of Nokounam, (Session 1714)
The Holy Qur'an, as the book of guidance and mercy, opens windows within its verses towards Divine knowledge, among which prayer, acceptance, and nearness to the Almighty are the most prominent. This treatise, relying on the luminous verses of the Holy Qur'an, explores the profound concepts of prayer, the conditions of its acceptance, and the stages of nearness and meeting with God. The aim is to elucidate the truth that prayer is not merely a request for needs from the Creator but a worship that guides humanity towards the exalted ranks of nearness. This examination, through an in-depth look at the verses and interpretations, endeavours to convey the spirit of these meanings in a clear and elegant language, as if prayer is a breeze leading the soul towards the boundless Divine shore.
The prayer of the distressed, as one of the deepest manifestations of the human connection with the Creator, holds a special status in the Holy Qur'an. This prayer, formed in a state of distress, is answered regardless of the constraints of faith or disbelief, for its acceptance is solely from the Exalted God. This truth is manifested in a luminous verse from Surah An-Naml:
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ
"Or who responds to the distressed when he calls upon Him and removes evil?"
(Surah An-Naml: 62)
This verse, through the interrogative particle "أَمَّنْ," confines acceptance exclusively to God Almighty, as if no power besides Him can answer the cry of the distressed. The term "المضطر" with the definite article refers to all those who, in the narrowness of distress, turn to the Truth, without requiring faith or disbelief as conditions. The phrase "يَكْشِفُ السُّوءَ" indicates the removal of all kinds of evil, defect, or hardship, not merely sin. Distress is like a window opening the human heart towards the infinite Divine mercy.
Key Point: The prayer of the distressed is accepted regardless of the constraints of faith, since acceptance is only from God, and distress is the condition for the realization of this prayer.
In this sense, if the prayer of a distressed person is not accepted, either their distress was not actualised or no prayer was made. Sometimes a person may think they are in distress, but this is merely a doubt concerning the actual instance. Religious knowledge must clarify this universality to strengthen believers faith in acceptance within the context of distress.
The distressed is one who is genuinely in a tight predicament and has been severed from all apparent means. This severance inclines the heart towards the Truth, as if the person clings solely to the Divine rope amid stormy waves. The verse of An-Naml, emphasising "المضطر," elucidates that acceptance of prayer in the context of distress is definitive. However, if one is not distressed, their prayer may not fall under this verse, although it could be accepted for other reasons. For example, a believer who is not distressed may have their prayer answered by virtue of their faith, but this verse specifically addresses the distressed.
Some erroneously interpret being distressed as meaning being a sinner. This is incorrect, because "المضطر" is a general term and "المذنب" (the sinner) is only one of its instances. A sinner who calls upon God in distress also falls under "يَكْشِفُ السُّوءَ," but this verse does not specifically mean forgiveness of sin, rather the removal of every kind of defect and evil.
The prayer of the distressed is like a cry rising from the depths of existence reaching the Divine Throne. The verse "أَمَّنْ يُجِيبُ الْمُضْطَرَّ" with its universality promises that God alone responds to this cry. Religious knowledge must elucidate that distress, regardless of faith or disbelief, is the key to acceptance, provided that the prayer is made with sincerity and attentiveness.
In the Holy Qur'an, prayer is not only a request for needs but a mandatory worship and a Divine determination. This truth is explicitly stated in a verse from Surah Ghafir:
ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
"Call upon Me; I will respond to you. Indeed, those who disdain My worship will enter Hell humbled."
(Surah Ghafir: 60)
This verse introduces prayer as worship and considers abandoning it an act of arrogance whose consequence is entering Hell. Prayer is like a bridge guiding a person towards Divine knowledge and presence. The command "ادْعُونِي" is absolute, with no restriction, meaning every prayer with any sincere intention will be accepted.
Key Point: Prayer is a Divine determination, and abandoning it is considered arrogance. This worship is the essence of worship and guides the believer towards Divine presence.
The narration "الدعاء مخ العبادة" (Prayer is the essence of worship) confirms this truth. Prayer is not only permitted but obligatory, drawing humans closer to God. Abandoning prayer out of arrogance is a sin that distances one from Divine nearness.
