (ījād al-ma’nā) rather than “conveying a pre-existing meaning” (ikhbār ‘an al-ma’nā).
The Philosophical Significance
This linguistic distinction has profound philosophical implications. When a commander says “March!”, the act of marching does not exist before the command. The command brings the act of marching into the sphere of obligation and potential existence for the soldier. In a very real sense, the utterance creates a new reality: the reality of duty, movement, and the relationship between commander and subordinate.
Similarly, when a believer says “O God, guide me!”, the utterance does not merely inform God of a need (God already knows). Rather, it constitutes the act of seeking guidance, the relationship of need, and the hope of response—all in the very moment of speech.
The Ontology of Sacred Speech—Inshā’ in Supplication
The Sacred Speech-Act
We may now explore how inshā’ functions in the specific context of sacred speech, particularly supplication (du’ā’). Ayatollah Javadi Amoli articulates a profound insight in this regard in his lectures on the exegesis of Surah Al-Fatihah:
“This very remembrance (dhikr) that issues from our tongues—this remembrance itself is a rememberer of God, a glorifier of God, and a praiser of God. Because it exists and is a creature of God, and everything glorifies and praises God.”
This statement is revolutionary. It means that the prayer is not merely a human action directed toward God; it is itself a living entity, a creature of God, participating in the universal glorification of the Creator. When we utter the words of Du’ā’ Kumayl or Ziyārat al-Jāmi’a, we are not just speaking—we are giving voice to a reality that exists and that comes into contact with our souls through the act of recitation.
Ayatollah Javadi Amoli further explains that supplication is a creative utterance (inshā’), even when expressed in the form of a declarative sentence. The supplications are declarative sentences that “have been cast in the mold of creative utterance.” This means that when we recite these prayers, we are not merely stating facts; we are actively creating spiritual meanings through our words.
How Inshā’ Brings Spiritual Meanings into Existence
Based on this understanding, we can identify several ways in which the inshā’ of supplication brings spiritual meanings into existential reality:
It Brings the Relationship of Servitude into Active Existence
When a person says, “O God, forgive me,” they are not merely reporting that they are in need of forgiveness. They are actively constituting their identity as a needy servant (‘abd) and acknowledging God as the Responding Lord (Rabb). This relational polarity—servant-and-Lord—is brought into actual, conscious existence at that moment.
Before the prayer, this relationship existed only potentially (as a Creator-creature fact). Upon uttering the prayer, the person enacts and realizes their servitude, making it an active, lived reality. The utterance creates the meaning of ubūdiyyah (servitude) in the very act of speech.
It Activates the Divine Promise of Response
God has decreed in the Quran: “Call upon Me; I will respond to you” (Ud’ūnī astajib lakum — Surah Ghāfir, 40:60). The act of supplication is the inshā’ that establishes the cause (sabab) for the effect (musabbab). By uttering the prayer, the supplicant does not force God to act (that would be impossible), but they bring the meaning of “being responded to” into the divine court.
It Creates Internal Spiritual Transformation
The primary creation of a supplication is not external, but internal. When you say, “O God, purify my heart,” the utterance itself creates a moment of tawajjuh (turning attention toward God). This turning is itself a new spiritual reality.
The very act of uttering the supplication creates within the soul:
- Humility (tawāḍu’): By acknowledging need before God.
- Reliance (tawakkul): By entrusting one’s affairs to God.
- Hope (rajā’): By expecting divine response.
- Intimacy (uns): By engaging in direct address with God.
In the mystical tradition (‘irfān), the very act of asking brings the supplicant into the “presence” (ḥaḍrah) of God. It creates the meaning of intimacy right there in the soul. It does not passively describe a state of being humble; it enacts humility.
It Transforms Passive Wishes into Active Existential Claims
Before prayer, a person may have a vague, passive desire for guidance, forgiveness, or closeness to God. The act of supplication takes this passive wish and transforms it into an active existential claim before the divine presence.
The prayer actualizes what was merely potential. It brings the meaning of hope, intention, and commitment into existence in a concrete, articulated form. The supplicant is no longer merely thinking about God; they are speaking to God.
