Are the Duas of the Prophets Always Answered?
Answered by Shaykh Anas al-Musa
Question
Are the duas of the Prophets always answered?
Answer
In the name of Allah, the Most Gracious, the Most Merciful.
The Prophets (Allah bless them and give them peace) are the best of creation. They hold the highest status with Allah (Most High) and are closest to Him.
Some scholars have said that the prayers of the Prophets are always answered without exception, while others have detailed their stance with more nuance. Perhaps the nuanced opinion is closer to accuracy, for it aligns with many verses and prophetic hadiths.
The Majority of the Prophets’ Duas are Answered
Those scholars who provided a nuanced response said that what is meant by Allah answering the supplications of His Prophets (Allah bless them and give them peace) is the overwhelming hope of an answer, not its certainty or definitiveness.
Their supplications are answered in general, the majority of the time, but it is not guaranteed. It is possible that the answer to one of their prayers may be withheld due to Allah’s decree, in accordance with His knowledge and wisdom, as He may have decreed contrary to what they made supplication for.
Evidence from the Sunna
In the Sunna, there is evidence that it is possible for some of the Prophets’ prayers not to be answered by Allah (Most High).
The Messenger of Allah (Allah bless him and give him peace) said, “I asked my Lord for three things. He granted me two and withheld one: I asked my Lord not to destroy my nation with famine, and He granted it; I asked Him not to destroy my nation with flooding, and He granted it; I asked Him not to let their strife be amongst themselves, but He withheld that.” [Muslim]
This hadith indicates that some of the prayers of the Prophets (Allah bless them and give them peace) may be rejected, and not everything they prayed for was answered.
Duas are Answered in Different Ways
The Prophet (Allah bless him and grant him peace) taught us that the true answer from Allah (Most High) to whoever prays to Him, whether from the Prophets or others, is not confined to the exact request of the supplicant. Rather it occurs in one of three ways.
The Prophet (Allah bless him and grant him peace) said: “There is no Muslim who prays for something that does not involve sin or cutting off kinship except that Allah gives him one of three things: either his request is hastened to him, or He reserves it for him in the Hereafter, or diverts from him an equivalent evil.” They said: “Then we will ask more.” He responded: “Allah is more [generous].” [Ahmad]
Prophets’ Duas May Not be Granted
The Prophets, despite their high status with their Lord, do not have a right over Allah (Most High) to be answered for all they prayed for. Allah (Most High) said to His Messenger (Allah bless him and grant him peace), “˹It does not matter˺ whether you ˹O Prophet˺ pray for them to be forgiven or not. Even if you pray for their forgiveness seventy times, Allah will never forgive them. That is because they have lost faith in Allah and His Messenger. And Allah does not guide the rebellious people.” [Quran, 9:80]
If the Messenger of Allah (Allah bless him and grant him peace), who is the best of all creation and holds the greatest status with Allah, had sought forgiveness for those hypocrites, they would not have been forgiven. This was due to the existence of a barrier preventing the answer, which is that the one being asked forgiveness for is not pleasing (to Allah). The condition of acceptance was not met for the intercession, so the supplicant’s prayer was not answered. In the verse, it is explained by saying: “That is because they have lost faith in Allah and His Messenger.”
Consider Noah (Allah give him peace), who prayed to his Lord saying: “My Lord! Certainly my son is ˹also˺ of my family, Your promise is surely true, and You are the most just of all judges!” Allah replied, “O Noah! He is certainly not of your family—he was entirely of unrighteous conduct. So do not ask Me about what you have no knowledge of! I warn you so you do not fall into ignorance.” [Quran, 11:45-46]
Noah asked his Lord to intercede for his son, but he was not granted it because the conditions of acceptance were not met for his son. So Allah (Most High) said: “He was entirely of unrighteous conduct,” and in the reading of Kisa’i and Ya‘qub, the verse reads: “Indeed, he performed unrighteous deeds.”
