FAQ in the category of Supplication (Prayer)

1 Is there a prayer to be read for the disease of epilepsy?

PRAYERS TO BE READ FOR A PERSON DURING AN EPILEPTIC SEIZURE

1. If ayat al-kursi is read 21 times near a person who is undergoing an epileptic seizure, he will recover inshaallah.

2. A woman went to the Prophet (pbuh) and told him that her child had an epileptic seizure; she asked him to pray for her child. The Messenger of Allah advised her to read the following verse. When the woman read it, her child recovered.

"Bismillahirrahmanirrahim. Wa nunazzilu mina'l-Qur'ani ma huwa shifaun wa rahmatin li'l-mu'minin. Wa la yazidu'z-zalimina illa khasara." (al-Isra, 17/82)

ITS MEANING: "We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss."

3. The verses 115-118 of the chapter al-Mu'minun (23) should be read.

A fa hasibtum annama khalaqnakum abathan wa antum ilayna la turjaun.

Fa taala'llahu'l-maliku'l-haqqu, la ilaha illa hu. Rabbu'l-arshi'l-karim.

Wa man yad'u maallahi ilahan akhara la burhana lahu bihi, fa innama hisabuhu inda rabbihi; innaha la yuflihu'l-kafirun.

Wa qul rabbi'ghfir wa'rham, wa anta khayru'r-rahimin." (al-Mu'minun, 23/115-118) THEIR MEANING:

"Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?"

 Therefore exalted be Allah, the King the Reality; there is no god but He, the Lord of the Throne of Honor! If anyone invokes, besides Allah any other god, he has no authority thereof; and his reckoning will be only with his Lord!

And verily the Unbelievers will fail to win through!

So say: "O my Lord! grant Thou forgiveness and mercy! for Thou art the Best of those who show mercy!".

EXPLANATION: Abdullah bin Mas'ud (may Allah be pleased with him) read those verse into the ear of a person who had an epileptic seizure and was affected by a jinni. The person recovered immediately. Thereupon, the Prophet (pbuh) asked him, “What did you read into his ear?” Ibn Mas'ud answered: "I read the verses ‘A fa hasibtum annama khalaqnakum..’. The Messenger of Allah said, “If someone read those verses with full belief and fidelity to a mountain, the mountain would move."

Büyük Dua Hazinesi, Bilal Eren

2 How can we repent for a serious sin?

Man’s creation is suitable both for good deed and sin. So, he, time to time, may commit sin willingly or unwillingly. On this matter in the Qur’an it is said: “Allah forgives not that partners should be set up with Him; but He forgives anything else, to whom He pleases; to set up partners with Allah is to devise a sin most heinous indeed.” (An-Nisaa, 4/48-116). With these verses it is expressed that whatever sin committed may be forgiven except setting up partners with Allah.
In our books it is expressed that the repentance made with heart and soul will be accepted by Allah. Thus, Allah, the most Compassionate, with the verse “O you who believe! Turn to Allah with sincere repentance: in the hope that your Lord will remove from you your evil deeds and admit you to Gardens beneath which Rivers flow …” (At-Tahrim, 66-8) declares that the repentances made will be accepted. The sincere repentance mentioned in the verse is as follow:
1.    Being aware of the committed sin before Allah and due to that sin, taking refuge in Him and feeling sorry.
2.    Feeling sorry for the sin committed and conscientiously being uncomfortable because committing such a sin before the Creator.
3.    Being in a determination of not committing such a sin any more.
4.    If it is concerning with rightful share, forgiving each other.

In one Hadith Our Prophet said as follow: “Sincere repentance is this:
-Regretting for the sins.
-Performing obligatory worships.
-Not doing cruelty and hostility.
-Making peace with hurt and cross.
-Being in determination of not going back to sin any more.”
Inshaallah if these conditions are applied, we hope that Allah will accept our repentances.
However, man, every time, should be in a feeling between hope and fear. Neither we may rely on our worships, nor fall into despair due to our sins. As for it is wrong to say “I am very good, I managed that work.”, so too, saying that ‘Allah will not accept me’ is wrong at the same degree.
Note: One can pray for someone else for being forgiven.

How and when should we supplicate? What are the most grateful supplications?

 

3 What can I do to be saved from forgetfulness?

In order to get rid of memory impairment (forgetfulness) and to improve the intelligence, the following supplications are recited.

Firstly, this supplication is recited 9 times. “Bismillahirrahmanirrahim, Fardun, Hayyun, Qayyumun, Hakamun, Adlun, Quddusun. Iyyaka na’budu wa iyyaka nastain. Inna fatahna laka fathan mubina.”

And, “Ya kabiru antalladhi la tahdil uqulı liwasfi adhamati.” is recited 1000 times.

After that: “Subhana rabbiyal a’la.” is recited. Then, “Subhana minannaril aflaqi, biadhkaril emlaki kama tuskinul ardha biadhkarizzakirina, qala li adhkari himilatin lil mahmulina, wa maskanatin lil miskinine, wa muharrikatin lil mutahharrikina, subhana man huva kulla yawmin huwa fi sha’nin.” is recited.

And after that what is required is demanded and these are recited: “Ya qiyasal mustaqisina wala havla wala quwwata illa billahil aliyyil adhim.” (Majmuatul Ahdhab).

Hazrat Ibnu Abbas (may Allah be pleased with him) narrated that: “Hazrat Ali Ibnu Abu Talib (may Allah be pleased with him) came to the Messenger of Allah (peace be upon him) and said: “My mum and dad be sacrificed for you, I cannot keep that holy Qur’an in my mind. I cannot find myself strong enough to memorize it.” The Messenger of Allah (pbuh) answered him as follows:

“O Abul Hussein (the father of Hussein)! (Regarding this matter) Shall I teach you some words that Allah will utilize for you and will be beneficial for someone you taught and you will be able to keep it in your mind?”

Hazrat Ali (may Allah be pleased with him) said: “Yes, O Messenger of Allah, please teach me!” Thereupon, Hazrat Prophet advised him the following:

“If you can wake up in the last third part of the night of Friday (the night that connects Thursday to Friday), get up. That moment is a moment that angels witness. The prayer said at that time is accepted. My Brother Ya’qub (Jacob) said to his children the following: ‘I will ask for forgiveness from Allah for you at the night of Friday.”

If you cannot wake up at that time, wake up in the middle of the night. If you cannot wake up at that time either, wake up in the first part of the night. Perform a four-rakah prayer.

Recite the surahs (“chapter” in the Qur’an) of Fatiha and Yasin in the first rakah; in the second rakah, recite the surahs of Fatiha and ad-Duhan; in the third rakah, recite Fatiha and Aliflammim Tandhilus sajdah; in the fourth rakah, recite Fatiha and Tabaraka’l Mufassal. After reciting at-tahiyyat, give thanks to Allah, glorify Him with a good grace and recite salawat (a prayer which is recited when Our Prophet’s name mentioned) both for me and for other prophets. Ask for forgiveness for believers and for believing brothers and sisters who passed by. Then, after you have supplicated the mentioned prayers, recite this supplication;

“O Allah, have compassion on me by making me abandon sins forever as long as You keep me alive. Have pity on me due to the useless things I have attempted. Make it destined for me to do things that You will be pleased with. O My Lord, who is the Creator of the heavens and the earth, and who is Lord of Majesty and Bounty and against whose dignity no one can talk. O Allah! O Rahman! For the sake of your majesty, as you taught me your Holy Book (The Qur’an), please make it easy for me to memorize it. Make it destined for me to read it in a way to please You. O the Creator of the heavens and the earth, I request from You to lighten my eyes, to loosen my tongue, to split my heart, to relieve my breast and to wash my body with Your Holy Book, for the sake of Your Glory. Only You can help me to find the right way, only You can make it destined for me. It is, The power and the strength necessary to reach anything comes only from Almighty Allah .”

 “O Abul Hasan (the Father of Hasan), do what I have told you 3 or 7 Fridays. Allah willing, your prayer will be accepted. I swear by Allah who sent me for righteousness that the prayer of any believer that supplicated that prayer was accepted.”
Ibnu Abbas (may Allah be pleased with him) said: I swear by Allah that Hazrat Ali, after 5 or 7 Fridays, came to the Messenger of Allah (pbuh) again at the same place and said:

“O the Messenger of Allah! I would learn only four or five ayahs (“verse” in the Qur’an) before. When I recited them on my own, I would forget them. And today, I can learn 40 ayahs and when I recite them on my own, I recite as if the Book of Allah (the Qur’an) is in front of my eyes. I would listen to a hadith before, but when I wanted to repeat it, it flew away from my mind. Today, I am able to tell a hadith to someone whenever I want without missing even a letter after I listen to a hadith from you.”
Thereupon, the Messenger of Allah (pbuh) said to Hazrat Ali the following:

“O Abul Hasan! I swear by the Lord of the Kaaba that you are a believer.” (Tirmizi, Daawat 125, (3565)).

