(Part II) The Problems of Muslim Prayer

In the second part of this research, we continue to study the semantic distinction between the terms “supplication” and “invitation” in the Holy Qur’an, after the first part dealt with the concept of supplication and the conditions for its response. In this part, we focus on analyzing the conjunction of “supplication” with the verb “response” and “invitation” with the verb “answer” to prove that “invitation” is related to a request to attend and participate, while “supplication” is related to a request to be answered. We aim to prove that this subtle distinction contributes to a deeper understanding of the Qur’anic meaning and refutes the idea of absolute synonymity between these two terms. We rely on a descriptive and analytical approach to the relevant Qur’anic verses, taking into account the Qur’anic and semiotic context of each verse.

1. Introduction

In this article, we present the second part of our in-depth study of Qur’anic words with close connotations, which may be thought to be synonymous. In the first part, we discussed the concept of supplication and its importance as worship, and emphasized that the response to supplication is not absolute, but is conditional on the supplicant’s adherence to the divine rules and his deep understanding of the meaning of supplication as stated in the Qur’an. In the first part, we likened this to a radio, which needs to be intact in order to receive the signal. In this part, we focus on the semantic distinction between the concepts of “supplication” and “invitation” in the Holy Quran by analyzing their conjunction with the verbs “answer” and “response”. We aim to demonstrate that “invitation” is related to a request to attend and participate, and is answered with “answer”, while “supplication” is related to a request that is answered, but not answered. We show that this subtle distinction contributes to a deeper understanding of the Qur’anic meaning and refutes the idea of absolute synonymity between these two terms. This research is based on analyzing selected Qur’anic verses, taking into account the Qur’anic context of each verse. We also illustrate the strong relationship between the proximity of God and answering the call. This distinction is particularly important in understanding the relationship between the slave and his Lord, and in realizing the nature of the divine response to human request, which we believe enriches linguistic studies related to Qur’anic concepts.

2. Theoretical framework: Prayer and Da’wah in the Qur’anic language and context

2.1. The linguistic root “called”:

The terms “supplication” and “invitation” share the triple root “da’a”, which in its original meaning indicates inclination and request. Ibn Faris says “(Da’a) Dal, Ain, and the passive letter are one single root, which is to incline something to you with a voice and speech that comes from you” (Ibn Faris, Measures of Language). However, this general meaning branches out into more specific meanings depending on the context and usage.

2.2. Supplication and invitation in Qur’anic usage:

The Qur’an makes a clear distinction between “supplication” and “calling”:

• Verbal conjugation: “supplication” is paired with “response” and its derivatives, while “invitation” is paired with “answer” and its derivatives.
• Semantic context: “supplication” refers to a request and question directed to Allah, while “invitation” refers to a request to attend and participate in something.

2.3. Negation of tandem:

We reject the idea that “supplication” and “calling” are completely synonymous in the Holy Qur’an, as evidenced by the following verse: “And the example ofthose who disbelieve is like the example of the one who croaks what he cannot hear except as a call or an invitation; they are deaf, dumb and blind, so they do not understand” (Al-Baqarah: 171). This verse clearly indicates the different meaning of “supplication” and “calling,” and if they were synonymous, their mention together would have been a tautology unworthy of the Qur’anic text.

2.4 The relationship between proximity to Allah and answering the call:

We establish a strong relationship between the concept of Allah’s proximity to His servants, as stated in His words, “And if My servants ask you about Me, then I am near; I will answer the call of the supplicant when he calls” (Al-Baqarah: 186), and answering the call.

3. Research methodology

This research adopts a descriptive and analytical approach, which is based on:

1. Collecting Qur’anic verses: The terms “supplication” and “call” and their derivatives, as well as the verbs “answered” and “responded” and their derivatives.
2. Analyze the context: Analyze the linguistic context of each verse to determine the exact meaning of the term in each place.
3. Comparison: Between the verses in which “supplication” is mentioned in conjunction with “answer” and the verses in which “invitation” is mentioned in conjunction with “answer” to draw semantic differences between them.
4. Use: Quotes from linguists to emphasize the semantic understanding of the terms.
5. Iconographic analysis: To examine how “invitation” involves presence and participation, which is an iconographic dimension.