The Experience of Inshā’ in Prayer
What the Believer Experiences
When a believer recites a supplication, what do they experience? Based on the inshā’ analysis, we can identify several dimensions:
The Act of Turning (Tawajjuh)
The utterance itself creates a moment of tawajjuh—turning toward God. Before the prayer, the believer may have been distracted by worldly concerns. The act of supplication brings into existence a new orientation of the soul. The meaning of “being turned toward God” is actualized in the very act of speaking.
The Act of Acknowledging Need (Iftiqār)
The words of supplication bring into existence a conscious recognition of need. The believer says “O God, forgive me” and in that moment, the meaning of iftiqār (existential need) is actualized. The supplicant is no longer merely someone who is needy; they are someone who is actively recognizing and expressing their need.
The Act of Hope (Rajā’)
The very act of asking creates hope. The believer would not ask if they did not hope for a response. The supplication brings into existence the meaning of hope—not as a passive feeling but as an active state of expectation directed toward God.
The Act of Submission (Taslīm)
By addressing God and asking for His mercy, the supplicant is submitting to God’s will. The utterance brings into existence the meaning of taslīm—the peaceful surrender to divine authority and wisdom.
The Role of Repetition
One might ask: If the supplication brings these meanings into existence, why repeat it? Why not say it once and be done?
The answer is that spiritual meanings are not static. Just as physical life requires continuous nourishment, spiritual life requires continuous renewal. Each recitation of the Du’ā’ re-creates the meanings it brings into existence. The repetition is not a mere formality but an ongoing act of creation—a continual bringing-forth of the spiritual realities that sustain the believer’s relationship with God.
Theological Boundaries and Safeguards
The Danger of Misunderstanding
It is crucial to maintain theological boundaries in understanding inshā’. Some might misunderstand and think that human supplication creates reality independently of God, as if the believer were the ultimate creator. This would be ghuluww (extremism) and polytheism (shirk).
The Correct Understanding
The correct understanding maintains that:
- God is the ultimate Creator: The human utterance is itself created by God, and its effects are by God’s permission.
- The Du’ā’ is a creature: As Grand Ayatollah Javadi Amoli states, the dhikr itself is a creature of God, glorifying and praising its Creator. It does not exist independently of God.
- The effect is by God’s will: The supplication creates meanings, but these meanings are realized in the soul by God’s will and grace. The supplicant is not creating ex nihilo but rather actualizing what God has made possible.
Summary and Conclusion
The Uniqueness of Sacred Speech
Sacred speech, particularly supplication, is unique in its capacity to bring spiritual meaning into existence. When a believer recites a Du’ā’ transmitted through the ages, they are not merely repeating old words or describing pre-existing states. They are:
- Giving voice to a living creature that glorifies God.
- Activating the creative power of inshā’.
- Bringing into existence the spiritual meanings of servitude, need, hope, and submission.
- Connecting themselves to the Imām and the divine presence.
The Call to Understanding
This understanding of inshā’ calls on believers to approach their supplications with renewed awareness. When you recite the words of Du’ā’ Kumayl, you are not just reading a text—you are participating in a cosmic act of meaning-creation. Your utterance is bringing into existence the very spiritual realities you are seeking.
The Prophet (peace be upon him) said: “Every important matter that is not begun with ‘In the name of Allah’ is maimed/cut off (abtar)”. This tradition applies to supplication itself. The believer must begin each prayer in the name of God, recognizing that the utterance itself is a creative act, a participation in the divine command, and a bringing-forth of spiritual meaning.
Concluding Reflection
In the final analysis, inshā’ in supplication is a profound mystery. It is neither a human creation independent of God nor a passive description. It is a divinely authorized act of spiritual creation—a bringing-forth of meaning through the sacred words entrusted to the Imāms and transmitted to the community.
When the believer raises their hands and says:
“O God, forgive me! O God, have mercy on me! O God, guide me!”
They are not merely reporting their state. They are creating their state in the very act of speaking. The words bring into existence the relationship, the hope, the need, and the submission that constitute the believer’s spiritual life. In this sense, supplication is the act of becoming—becoming a servant, becoming hopeful, becoming turned toward God—through the creative power of inshā’.
And all praise for Allah, Lord of the worlds.
Allahu A’lam