The Second Answer:

Besides reciting prayers in order to open the mind and to improve the memory, one should comply with material measures and perform the requirements that needed for it. A student who needs to study his lesson, should not only pray wit his/her tongue but should also pray with his body (deeds). This is called the prayer of deed. After doing what is need to be done properly, praying with tongue is called the prayer of word. Like a two-winged bird, s/he can fly wherever s/he wants by performing both the prayer of deed and word.

In addition, in order not to forget what is learned and to save them, some measures needs to be taken. There are factors that lead to forgetfulness. One should be saved from them. Here we will list some of them:

1.    To look at haram (forbidden things or people).
2.    To be fed with haram.
3.    To fill the mind with unnecessary things that tires it. Such as Television, computer...
4.    To have too much sexual intercourse that will damage body. Especially masturbation.
5.    To idle so much as to prevent the mind from working constantly.

4 Why do some Muslims turn their palm down while praying?

During the prayer hands are kept openly up, towards the heavens. The two palms, standing at the level of chest as scale of a balance, wait openly for the blessings of the All-Compassionate from the heavens to come. However, putting the hands together and uniting them occasionally is not contrary to Sunnah. Prophet Muhammad (PBUH) prayed in both ways; but, most of the time he kept his hands separate. Thus, in the sect of Shafii, palms are turned facing down at the moment of fearful sentences in prayer; on the other hand, turning down of palms is legitimized only during the ritual prayer for rain whereas other ways are not comprised by the sect of Hanafi. The action of the turning the hands down to protect themselves from calamities of the people of Shafii is based on some Hadiths. One of the Hadith is as follows:
“Prophet Muhammad (PBUH) was turning his palm up by the time he was asking Allah anything to be done. However, He was turning his palm down when he wanted to avoid something.” (For Hadiths regarding the issue, see: Musnad, Ahmad b. Hanbal 4/56; Majmau’z- zawaid, 10/168; Jamu’l-fawaid, 2/618; al-Fathu’l-kabir, 2/357; ) Therefore, those who turn their hands down during the prayer act in accordance with that Hadith. They imitate the sect of Shafii about the issue.

5 Dzikir and Du'a

Belief necessitates supplication as a certain means of securing needs, and just as human nature has an intense desire for it, so too Almighty God decrees,

"Say, 'My Sustainer would not concern Himself with you but for your supplication,"

 

which has the meaning of: What importance would you have if you did not offer Me supplications? He also commands:

 

"Call upon Me and I will answer you."

 

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

The Answer: 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 dependant on Almighty God'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 it is harmful for his illness, he will give him nothing.

Thus, since Almighty God 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.Also, supplication is a form of worship and recognition of man's servitude to God. The fruits of this pertain to the hereafter. The aims pertaining to this world are the times of a particular sort of supplication and worship. For example, the prayers and supplications for rain are a form of worship. Drought is the time for such worship. Worship and supplications of this sort are not in order to bring rain. If they are performed with that intention alone they are not worthy of acceptance, for they are not sincere worship. Sunset is the time of the evening prayers. And eclipses of the sun and moon are the times of two particular prayers known as salat-i kusuf and salat-i khusuf. That is to say, with the veiling of the two luminous signs of the night and day, God's tremendousness is proclaimed, so Almighty God calls his servants to a sort of worship at those times. The prayers are not so that the sun and moon will be revealed (whose appearance and how long the eclipses will continue have anyway been reckoned by astronomers).

 

In just the same way, drought is the time for the prayers for rain. And the visitation of calamities and infliction of harmful things the times of certain supplications when man realizes his impotence and through his supplication and entreaty seeks refuge at the Court of One Possessing Absolute Power. Even if the calamities are not lifted despite many supplications, it may not be said that they were not accepted. It should rather be said that the time for the supplication is not yet over. If through His graciousness and munificence Almighty God removes the calamity, light upon light, then the time for that supplication is over and done with. That is to say, supplication has the meaning of worship and man's acknowledging his servitude to God.As for worship and servitude to God, it should be purely and sincerely for God's sake. Man should only proclaim his impotence and seek refuge with Him through supplication, he should not interfere in His Dominicality. He should leave the taking of measures to Him and rely on His wisdom. He should not accuse His Mercy. Indeed, what is in reality established by the Qur'an's clear verses is that just as all beings offer their own particular glorification and worship, so too what rises to the Divine Court from all the universe is supplication. This is either through the tongue of innate ability like the supplication of all plants and animals by which each, through this tongue, seeks a form from the Absolute Bestower and to display and manifest His Names. Or it is through the tongue of innate need. These are the supplications for all their essential needs Ğ beyond their power to obtain Ğ offered by all animate beings. Through this tongue, each animate being seeks certain things from the Absolutely Generous One for the continuance of its life, like a sort of sustenance. Or it is supplication through the tongue of exigency, through which all beings with spirits who find themselves in some plight or predicament make supplication and seek urgent refuge with an unknown protector; indeed, they turn to the All-Compassionate Sustainer. If there is nothing to prevent it, these three sorts of supplication are always accepted.The fourth sort of supplication is the most well-known; it is our supplication. This too is of two sorts: one is active and by disposition, and the other, verbal and with the heart. For example, having recourse to causes is an active prayer. To gather together causes is not in order to create the effect, but through the tongue of disposition to take up an acceptable position in order to seek the effect from Almighty God. To plough a field is to knock at the door of the treasury of mercy. Since this sort of active supplication is directed towards the Absolutely Generous One's Name and title, it is accepted in the great majority of cases.The second sort is to offer supplication with the tongue and the heart. It is to seek certain wishes which the hand cannot reach. The most important aspect, the most beautiful aim, the sweetest fruit of this is this: "The one who offers the supplications knows that there is Someone Who hears the wishes of his heart, Whose hand can reach all things, Who can bring about each of his desires, Who takes pity on his impotence, and answers his poverty."And so, O impotent, needy man! Do not neglect a means like supplication, which is the key to the treasury of mercy and to an inexhaustible strength. Cling to it! Rise to the highest peaks of humanity! Include in your supplications those of all the universe, like a king! Say, From You alone do we seek help, like a servant and deputy representing all the universe! Be on the Most Excellent Pattern of creation! (The Words, 23rd Word, by Bediuzzman Said Nursi)

6 Is a prayer accepted when one prays sincerely? If a person trusts Allah fully for something that he desires very much, will Allah give it to him immediately?

Dua (prayer) is a kind of worship. The main principle in prayers should be the aim of worshipping. It is wrong to regard prayer as something that needs to be accepted and something as a petition.

Sometimes, a person prays but what he wants is not accepted seemingly. However, we should not give up prayers in that case. If what is asked is obtained and if God Almighty accepts the prayer, it is much better, of course. However, even if it is not accepted seemingly, one should not say, “my prayer was not accepted.” On the contrary, it is necessary to say, “Allah accepted my prayer in a better way for my hereafter or in this world.”  

In fact, we need to say, “this prayer was not in vain; I will be rewarded for it in the hereafter because it is a kind of worship”; we should not give up prayers but try to pray more.

God Almighty states the following in the Quran: “Call on Me; I will answer your prayer.” (al-Mu’min, 40/60) Acting upon this verse, some people say, “Since Allah said, ‘Call on Me; I will answer your prayer’, why are our prayers not accepted although we pray a lot? The scholars state the following regarding the issue: “In the verse, Allah says, ‘I will answer’; He does not say, ‘I will accept’. If you go to a doctor and say to him, ‘Give me this and that medicine’, the doctor will answer you. However, if the medicine is not useful or if it is harmful, he will give you a better medicine.

Similarly, God Almighty, who has absolute wisdom, answers us and our prayers. However, accepting our prayers is related to His wisdom; He sometimes gives us exactly what we want; but He sometimes gives us a better one; and sometimes, He does not give anything because He knows it is harmful for us.

After this short explanation, let us have a look at the conditions for the acceptance of a prayer:

First of all, the prayer needs to be something acceptable. The mouth that utters the prayer needs to be sincere and sinless. If possible, the person needs to have wudu; he needs to eat halal food. Prayers uttered in holy places, especially in mosques, at holy times, especially in Ramadan, on holy nights like the Night of Qadr (Power), the Night of Barat, after prayers, especially after the morning prayer are more acceptable by the divine wisdom and divine mercy.

When the prayer is away from those conditions, the prayer will be less effective.

