Among people there is one who worships Allah on the very edge of faith; if good befalls him he is content, but if a trial touches him he turns on his face—he loses this world and the Hereafter; that is the manifest loss. He calls, apart from Allah, on that which can neither harm him nor benefit him—that is extreme misguidance. He calls upon one whose harm is nearer than his benefit. How wretched a guardian and how wretched a companion! (al-Ḥajj 22:11-13)

Likewise, He says:

“The example of those who take protectors other than Allah is that of a spider that builds a house; yet the frailest of houses is surely the house of the spider—if only they knew.” (al-‘Ankabūt 29:41)

The greater part of the Qur’an is devoted to affirming this supreme principle—the foundation of all foundations. Everything we have mentioned about the prohibition of such supplication—despite the possibility that it may exert some effect—assumes that the supplication serves as a cause, or part of a cause, for achieving what is sought.

People have differed regarding the supplication that is followed by the fulfillment of needs. Some purveyors of falsehood—among the philosophers and certain mystics—claim that it brings no benefit whatsoever: for, they argue, the divine will and the higher causes have either already decreed the desired outcome, in which case supplication is unnecessary, or they have not decreed it, in which case supplication is of no avail.

Others who speak on matters of knowledge contend that supplication is merely a sign and indicator of the forthcoming result; they see its connection to the desired outcome as that of evidence to what it signifies, not that of a cause to its effect—like a truthful report or prior knowledge.