Examples like this are known to those who ponder the Quran and Sunna, and are established therein them with the clearest and most impactful explanation. Hafiz Ibn Hajar said: “As for those who absolutely assert that all the prayers of the Prophets are answered, they overlook the authentic hadith ‘I asked Allah for three things, He gave me two and withheld one…’” [Fath al-Bari]
Impediments to the Prophets’ Prayers Being Granted
Some scholars have stated that one of the reasons for not answering some of the Prophets’ prayers is that they prayed and interceded for those whom Allah did not accept their statement, or similar barriers. Allah (Most High) said: “We never sent a messenger before you ˹O Prophet˺ without revealing to him: ‘There is no god ˹worthy of worship˺ except Me, so worship Me ˹alone˺.’ And they say, ‘The Most Compassionate has offspring!’ Glory be to Him! In fact, those ˹angels˺ are only ˹His˺ honored servants, who do not speak until He has spoken, ˹only˺ acting at His command. He ˹fully˺ knows what is ahead of them and what is behind them. They do not intercede except for whom He approves, and they tremble in awe of Him.” [Quran, 21:25-28]
Ibn ‘Ajiba said: “For the prayers of the Prophets, it is not obligatory for all of them to be answered, as they may be answered in some matters and prevented in others. Our Prophet (Allah bless him and grant him peace) requested some things for his nation; he was granted some and denied others. He said: ‘I asked my Lord for three things, He gave me two and withheld one…’” [Tafsir al-Bahr al-Madid]
The Opinion that All Prophets’ Prayers are Answered
Some scholars say that the prayers of the Prophets are always answered. They addressed the prayer of our Prophet Ibrahim when he prayed to his Lord saying: “My Lord! Make this city ˹of Mecca˺ secure, and keep me and my children away from the worship of idols.” [Quran, 14:35], in light of the fact that from among his offspring, some worshipped idols. They said that Ibrahim prayed specifically for his direct offspring, and none of them ever worshipped an idol. They also pointed out that he meant his children and their children who were present at the time of the prayer, and there is no doubt that Ibrahim (Allah give him peace) was granted that.
Imam Wahidi said that Ibrahim prayed for those for whom Allah permitted as if to say: “and my children whom You have permitted me to pray for.” He understood this as such because the prayers of the Prophets were answered, and there were among his offspring some who worshipped idols. So based on this interpretation, this prayer is qualified.
Another response to this query is that this is specific to the true believers among his children. The evidence for this is that he said in the next verse: “So whoever follows me is with me, and whoever disobeys me—then surely You are ˹still˺ All-Forgiving, Most Merciful.” [Quran, 14:36] This implies that those who do not follow him in his religion are not to be associated with him. [See: Tafsir al-Khazin; Muhammad al-Amin al-Harari, Tafsir Hada’iq al-Ruh wal-Rayhan fi Rawabi ‘Ulum al-Quran; Naysaburi, al-Tafsir al-Basit]
Imam Tibi also held the opinion that all the prayers of the Prophets are answered. He responded to the hadith, “Every prophet has an answered prayer…” by interpreting it to mean that every prophet has a granted prayer to destroy his people. The Prophet’s prayer against Mudar was not for their destruction, but for them to repent and be rectified. His prayer against the tribes of Ri‘al and Dhakwan was against those two tribes only, not for the entire nation, and still, it was not accepted; it was said to him: “You have no part in this matter.” [Suyuti, Sharh Sunan Ibn Maja]
Does an Unanswered Prayer Diminish the Status of the Prophets?
Imam Razi mentioned in his tafsir an opinion of one scholar, along with his refutation of it: “He claims that the supplication of the prophets and messengers (Allah bless them and give them peace) only occurs after permission, due to the possibility that it being granted may not be beneficial, and thus their call would be rejected, which would diminish the prophets’ status. This is what the theologians have said, but I have investigated this matter.
When Allah granted permission for supplication in general and clarified that sometimes He answers and other times He does not, the messenger may supplicate whenever he wishes and wants things that are not sinful. Then, indeed, the Almighty sometimes answers, and other times He does not; this does not diminish the prophets‘ status, for they are seekers at the door of God‘s mercy. If He answers them, it is by His grace and benevolence, and if He does not answer them, then what status does any creature have at the door of the Creator?”
