Daily Archives: June 22, 2011
Some people make a great deal of du’aa’ but receive no answer
What is the reason for the delay in response to du’aa’?
Some people make du’aa’ but they do not get any response;
they ask for a long time but do not see it having any effect, so you find the Shaytaan starting to whisper to such people and making them think badly of their Lord.
Praise be to Allaah.
The one to whom that happens should believe that there is a reason and great wisdom behind the delay in the response. Allaah, may He be glorified, is the Sovereign of all and none can put back His bounty or overturn His ruling or object to His giving or His withholding, if He gives by His bounty or withholds by His justice. We are His slaves and He does with us whatever He will.
“And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter)”
How can a slave fall short in honouring his master’s rights and then demand his rights in full?
It is His right to be obeyed and not disobeyed, to be remembered and not forgotten, to be thanked and not to be shown ingratitude. If you look at yourself and how you are carrying out your duties, you would think very little of yourself and you would feel humility and would realize there can be no salvation except by His forgiveness and mercy. So look at yourself as being a slave, for Allaah is the Creator and Controller.
Allaah has great wisdom and He does not give or withhold except for a reason. You may look at something and think that it is good but by His wisdom He does not decree it. A doctor may do things which appear to be painful but they are in the patient’s best interests. And for Allaah is the highest description. (cf. al-Nahl 16:60).
Attainting the thing asked for may cause hardship to the one who is asking. It was narrated from one of the salaf that he used to ask Allaah to let him go out on a military campaign, but a voice called out to him: “If you go on a military campaign you will be taken prisoner, and if you are taken prisoner, you will become a Christian.” Sayd al-Khaatir, 1/109
Ibn al-Qayyim said: Whatever Allaah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favour even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful. Madaarij al-Saalikeen, 4/215.
No one knows how his affairs will end up. He may ask for something which leads to bad consequences, and may even harm him. The Controller knows best what is in his best interests. “and it may be that you dislike a thing which is good for you” [al-Baqarah 2:216]. One of the meanings of this verse is that we should not wish that the decree of our Lord was different or ask Him for things of which we have no knowledge, for perhaps that may harm us without us knowing. So we should not choose anything different than what our Lord has chosen for us, rather we should ask Him for a good end in what He has chosen for us, for there is nothing more beneficial for us than that.
What Allaah chooses for His slave is better for him that what he chooses for himself. Allaah is more merciful towards His slaves than they themselves or their mothers are. If something happens to them that they dislike, that is better for them than if it did not happen, so His decree is all kindness and mercy. If the slave submits to Allaah and has certain faith that all dominion belongs to Allaah and all things are under His command, and that He is more merciful to him than he is himself, then he will find peace of mind regardless of whether his need is met or not.
See Madaarij al-Saalikeen, 2/215
The response may be delayed because the person himself has done something which is an impediment to receiving a response or a cause of delay. Perhaps there is something haraam in his food, or perhaps there was some negligence in his heart at the time when he made the du’aa’, or perhaps he had committed a sin, as a consequence of which his du’aa’ was not answered. So when the response to the du’aa’ is delayed, this may prompt the person to check on himself and examine how he stands before his Lord, so that he will take stock of himself and repent; if the answer to his prayer came sooner, perhaps he would become heedless and think that he was doing fine, then he would develop a sense of self-admiration that may lead to his doom.
Delay or withholding of a response may be because Allaah wants to delay the reward for him until the Day of Resurrection, or Allaah wants to divert an equivalent evil from him, but he does not realize that.
Whatever the case, the fruits of du’aa’ are guaranteed, even if you do not see the response with your own eyes. So think well of your Lord and say: Perhaps He has answered me in a way that I do not know. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who does not offer any du’aa’ in which there is no sin or severing of family ties but Allaah will give him one of three things in return: either He will answer his du’aa’ sooner, or he will store it up for him in the Hereafter, or He will divert an equivalent evil away from him because of it.” They said: “We will say a lot of du’aa’.” He said: “Allaah is more generous.” Narrated by Ahmad, 10749. al-Albaani said in Saheeh al-Targheeb wa’l-Tarheeb: it is hasan saheeh.
