Author
Ph.D student of Islamic Philosophy and Theology (Mofid University); Graduate of Level 4 of Qom Seminary
Abstract
.
Wanting is the product of need, and implies paying attention to the agent who fulfills the need. Moreover, human daily life is filled with many needs. According to Ibn ʿArabī, human attention to God and expressing one’s neediness to Him constitutes the truth of prayer and the definite answer to prayer in verses and narrations is only related to this extent that is the essence of prayer. But the supplicant’s request that is expressed after this attention is outside the truth of prayer and conditional. The two main conditions for answering are that it be in line with the interest of the supplicant and in line with the divine decree and destiny.
Ibn ʿArabī, with regard to the truth of prayer and the centrality of these two factors in the request outside the essence of prayer, has divided the answer into four types: Labbayki, Identical ('Ayn) answer, Alternative (Badal) answer, and Delayed and Immediate answer. In Ibn ʿArabī’s mystical system, prayer is the connecting thread of manifestation and existence, providing worldly peace and a cause for receiving emanations (fayḍ) from the source of grace (fayḍ). Among the conditions for receiving an answer are complete attention to God, outward and inward purity, distress, intercession and submission to Him. Ibn ʿArabī, based on a deep understanding of religion and attaining the levels of mystical intuition, has well revealed the truths related to prayer. In this article, I have analyzed his views on the nature of prayer and its types, the truth and types of answer, etiquette and conditions of answer, and answered such questions as: despite God’s definite promise to answer, is there a prayer that is not answered? Why are some prayers not answered? What is the reason for the immediate and delayed answers to prayers? What and how should the supplicant ask so that his request is accompanied by an answer?
Keywords