“He” Is Very Near

“When My servants ask you (O Prophet) about Me: (Tell them that) I am truly near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me (by obedience) and believe in Me, that they may be guided (to the Right Way).” (Al-Baqarah, 186)

In the verses that precede the above, Allah Almighty makes fasting compulsory for believers, explains its rules, and commands believers “to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” After the commandment of glorification of and gratitude to Allah Almighty, this verse tells us that His generosity and mercy are close to His servants, that He is aware of the remembrance and gratitude of His servants, and that He will accept their prayers and not disappoint them.

The following account has been given for this verse’s revelation: A person from the desert came to the Messenger of Allah (sallallahu alayhi wa sallam) and said, “If our Lord is close to us, we should pray to Him in silence. If our Lord is far away from us, we should pray to Him out loud.” Thus this verse was revealed. 

“When My servants ask you about me, tell them…”

In his Tafsir-i Kabir, Fakhruddin al-Razi writes that the question posed to our Prophet (sallallahu alayhi wa sallam) about Allah Almighty can be reinterpreted from three different perspectives. If the question is regarding Allah’s being, one can ask, “Is Allah Almighty close to us?” If it is about His intrinsic attributes, asking, “Does our Lord hear our prayers?” gives us the reply we need. Finally, if the inquiry concerns His acts, “Does our Lord accept our prayers?” is the relevant question to ask.

Another interesting aspect of this verse is that after “when My servants ask you about Me,” Allah Almighty does not say, “tell them...” Rather, He continues with, “I am very close,” answering the question directly by eliminating intermediaries. The answer comes straight from Him.

“I am very close”

Firstly, one must know that Allah Almighty cannot be associated with directions, distance, closeness, or containment. His infinite being cannot be placed within the confines of any form or limitation. If proximity were in terms of space, Allah Almighty would require another being. Anything that can be in need of another is something that has been created and depends on a creator. Time and space are His creations and thus cannot be a part or limiting factor of His infinite existence. Similarly, if Allah Almighty were to be in a given place, then He could not be close to everything. He would be close to some things and far from others. These logical arguments prove that the closeness of Allah Almighty cannot be measured in terms of direction or location. As noted by Qadi Baydawi, what is meant by closeness in this verse refers to Allah Almighty’s knowing the state of a servant who prays, hearing his prayers, and seeing his supplications.

There is another element to the statement, “I am very close.” Things, whose existence and absence are both conceivable, can only exist if someone makes them. Accordingly, the act of creation by a creator is an intermediary between such things and their existence. Therefore, the Supreme Creator is closer to the essence of every possible thing than that essence is to itself. Even if a person is far from Him, this doesn’t change the reality of Allah’s (jalla jalaluhu) omnipresence without being bound by space and time. Indeed, He says, “We are closer to him than [his] jugular vein.” (Qaf, 16)

Another possible way to express this is as follows: The Creator is the being because of whom all other beings whose existence or non-existence is conceivable exist. Their essence exists because of His creation. From this perspective, the Creator is closer to His creation than they are to their own nature.

After seeing indisputable logical and narrative proof that Allah Almighty is closer to us than we are to ourselves, we can say that: If we can hear and know of the wants and desires of ourselves and others, we must then believe that Allah Almighty, Who is closer to us than we are to ourselves hears our prayers.

In this verse, Allah Almighty did not say, “My servant is close to Me,” but, “I am close.” A servant is a creation of His. Thus, they cannot be close to Him. Only due to Allah Almighty’s benevolence is He  close to His servants. Closeness is from Allah Almighty to the servants. A servant’s good deeds and worshipful acts are to strive for the eligibility for His benevolence, generosity, and pleasure.

“I answer the prayers of a person when they pray.”

Prayer (dua) means calling and inviting. The purpose of prayer is for a servant to ask for the help of Allah Almighty. One who prays must know that Allah Almighty acts in accordance with fate, knowledge, and wisdom and pray accordingly. Hence, such a person should never request, “O Lord! Grant my wish in any case!” In contrast, they should pray, “If my wish is in line with Your fate, knowledge, and wisdom, please grant it to me.”

Not praying for the nullification of harm and evil is condemned by the shariah and people of tariqah. This is because making dua is likened to contending with troubles and adversities, resisting them together with Allah (subhanahu wa ta'ala), and enduring hardships together with Him.

The spiritual level of the siddiqs, the highest spiritual level, is where one accepts all outcomes of the acts of Allah. If dua is showing a preference for one’s own will over the Will of Allah, does it not contradict being at peace with His will? In this vein, it is narrated that, as Ibrahim (alayhissalam) was being thrown into fire, he told archangel Jibril (alayhissalam) that he need not pray because Allah Almighty knows his situation. That is how Ibrahim (alayhissalam) attained the station of siddiq.