7 About Du'a
It is a better way to ask for forgiveness before to ask for blessing but not an obligatory. The answer of the question given below shows the best way of supplication:
What is the best way believers can pray for one another?
T h e A n s w e r : It has to be within the sphere of what is acceptable, for supplications become acceptable under certain conditions; their acceptability increases as these conditions are fulfilled. For instance, when supplications are to be made, a person should be purified spiritually by seeking forgiveness; then he should recite benedictions (Salawat) for the Prophet (PBUH}, an acceptable prayer, for intercession; and following his supplication, he should again recite the Salawat. For a prayer offered between two such acceptable prayers itself becomes acceptable. As is praying for another without their knowledge. So too are the traditional supplications and prayers in the Qur'an and Hadiths. For example:
O God! I beseech You to bestow forgiveness and well-being on me and on him in religion, this world, and the Hereafter. * O our Sustainer! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire.
General supplications like these which are offered sincerely, and with humility and tranquillity of heart; and following the five daily prayers, and the morning prayer in particular; and in holy places, and mosques in particular; and on Fridays, and particularly during the hour when prayers are answered ; and during the three months of Rajab, Sha’ban, and Ramadan, and on the well-known holy nights, such as the Prophet's birthday and Raga'ib, and on the Night of Power in particular - it is to be strongly hoped from Divine mercy that such supplications will be accepted. The results of such acceptable prayers are either seen exactly as wished in this world, or they are accepted in respect of the eternal life in the Hereafter of the one who offered them. That is to say, if what was sought does not occur exactly as wished, it may not be said that the prayer was not accepted; rather, that it was accepted in a better form.(The Letters, 23th letter, By Bediuzzaman Said Nursi)

8 The Repentance made with Heart and Soul

Man’s creation is suitable both for good deed and sin. So, he, time to time, may commit sin willingly or unwillingly. On this matter in the Qur’an it is said: “Allah forgives not that partners should be set up with Him; but He forgives anything else, to whom He pleases; to set up partners with Allah is to devise a sin most heinous indeed.” (An-Nisaa, 4/48-116). With these verses it is expressed that whatever sin committed may be forgiven except setting up partners with Allah.
In our books it is expressed that the repentance made with heart and soul will be accepted by Allah. Thus, Allah, the most Compassionate, with the verse “O you who believe! Turn to Allah with sincere repentance: in the hope that your Lord will remove from you your evil deeds and admit you to Gardens beneath which Rivers flow …” (At-Tahrim, 66-8) declares that the repentances made will be accepted. The sincere repentance mentioned in the verse is as follow:
1.    Being aware of the committed sin before Allah and due to that sin, taking refuge in Him and feeling sorry.
2.    Feeling sorry for the sin committed and conscientiously being uncomfortable because committing such a sin before the Creator.
3.    Being in a determination of not committing such a sin any more.
4.    If it is concerning with rightful share, forgiving each other.
In one Hadith Our Prophet said as follow: “Sincere repentance is this:
-Regretting for the sins.
-Performing obligatory worships.
-Not doing cruelty and hostility.
-Making peace with hurt and cross.
-Being in determination of not going back to sin any more.”
Inshaallah if these conditions are applied, we hope that Allah will accept our repentances.
However, man, every time, should be in a feeling between hope and fear. Neither we may rely on our worships, nor fall into despair due to our sins. As for it is wrong to say “I am very good, I managed that work.”, so too, saying that ‘Allah will not accept me’ is wrong at the same degree.
Note: One can pray for someone else for being forgiven.

How and when should we supplicate? What are the most grateful supplications?

9 Will you tell me the right way of praying (supplication)? What is necessary to read before and after the supplication?

Supplication (praying) is a form of worshipping. Our main principle in supplication should be the intention and aim of worshipping. It is wrong to see supplication as a petition that should be accepted.

Sometimes, we pray for something but what we want is not answered seemingly. However, we should not cease praying. If we get what we want and if God Almighty answers our prayer, it is wonderful. However, if it is not answered seemingly, we should not say, “my prayer was not answered.” On the contrary, we should say, “Allah answered my prayer for the hereafter or for something better in the world.

We should not cease praying thinking, “the prayer was not in vain; I will receive its reward in the hereafter”; we should try and be motivated to pray more.

God Almighty states the following in the Quran: “Call on Me; I will answer your (Prayer).” (al-Mu’min,60) Acting upon that verse, some people say, “since Allah says ‘Call on Me; I will answer your (Prayer)’, why are our prayers not answered although we pray a lot?” Our scholars say unanimously that Allah says, “I will answer” not “I will accept”. When you go to see a doctor and say to him, “Give me this or that medicine”, the doctor will definitely answer you.  However, if what you want is useless or harmful, he gives you some better medicine.

Similarly, God Almighty, who is the Perfectly Wise, answers our prayers. However, since accepting our prayers is subject to His wisdom, He sometimes gives us exactly what we want, sometimes better than what we want and sometimes does not give it at all, because He knows that it is harmful for us.

After this explanation, let us have a look at the conditions of the acceptance of a prayer. First of all, the prayer should be something acceptable. Then, one should pray with a sincere and sinless mouth. If it is possible, one should make wudu before praying (dua) and there should not be anything haram in his stomach. It is better, in terms of divine wisdom and mercy, to pray in blessed places, especially in mosques, at blessed times especially in the month of Ramadan and on the nights of Qadr (Power), Barat (middle of the month of Shaban), etc, after daily prayers (salahs), especially after the morning prayer for the prayers to be accepted. It will be a means of acceptance to utter salawat for the Prophet at the beginning and end of the prayer because salawat are among the prayers that are accepted. Prayers uttered between two accepted prayers are expected to be accepted

10 Is it an appropriate act to drink the water into which paper with some prayers is put into?

It is permissible to read and have on one’s body ruqyahs* (seeking protection and healing through supplication, etc) containing verses and hadiths. It exists in sunnah. However, putting the ruqyah into water and then drinking that water does not exist in the sunnah of our Prophet.

It is permissible to pray and to write verses and hadiths on paper and to have it on one’s body in order to be protected from disease, etc. Abdullah Ibn Umar reported the following from the Prophet (pbuh): "If one of you becomes scared while sleeping, he should say the following: ‘I take refuge in the words of Allah, who is free from all kinds of imperfection, from the wrath and torture of Allah, from the evils of His slaves, from the delusion of the devils and their coming near me‘ Then, nothing will harm him. Abdullah Ibn Amr taught it to his children who reached the age of puberty and wrote it on paper and for his small children and hang it around their necks. (Abu Dawud, Nasai, Tirmidhi).

However, it is definitely haram to exploit the issue and have it as a job and to work together with gullible women.

Halil Günenç Günümüz meselelerine Fetvalar – 2 (Fatwas for Today’s Problems)
*RUQYAH
It means a piece of written paper that is worn around the neck or had on the body in order to keep some diseases, evil things and the evil eye away; it also means something folded in three or piece of paper with three corners.

The Turkish word muska comes from the Arabic word “nuskhah”. It was transferred into Turkish in the form of muska. It is called “hurz” in North Africa, “hamaya”, “hafiz” or “maaza” in East Arabia, “muska”, “nusha” or “hamail” in Turkish. It is called “ruqyah” in hadith and fiqh books.

Ruqyah is usually worn in order to be protected from a possible disease or for treatment. It is generally put in a triangular buff, tin, silver or gold container and worn around the neck or arm. Ruqya which is also put in rectangular containers is used widely all over the Islamic world.

11 What is the reason of refusal of a supplication? Is supplication a sort of worship?

Supplication is a kind of worship. One supplicates when he is needy, feeling his weakness and neediness. Therefore, he performs the worship of supplication this way. Performing the worship is more important than its result. Frankly, Allah gives what one wants if He wishes, or does not give if He wishes not. Nevertheless, every supplication is responded. Allah either gives what is asked for in supplication, or postpones so as to give it later, or He does not give it as it is not good for the asker, postponing it to give in the hereafter. Or He does not give what one exactly asks of but a better one. One cannot say a supplication is not accepted.

What is the reason of refusal of a supplication? Is supplication a sort of worship?

Supplication is a requirement of service to Allah. Our main principle in supplications must be the aim of worship. Otherwise, it is false to consider supplication as merely a petition for needs, which should be accepted.

Sometimes we supplicate to ask for something. However, what we ask for is seemingly not accepted. In spite of this, we should not quit supplicating. If what we ask for is accepted by Allah and given to us, it is more than favorable to us. However, if it is not accepted and not given to us, we will not say “my supplication has not been accepted”. Contrarily, we should say “Allah accepted that supplication of mine for the hereafter or in a better way in this world.”

Actually, that supplication is not in vain; we should try to supplicate more and more eagerly thinking that we will have the return for it in the hereafter, for it is a kind of worship.

Allah says in Quran: “Call on Me; I will answer your (Supplication)” (al-Mu’min, 40:60). , Putting this verse forward, some people say: “Although Allah says “Call on Me; I will answer your supplication”, why are some of our supplications refused although we supplicate a lot?” In this matter, the scholars agree to say that Allah says “I will answer” and not “I will accept”. Imagine that you see a doctor and say “doctor, give me this medicine”. Of course, the doctor will answer you but it does not mean that the answer will be positive. If the medicine you ask for is not good for you, he will not give it to you or maybe he will give you a better one.

