Will you explain the verse "Ud'uni astajib lakum/Call on Me; I will answer your (prayer)" (al-Mu'min, 40/60)?

The Details of the Question
Will you explain the verse "Ud'uni astajib lakum/Call on Me; I will answer your (prayer)" (al-Mu'min, 40/60)?
The Answer

Dear Brother / Sister,

Badiuzzaman Said Nursi explains the issue as follows:

“If you say: We frequently offer supplications, but they are not accepted. But the verse is general, it states that every supplication is answered.

To answer is one thing, to accept is something quite different. Every supplication is answered, but its being accepted and exactly what was sought being given is dependent on Almighty Allah’s wisdom. For example, if a sick child calls the doctor, saying: 'Doctor! Doctor!', and he replies: 'Here I am, what do you want?', and the child says: 'Give me that medicine!', the doctor will either give him exactly what he asks for or something better and more beneficial for him. Or knowing that medicine is harmful for his illness, he will give him nothing.

Thus, since Almighty Allah is all-present and all-seeing, He responds to the supplications of His servants. Through His presence and response, He transforms the desolation of loneliness and solitude into familiarity. But He does this, not in accordance with man’s capricious and importunate demands, but in accordance with the requirements of dominical wisdom; He gives either what is sought or what is better than it, or He gives nothing at all." (Sözler, Yirmi Üçüncü Söz (Words, Twenty-third Word))

There are also hadiths regarding the issue; the Prophet (pbuh) is reported to have said the following in the hadith reported from Abu Hurayra:

“The prayer of each one of you is accepted unless you hurry. However, there are some people who hurry by saying, 'I prayed to my Lord but He did not accept my prayer.'

Another narration of Muslim is as follows:

“The prayer of a slave is accepted unless he demands something sinful, or the severing of the ties of kinship.”

The narration in Tirmidhi is as follows:

“There is not a Muslim upon the earth who calls upon Allah with any supplication, except that Allah grants it to him, or he turns away from him the like of it in evil; as long as he does not supplicate for something sinful, or the severing of the ties of kinship.” (Tirmidhi, Daawat 145)

As it is understood from the hadith, man's prayer is accepted unless he wants things that are regarded as sin and haram.

...Your Lord said, 'Call on Me; I will answer your (prayer).' Sinceboth prayer (dua) and worshipping are mentioned, dua needs to be interpreted as worshipping or worshipping needs to be interpreted as dua; tafsir scholars explained it in two ways. The first one, dua means worshipping in many places in the Quran; so, it means worship me and I will give you thawabs and rewards. According to this interpretation reported from Ibn Abbas, Dahhak and Mujahid, "demanding" is not done only by the tongue but it is also necessary "to demand by deeds". Thus, the following explanation will be appropriate for the meaning: For, those who turn away from worshipping, that is, those who do not want to worship Me because of their conceit, they will definitely go to Hell in an abased and despised state. Secondly, "Beg me so that I will give you" means ask from meso that I will give you; this is what is reported from Suddi and understood at first sight. However, according to this, worshipping needs to be interpreted as dua. 

The subtlety in expressing it in two ways aims to express that dua necessitates worshipping; on the one hand, dua is like the bone marrow of worshipping; on the other hand, worshipping is one of the conditions for dua to be accepted.   

This order of dua is very important and remarkable. First, the expression of man's partial free will and the rejection of force exist here. Whether in the sense of worshipping or dua, asking/demanding is ordered in both of them; it was laid as a condition for the slave to want so that Allah will give him in return. It is such a condition that when the condition lacks, the thing to which condition is attributed will lack; therefore, the warning "to enter Hell" is introduced. Then, order is for the necessity; as for the issue whether every prayer is accepted or not, it is based on demanding as it is understood from the following verse:

"Nay― On Him would ye call, and if it be his Will He would remove (the distress) which occasioned your call upon Him." (al-An'am, 6/41)

What is understood from here is that conditional postulate is not universal but ignored.

"To Him mount up (all) Words of Purity: it is He Who exalts each Deed of Righteousness." (Fatir, 35/10)

According to the meaning of the verse above, it is also based on some conditions of acceptance. Therefore, it is mentioned with worshipping here. The following is reported in Kashshaf from Ka'b:

"Allah gave this ummah three properties that He did not give them to anybody in the past except His prophets. He said to every prophet, "You are My witness over people." He said to this ummah, "That you might be witnesses over the nations." (al-Baqara, 2/143)

"There can be no difficulty to the Prophet in what Allah has indicated to him as a duty." (al-Ahzab, 33/38)

According to the meaning of the verse above, He said, "There is no difficulty to you."He said to this ummah,

"Allah does not wish to place you in a difficulty." (al-Maida, 5/6)

He said, "Pray to me; I will answer your prayer." He said to this ummah,

"Call on Me; I will answer your (prayer)." (al-Mumin, 40/60)"

"Beg me; I will answer your prayer" takes place as follows: Call me so that I will answer you. It means as follows: Demand Me from me and I will answer you; you will find Me; he who finds Me finds everything. For, the following is stated in the Quran:

"Verily, when He intends a thing, His command is "Be" and it is." (Yasin, 36/82)

This is the prayer that is not rejected. As a matter of fact, the following is stated in some hadiths: "He who demands me finds me." Those who act conceitedly and does not worship me, that is, does not pray to me and demand from Me, will be away from Me and will be abased and despised in the Hell of deprivation. (Elmalılı Hamdi Yazır, Hak Dini Kur'an Dili, The interpretation of the relevant verse)

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