In the mystical stages, the seeker may reach a state where they do not pray, not from arrogance but from presence and satisfaction. This absence of prayer differs from arrogance because the seeker at this rank does not see themselves in need and regards everything as from the Truth. This rank is akin to a summit where the seeker, having moved from seeking to attainment, is immersed in Divine presence.
Prayer is like a light illuminating the path to nearness to God. The verse "ادْعُونِي أَسْتَجِبْ لَكُمْ" introduces prayer as mandatory worship and a Divine determination, the abandonment of which is arrogance and separation from the Truth. Religious knowledge must teach this truth so that believers, through sincere prayer, take steps towards Divine knowledge and presence.
The Holy Qur'an recommends prayer by the Beautiful Names of God because each Divine Name has a response corresponding to itself. This truth is expressed in a verse from Surah Al-Isra:
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى
"Say: Call upon Allah or call upon the Most Merciful. Whichever you call upon, to Him belong the best names."
(Surah Al-Isra: 110)
This verse recommends prayer using Beautiful Names such as "Allah" or "Ar-Rahman." "Ar-Rahman," as the most known Name, signifies the general mercy of God. Each Name is an embodiment of Divine attributes, and prayer by that Name results in acceptance befitting that manifestation. For example, prayer with "Ar-Rahman" entails general mercy, while prayer with "Majestic" may lead to an acceptance with a majestic aspect.
Key Point: Prayer with the Beautiful Names corresponds to acceptance aligned with the manifestation of that Name, and "Ar-Rahman," as the most known Name, manifests Divine general mercy.
In this regard, the Beautiful Names are like keys that open the doors of Divine mercy. Prayer with each Name leads to a specific acceptance compatible with the type of request and intention of the supplicant.
Prayer with the Beautiful Names is a gateway towards the diverse manifestations of God. The verse "قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ" demonstrates that each Divine Name has a response corresponding to itself. Religious knowledge must guide believers to pray with the Beautiful Names to benefit from the boundless Divine mercy.
The Holy Qur'an narrates the story of Moses (peace be upon him) as an example of the ranks of nearness and dialogue with God. This truth is manifested in verses from Surahs Maryam and Al-A'raf:
وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا * فَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا
"And mention in the Scripture Moses; indeed, he was chosen and was a messenger and a prophet. And We called him from the right side of the mount and made him draw near confidentially."
(Surah Maryam: 51)
وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي
"And when Moses came at the appointed time and his Lord spoke to him, he said: My Lord, show me [Yourself] that I may look upon You. He said, You will not see Me, but look at the mountain; if it remains firm in its place, then you will see Me."
(Surah Al-A'raf: 143)
These verses illustrate the ranks of Moses nearness, from the call at the right side of the mount to intimate dialogue and conversation with God. Moses attained the rank of Kalmullh (the one who spoke with God), but due to the weakness in vision, he did not reach the meeting (liq). The phrase "لَنْ تَرَانِي" does not imply impossibility of seeing, but Moses incapacity to endure and stabilise the Divine manifestation. The Divine manifestation upon the mountain overwhelmed it, causing Moses to faint and repent: "فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ" (When he recovered, he said: Glory be to You; I repent to You).
Key Point: Moses (peace be upon him), due to weakness in vision and inability to stabilise, did not achieve the meeting, but experienced nearness, intimate conversation, and dialogue.
This weakness acted as a shadow preventing the full illumination of Divine light upon Moses heart. His experience with Khidr also demonstrated his inability to accompany higher ranks, but this did not diminish his exalted status as Kalmullh.
The story of Moses (peace be upon him) indicates ranks of nearness from call to dialogue, while meeting was unattainable due to inability to stabilise. These verses serve as a mirror showing the path of nearness and its obstacles to believers. Religious knowledge must elucidate these ranks to encourage seekers to remove obstacles and attain nearness.
The Close Ones (Muqarrabn) are those who have reached the highest ranks of nearness and witnessing the Truth. This truth is expressed in a verse from Surah An-Nisa:
وَلَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْد
