“The Supplication of the Oppressed is Answered”: Explained by Allamah Munawi

“The duʿāʾ (supplication) of the oppressed is answered.”


Allah Taʿālā [certainly] accepts it [i.e., the oppressed person’s duʿāʾ]. Therefore, it is imperative to abstain from all forms of oppression, lest the oppressed supplicates against you as it will [surely] be accepted.

“If he is a sinner, then his sin is upon himself.”


That [i.e., being a sinner] will not infringe the acceptance of his duʿāʾ as he is a person in dire need, and his desperation gives rise to genuinely seeking refuge in His Lord, disconnecting his heart from everything besides Him and certainly attaining sincerity before Allāh.

And indeed, Allāh has guaranteed answering the pleas of the desperate one in His statement:

“Is He who responds to the desperate one when He cries out to Him?” {An-Naml: 62}

The word “fājir” could have two possible meanings:

  1. A Kāfir (disbeliever)
  2. A Fāsiq- (sinner)

Note: It is necessary to believe that the supplication of the oppressed is answered and the absence of the manifestation of its immediate effects does not negate it [i.e., the acceptance of the duʿāʾ] because Allah Taʿālā has guaranteed the acceptance of his duʿāʾ at a time which Allāh decidesand not at the time which he intends. (Al-Ḥikam Al-ʿAṭāʾiyyah)

Great wisdom lies within this for him. Therefore, the delayal of being responded to after one supplicates is due to a reason.

Beware of saying statements such as: “So-and-so supplicated against so-and-so, the oppressor and it has not been answered. If this person was righteous, his supplication against his oppressor would have been beneficial,” and other such ignorant statements which emanate from the tongues of the laymen.

The achievement of this poet is due to Allāh:

Do you mock and ridicule duʿāʾ?      

While you do not know what duʿāʾ can achieve!

The arrows of the night which never miss

But for it (the duʿāʾ) is a period of time and every period of time comes to an end.[i]

[i] (Aṭ Ṭayālisī) ʾAbū Dāwūd (narrated from ʾAbū Hurayrah). The quote apparently suggests that this ḥadīth is not narrated by anyone amongst the renowned ḥadīth scholars which he (Suyū‏ī) indicates to. Otherwise, he would not have taken recourse so far away. This is absent-mindedness. For indeed, Aḥmed and Bazzār narrated it with the aforementioned words from ʾAbū Hurayrah. Mundhirī and Ḥaythamī graded its chain ḥasan (sound). Al-ʿĀmirĪ Al Baghdādī graded it ṣaḥīḥ gharīb.

[Fayḍul Qadīr by ʿAllāmah ʿAbdur Raʾūf Al-Munāwī Vol.3 Pg.528-529]

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