Allah Almighty knows everything. Therefore, why should one pray? One can answer this question as follows: The purpose of prayer is not to inform Allah of one’s situation. On the contrary, it is to display servitude, humility, submission, and powerlessness. Making dua while accepting the will of Allah is not about praying for one’s own desires but about glorifying the divine power of Allah the Most High above all else. This mindset is part of the highest spiritual level. The words of Ibrahim (alayhissalam) are the most beautiful and complete for that level. It is not essential to ask for something when praying. Sometimes, an attitude is more powerful than words for those conscious of their Rabb. Depending on the loyalty and purity of one’s heart, simply saying, “O Lord! I am in your presence, and you know my situation,” can be more meaningful than the most eloquent of prayers. In short, prayer can be both verbal and nonverbal.

Allah Almighty has pledged to listen to all our prayers. If one prays but is not granted their wish, there must be a reason. Someone’s wish may be granted immediately, much later, or in the Hereafter. Sometimes, a prayer will stop a misfortune. Other times, it will lead to one’s sins being forgiven. Ultimately, some duas will never be answered because what is wished for is not in that person’s or others’ best interests. Our prayers are more likely to be accepted if they are in line with the divine decree, in our best interest, and compatible with the general nature of the acts of Allah.

In addition, one must observe the proper manners when praying. Here we will mention a few of those manners, but one should refer to prayer books for a more thorough list.

Dua adab:

• Begin one’s prayer with basmalah, praise of Allah Almighty, and salat and salam for our Prophet (sallallahu alayhi wa sallam)
• Take advantage of blessed times and places
• Take advantage of blessed situations
• When making dua, ensure that your hands are held high enough to expose your armpits. And once your prayer is finished, you should rub your palms on your face before letting your hands down.
• Pray quietly
• Avoid pretentious words in prayer
• Cleanse the body with food bought by lawfully earned income
• Pray repeatedly in reverence, fearing Allah, and hoping for the acceptance of your prayers

Firstly, one should begin their prayers with basmalah, praise of Allah Almighty, and salat and salam for our Prophet (sallallahu alayhi wa sallam). A companion of the Prophet, Fadala bin Ubayd narrated that, when the Messenger of Allah (sallallahu alayhi wa sallam) was sitting in the mosque, a man came, performed salah, and prayed, “O Allah! Forgive me, and have mercy on me!” Then the Messenger of Allah (sallallahu alayhi wa sallam) said: “You have rushed. After performing salah, first, praise Allah Almighty, then say salat and salam on me, and then ask Allah for what you need.”

Afterwards, someone else performed salah, praised Allah Almighty, and said salat and salam to the Prophet but did not say anything else. The Messenger of Allah (sallallahu alayhi wa sallam) advised him: “Say a prayer so that Allah may accept it.” (Tirmidhi, Daawat, 65)

It is advisable to take advantage of blessed times and places. Prayers are more likely to be accepted on the day of Arafat among all days of the year, in the month of Ramadan among all months, on Fridays within a week, at night, during pre-dawn hours, when it rains, when lines are formed for jihad in the path of Allah, when one first sees the Kaaba, in Arafat, in Mina, where the devils are stoned, in the three holy mosques (Masjid al-Haram, Masjid an-Nabi, Masjid al-Aqsa), during the walk around the Kaaba, in Muzdalifah, between Hajar al-Aswad and the door of the Kaaba, on all sides of the Kaaba, when walking between Safa and Marwa, on Safa and on Marwa, behind Maqam Ibrahim, between the words of “Allah” in the 124th verse of the chapter al-Enam, in the Zamzam well, when Zamzam water is being drunken, and by the graves of prophets and pious saints.

Furthermore, one should take advantage of blessed situations. The times of prayer (salah) are blessed. One should make dua during these times after finishing salah. Our Prophet (sallallahu alayhi wa sallam) has said that a prayer made between adhan and iqamah will not be rejected. (Abu Davud, Salah 35) Additionally, he stated, “A fasting person’s prayers will not be rejected,” (Tirmidhi, Daawat, 48) and “A servant is closest to Allah Almighty during prostration, so pray a lot when in prostration.” (Muslim, Salah, 215) It has also been said that prayer shortly before breaking fast will not be rejected.

When making dua, one should face the qibla and raise their hands until their  armpits are exposed. During the dua, they should keep holding their hands up in the same posture. After praying like this, one should rub one’s palms on one’s face. Umar bin Khattab (radiyallahu anh) narrated that the Messenger of Allah (sallallahu alayhi wa sallam) would raise his hands for prayer and touch his face before releasing his arms. (Tirmidhi, Daawat, 11)

One should make dua quietly. Abu Musa al-Ashari (radiyallahu anh) narrated that when the Messenger of Allah (sallallahu alayhi wa sallam) was going to conquer Khaybar, the Companions started saying, “La ilaha illallahu wallahu akbar” out loud. Our Prophet (sallallahu alayhi wa sallam) told them: “Be compassionate with yourselves. You are not praying to someone who is deaf or far away, but to someone who hears you and is with you constantly.” (Bukhari, Jihad 131)

