Allah is al-Qarīb (The Near) and al-Mujīb (The Responder), but He is also al-Ḥakīm (The Most Wise). Sometimes, we may feel that our duʿā’ goes unanswered, because we do not see immediate results. Yet, Allah knows what is truly best for us, even when we do not, and His delay or redirection carries wisdom beyond our understanding.
Allah’s Choice Is Better Than Ours
During difficulties, we may forget that Allah’s decision is always better than what we choose for ourselves. He is more Compassionate to us than a mother is to her child, and He only decrees what is best, both for our worldly life and the Hereafter. Ibn al-Qayyim (raḥimahullāh) explained:
“A servant must understand that when Allah withholds something from His believing, loving servant, it is in fact a form of giving; and when He tests him, it is a form of well-being.”
Sufyān al-Thawrī (raḥimahullāh) said: “Allah’s withholding is [actually] giving, because He withholds not out of stinginess or inability. Rather, His withholding is out of wisdom and good judgement.” Allah ﷻ does not decree anything for His believing servant except that it is good for him, whether that decree pleases him or displeases him. So His decree, even when it appears as deprivation, is actually a gift; and even when it appears as a trial, it is a blessing; and even when it seems like hardship, it is in fact well-being.
However, due to the servant’s ignorance and injustice, he only regards as blessings those things that bring him immediate pleasure and suit his desires. If he were granted a deeper share of knowledge and insight, he would consider Allah’s blessings upon him in what he dislikes to be greater than His blessings in what he loves.”
Reflect on the story of the boy killed by al-Khadir (ʿalayhi as-salām). Though his death seemed a tragedy, Allah knew it was a mercy. Had the boy lived, he would have caused his righteous parents great pain through rebellion and disbelief. Allah says: “As for the boy, his parents were believers, and We feared he would overburden them with oppression and disbelief” (18:80). The mercy of Allah is never far from the sincere seeker, regardless of their situation. Ibrāhīm found it in the fire, Yūsuf in the well, Yūnus in the belly of the whale, Mūsā at the sea, and the youths in the cave.
“Do not let a delay in response, despite persistent supplication, cause you to despair. Allah has guaranteed you an answer — but in what He chooses for you, not in what you choose for yourself.” – Ibn ‘Aṭā’illah (raḥimahullāh)
Allah Loves to Hear From You
Abū Razīn (raḍiy Allāhu ʿanhu) said: The Messenger of Allah ﷺ said, “Our Lord laughs at the despair of His servants and the nearness of His change (of their condition i.e. turning their hardship into ease).” I said, “O Messenger of Allah, does the Lord laugh?” He said, “Yes.” I said, “We will never be deprived of good from a Lord who laughs” (Ibn Mājah).
This ḥadīth beautifully reminds us that even in our lowest moments, Allah’s help may be closer than we realise. His mercy comes when all hope seems lost. A delayed response is not a rejection; it may be Allah inviting you to draw nearer, to keep calling upon Him with love, trust, and hope. He loves to hear your voice in duʿā’, and He is most Generous when you are in greatest need.
Ibn Rajab (raḥimahullāh) said, “When the believer finds relief delayed and begins to despair — especially after much supplication and earnest pleading, and yet sees no sign of a response — he turns inward and blames himself. He says to his soul: ‘This is because of you. Had there been any good in you, you would have been answered.’ This self-blame is more beloved to Allah than many acts of worship, because it causes the servant to break before his Master and admit that he is unworthy of having his duʿā’ answered. It is for this reason that the response comes swiftly, and the hardship is relieved — because Allah is with those whose hearts are broken for His sake. And the greater the brokenness, the greater the healing and relief.”
He also said, “Allah, the Exalted, loves those who are persistent in their duʿā’. It is narrated in the traditions that when a servant calls upon their Lord with love, Allah says: “O Jibrīl, do not hasten to fulfill the need of My servant, for I love to hear his voice.” As long as the servant persists in duʿā’, hoping for a response without losing hope, he is close to having his duʿā’ answered. And whoever keeps knocking at the door will soon have it opened for him.”