In conclusion, there are many reasons why a du’aa’ may not be answered or the answer may be delayed; we must ponder this and not stop making du’aa’, for du’aa’ will always be of benefit.
And Allaah knows best.
Source: Islam Q&A
We use the word du’aa’ (invocation) to refer to two things:
1- Du’aa’ for asking, which means seeking that which will benefit, or asking to ward off that which will cause harm, by asking Allaah for that which will benefit in this world and in the Hereafter, and to ward off that which will cause harm in this world and in the Hereafter,
Such as du’aa’ for forgiveness, mercy, guidance, help, to attain Paradise, to be saved from Hell, for Allaah to grant good things in this world and in the Hereafter and so on.
2- Du’aa’ for worship, which means that the person is worshipping Allaah by any of the types of worship, in the heart or physically or financially, such as fearing Allaah, loving Him, hoping for His mercy, putting one’s trust in Him, praying, fasting, doing Hajj, reading Qur’aan, reciting tasbeeh and dhikr, giving zakaah and charity, jihad for the sake of Allaah, calling people to Allaah, enjoining what is good and forbidding what is evil, and so on.
Everyone who does any of these acts of worship is calling upon Allaah.
Usually when the word du’aa’ appears in verses of the Qur’aan, it refers to both meanings, because they are interconnected. So everyone who asks of Allaah verbally is worshipping Him, because du’aa’ is worship, and every worshipper who prays to Allaah, fasts or does Hajj is doing that hoping for reward from Allaah and to attain Paradise and to be saved from punishment.
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
Everything in the Qur’aan that enjoins du’aa’ and forbids du’aa’ to or calling upon anyone other than Allaah, and praises those who say du’aa’ or call upon Him, includes the du’aa’ of asking and the du’aa’ of worship. End quote.
Al-Qawaa’id al-Hisaan (no. 51).
One of the two types of du’aa’ may be more apparent than the other in some verses.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning the verse (interpretation of the meaning): “Invoke your Lord with humility and in secret. He likes not the aggressors. 56. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allaah’s Mercy is (ever) near unto the good‑doers” [al-A’raaf 7:55-56]:
These two verses include the etiquette of two types of du’aa’: the du’aa’ of worship and the du’aa’ of asking. Du’aa’ in the Qur’aan may refer to either of these types, or it may refer to both, because they are interconnected. Du’aa’ of asking means seeking that which will benefit the supplicant, and asking to be spared that which will harm him, and for it to be warded off. So he asks for benefit and for harm to be warded off, and that is du’aa’ of asking. And the du’aa’ that is offered with hope and fear is the du’aa’ of worship. Therefore it is known that both types are interconnected. Every du’aa’ of worship implies du’aa’ of asking, and every du’aa’ of asking implies du’aa’ of worship.
Based on this, the words (interpretation of the meaning): “And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” [al-Baqarah 2:186] include both types of du’aa’, and it is in terms of both that the verse is to be understood. It was said: I will give to him when he asks of Me, and it was said: I will reward him if he worships Me. Both are interconnected.
This does not come under the heading of using a common word in both of its meanings, or of using a word in a real and metaphorical sense, rather it is using it in its real sense which includes both things.
Think about it, because it is a matter that is of great benefit, but it is rarely paid attention to. Most verses of the Qur’aan point to both meanings and more, and it is of this type.
For example, Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays attention to you only because of your invocation to Him”
i.e., because of your du’aa’ to Him. And it was said: (it means) because of His call to you to worship Him.
Based on that, what is meant is both types of du’aa’, of which is the du’aa’ of worship is more apparent, i.e., He would not have paid attention to you were it not that you put your hope in Him. Worship of Him implies asking of Him, so both types are included.
And Allaah says (interpretation of the meaning):
“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”
The word du’aa’ here includes both types, although du’aa’ of worship is more apparent, hence it is followed by the words (interpretation of the meaning): “Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”. So the word du’aa’ in this verse may be interpreted in both senses.