Avoid pretentious words in prayer. A person who prays is revealing their need to the highest authority. One should ask in humility and reverence. Allah Almighty does not like those who use fancy and pretentious words in their prayers. The Messenger of Allah (sallallahu alayhi wa sallam) says: “Abstain from rhymes and pretentious words in prayer. It is enough to say, ‘O Allah! I want from you Paradise and the words and deeds that lead to Paradise, and I seek refuge in you from Hell and from words and deeds that lead to Hell.’” (Bukhari, Daawat 19)

It is not appropriate to try to find rhyming words and end up praying in contrived expressions. That is incompatible with the proper manners when praying. However, rhyming words that come naturally are not forbidden. The prayers of the Messenger of Allah (sallallahu alayhi wa sallam) included rhyming but non-contrived words and sentences.

Cleanse your body with food bought by lawfully earned income. It is mentioned that prayer is the key to the heavens and the teeth of that key is halal food. The Messenger of Allah (sallallahu alayhi wa sallam) said, “A person travels a long way and then raises his hands for prayer and says, ‘O my Lord!’ But his food and clothing were bought by unlawful income. How would Allah accept his prayers in this situation?” (Muslim, Zakat 65)

It is vital to pray repeatedly in reverence, fearing Allah, and hoping for the acceptance of one’s prayers. In the Qur’an, Allah Almighty says, “Call upon your Lord in humility and in private.” (Al-A’raf, 55)

Ibn Masud (radiyallahu anh) narrated that when the Messenger of Allah (sallallahu alayhi wa sallam) prayed for something, he would make dua three times and ask for his wish three times.

Beyond all the manners mentioned above, the inner adab matters the most for a prayer to be accepted. This refers to repentance, reconciliation, and putting all hope in Allah. That is the most potent factor in prayers being accepted.

Sufyan al-Thawri narrates that the people of Israel endured a drought for seven years. They started eating the animal corpses found in the garbage. They went to the mountains and prayed to Allah Almighty. But Allah Almighty revealed to the prophet of those people: “Even if you walk toward me until your feet disintegrate up to your knees, even if you climb mountains high enough for your hands raised for prayer to touch the sky, and even if your hands get tired of prayer, I will not accept your prayers, and I will not have mercy on your cries until you pay the rights of the servants of Allah (other people).” Then they paid due rights to each other and reconciled with each other. Then Allah Almighty descended upon them His mercy and blessings.

Even if all of these conditions are met, the acceptance of prayers depends on the will of Allah Almighty. Even though He indicated that He will accept prayers without mentioning a condition, other verses in the Qur’an show that the acceptance of prayers is conditional.

In his Maktubat, Imam Rabbani (quddisa sirruhu) writes that prayers are an ascension from the causes to the Cause of all causes, and a prayer can reverse predestination. Our Prophet (sallallahu alayhi wa sallam) said, “Nothing can reverse predestination except for prayer.” (Tirmidhi, 2139)

Here Imam Rabbani (quddisa sirruhu) refers to conditional predestination rather than absolute predestination. Conditional predestination includes events where occurrence and non-occurrence have been predestined. Since we do not know what is conditionally predestined for us, we must engage in agency. Doing the opposite indicates ignorance of the essence of predestination.

In a hadith, the Messenger of Allah (sallallahu alayhi wa sallam) says, “Prayer is the essence of worship” (Ibn Majah, Dua, 1). The following verse alludes to the same: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell (rendered) contemptible.” (Al-Mu’min, 60). We can say that the acceptance of prayers by Allah Almighty refers to rewarding those who obey Him to the fullest extent.

Another narration about the importance of prayer is as follows: A man from the children of Israel said to Allah Almighty: “O my Lord! I have committed many sins, but You never punished me.” Allah Almighty commanded the prophet of that time: “Go and tell him that I have given him the biggest of punishments, but he is not aware of it. I have taken away from him tears and prayers!”

“Then (my servants) accept my invitation and believe so that they may find the right path”

Fakhruddin al-Razi, a great interpreter of the Qur’an, explains this part of the verse: “Even though I am in no way in need of you, I accept your prayers. Then you, who is always in need of Me, should accept my invitation.”

Responding to one’s prayer is granting their wish. Allah Almighty responds to the servant’s prayer by giving them their desire and helping them in difficult situations. In this case, the verse means: “As I respond to their prayers (calls), they too should respond to my invitation to belief and obedience and be strong in their faith.”

According to Ismail Hakki Bursawi (quddisa sirruhu), the servant’s response is to submit and obey. Belief takes place in one’s heart. The mentioning of a servant’s response before their belief indicates that they can attain true and robust faith only by sustained obedience and worship.

The friends of Allah say that the response of a servant to Allah is his obedience to Him, and the answer of Allah is His granting of their wish.

As Fakhruddin al-Razi noted, when the servants responded to Allah Almighty by believing in Him, they received worldly and spiritual gifts. Such people were considered “rashid,” meaning rightly guided.

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