Those who advocate the position that the Prophets’ prayers are always granted also cite the following aya as evidence: “For it is Our duty to help the believers” [Quran, 30:47]. They assert that the attribute of faith (iman) is undoubtedly found in the prophets (Allah bless them and give them peace), and Allah (Most High) has promised to help the believers. This promise of help includes answering their supplications, as the prophets fulfilled the conditions for their supplications to be answered and avoided its impediments. [Khalid ibn Sulayman ibn Ali al-Rab‘i, Min ‘Aja’ib al-Du‘a’]
Imam Alusi mentioned in his tafsir the verse: “And ˹remember˺ when you said, ‘O Moses! We cannot endure the same meal ˹every day˺. So ˹just˺ call upon your Lord on our behalf. He will bring forth for us some of what the earth produces of herbs, cucumbers, garlic, lentils, and onions.’” [Quran, 2:61], he said: “They asked Moses to supplicate for them because the prophets’ supplication is closer to being answered than others. The supplication of some people for others is generally closer to being answered, so what do you think of the prophets’ supplication for their nations?” For this reason, the Prophet (Allah bless him and grant him peace) said to Umar (Allah be pleased with him), “Include us in your supplication.” In another narration, we are told to supplicate with tongues we have not sinned with.” [Tafsir al-Alusi; Tafsir al-Maraghi]
The Hadith: “Every Prophet Has a Granted Prayer”
Regarding the hadith that every prophet has one granted supplication, and the explanation for it, the Prophet (Allah bless him and grant him peace) said, “Every prophet has one supplication that is certainly answered. Every prophet hastened to make his supplication, but I have saved my supplication as an intercession for my nation. It will be granted for whoever dies without associating anything with Allah.” [Bukhari, Musliim, Ibn Maja (the wording is his)]
The apparent meaning of the hadith indicates that each prophet has only one supplication that is certainly answered, yet it has been proven that the prophets, including our beloved Prophet (Allah bless him and grant him peace), had many answered supplications, not just one. For example, he supplicated against the polytheists of Quraysh to be afflicted with years of drought, and his supplication was answered. He also supplicated against the chiefs of the disbelievers, who were then killed on the day of Badr. The Prophet (Allah bless him and grant him peace) prayed for his nation not to be dominated by an enemy other than themselves, and not to be destroyed by a widespread calamity, and they were granted these.
How can this be reconciled?
What is meant by the single answered supplication mentioned in the hadith is that it be granted with certainty for the prophets. In their other supplications, they hoped for an answer, and they maintained a balance of fear and hope.
Because of each prophet’s high degree and noble status with Allah, He permitted them to make supplication for what they love, what would fulfill their hopes. Thus, they supplicated knowing that He would grant it to them, for Allah (Most High), out of His grace, obligated Himself to answer one supplication for every prophet. All other supplication is up to His will; He may answer if He wills, or reject it.
Our beloved Prophet (Allah bless him and grant him peace) saved this certain supplication for the Day of Resurrection, preferring his Umma with what Allah distinguished him by in terms of the supplication’s answer through intercession for them. He did not make it exclusively for himself and his family. [Ibn Battal, Sharh Sahih al-Bukhari; Ibn Hajar, Fath al-Bari; Karmani, al-Kawakib al-Darari; Ibn Mulaqqib, al-Tawdih; al-Ajwiba al-Jaliyya fi ma su’ila ‘anhu al-Sakhawi min al-Ahadith al-Nabawiyya]
Qadi Iyad said: “Thus, this particular supplication is specified for the Umma and is guaranteed to be answered. Otherwise, the Prophet (Allah bless him and grant him peace) had supplicated for his Umma regarding matters of both religious and worldly affairs; some were granted, and some were denied. He saved this supplication for the day of need and the end of trials.” [Al-Shifa bi Ta‘rif Huquq al-Mustafa; ‘Iraqi, Tarh al-Tathrib fi Sharh al-Taqrib; Fath al-Bari; Qastillani, Irshad al-Sari; Al-Mufhim lima Ashkala min Talkhis Kitab Muslim; Sharh al-Nawawi ‘ala Sahih Muslim]
Ibn Hajar stated: “It is said that the meaning of ‘every prophet has a supplication…’ means their best supplications, while they have other supplications too. It is also said that each of them has a general supplication that is answered for their Umma, either by their destruction or salvation; yet, as for specific supplications, some are answered, and some are not. It is said that each of [the prophets] has a supplication specific to their worldly life or for themselves, such as when Noah said, “My Lord! Do not leave a single disbeliever on earth.” [Quran, 71: 26], and when Zakariyya said: “And I am concerned about ˹the faith of˺ my relatives after me, since my wife is barren. So grant me, by Your grace, an heir, who will inherit ˹prophethood˺ from me and the family of Jacob, and make him, O Lord, pleasing ˹to You˺!” [Quran, 19: 5-6], and when Solomon said: “My Lord! Forgive me, and grant me an authority that will never be matched by anyone after me. You are indeed the Giver ˹of all bounties˺.” [Quran, 38:35].
