While it is understood and agreed that the Almighty may provide guidance to whomsoever He wishes, is it not also understood that the requests and prayers of the pious and practising momins are more likely to be answered?
Re: Practise and Piety
What I understand is that sins block rizq and sins block duas. But Allah is not vengeful. He is kind and merciful and most wise. So, he may answer the prayers of a Kafir, or a momin as He pleases. My Allah has none like Him, He is Most praiseworthy and most merciful, Kind and Forgiving.
Re: Practise and Piety
What I understand is that sins block rizq and sins block duas. But Allah is not vengeful. He is kind and merciful and most wise. So, he may answer the prayers of a Kafir, or a momin as He pleases. My Allah has none like Him, He is Most praiseworthy and most merciful, Kind and Forgiving.
That's a very reasonable and logical explanation.
I like it.
Re: Practise and Piety
That's a very reasonable and logical explanation. I like it.
but for a more correct response backed by set of hadith, and quranic references you should find another forum online to post this question.
Re: Practise and Piety
While it is understood and agreed that the Almighty may provide guidance to whomsoever He wishes, is it not also understood that the requests and prayers of the pious and practising momins are more likely to be answered?
Peace Sister Muzna
Yes and No ... I'll explain later inshaAllah
Re: Practise and Piety
While it is understood and agreed that the Almighty may provide guidance to whomsoever He wishes, is it not also understood that the requests and prayers of the pious and practising momins are **more likely **to be answered?
Yes.
Re: Practise and Piety
Peace All and @Muzna
Ok you asked a valid question regarding the supplication of prayers and acceptance of the more pious people. Before we get in to that topic I would like to address what BigdaNawab …
Is a Kafir likely to do du’a? Well not to Allah (SWT) if they are theists and not at all if they are atheists or atheistic. Allah (SWT) gives to all with or without us having to ask from Him.
Now to your question and in context to the above:
There are various arguments and conditions for them and they are as follows:
a) A pious person getting their du’a accepted
b) A pious person not getting their du’a accepted
c) A lay person getting their du’a accepted
d) A lay person not getting their du’a accepted
The purpose of du’a - the apparent purpose and the deeper purpose
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The purpose of du’a is to recognise that our subservience to Allah (SWT) and that in reality all things come from Him
But 1) has a context … that context is - we should not ask without first putting some effort in to our desired ends. Allah (SWT) has made the world subject to rules - that is called nizam. If we want to eat we need to work for it. Medicines - we need to take them and then supplicate and trust in Allah (SWT). We tie the camels and then seek Allah (SWT) to protect our property. -
The deeper purpose is to recognise that the act of supplication is form of devotion. It is a devotional act because it keeps our thoughts and hearts conscious of God.
In case 1) if Allah (SWT) bestowed His grace to meet the request of his servant then that should be taken as a form of encouragement. In the case of 2) If Allah (SWT) does not grant the request - it should be considered a good thing that Allah (SWT) wants His servant to continue asking and hence remaining in that state of devotion.
Maulana Rumi once narrated, that a man was for a long time duped in supplication to Allah (SWT), and a skeptic came to him and asked him what he was doing. The man answered that he was asking something from Allah (SWT). The skeptic asked if he had his du’a answered, and he replied “no”, then the skeptic cast him in to doubt by saying, “Then why do you continue asking if you have not been heard?” The man stopped his du’as and fell in to a sleep like state in confusion. Then in his dream, Al-Khdir came and asked him, “Why have you stopped asking from Allah (SWT)?” and the man replied, “Because I was not being answered” then Al-Khidr replied to him … “Don’t you understand, your continued state of asking from Allah (SWT) was the answer …” - What better thing is there than for Allah (SWT) to enable a person to be caught up remembering Him? While others will ask and get given and go about their mundane worldly affairs - the seeker will continue to sit at the doorstep of the Divine Presence.
Looking back at a) - When are the du’as of pious people readily answered and accepted … From ahadith we can see that pious people when they supplicate FOR OTHERS - i.e. non-selfish du’a then their du’as are accepted very quickly.
Otherwise b) may manifest in order for Allah (SWT) to keep them in His Presence, prolonging them to increase their states.
In the case of c) we can understand that as being a way for Allah (SWT) to encourage people to rise up and come closer. Otherwise d) may also occur in the case where what they are asking is bad for them …
Allah (SWT) should not be viewed in a light that suggests He favours (in this world) certain people above others - rather those who repent and turn back to Him are given special encouragement and often the more pious are tested harder.
Re: Practise and Piety
i too have the same perspective because i think these people keep themselves from the disobedience of Allah subhan wa ta’ala, but doesnt mean Allah doesn’t listen who is sinner because ALLAH subhan wa ta’ala says in Quran
And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. **(186) surah al baqarah
**and in hadith
verily your Lord is Generous and Shy. If His servant raises his hands to Him (in supplication) He becomes shy to return them empty” (Ahmad, Abu Dawood, Tirmidhi)
so there can be many reasons, may be Allah doesnt want to give, because it might be harmful for the person, ALLAH only knows what is good for us.
sometimes its a test from Almighty.
above all keep asking because ALLAH, is the best Listener!!
its my own opinion, dua along with astaghfar accepted earlier!
Re: Practise and Piety
thank you psyah bhai for the comprehensive explanation.
it makes great sense.
so I am not entirely wrong to feel guilty when I ask Allah in my time of need for His mercy.....but I should not let this guilt stop me from making dua for His mercy is boundless and simply the act of asking may win His favour.....
Re: Practise and Piety
^ The sign of whether Allah (SWT) is Pleased with you, is not whether He fulfills your request or not, but that He enables you to return back to Him afterwards whatever the situation. So if a person has his du'a granted and the person forgets Allah (SWT) and goes his way, or if a person does not have his du'a granted and the person loses trust and leaves Allah (SWT) both of these did not earn the favour of Allah (SWT) ... but if a person after not having his du'a granted or has his du'a granted returns back to Allah (SWT) either for more du'a (in the case of the one still seeking) or shukr (in the case of the one who has been granted) both have earned the pleasure of Allah (SWT), because they reacted to their situation by occupying their minds with Allah (SWT) again.
So there is nothing to be guilty about to spread your hands before Him. And for sure if people were sinless He would destroy us and replace us with sinners who would feel guilty and seek forgiveness from Him.
If there is guilt experienced in the time of need, when perhaps a sense of heedlessness was present before the need came - realise that NEED came as a result of Allah (SWT) presenting a means to return to Him. That is His Mercy that one feels guilt and returns back to Him.
There are voices of Shaytan that try to convince us of being in despair and giving up and trying to bring so much shame on us that we dare not turn back to Him ... but these voices only want us to remain heedless of Him - so indeed we should ignore those voices and we should keep going back ... keep going back to Allah (SWT).