God almighty may postpone answering his servant’s need or replace it, but in both cases He almighty will respond.
This certainty originates from the rule of peremptory instinct when the asker is needy and compelled for the one who’s responsible, and the latest can answer his demand with no stinginess or miserliness with his servants.
The holy Quran affirms this peremptory relation [1] when God almighty says:
1- “Or Who is it that answers the distressed person when he calls on Him, and removes (his) distress”.[2]
He who is in distress needs nothing except supplication (when he calls on him) so that God answers him and removes his distress.
2- But your Sustainer says: “Call unto Me, [and] I shall respond to you! Verily, those who are too proud to worship Me will enter hell, with humiliation!”[3]
The verse is too clear in linking between supplication and response (call unto Me, I shall respond to you).
3- “I answer the prayer of the supplicant when he prays to Me”.[4]
The definitive relationship between supplication and response is clear and explicit in this group of verses from God’s Book. It repels all doubt from the soul about the definiteness of the answer from God for every supplication, unless the answer is harmful to the asker, or the general system of which the supplication is considered a part of. The responses in these verses are unconditional and not attached to anything.
As for the conditions that we will talk about, they are in fact related to the fulfillment and confirmation of the supplication, or the interest of the supplicator himself. Without these conditions, the supplication is weakened or negated.
So, the relationship between supplication and response is a definitive relationship that cannot be changed. It is an absolute relationship that cannot be paused, unless the condition confirms and proves the state of supplication, towards the Almighty’s saying: (If he calls upon him and reveals the distress).
What was mentioned in the islamic texts in the prophet’s (pbuh) hadiths affirm the relation between supplication and response.
In the divine hadith, God says:” O Jesus, I am the best listener, I answer the call of supplicators if they supplicate for me”. [5]
God’s messenger (pbuh) says:” If a servant passes through a valley so he opens his hands for calling upon God and remembering him, God will fill all of this valley with good deeds. So, you can either fill it with many good deeds or little”. [6]
Abi Abdullah Al Sadek (a.s) says:” If a servant closes his mouth and doesn’t ask for anything he won’t get anything, so ask and be answered.[7]
Maysar bin Abd Al Aziz said that Abi Abdullah Al Sadek says (a.s):” O Maysar, every knocked door will be opened for its knocker”. [8]
The Commander of the Faithful says:” When you increase the knocking on the door, it will open for you”. [9]
In the commandments of God messenger (pbuh) for Ali (a.s), he says:” O Ali, I recommend you with supplications because it is accompanied with the answer”. [10]
Al Imam Al Sadek (a.s) says:” If someone is inspired to supplicate in the time of distress, then know that distress is lasting for a short time”. [11]
Al Imam Al Sadek (a.s) says:” I swear to God that no servant insists on calling upon God almighty, but God will respond to him”. [12]
The islamic articles affirm this definitive and absolute relation between supplication and response. They clearly show that God almighty feels embarrassed to reject his servant’s supplication when he supplicates for him.
In the divine hadith, God almighty says:” My servant doesn’t behave with me fairly. He supplicates for me so I feel shy not to answer him, and he disobeys Me but doesn’t feel ashamed of me”.[13]
Al Imam Al Sadek says:” Whenever a servant raises his hands to God almighty and supplicates for him, God almighty will feel embarrassed to reject his call”.[14]
In the divine hadith, God almighty says:” If a servant pooped then performed ablution then prays and calls upon Me, but I didn’t answer him, then he should never ask for the issues of his religion and life because I harshly treated him, and I am not a harsh God .”[15]
The Commander of the Faithful says:” God wouldn’t open the door of supplication if he wants to close the door of response”. [16]
The Commander of the Faithful says:” He who is given the chance to supplicate won’t be deprived of response”. [17]
In the last two texts, there is a glance of Alawite sense. God Almighty is generous and faithful, so if the door of supplication is opened, the door of the answer cannot be closed to the servant, and if the servant is granted the success of supplication, he cannot be denied the answer.
The messenger of God (pbuh) says:” When the door of supplication is open for you, then the door of response is open too. So when the door of supplication is open for you, make all your efforts in supplication because God never feels bored”. [18]
Supplication Of Ahl Al Bayt (pbuh), Al Sheikh Mohammad Mahdi Al Asfi- Freely
[1] The meaning of saying that this relationship is inevitable is not an imposition of an order on God Almighty, for He, Glory be to Him, has written mercy on Himself: “”Salamun ‘Alaikum” (peace be on you); your God has written Mercy for Himself, ” (Al An’am, verse 54).
[2] Surah Al Namel, verse 62
[3] Surah Al Mu’min, verse 60
[4] Surah Al Baqara, verse 186
[5] Usul Al Kafi.
[6] Reward of Deeds (Thawab Al A’mal), page 137
[7] Wasa’il Al Shi’a (The Shiite Means) 4: 108, 8606
[8] Wasa’il Al Shi’a (The Shiite Means) 4: 1085, 8611
[9] Wasa’il Al Shi’a (The Shiite Means) 4: 1085, 8611
[10] Wasa’il Al Shi’a (The Shiite Means) 4: 1085, 8613
[11] Wasa’il Al Shi’a (The Shiite Means): The Prayer Book, The doors of supplication, door 2, 18
[12] Wasa’il Al Shi’a (The Shiite Means) 4: 1087, 8624
[13] Usul Al kafi, The book of Supplication, The door of insisting in Supplication, 5
[14] Guiding Hearts for Al Daylami
[15] Uddat al da’i, Wasa’il Al Shi’a, The Prayer Book, Doors of Supplication, door 4, 1
[16] Guiding Hearts for Al Daylami
[17] Wasa’il Al Shi’a (The Shiite Means): The Prayer Book, The doors of supplication, door 2, 12 and 4: 1087, 8624
[18] Wasa’il Al Shi’a (The Shiite Means) 4: 1087, 8624
source: english.almaaref