Some scholars have pointed out that every prophet has a guaranteed supplication for the destruction of their entire nation, but our Prophet (Allah bless him and give him peace) did not supplicate for this; instead, he was compensated with intercession. His supplication against Thaqif was not for their destruction but for their repentance and deterrence, and his supplication against the tribes of Ra’l and Dhakwan was not for the entire nation, and it was not accepted; instead, he was told: ‘You have no say in the matter.’
As for the rest of the prophets, they made their supplications; Noah (peace be upon him) said: ‘My Lord! Do not leave a single disbeliever on earth.’ [Quran, 71: 26]
Solomon (peace be upon him) said: ‘My Lord! Forgive me, and grant me an authority that will never be matched by anyone after me. You are indeed the Giver ˹of all bounties˺.’ [Quran, 38:35]
Abraham (peace be upon him) supplicated: ‘Our Lord! I have settled some of my offspring in a barren valley, near Your Sacred House, our Lord, so that they may establish prayer.’ [Quran, 14: 37]
Ishmael (peace be upon him), along with his father, supplicated: ‘Our Lord! Raise from among them a messenger who will recite to them Your revelations, teach them the Book and wisdom, and purify them. Indeed, You ˹alone˺ are the Almighty, All-Wise.’ [Quran, 2:129]
Moses and Aaron (peace be upon them) said: ‘Our Lord! You have granted Pharaoh and his chiefs luxuries and riches in this worldly life, ˹which they abused˺ to lead people astray from Your Way! Our Lord, destroy their riches and harden their hearts so that they will not believe until they see the painful punishment.‘ [Quran, 10:88].
Our Prophet Muhammad (Allah bless him and give him peace) made many supplications that were answered by the praise of Allah (Most High), except for some rare instances, such as the Islam of Abu Talib and others. But he did not make this supplication which would be granted without doubt. [Suyuti, Sharh Sunan Ibn Maja]
An Interesting Inquisition
Allah (Most High) says to all people: “Call upon Me; I will respond to you.” [Quran, 40:60], which encompasses all prayers. It is a promise from Allah (Most High), who does not break His promise. He then specifically gave every prophet one guaranteed prayer, as the Prophet (Allah bless him and give him peace) said: “For every prophet, there is one answered prayer….” So where is the superiority of prophethood?
The answer: The verse “Call upon Me; I will respond to you” [Quran, 40:60] does not imply that every prayer is granted to the supplicant. Qatada said: ”Only the prayer that matches destiny is answered.” The Prophet’s statement (Allah bless him and give him peace), “Every prophet has an answered prayer,” does not mean that the prophets only have one granted prayer, as it has been established that the Prophet (Allah bless him and give him peace) had his prayer answered against the polytheists when he prayed against them for seven years of drought like the seven years of Joseph, and he prayed against the leaders of disbelief in Quraysh who were killed on the day of Badr, as well as other numerous instances where his prayers were answered.
We have not been informed that any of his prayers (Allah bless him and give him peace) were rejected except his request that Allah not make the strife of his nation amongst themselves specifically, for it was decreed in the Mother of the Book to be so. Allah (Most High) said: “Yet if Allah had willed, they would not have fought one another. But Allah does what He wills.” [Quran, 2:253]
The meaning of the Prophet’s statement (Allah bless him and grant him peace), “For every prophet there is one answered prayer,” means that every prophet has with Allah a high degree and honored position that He made for him to call upon Him a matter he desires, and to fulfill his wish, so he prays in that while certain of Allah’s answer to him.
Gabriel said to him: “Muhammad, if you wish, Allah will turn the mountains of Tihamah into gold for you.” He was also given the choice between being a prophet as a slave or being a prophet as a king, and he chose the Hereafter over this world. [Ibn Battal, Sharh Sahih al-Bukhari; Tafsir Yahya ibn Sallam]
Conclusion
For the acceptance of prayer, there are conditions and causes that the Prophet (Allah bless him and grant him peace) made clear for us. He said: “There is no Muslim who calls upon Allah with a prayer that does not involve sin or cutting off of kinship, except that Allah grants him one of three things: either He hastens his prayer, reserves it for him in the Hereafter, or diverts an equal amount of evil from him.” The companions said: “Then we will ask more,” and He responded: “Allah is more [generous].” [Ahmad]
So the prayers of the Prophets are generally answered because they fulfill these conditions, and Allah specially granted each of them one answered prayer.
Allah (Most High) ultimately knows best.
And may Allah’s blessings be upon our master and Prophet Muhammad, and upon his family and companions.
[Shaykh] Anas al-Musa.
Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.
He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.
He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.
Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.
