PRAYER (continued...)
Two Ways Of Acceptance Of Prayer
It should be remembered that the acceptance of prayer is in two ways;
one as a trial and the other as exaltation. As a trial sometimes the prayer
of sinners and disobedient ones and even disbelievers is accepted, but
such acceptance does not indicate a real acceptance, it is by way of trial.
The condition of acceptance of prayer by way of exaltation is that the
supplicant should be one of the elect of God Almighty and the lights and
signs of his being one of the elect should appear in him in all directions.
God Almighty does not accept the prayer, as a true acceptance, of the disobedient
ones. He accepts the prayer only of those who in His estimation are righteous
and obedient to Him. The distinction between the two acceptances is that
in the acceptance of the prayer which is as a trial, there is no condition
that the supplicant should be righteous and a friend of God, nor is it
necessary that on accepting such prayer God Almighty should intimate the
acceptance through a special communication. Nor are those prayers of such
high degree the acceptance of which is a wonderful and extraordinary event.
Those prayers that are accepted by way of exaltation have the following
signs:
First, that the supplicant is righteous and truthful and a perfect
individual.
Secondly, that he is informed of the acceptance of his prayer
through the word of God.
Thirdly, most of these prayers are of a high degree and relate
to great affairs, the acceptance of which shows that it is not the work
or planning of man, but is a special sample of Divine power which is manifested
in the case of select servants.
Fourthly, the prayers by way of trial are accepted rarely, but
the prayers by way of exaltation are accepted in large numbers. Very often
a supplicant by way of exaltation is involved in such difficulties that
if any other person had been involved in them, he would have seen no way
out of them except through suicide. It happens that when those who worship
the world and are far away from God Almighty are involved in great griefs,
and sorrows, and diseases, and disorders and trials from which there is
no escape, they, on account of the weakness of their faith and their despair
of God Almighty, take poison or jump into a well or kill themselves with
a weapon. On such difficult occasions, the person who enjoys exaltation
is helped by God Almighty in a wonderful manner on account of the strength
of his faith and his special relationship with God. The favor of God takes
hold of his hand in a wonderful manner so that the heart one who is aware
of these mysteries testifies involuntarily that the person concerned enjoys
the support of God.
Fifthly, a supplicant by way of exaltation is the recipient
of Divine favors and God Almighty becomes his guardian in all matters and
the light of the love of God and the signs of acceptance by God and of
spiritual delight and favors are manifested in his countenance as is said
by God, the Glorious: Thou wilt discern in their faces the freshness of
bliss (83 :25); and: Hearken, there shall be no fear on the friends of
Allah nor shall they grieve (IO:63): (Tasdeeqen Nabi, pp. 43-45).
When our soul in search for something extends its hand with great earnestness
and weeping towards the Fountain- head of grace and, finding itself helpless,
seeks light from somewhere through its reflection, that condition also
is like a condition of prayer. All wisdoms have been manifested through
such prayer and the key of every house of knowledge is prayer. No knowledge
or insight is manifested without it. Our thinking, our reflection and our
search for the hidden objective are all parts of prayer. The only difference
is that the prayer of those who possess insight depends upon the manners
of insight, and their soul recognizing the Fountain- head of grace extends
its hand towards it with insight. The prayer of veiled ones is an effort
which is manifested in reflection and thinking and the search for means.
Those people who have not a connection of insight with God Almighty, nor
do they believe in it, they too seek through reflection and thinking that
some way of success might be indicated to their heart from the unseen,
and a supplicant possessing insight also desires that God may open the
way of success to him, but the veiled one who has no relationship with
God Almighty does not know the Fountainhead of grace. He too, like one
possessing insight, seeks help from another quarter and reflects on the
means of obtaining such help, but a person possessing insight has an eye
on the Fountainhead. The other one walks in darkness and does not know
that whatever strikes the heart after reflection and cogitation is also
from God Almighty, Who, treating the anxiety of the anxious one as a supplication,
casts the necessary knowledge into the heart of one who cogitates. The
point of wisdom and understanding that enters the heart through reflection
also comes from God and, though the person himself may not realize it,
yet God Almighty knows that he is supplicating Him. In the end he is bestowed
his object by God. This method of seeing light, if it is pursued with insight
and with the recognition of the true Guide, is the prayer of a person of
understanding; but if light is sought from an unknown source, only through
reflection and cogitation without fixing one's gaze on the true Illuminer,
it is only veiled prayer.