4. Analysis: Prayer and Answer

4.1. Prayer and response:

Analysis shows that “supplication” in the Qur’an is always paired with “response”. Examples include:

• And your Lord said, “Call upon me and I will answer you” (Ghafir: 60).
• And who is more misguided than he who calls from besides Allah who does not answer to him until the Day of Resurrection” (Al-Ahqaf: 5).
• If you call upon them, they will not hear your call, but if they did, they would not respond to you” (Fater: 14).
• “He has the call of truth, and those who call on those who call on others besides Him do not respond to them with anything” (Al-Ra’d: 14).

In these verses, “supplication” is a request addressed to God (or to others, in the context of slander), and “response” is the fulfillment of that request.

4.2. Call and answer:

In contrast, the term “call” in the Qur’an is associated with “answer”. Examples include:

• And if My servants ask you about Me, then I am near, answering the call of the supplicant when he calls (Al-Baqarah: 186). Here the invitation means to attend and participate, as we will explain later.
• “O Lord, delay us until a short time, so that we may answer your call and follow the messengers” (Ibrahim: 44).
• He said, “Your call has been answered, so stand up straight” (Yunus: 89).

In these verses, “call” is the request from God to people (through the messengers), or from the messengers to their people, to believe and do good deeds. “Answer” is the acceptance of this invitation and responding to it with action and deeds.

4.3. Analyze the verse Al-Ra’d (14):

He has the call of truth, and those who call upon those besides Him do not respond to them with anything except as one who stretches out his palms to the water to reach his mouth, and he does not reach it, and the call of the disbelievers is only a misguided one.

This verse explicitly points out the different meaning of “supplication” and “calling”. The “call of the truth” is God calling people to faith (asking for participation), while the “supplication of the unbelievers” is their request from the idols, which is a futile prayer.

4.4. Analyzing the verse Al-Baqarah (186):

And ifMy servants ask you about Me, then I am near; I will answer the call of the supplicant when he calls; so let them respond to Me and believe in Me, that they may be guided.

There is no reason to change the meaning of “call” in this verse from its meaning in other verses. God tells us that He is near, and that He answers our call. The relationship between proximity and answering the call is close, as answering the call may be hindered by distance (of all kinds), and God tells us that He is close at all levels, and His presence is uninterrupted. His answer to our invitation is to be present and participate in everything we do, the only condition is that we invite Him. As for His participation, it is a deeper topic that needs further research and elaboration.

4.5. Advocacy: Attendance and participation:

“Invitation” involves a deeper dimension that goes beyond a mere verbal request. It requires the presence and participation of the invitee. An invitation to a banquet, a wedding, or a conference requires physical presence and participation in the event. This physical dimension distinguishes “invitation” from “supplication,” which may be a mere request with the tongue.

5. Additional examples from the Quran:

• The call to come out of the land (Rom: 25): “And amongHis signs are that the heavens and the earth stand by His command, and then when He calls you from the earth, you will come out. Here, the call is the request to be present on the Day of Hashr.
• The believer’s call to Pharaoh’s people (Ghafer: 41-43): (41) You call me to disbelieve in Allah and make polytheism with Him that I have no knowledge of, while I call you to the Almighty, the Forgiving One (42) It is evident that what you call me to has no call in this world or in the Hereafter, and that our return isto Allah, and that the prodigals are the companions of the Fire. Here, the invitation is the request to share in the faith.
• Answering the call of the prophets (Ibrahim: 44): And warnpeople of the Day when the punishment will come upon them, and those who have been wronged will say, “Lord, delay us until a sooner time, that we may answer your call and follow the messengers. Here The answer is to share the faith and follow the messengers.

6. Discussion

From the above. It turns out that the distinction between “supplication” and “call” in the Qur’an is not just a semantic difference. It is a profound semantic difference. “supplication” is a request. To “respond” is to fulfill it. An “invitation” is a request to attend and participate. The “answer” is to actually accept this invitation.

7. Conclusion

We conclude that the Qur’an uses the terms “supplication” and “invitation” with great precision. Each has its own connotation that is not identical to that of the other. The first relates to the slave’s request from his Lord. The second is about asking for attendance and participation. Understanding this subtle distinction opens up new horizons for understanding the Qur’anic text and contemplating its meanings. It contributes to the enrichment of linguistic and semiotic studies related to religious discourse.

References

• Koran.
• Ibn Faris. Ahmad ibn Faris. Language scales. Investigated by Abdul Salam Haroon. Dar Al-Fikr, 1399 AH – 1979 AD.