Should we be insistent while asking something from Allah or should we stop asking by saying it is not good for us?

Details of the Question
Should we be insistent while asking something from Allah or should we stop asking by saying it is not good for us?
The Answer

Dear Brother / Sister,

Hz. Salman narrates: "the Messenger of Allah (pbuh) said:

"Your Lord is hayiy and generous. When His slaves opens his hands and prays him, He feels ashamed to reject him." (Tirmidhi, Daawat 118, (3551); Abu Dawud, Salat 358, (1488).

Hayiy means the one who feels ashamed a lot. It is not appropriate to use the lexical meaning of the word ashamed for Allah. For, ashamed means the change and disappointment that takes place in a person with fear of being condemned and blamed. Something like that is impossible for God Almighty. When the word hayiy is used for Allah, it has a different meaning.  

What is meant by haya (shame) is abandoning what is blamed and unpleasant; so, scholars understand it as follows regarding Allah:
 
Allah is "hayiy" means He does what pleases His slave and abandons what harms him. Then, we need to understand the hadith in question as"God Almighty definitely gives His slave who asks from Him what is good for him; He does not leave his prayer unanswered." It is necessary to understand the act of giving as giving him exactly what he wants, giving something better than he wants or giving him rewards and decreasing his sins based on divine wisdom...

Hz. Ibn Mas'ud narrates: "The Messenger of Allah (pbuh) liked uttering prayers and asking for forgiveness three times." (Abu Dawud, Salat 361, (1524)

Hz. Prophet (pbuh) advises us to insist and to ask repeatedly. This narration shows that the Messenger of Allah (pbuh) repeated it three times when he prayed Allah and asked for forgiveness.

Hz. Abu Hurayra narrates: "The Messenger of Allah (pbuh) said:
 
"Your prayers are accepted unless you hurry. However, some of you say, "I prayed Lord but He did not accept my prayer." (Bukhari, Daawat 22; Muslim, Dhikr 92, (2735); Muwatta, Qur'an 29 (1, 213); Tirmidhi, Daawat 145, (3602, 3603); Abu Dawud, Salat 358, (1484).

Another narration of Muslim is as follows:
 
"The prayer of a person is always accepted unless he demands to commit sins and to break relations with his relatives."

Another narration of Tirmidhi is as follows:
 
"Allah answers the prayer of everybody who asks from him. This answer may be in the form of giving him what he wants at once, in the form of giving it in the hereafter; or his sins are decreased based on the amount of his prayer unless he demands to commit sins, to break relations with his relatives or unless he hurries."

In the hadith above, the Messenger of Allah attracts attention to a weakness of people who pray: "isti'jal", that is, hurrying; in other words, the desire to see the result of the prayer at once. In a narration of Muslim, when the Messenger of Allah was asked, "What is isti'jal?", he answered as follows:  

"To say, 'I prayed Allah but I could not obtain anything' and to abandon praying."

Then, Hz. Prophet (pbuh) does not like hurrying that will cause one to abandon prayers. Therefore, he definitely states that prayers will be answered if people keep praying; he says prayers will be answered in one of the following ways:

"1. The prayer is accepted and the result is obtained in this world.

2. Rewards are recorded to be given in the hereafter.

3. The sins of the person who prays are forgiven."

Then, the hadith encourages us to keep saying prayers and asking good things from Allah. It is necessary to keep saying prayers by regarding it as a necessity of servitude. A believer never gets tired of worshipping; the purpose of his life is worshipping and servitude to Allah. For, Allah created man only that he should worship Him. (adh-Dhariyat, 51/56). The reason why the answer to prayer is delayed is that the answering time has not arrived yet or it is necessary for the person to worship and pray more. For, God Almighty likes those who insist on praying and who pray a lot.

(İbrahim Canan, Kutub-i Sitte Tercüme ve Şerhi, Akçağ Yayınları: 6/545.)

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