Similarly, Allah, the All-wise, of course responds to our supplications. However, He sometimes gives exactly what we ask for, or gives a better one than what we ask for, or does not give it at all as He knows it is bad for us.

After this short explanation, let us talk about the conditions for a supplication to be accepted. First of all, the supplication must be something acceptable. Then it must be made with a sincere and sinless tongue. If possible, it must be done after making wudu and having halal food. Supplication made in holy places, especially masjids and mosques, in holy times especially month of Ramadan and holy nights such as Laylatu’l Qadr, Laylatu’l Barat, after prayers especially morning prayer are likelier to be accepted. The more one leaves these conditions out in his supplications, the less effective the supplications will be.

There are different kinds of supplication:

For instance, you have an examination tomorrow. The supplication for the examination is studying. It is called practical supplication.

After finishing studying, we raise our hands and say “My Lord, give me what is good for me”; and it is verbal supplication.

One should supplicate sincerely and be ready to accept the result because Allah knows that what we want sometimes may not be good for us, but we do not know. As Allah who has infinite mercy knows that it will not be good for us, He accepts that supplication in a different way.

Hazrat Mary’s mother vowed her to the mosque when she was about to be born. And when she saw that her child was not a boy but a girl, she was surprised and sad. Emphasizing that example, Islamic scholars say that Allah definitely accepts our supplication. Sometimes He accepts them in a different and better way. And Hazrat Mary was a girl equal to a hundred boys. One cannot say that Allah did not accept her supplication. As a matter of fact, He accepted her supplication in a better way. And sometimes one thinks that his supplication is never accepted on the earth. However, his supplication is accepted in a better and more elevated way in Heaven.

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In Qur’an, it is stated that there are responds to every supplication. Yet most of our supplications are not accepted favorably?

12 Since Allah accepts prayers (Dua), how can we answer an unbeliever who says, “If He accepts prayers, then pray to be 3 meters tall”?

Supplication is a form of worship and recognition of man’s servitude to God. The main aim in our prayers must have a purpose of worshipping. Otherwise accepting prayers as only letters of demand which need to be fulfilled is wrong. Besides, Allah is Al Hakeem (the All-Wise the All-Knowing); He does not do anything without wisdom or in vain. If a person prays God and asks him to create night in the middle of the day, it means he accepts beforehand that his prayer will not be accepted because He does not do anything without wisdom  He does not fulfill his servant’s wishes which are not compatible with the norms of His wisdom.

Another definition of wisdom (Al Hikmah) is as follows: “Wisdom is to have the Divine ethics”.

What is divine ethics? The shortest definition, it is the ethics of the Qur’an… the ethics which God consents to…

Allah has not created anything idle; He has no any useless action. And human grasps this reality to the extent that he gives up useless deeds which we call that are good for nothing. That is why the prayers of God’s beloved servants are mostly accepted.

If we look with the eye of wisdom, it would be understood very well how bad it is to demand something which is considered as stupidity even by humans as if one questions the dignity of our Lord. (God forbid)

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

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.)

14 What are the prayers to be recited in order to have a baby?

THE PRAYER TO BE RECITED IN ORDER TO HAVE A BABY:

One must ask from Allah what is best for him/her. We may not know what is good or bad for us. As it is stated in one verse of the Quran, sometimes it may be good for us what we assume to be bad and vice versa. Therefore, we must demand the best of everything from Allah, including a child. Of course, having a baby is everyone’s wish. And it is supported by the laws of creation. However, in some cases, it may be better for someone not to have a baby.

Families without kids may strive to remove the causes of failing to have kids and try to have a baby. However, if all the efforts for having a baby do not work, it is not good to make it a big problem or to insist that much. Perhaps it is better for them. Perhaps they would have faced unexpected troubles if they had had a kid, and thus Allah did not give them a child in order protect them.

Yes, one may wish to have a baby, try to have one, but must not cross the line and turn it into an obsession. One must always ask for the best from Allah. May Allah give us the best of everything. (Amen)

1. "Inna rabbaka huwa al-khallaqu alAAaleemu" This verse: “Surely, your Lord knows all kinds of creation” (al-Hijr, 15/86) must be repeated 1267 times, day and night, for three months.

2. Or "Fa-llāhu huwa l-waliyyu wa-huwa yuhyi" This verse: “Surely, Allah is the friend and He is the Creator” (ash-Shura, 42/9) must be repeated 289 times before intercourse.

3. Or the verse "Huwa Allahu al khaliqu albariu" Or this verse: “He is the Creator from nothing” (al-Hashr, 59/24) must be repeated 1054 times.)

4. Or, with the condition that, the woman has no medical problems, the woman who does not have a baby, must write “Bismillahirrahmanirrahim -  In the name of Allah, the most merciful, the most compassionate” on a clean piece of paper 110 times, then keep the paper on her, and have intercourse with her spouse, she will get pregnant by the leave of Allah. (She must keep the paper on her body till she gets pregnant)

THE PRAYER TO BE RECITED FOR HAVING A BOY

(Be it son or daughter, but let it have a smooth face and hands) is a true saying that expresses an important truth. Indeed, we may not know whether a son or a daughter is good for us. We must also ask from Allah a good child. We can wish a boy or a girl. However, we must not be insistent. One must pray like this:

O my Allah, We want from you a boy (or a girl), but you know better than us. Give us whatever is the best for us.”

Yes, one must pray like that; and, whether it  is a boy or a girl, one must never object or show displeasure. Besides, that reaction will be in vain because, it is beyond our power. It is entirely the judgment of Allah. No one has the authority to object His deeds. Such behavior never complies with the meaning of servitude or the meaning of being a true Muslim. We must surrender to the predestination of Allah and feel contented by His deeds. Let us repeat the sentence at the very beginning: “Be it son or daughter, but let it have a smooth face and hands.” Amen

For begetting a son, one must read the chapter of al-Ikhlas three times with Basmala before the intercourse and then read the following prayer:

"Allahummaj alni min ladunka zurriyyatan tayyibatan mutiatan." MEANING: “O my Allah! Grant me a pure and respectful generation from your high presence.

(Bilal Eren, Açıklamalı Büyük Dua Hazinesi (The Big Treasure of Prayers with explanations), p 165-166)

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What prayer should we recite in order to have a good child?

15 What prayer should we recite in order to have a good child?

The following verses serve for demanding a child and wishing a good heir if recited as a prayer. Because Zacharias (PBUH) and other prophets prayed so. Thus, it is to our benefit to pray with these verses in case of such a problem.

It will be better to read them from the original Quran, but the ones who may not read it, can read the prayers from the translations too.

“And those who pray "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes and give us (the grace) to lead the righteous..." (al-Furqan, 25/74.)

"if Thou givest us a goodly child, we vow we shall (ever) be grateful." (al-A’raf,7/189.)

“O my Lord! Grant me a righteous (son)!" (as- Saffat, 37/100)

"Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself― (One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!" (Maryam,19/5-6)

16 Will you give information about the importance of saying salawat for the Prophet? Why are hands wiped over the face after saying salawat when the name of the Prophet is mentioned?

As it is known, it is an indispensible duty of every Muslim to say salawat whenever he hears the name of the Prophet. As a matter of fact, the following is stated in the Quran:

"Allah and His angels, send blessings on the Prophet: O ye that believe! Send ye blessings on him and salute him, with all respect." (al-Ahzab, 33/56)

Or, “surrender to him fully.”

When Allah utters salawat to His Prophet, it means to have mercy; when angels and we, human beings, utter salawat to the Prophet, it means to ask for the mercy of Allah for the Prophet. If he attains mercy, it means we attain mercy, too. Once, the Prophet begged Allah for his ummah until the morning and God Almighty sent him the following message through Jibril:

“We will satisfy you about your ummah and we will never depress you about them.” (Muslim, Iman: 346)

It is stated in verse 79 of the chapter of al-Isra as glad tiding that he would be given "a station of Praise and Glory", which calls us to be in a close and warm relationship with the Messenger of Allah. Thus, salawat is an important means that establishes, maintains and strengthens this warm relationship between him and us.

Accordingly, it is stated that it is fard for a Muslim to utter salawat once in his lifetime, that salawat after this fard one are wajib and that repetitions of salawat are sunnah; it is also stated that abandoning salawat causes deprivation of intercession (shafa'ah).

People who feel gratitude toward those who do them a favor will definitely feel gratitude toward the Messenger of Allah (pbuh), who will be a means of salvation for them in the hereafter, and will utter salawat with respect and love when they hear his name; thus, they will attain his intercession through this loyalty.

"O ye that believe! Send ye blessings on him and salute him, with all respect." As a necessity of the order of this verse, itis stated that it is fard for a Muslim to utter salawat once in his lifetime, that salawat after this fard one are wajib and that repetitions of salawat in the same place are sunnah.