Al-Tirmidhi narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar: “Du’aa’ is worship.” Then he recited the verse (interpretation of the meaning): “And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)…”. Al-Tirmidhi said: a saheeh hasan hadeeth.
With regard to the verses (interpretation of the meaning):
“Verily, those on whom you call besides Allaah, cannot create (even) a fly, even though they combine together for the purpose…”
“They (all those who worship others than Allaah) invoke nothing but female deities besides Him (Allaah) …”
“And those whom they used to invoke before (in this world) shall disappear from them…”
everything that is mentioned in them is the du’aa’ or invocation of the mushrikeen to their idols. What is meant is the du’aa’ of worship which includes the du’aa’ of asking, although the meaning of du’aa’ of worship is more apparent.
The words (interpretation of the meaning): “so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else” [Ghaafir 40:65] refer to the du’aa’ of worship. What is meant is: Worship Him alone and make your worship sincerely for Him alone, and do not worship anyone else along with Him.
With regard to the words of Ibraaheem (peace be upon him) in the verse (interpretation of the meaning): “ ‘Verily, my Lord is indeed the All‑Hearer of invocations’” [Ibraaheem 14:39], what is meant by hearing here is hearing in a specific sense, which is the hearing of response and acceptance, not hearing in the general sense, because Allaah hears all that can be heard. As that is the case, du’aa’ here means the du’aa’ of worship and the du’aa’ of requesting, and the Lord’s hearing of it means that He rewards the praise and answers the request, so He hears both.
With regard to the words of Zakariya (peace be upon him) in the verse (interpretation of the meaning): “ ‘and I have never been unblest in my invocation to You, O my Lord’” [Maryam 19:4], it was said that what is meant is the du’aa’ of asking, meaning: You always answered me and never rejected me or deprived me. So he is seeking to draw closer to Allaah, may He be glorified and exalted, by means of His previous answers and kindness. This is clear in this case.
With regard to the words of Allaah (interpretation of the meaning):
“Say (O Muhammad): Invoke Allaah or invoke the Most Gracious (Allaah)…”
The well known view is that this is the du’aa’ of asking, and this is the reason for revelation. They said: The Prophet (peace and blessings of Allaah be upon him) used to call upon his Lord, sometimes saying Ya Allaah and sometimes saying Ya Rahmaan, so the mushrikeen thought that he was calling upon two gods, so Allaah revealed this verse.
With regard to the verse (interpretation of the meaning): “Verily, We used to invoke Him (Alone and none else) before. Verily, He is Al‑Barr (the Most Subtle, Kind, Courteous, and Generous), the Most Merciful” [al-Toor 52:28], this is the du’aa’ of worship which includes asking with hope and fear. What it means is: we used to devote our worship sincerely to Him alone, and thus they deserved that Allaah should save them from the punishment of Hell, not just because of asking, which is something that is shared in common between those who are saved and those who are not, because everyone who is in heaven and on earth asks for that. “never shall we call upon any ilaah (god) other than Him” [al-Kahf 18:14] i.e., we will never worship anyone other than Him. Similarly Allaah says (interpretation of the meaning): “Will you call upon Ba‘l (a well-known idol of his nation whom they used to worship) and forsake the Best of creators?” [al-Saffaat 37:125].
With regard to the words (interpretation of the meaning): “And it will be said (to them): ‘Call upon your (so‑called) partners (of Allaah)’, and they will call upon them…” [al-Qasas 28:64], this is du’aa’ of asking. Allaah will rebuke and humiliate them on the Day of Resurrection, by showing them that their partners (whom they ascribed to Allaah) will not answer their du’aa’s or supplications. But it does not mean worship them. It is similar to the verse in which Allaah says (interpretation of the meaning): “And (remember) the Day He will say: ‘Call those (so‑called) partners of Mine whom you pretended.’ Then they will cry unto them, but they will not answer them” [al-Kahf 18:52]. End quote.
Majmoo’ Fataawa Ibn Taymiyah (15/10-14).