The Multiple Wisdoms Behind a Delayed Response
Ibn al-Jawzī (raḥimahullāh) beautifully explains the wisdom behind a delayed response to duʿāʾ in his book Sayd al-Khāṭir:
“I have seen that among the afflictions a believer may face is that he calls upon Allah, yet his prayer is not answered. He persists in supplication, yet time passes without seeing any sign of response. He must understand that this is a form of tribulation requiring patience. As for the inner whispers that arise due to the delay in response, they are a disease in need of healing.
Something of this nature once happened to me. A calamity struck, so I turned to duʿā’ with intensity, knowing that stinginess does not exist with Allah. I wondered, what is the benefit in this delay? I said to myself: ‘Get away, O cursed whisperer (shayṭān)! I have no need to rush Allah, nor do I accept you as a representative over my affairs.’
Then I returned to myself and said: ‘Do not dwell on these whispers! If the only wisdom in delaying the response is to test how you handle the enemy’s insinuations, that alone is sufficient wisdom.’
My soul then asked: ‘Why is the response delayed in this specific trial?’ I answered with the following insights:
- Ownership belongs to Allah – It has been decisively proven that Allah is the Sovereign Owner. The Owner has the right to give or withhold, and thus no objection may be raised against His decisions.
- His wisdom is perfect – His wisdom is firmly established by clear evidence. What you consider to be beneficial may not be so according to divine wisdom. Just as a physician may cause pain in order to cure, Allah may withhold something for your benefit.
- Delay may be for your own good – The response may be delayed for a greater wisdom, and rushing it may actually harm you. The Prophet ﷺ said: “A servant remains in a good state as long as he does not become hasty and say, ‘I made duʿā’ and was not answered’” (Aḥmad).
- A flaw in you may be the cause – The response may be withheld due to something in you: perhaps a doubt in your food (a doubtful source), heedlessness during duʿā’, or a sin you haven’t sincerely repented from. Investigate these causes, and perhaps you will find the reason…
- What you’re asking for may harm you – Investigate the purpose behind your request. Perhaps attaining it would increase your sin or delay a greater good. In that case, being denied is better for you.
- The lack of an answer might be your greatest gift – Perhaps what was withheld is what brought you to Allah’s door, while receiving it might have distracted you from Him. This is apparent: had this calamity not occurred, you wouldn’t have come to His door in humility and need. Allah, Exalted is He, knows that people often become absorbed in worldly blessings and neglect Him. So He sends them trials among His favours, prompting them to return and cry out to Him. This is a blessing hidden within hardship. True hardship is what distracts you from Him; but that which keeps you at His door is your true beauty.
So when you reflect on these meanings, you may find yourself becoming preoccupied with what is more beneficial for you than what you had hoped to receive…”
The Test of Patience and Persistent Supplication
Ibn al-Jawzī (raḥimahullāh) said: “The īmān of the believer becomes apparent during trials. He may persist in supplication without seeing any trace of a response, yet his hope and trust do not waver, even if the signs of despair intensify. This is because he knows that Allah is more knowledgeable of what is truly beneficial for him. Or perhaps the true purpose of the test is to draw out patience or affirm his īmān; for Allah only decreed this upon the heart to see its submission, and to observe its endurance; or He desires from the servant abundant supplication and humble persistence at His door.
As for the one who demands immediate response and complains if it is delayed, then this one has weak īmān. He behaves as if he is owed a response, like someone demanding payment for work done. Have you not heard the story of Yaʿqūb (peace be upon him)? He remained in affliction for eighty years, yet his hope never changed. Even when the loss of Binyamīn was added to the loss of Yūsuf, his hope remained firm, and he said: ‘It may be that Allah will bring them all back to me’ (12:83).
So beware of growing weary from the length of your trial, or becoming frustrated by the repetition of duʿā’. You are being tested by the trial and tasked with patience and prayer. Never despair of the mercy of Allah, even if the trial persists for a long time.”
“Waiting for relief with patience is an act of worship, for calamity does not last forever.” – Ibn Rajab (raḥimahullāh)
Surah al-Taghabun Reflections