It is understood that when a salawat is uttered, both our Lord and angels become pleased; besides, angels pray for those who utter salawat. We see in hadith books that some angels pray for a person who utters salawat, which elevates the rank of the Prophet (pbuh) in Paradise, by saying, “May Allah elevate your rank too” and the other angels say 'amin'. They react to those who do not utter salawat by saying, “May Allah not elevate your rank" and the other angels say 'amin'.

That is, those who utter salawat when they hear the name of the Prophet (pbuh) receive good du'a from angels and those who do not are cursed by them. Besides, the Prophet (pbuh) resents the members of his ummah who do not utter salawat; and he expresses his reproach for such a person by saying “May his nose soil with dust!”

There are numerous kinds of salawat. The most famous of them are the ones we read after at-tahiyyat in prayers “Allahumma salli ala Muhammadin wa ala ali Muhammad” and “Sallallahu alayhi wasallam”. The meaning of them can be expressed as follows:

–May the mercy of our Lord, asking for forgiveness of the angels and our greetings be on the Prophet Hz. Muhammad and on his family!

There are many hadiths of the Prophet regarding the issue; some of them are as follows:

“Do not make my grave a place of joy and feast. Send salawat and greetings to me. Your salawat and greetings reach me no matter where you are.” (Abu Dawud, Manasik: 97.)

“The best day of the days is Friday. Send salawat and greetings to me on that because your salawat and greetings are presented to me.” Somebody asked,

“O Messenger of Allah! How are our salawat and greetings presented to you when you die and no trace of you is left?” The Prophet said,

“Allah prohibited the soil from decaying the bodies of prophets.” (Abu Dawud, Salat: 201)

Once, Ubayy ibn Ka’b asked the Prophet,

“O Messenger of Allah! I send you a lot of salawat and greetings. What percentage of my prayer should I allocate to salawat?”  The Prophet said,

“As much as you wish.” Ubayy asked,

“Shall I allocate one-fourth of it?” The Prophet said,

“As much as you wish, but it is better for you if you increase it.”

“Half of it?”

“As much as you wish, but it is better for you if you increase it.”

“What if I allocate all of my prayer to salawat?”

“Then, Allah will relieve you of all your troubles and forgive your sins.” (Tirmidhi, Qiyamah: 23)

“There are travelling angels of Allah in the world. They convey me the greetings of my ummah.” (Mustadrak, 2:456, no. 3576)

Somebody asked, “O Messenger of Allah! We know how to send greetings to you, but how are we going to send salawat?” The Prophet taught him the salawat of “Allahumma salli, Allahumma barik” , which we perform after at-tahiyyat in prayers. (Bukhari, Tafsir 33:10; Tirmidhi, Tafsir 33:23.)

Salawat like this are prayers (du'a) peculiar to the Prophet; therefore, our Lord will not reject a prayer peculiar to him. If we start our prayers (du'a) with salawat and finish them with salawat having this in mind, we hope that our prayers will be accepted. 

It is better to say and write “Allahumma salli ala Muhammadin wa ala ali Muhammad” or “Sallallaha alayhi wa sallam” fully when we read and write; to write abbreviations like (sas) and (pbuh) means to write salawat. However, when abbreviations like those, which are placed for respect, are abundant in a text, the readers have difficulty in reading it and sometimes leads them to disrespect, which is contrary to the purpose of placing them. Rather than causing disrespect, it is better to decrease those abbreviations and leave it to the understanding of the reader.   

It cannot be said that salawat uttered for the Prophet will cause our sins to be forgiven. For, such a thing is not in question for the Prophet. It becomes a means of elevating his rank. Therefore, nobody can estimate and determine the rank of the Prophet. For, he receives myriads of salawat from his ummah every moment; it is understood that his elevation will never end and go on until Doomsday.

A Historic Example of Respect:

Sultan Mahmud of Ghazna had a servant called Muhammad. He always called him Muhammad, a name that he loved. Once, however, he called him by his father's name. The servant felt depressed and asked him why he called him by his father's name but not his own name, Muhammad. The Sultan said,

– I always had wudu when I called you; I always pronounced that name with wudu. However, I did not have wudu when I called you by your father's name. I would feel ashamed if I pronounced that name without wudu.

We remind this incident to those who did not feel and do anything when they hear this name.

To Wipe Hands over the Face

It is sunnah to utter salawat when the name of the Prophet is mentioned. Salawat is a form of du'a; after a du'a, the face is wiped by the hands; similarly, the face can be wiped by the hands after salawat.

17 Does praying before eating a meal exist in our religion? Did the Messenger of Allah (pbuh) pray before eating a meal?

When the Prophet (pbuh) startedeating a meal, he prayed as follows: 

"Allahumma barik lana fima razaqtana wa qina adhabannar, bismillah."

("O Allah! Bless the food You provided us and save us from the punishment of hellfire. In the name of Allah.") (Nawawi, Adhkar, 205; Majmuatu'l-Ahzab)

There are hadiths about uttering Allah's name while starting a meal:

“Utter Allah's name! Eat with your right hand! Eat from the front of you. Eat of the dish what is nearer to you!” (Bukhari, At`ima 2, 3; Muslim, Ashriba 108. See also Tirmidhi, At`ima 47; Ibn Majah, At`ima 8)

“When one of you eats, he should mention Allah's name; if he forgets to mention Allah's name at the beginning, he should say: "In the name of Allah at the beginning and at the end of it" when he remembers.” (Abu Dawud, At`ima 15; Tirmidhi, At`ima 47)

Once, a man was eating next to the Messenger of Allah. He did not mention Allah's name until the last morsel. When he raised it to his mouth, he said, 'In the name of Allah at the beginning and at the end of it.' The Messenger of Allah (pbuh) laughed and said,

"The devil kept eating along with him. When he mentioned Allah's name, the devil vomited what was in his belly." (Abu Dawud, At`ima 15; Nasai, as–Sunanul–Kubra, Adabul–Akl, 15)

Hz. Prophet (pbuh) said a lot of prayers after meals. Therefore, there are a lot of hadiths about prayers after meals. It will be useful to read some of them by combining them:

"Praise be to Allah who fed us, gave us drink and made us Muslims." (Abu Dawud, III/475)

"O Allah! Bless it for us, and feed us with food better than it." (Tirmidhi, Daawat, 55)

"Provide for our sustenance, for Thou art the best Sustainer." (al-Maida, 5/114) "O Allah! We ask from You the whole of your boons, impeccable ummah and continuation of your sign." (Abu Dawud, III/501)

Anas b. Malik narrates. The Messenger of Allah (pbuh) said,

"The sins of a person who prays as follows: after eating are forgiven: 

"Praise be to Allah, who fed me this and granted it as provision to me, without any effort from me nor power." (Tirmidhi, Daawat, 56)

18 Will you give information about the importance of saying salawat for the Prophet? Why are hands wiped over the face after saying salawat when the name of the Prophet is mentioned?

As it is known, it is an indispensible duty of every Muslim to say salawat whenever he hears the name of the Prophet. As a matter of fact, the following is stated in the Quran:

"Allah and His angels, send blessings on the Prophet: O ye that believe! Send ye blessings on him and salute him, with all respect." (al-Ahzab, 33/56)

Or, “surrender to him fully.”

When Allah utters salawat to His Prophet, it means to have mercy; when angels and we, human beings, utter salawat to the Prophet, it means to ask for the mercy of Allah for the Prophet. If he attains mercy, it means we attain mercy, too. Once, the Prophet begged Allah for his ummah until the morning and God Almighty sent him the following message through Jibril:

“We will satisfy you about your ummah and we will never depress you about them.” (Muslim, Iman: 346)

It is stated in verse 79 of the chapter of al-Isra as glad tiding that he would be given "a station of Praise and Glory", which calls us to be in a close and warm relationship with the Messenger of Allah. Thus, salawat is an important means that establishes, maintains and strengthens this warm relationship between him and us.

Accordingly, it is stated that it is fard for a Muslim to utter salawat once in his lifetime, that salawat after this fard one are wajib and that repetitions of salawat are sunnah; it is also stated that abandoning salawat causes deprivation of intercession (shafa'ah).

People who feel gratitude toward those who do them a favor will definitely feel gratitude toward the Messenger of Allah (pbuh), who will be a means of salvation for them in the hereafter, and will utter salawat with respect and love when they hear his name; thus, they will attain his intercession through this loyalty.

"O ye that believe! Send ye blessings on him and salute him, with all respect."As a necessity of the order of this verse, itis stated that it is fard for a Muslim to utter salawat once in his lifetime, that salawat after this fard one are wajib and that repetitions of salawat in the same place are sunnah.

It is understood that when a salawat is uttered, both our Lord and angels become pleased; besides, angels pray for those who utter salawat. We see in hadith books that some angels pray for a person who utters salawat, which elevates the rank of the Prophet (pbuh) in Paradise, by saying, “May Allah elevate your rank too” and the other angels say 'amin'. They react to those who do not utter salawat by saying, “May Allah not elevate your rank" and the other angels say 'amin'.

That is, those who utter salawat when they hear the name of the Prophet (pbuh) receive good du'a from angels and those who do not are cursed by them. Besides, the Prophet (pbuh) resents the members of his ummah who do not utter salawat; and he expresses his reproach for such a person by saying “May his nose soil with dust!”

There are numerous kinds of salawat. The most famous of them are the ones we read after at-tahiyyat in prayers “Allahumma salli ala Muhammadin wa ala ali Muhammad” and “Sallallahu alayhi wasallam”. The meaning of them can be expressed as follows:

–May the mercy of our Lord, asking for forgiveness of the angels and our greetings be on the Prophet Hz. Muhammad and on his family!

There are many hadiths of the Prophet regarding the issue; some of them are as follows:

“Do not make my grave a place of joy and feast. Send salawat and greetings to me. Your salawat and greetings reach me no matter where you are.” (Abu Dawud, Manasik: 97.)

“The best day of the days is Friday. Send salawat and greetings to me on that because your salawat and greetings are presented to me.” Somebody asked,

“O Messenger of Allah! How are our salawat and greetings presented to you when you die and no trace of you is left?” The Prophet said,

“Allah prohibited the soil from decaying the bodies of prophets.”(Abu Dawud, Salat: 201)

Once, Ubayy ibn Ka’b asked the Prophet,

“O Messenger of Allah! I send you a lot of salawat and greetings. What percentage of my prayer should I allocate to salawat?”  The Prophet said,

“As much as you wish.” Ubayy asked,

“Shall I allocate one-fourth of it?”The Prophet said,

“As much as you wish, but it is better for you if you increase it.”

“Half of it?”

“As much as you wish, but it is better for you if you increase it.”

“What if I allocate all of my prayer to salawat?”

“Then, Allah will relieve you of all your troubles and forgive your sins.”(Tirmidhi, Qiyamah: 23)

“There are travelling angels of Allah in the world. They convey me the greetings of my ummah.” (Mustadrak, 2:456, no. 3576)

Somebody asked, “O Messenger of Allah! We know how to send greetings to you, but how are we going to send salawat?” The Prophet taught him the salawat of “Allahumma salli, Allahumma barik” , which we perform after at-tahiyyat in prayers. (Bukhari, Tafsir 33:10; Tirmidhi, Tafsir 33:23.)

Salawat like this are prayers (du'a) peculiar to the Prophet; therefore, our Lord will not reject a prayer peculiar to him. If we start our prayers (du'a) with salawat and finish them with salawat having this in mind, we hope that our prayers will be accepted. 

It is better to say and write “Allahumma salli ala Muhammadin wa ala ali Muhammad” or “Sallallaha alayhi wa sallam” fully when we read and write; to write abbreviations like (sas) and(pbuh) means to write salawat. However, when abbreviations like those, which are placed for respect, are abundant in a text, the readers have difficulty in reading it and sometimes leads them to disrespect, which is contrary to the purpose of placing them. Rather than causing disrespect, it is better to decrease those abbreviations and leave it to the understanding of the reader.   

It cannot be said that salawat uttered for the Prophet will cause our sins to be forgiven. For, such a thing is not in question for the Prophet. It becomes a means of elevating his rank. Therefore, nobody can estimate and determine the rank of the Prophet. For, he receives myriads of salawat from his ummah every moment; it is understood that his elevation will never end and go on until Doomsday.

A Historic Example of Respect:

Sultan Mahmud of Ghazna had a servant called Muhammad. He always called him Muhammad, a name that he loved. Once, however, he called him by his father's name. The servant felt depressed and asked him why he called him by his father's name but not his own name, Muhammad. The Sultan said,

– I always had wudu when I called you; I always pronounced that name with wudu. However, I did not have wudu when I called you by your father's name. I would feel ashamed if I pronounced that name without wudu.

We remind this incident to those who did not feel and do anything when they hear this name.

To Wipe Hands over the Face

It is sunnah to utter salawat when the name of the Prophet is mentioned. Salawat is a form of du'a; after a du'a, the face is wiped by the hands; similarly, the face can be wiped by the hands after salawat.

19 Can we pray for another person by mentioning Allah's names? Can we pray for another person by using Allah's names as a means?

You can pray for others by using Allah's names as a means. You can ask Allah to show the effects of that name on another person.

It will be appropriate to do so with the intention of prayer.

20 Why are the hands opened toward the sky while saying prayers (dua)?

Allah is free of space; therefore, no place can be thought of Him.

However, the qiblah of the prayer (salah) is the Kaaba; similarly, the qiblah of the dua (supplication) is the sky. Therefore, when we say prayers, we open our hands toward the sky.

21 Does the date and time of death never change; or can life be lengthened through prayers (duas)?

The date of death does not change in the divine knowledge. Allah knows that a person will pray, and He allocates a life to him accordingly.

MUGHAYYABAT AL-KHAMSA (FIVE UNKNOWN THINGS)

One of the debatable issues about the future is the issue of “Mughayyabat al-Khamsa”, that is, “five unknown things”. The five issues mentioned in verse 34 of the chapter of Luqman are described as “the keys to the unknown” by the Prophet (pbuh). The relevant verse is as follows:

“Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).” (Luqman 34)

We can summarize these five issues as follows:

1. The knowledge about Doomsday
2. Rain
3. The properties of the fetus
4. How much a person will earn tomorrow
5. Where a person will die.

Among these five issue, there is no disagreement about number 1, 4 and 5. Nobody says, “We know those issues. Then, they are not unknown.”

As for the issues “He sends down rain” and “He knows what is in the womb”, they are subject to evaluations like, “Does only Allah know about them? Can some people know about them?”

The cause of these discussions is the fact that the weather condition is estimated more or less by the sophisticated weather forecast equipment and the gender of the fetus in the womb is known beforehand through x-ray and ultrasound. Before these instruments were invented, interpreters evaluated these two issues in the scope of “absolute ghayb”; some researchers say, “they are included in relative ghayb and they can be known.”

We regard it useful to mention the following points regarding the issue:

1. The verse “He sends down rain” attributes the rain’s coming down to Allah. The meaning of the verse is not “He knows when it will rain.” When some interpreters explained this verse, they said, “Only Allah knows when it will rain.” Therefore, this meaning became famous among people. That is, the objection at this point is not an objection to the verse but to the interpretation of the verse.

2. The attempts to have rain with cloud seeding does not mean “man can cause rain to fall”. These attempts consist of finding the necessary laws for the formation of rain and making use of them. It does not mean to make rain fall out of nothing. Besides, it is not a method that is not used very often because it has a great risk.

3. What meteorologists do is to determine the conditions that occur in the atmosphere and forecast. Therefore, this determination is not the determination of something unknown but determination of something visible. Something similar to it has been done by rheumatoid patients for centuries; they feel one day before that rain is coming.

4. The verse shows that rain is not based on a certain law. Many changeable conditions and effective causes interfere in the law that it is based on. The divine will, which shows us the sun based on a certain law, did not make rain dependent on such a law. He sends it abundantly to places that He wishes and very little amounts to places that He wishes. He sometimes sends it as mercy and sometimes as flood based on His wish.

5. The verse “He knows what is in the wombs” does not say, “Allah knows whether the fetus in the womb is male or female.” However, some tafsir scholar wrote this in the explanation. Therefore, the verse is understood as follows among people: “Only Allah knows whether the fetus in the womb is male or female.”

6. The interpretation made by tafsir scholars is not only about gender; they say Allah knows “whether he/she will be a good or bad person, one baby or twins, ill or healthy, etc.” As it is seen, these issues include a comprehensive explanation about the qadar of the child. For, being male or female is only one of the characteristics of the fetus in the womb. However, its qadar program includes billions of possibilities. Even the features of the face of the fetus cannot be known through x-ray and ultrasound; it is impossible to know its abilities that are different from other people.

Under the light of these views, we do not regard it wrong to include the issues “the falling of rain” and “the characteristics of the fetus” in the issue of ghayb. Instead of rejecting the hadith that include these two issues in ghayb by saying “it is not sahih (sound)”, we accept it as the translator of a sound meaning.

22 What are the things that are necessary to pay attention while making dua (saying prayers)? One of my relatives said we should ask anything from our Lord unless it is haram. Do you think it is true? Is it permissible to make dua like that?

Dua is a deed of worshipping. Our main principle in duas should be worshipping. Otherwise, it is wrong to see dua as something that should be accepted and as a petition of needs.

Sometimes, we make dua for something. However, this thing is not accepted apparently. Nevertheless, we should not give up making dua. If we get what we want and Allah Almighty accepts our dua, it will be wonderful. However, if it is not accepted apparently, we should not say, “my prayer was not accepted”. On the contrary, we should say, “Allah accepted my prayer for my hereafter or for something better in the world.”

We should think this dua was not in vain and that we will receive its reward in the hereafter since it is worshipping instead of giving up dua. On the contrary, we should try to make dua more.

Allah Almighty states the following in the Quran

“Call on Me; I will answer your (Prayer).” (al-Mu’min, 40/60)

There is no limitation in the verse and it shows that all kinds of duas can be made. Anything can be asked as long as it is halal.

Acting upon this verse, some people say, “Since Allah says, ‘call on me; I will accept your prayer’, why are some of our prayers not accepted though we pray a lot?” Our scholars unanimously say that Allah says, “I will answer”, not “I will accept.” When you go to see a doctor and say to him, “O doctor’ Give me this medicine”, the doctor will definitely answer you. However, if what you want is useless or harmful to you, he will give you a better medicine.

Similarly, Allah Almighty, who has absolute wisdom, answers us and our prayers. However, it is based on His wisdom whether to accept our prayers or not; therefore, He sometimes gives the same thing as we want and sometimes a better one; He sometimes does not give anything knowing that it is harmful to us.

There are some issues that we need to be careful about while praying (making dua):

First of all, the dua should be something that is acceptable. Then, it should be made by a sincere and sinless mouth. If it is possible, it should be made when one has wudu and with halal food. Duas are especially accepted when they are made in mosques, holy times, especially in the month of Ramadan and holy nights like the Night of Power and the Night of Barat, after prayers, especially after the morning prayer based on divine wisdom and mercy. The more one moves away from these conditions, the less the effect the dua will have.

23 How should hands be held while praying? Should they be adjacent or separate, at the level of the shoulders or the face? How did the Prophet hold his hands when he prayed?

While praying, hands are held with palms facing upward (toward the sky) and separately. The palms of both hands are kept like two scales of a balance at the level of the chest, waiting for the divine mercy that will come from the sky.

However, it is not contrary to the sunnah to keep the hands adjacent at times. The Messenger of Allah (pbuh) prayed in both ways. However, it is understood that he generally held his hands separate.

As a matter of fact, in Shafii madhhab, palms are faced downward (the ground) during the statements that include fear while praying but in Hanafi madhhab, palms are held downward only in the prayer of rain, not in other prayers.

Shafiis' holding their palms downward while praying in order to avoid misfortunes is based on some hadiths, which is sunnah. One of those hadiths is as follows:

“When the Prophet (pbuh) asked something to happen from Allah, he would hold his hands with palms facing upward. However, when he wanted to take refuge from something, he would hold his hands with palms facing downward.” (For hadiths regarding the issue, see Musnad, Ahmad b. Hanbal IV/56; Majmau’z- Zawaid, X/168; Jamu’l-Fawaid, II/618; al-Fathu’l-Kabir, II/357)

Therefore, those who hold their hands with palms facing down act based on those hadiths. Hanafis imitate Shafiis regarding the issue.

24 Is the prayer (dua) of a person who eats haram not accepted? Is it accepted if he repents?

Allah will not allow any good deeds to be lost. There are degrees of light from the light of a candle to the sunlight. Similarly, prayers also have degrees. Those who commit haram deeds lower the degree of their prayers according to the bigness of the harams.

Hz. Abu Hurayra narrates: The Prophet (pbuh) stated the following:

“O people, Allah is Good and He therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying,

“O ye messengers! Enjoy (all) things good and pure, and work righteousness: for I am well-acquainted with (all) that ye do.” (al-Muminun, 23/51),

“O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.” (al-Baqara, 2/172). Then, he added:

"A person travels for a long time in the way of Allah, his hair disheveled and covered with dust. He lifts his hand towards the sky and makes the supplication: "O Lord, O Lord!" However, what he eats is haram, his drink is haram, and his clothes are haram. How can his supplication be accepted since he feeds himself with haram?” (Muslim, Zakah, 19; Tirmidhi, Tafsir,3;  Ahmad b. Hanbal, 2/328)

Tirmidhi used the phrase “hasan-gharib” for this hadith. (ibid)

The important point here is this: The person who makes a supplication is surrounded by harams. He does not repent. On the on hand, he disobeys Allah and on the other hand, he wants something from Him. It is a bad attitude; it is an example of shamelessness.

Another important point regarding the issue is this: To commit a crime and to obey are inversely proportional. The existence of these two opposite poles side by side indicates a problem. Although nobody is innocent except prophets, to commit crimes and to disobey Allah all the time is not in compliance with the sincerity of a person who believes in Allah sincerely and who places His greatness in his heart. In that case, it is necessary for this person to question his sincerity.

The Prophet stated the following in a hadith:

“The dearest deed to Allah is that which is done regularly, though it is little.” (Bukhari, Iman, 43)

What is emphasized here is regularity. For, doing something regularly shows the value of that thing in a person’s inner world, his resoluteness about it and his intention.

It is possible to reach the following conclusion acting upon that hadith: “The worst of deeds (sins) is the one that is done regularly, though it is little.” For, regularity (doing something continuously) expresses many things. It is a mirror that reflects the system, intention, viewpoint, inner world, character and principles of a person.

As a matter of fact, the following evaluation exists in another hadith:

“A crime that is committed insistently will not remain as something small even if it is small. A crime that is repented and demanded to be forgiven will not be regarded as big even if it is big.” (Ajluni, II/364)

The negative effect of a haram food that diffuses into all cells of the body cannot be denied. For, the interaction of the body and spirit is a scientifically proven fact. As a matter of fact, attention is attracted to the following issue in a hadith:

“When the believer commits sin, a black spot appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be polished. However, if the sin increases, the black spot increases. That is the rusting mentioned by the following verse: ‘By no means! But on their hearts is the stain of the (ill) which they do!’-al-Mutaffifin, 83/14-” (Ibn Majah, Zuhd, 29)

25 We take refuge in Allah from the evil of the dead and the living (death and life) when we pray Allah. What is the meaning of “the evil of dead” here? Can the dead harm us?

The prayers (duas) about the issue are "from the mischief of death and life".

Ibn Abbas narrates:

"The Messenger of Allah (pbuh) said the following prayer:

‘Allahumma inni audhu bika min adhabi jahannam wa audhu bika min adhabi'l qabri wa audhu bika min fitnati'd-Dajjal wa audhu bika min fitnati'l-mahya wa'l-mamat.’

‘(O Allah! I take refuge in You from the torture of Hell;I take refuge in You from the torture of grave; I take refuge in You from the mischief of Dajjal (Antichrist); I take refuge in You from the mischief of life and death.)’”[Abu Dawud, Salat 184, (984)]

The hadith informs us about the torture of grave by mentioning avoiding the torture of grave; thus, it shows that the group of Mutazila, who denies it, is wrong. In fact, the torture of grave is not definite based on this hadith only; there are many other narrations in the degree of spiritual tawatur regarding the issue.  

What is meant by the mischief of mahya (life) –according to Ibn Daqiqul-Id- is all of the worldly mischief and tests that happen to a person: tests based on lust, ignorance, etc. The most serious of these tests is the one during the time of death; for, it will seal man’s life with belief or unbelief.   

What is meant by the mischief of mamat (death) is stated to be the mischief at the time of death. Although it takes place during life, it is attributed to this because it is near death. Besides, it is an important mischief; therefore, it is normal to attract attention to it. It is stated by the scholars that the mischief of grave is aimed by it.

It is definite that those who die will be subject to mischief in their graves; many hadiths state this. We should state that when it is said that the mischief in the grave is meant by the mischief of death, it is necessary to understand the word mischief (fitnah) as “torture”. Fitnah is used in various senses like torture, test, burning, misguiding, doing evil, causing trouble, madness, polytheism, discord, chaos, weakness of belief, unbelief, rebellion and opposition in verses and hadiths.

There are some scholars who say, what is meant by "mischief of life" is being subject to impatience and what is meant by mischief of death is being confused by the questions of munkar and nakir and being unable to answer them.

Hz. Anas narrates:  

"Hz. Prophet (pbuh) took refuge as follows:

"O Allah! I take refuge in You from weakness, laziness, old age at the level of decrepitude, and stinginess. I also take refuge in You from the grave of torture. I take refuge in You from the mischief of life and death." [Bukhari, Da'awat 38, 40, 42, Jihad 25; Muslim, Dhikr 52, (2706); Tirmidhi, Da'awat 71, (3480, 3481); Abu Dawud, Salat 367, (1540, 1541); Huruf 1, (3972); Nasai, Istiadha 6, (8, 257, 258).]

26 Can prayers (duas) be said without wudu? How did duas/supplications emerge? What is the exact difference between a dua and a surah (chapter)?

The verses of the Quran are also duas. However, not all duas are verses; therefore, it is necessary to distinguish between them.

It is not permissible to touch the Quran without wudu. However, the verses of the Quran can be read bareheaded, without wudu if you do not touch it, by looking at it or by heart.

Not all duas are revelation. For instance, some duas are duas of Islamic scholars. They can also be said without wudu and bareheaded; it is also permissible to touch them without wudu.

27 Is it permissible to pray for a non-Muslim, oppressor, munafiq and unbeliever? What is the decree about praying for a person who was an enemy of Islam, after his death, reading the chapter of Yasin for him and mentioning his name with mercy?

There is no drawback to praying for people who die as believers; both the person who is prayed for and the person who prays will receive its reward.

If a person is known to a believer when he was alive, it is permissible to pray for him even if he is a sinner, oppressor or fasiq. Besides, only Allah knows the inner world of a person. Therefore, it is not religiously permissible to call a person munafiq if he says he is a believer; it is not permissible to tell others that such a person is a munafiq. From this point of view, it is permissible to pray for anybody who is known to be a believer. A person is understood to be a munafiq only when Allah informs it.

It is permissible to pray for living non-Muslims so that they will be Muslims. The Prophet (pbuh) prayed for the unbelievers so that they would attain guidance. When the Messenger of Allah (pbuh) was asked to "pray so that unbelievers will perish", he said,

"I was not sent as a curser, but as a caller to the right path and as mercy. O Allah! Show my nation the right path because they do not know." (Qadi Iyad, ash-Shifa, 1/78-79)

Once, he prayed as follows: "O Lord! Strengthen this religion with Umar bin Khattab or Amr bin Hisham (Abu Jahl)." (see Tirmidhi, Manaqib, 18) Hz. Umar became a Muslim thanks to this prayer.  

As for a person who died as an unbeliever:

When a relative of the Messenger of Allah (pbuh) died as an unbeliever, he said,

"I will ask forgiveness for him if Allah does not prohibit doing so." (see Qurtubi, interpretation of verse 113 of the chapter of at-Tawba)

Then, the following verse was sent down:

"It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the Fire." (at-Tawba, 9/113)

The Messenger of Allah (pbuh) himself led the janazah prayer of Abdullah b. Ubayy b. Salul, one of the munafiqs. (Qurtubi, VNI/218) (He knew the munafiqs but he did not treat them differently from believers in terms of his politics.) The following was sent down regarding the issue:

"Nor do thou ever pray for any of them that dies, nor stand at his grave: for they rejected Allah and His Messenger...." (at-Tawba, 9/84)

It is stated that the following verse was sent down regarding the same issue, too:

"Whether thou ask for their forgiveness or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, Allah will not forgive them: because they have rejected Allah and His Messenger; and Allah guideth not those who are perversely rebellious." (at-Tawba, 9/80)

In the presence of these verses and hadiths, Imam Qarafi, a Maliki scholar, dealt with the issue in detail and summarized it as follows:

"It is unbelief to ask for an unbeliever to be forgiven. (A person who prays like that becomes an unbeliever.) For, to ask for something like that though the Quran definitely states in many verses that Allah will not forgive polytheists and that unbelievers will stay in Hell forever means to contradict Allah and to virtually say, 'O Lord! You say so but it will be better if you forgive.' This is unbelief. It is also haram to ask Allah to forgive all believers because it is stated in sound hadiths that sinning believers will stay in Hell for a while." (For detailed information regarding the issue, see Qarafi, al-Furuq, 4/259 ff)

This view is regarded a bit strict by Hanafis they say, "it is unbelief to pray so that unbelievers will be forgiven, but it is not haram to pray so that all sins of all believers will be forgiven." Ibn Abidin states the following while clarifying the issue:

"The issue originates from this: We know that Allah will not break His promise due to His own words. Will He give up His threat that He will torture? Qarafi and those who follow him hold the view that Allah will not give up (break) His promise and His threat; they say if Allah says he will put unbelievers in Hell and make them stay there forever, to ask the opposite of it means to accuse Allah of inappropriateness and to contradict Him, which is unbelief. Hanafi scholar Ibn Amir al Hajj [Death 879 (1474) see Mu'jamul-Muallifin, XI/274)] holds the same view as them regarding praying for unbelievers but acts more tolerantly regarding praying for all believers. This is the correct view." [see Ibn Abidin (Amira), I/351, (Egypt), 1/523]

Accordingly, it is unbelief to pray for someone who died as an unbeliever. However, it is not our right to label those who did not die with clear unbelief as unbelievers acting upon their sins. For instance, we cannot label a person who believes in the oneness of Allah, the prophethood of Hz. Muhammad (pbuh) and the whole Quran as an unbeliever even if he is a cruel person like Hajjaj. However, if a person does not believe them or makes fun of them, we cannot call him a believer.   

The decree is valid for the unbelievers who died. It is regarded permissible by most scholars to pray for the unbelievers who are alive so that they will find the right path. For, when the tooth of the Prophet (pbuh) was broken and his face was wounded at the Battle of Uhud, he prayed for polytheists as follows: "O Allah! Forgive my nation because they do not know." Ibn Abbas states the following:

"The believers used to pray for their relatives that died as unbelievers. When the verse that prohibited it (at-Tawba, 9/113) was sent down, they stopped praying for them. However, this verse did not prohibit them from unbelievers who were alive." (Qurtubi, interpretation of verse 113 of at-Tawba)

Nevertheless, according to the narration of Bukhari, some scholars say the statement of the Messenger of Allah (pbuh) at Uhud was not his own prayer. He said, "A prophet who had been wounded before prayed so." (see Bukhari, Maghazi; Muslim, Jihad 103) Thus, they hold the view that it is not permissible to pray for the unbelievers who are alive. (Qurtubi, VNI/278) However, even if it is so, the word of a previous prophet is valid for us unless it is abolished in our shari’ah (Allah knows the best); therefore, there should not be any drawback to prayingfor an unbeliever who is alive so that he will find the right path. For it is not impossible for them to find the right path; Allah did not say that the unbelievers could not be believers in the world; so, when we want this, it does not mean that we demand something that Allah said would not happen. As it is stated in the verse that follows, it is necessary to understand Hz. Ibrahim’s asking for forgiveness for his father like that. (Ibn Abbas explains the verse in a different way. See Qurtubi, interpretation of verse 113 of at-Tawba.)

28 Are the good prayers we say for the hereafter definitely accepted? They say Allah answers all prayers of His slaves and that if his prayer is good for him, He gives it in the world or gives what he wishes in Paradise.

As long as we are aware that we are slaves, there is no limit to what we can ask from Allah. The Prophet (pbuh) asked the highest stations from Allah.

For, Allah likes it when people want something from Him and likes giving people what they want. (1) Therefore, the Prophet warned his Companions and ummah about praying to Allah and asking from Him; he said we could ask from Him a lot. Besides, he says that Allah, who is lofty and absolutely rich, gets angry with those who do not want from him. (2) He himself asked from Allah the best of what can be wanted and the most valuable ones.

For instance, he wanted “Maqam al-Mahmud”; then, he wanted “to intercede” for his ummah on the Day of Judgment. He wanted the accompaniment of Jibril when he died. He also gave us several clues about what we can ask from Allah. One of them is as follows: 

“Ask all of your needs from your Lord, even your shoelaces that are torn.” (3)

In that case, we should want everything for our world and hereafter by leaving aside thoughts like the following: “What should we want from Allah? What should we not want? What will be appropriate? What will not be appropriate” However, we should ask sincerely; sincerity is necessary in all prayers and deeds of worship. Yes, if a person wants something from Allah, He will give him whatever he wants; He will not deprive him of what he wants.

Nothing is difficult for Allah; He will answer our prayers and meet our deeds if He is pleased with us and accepts us. We should ask everything “only from Him”, whether small or big, important or unimportant. For, everything is present in His treasury if we ask from Him and know how to ask.

Badiuzzaman Said Nursi expresses this 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.” (4)

Besides, there are hadiths regarding the issue. In a hadith narrated by Abu Hurayra, the Prophet (pbuh) says,

“The invocation of anyone of you is granted by Allah if he does not show impatience by saying, "I invoked Allah but my request has not been granted." (5)

Another narration by Muslim is as follows:

“The prayer of a slave is accepted unless he demands sins or wants to sever of the ties of kinship.”

The following is stated in a narration by Tirmidhi:

“There is not a man who calls upon Allah with a supplication, except that he is answered. Either it shall be granted to him in the world, or reserved for him in the Hereafter, or, his sins shall be expiated for it according to the extent that he supplicated - as long as he does not supplicate for some sin, or for the severing of the ties of kinship, and he does not become hasty.” (6)

As it is understood from the hadith, the prayer of a person is accepted unless he wants sins and haram things.

Footnotes:

(1) Tirmidhi, Daawat 126 (3566).
(2) Tirmidhi, Daawat 3, (3370); Ibn Majah, Dua 1, (3827).
(3) Tirmidhi, Daawat 149, (3607, 3608).
(4) İman ve Küfür Muvazeneleri 102.
(5) Bukhari, Daawat, 22.
(6) Tirmidhi, Daawat 145