Prayer And Planning Are Two Natural Demands
As the relationship between planning and prayer is proved by the law
of nature, it is also proved by the testimony of the book of nature. It
is often observed that as human temperaments at a time of distress incline
towards planning and remedies, in the same way they incline by natural
eagerness towards prayer and alms-giving and charity.... This is a spiritual
argument that the inner law of man has, from the beginning, directed all
peoples that they should not separate prayer from means and planning, but
should search for plans with prayer. In short, prayer and planning are
two natural demands of human nature which ever since the creation of man,
have been the servants of human nature like two real brothers. Planning
is the necessary consequence of prayer and prayer incites towards planning.
The good fortune of man consists in this, that before entering upon planning
he should seek help through prayer from the Fountainhead of grace so that
being granted light from this ever-flowing spring good plans should be
made available to him {Ayyamus solh ( Qadian, Ziaul Islam Press 1899)
Now prited in Ruhani Khazain (London, 1984) vol. 14, pp. 2-3}.
He who supplicates God at the time of difficulty and distress and seeks
the resolution of his difficulties from Him achieves satisfaction and true
prosperity from God Almighty provided he carries his supplication to its
limit. Even if he does not achieve the purpose of his supplication, he
is bestowed some other kind of satisfaction and contentment by God Almighty
and does not experience frustration. In addition his faith is strengthened
and his certainty increases. But the one who in his supplication does not
turn towards God Almighty remains blind all the time and dies blind.
He who supplicates with the sincerity of his soul is never truly frustrated.
That prosperity which cannot be achieved through riches and authority and
health, but which is in the hand of God and He bestows it in whatever shape
He wills, is bestowed through perfect prayer. If God Almighty so wills,
a sincere and righteous person in the midst of his distress achieves such
delight after supplication which an emperor cannot enjoy on the imperial
throne. This is true success which is bestowed in the end on those who
pray Ayyamus solh {Qadian, Ziaul Islam Press 1899) Now prited in Ruhani
Khazain (London, 1984) vol. 14, pp. 7-8}.
Divine Attention Is Drawn In Consequence Of Prayer
Is it not a satisfactory proof that from the beginning it has been the
spiritual natural Divine law that, in consequence of prayer, Divine attention
is attracted and satisfaction and contentment and true prosperity are bestowed?
If in seeking an objective we are not in error, we achieve that objective,
but if we are in error in our supplication, like the misguided child who
demands from its mother a serpent or a burning brand, God Almighty bestows
upon us that which is better for us. In either case He fosters our faith,
and for true supplication we are bestowed knowledge by God Almighty in
advance and our certainty increases as if we have seen God. There is a
relationship between prayer and acceptance which has existed ever since
man was created. When God Almighty addresses Himself towards the doing
of a thing it is His way that some sincere servant of His occupies himself
with prayer in restlessness and pain and distress and devotes the whole
of his resolve and attention towards the accomplishment of that objective.
Then the prayers of the mortal man draw Divine grace from heaven and God
Almighty creates such new means through which the purpose is achieved.
Though such prayer is apparently offered by man, yet in truth that
person is wholly lost in God and at the time of supplication he arrives
in the presence of the One and Glorious with such a stamp of being lost
in God that at that time his hand becomes the hand of God Almighty. Such
is the prayer through which God is recognized and the existence of that
Glorious One becomes known Who is hidden in thou- sands of veils (Ayyamus
solh (Qadian, Ziaul Islam Press 1899) Now prited in Ruhani Khazain (London,
1984) vol. 14, pp. 10-11).
A foolish one thinks that prayer is a vain and useless thing, but he
does not know that it is prayer in consequence of which God, the Glorious,
manifests Himself to His seekers and conveys to their hearts the revelation:
I am the All Powerful One. Everyone who is hungry and thirsty for certainty
should remember that for the seeker of spiritual light in this world, prayer
is the only means which bestows certainty with regard to the existence
of God Almighty and removes all doubts and suspicions (Ayyamus solh
( Qadian, Ziaul Islam Press 1899) Now prited in Ruhani Khazain (London,
1984) vol. 14 pp. 11).
Four Reasons For Obligatory Prayers
It is also worthy of note that the prayer which has been made obligatory upon Muslims in the Holy Word of God has been prescribed for four reasons. The first is, so that by turning to God Almighty at every time and in every condition, one should be firmly established on the Unity of God, inasmuch as supplicating Him is to acknowledge that God alone bestows one's objective upon one. The second is, that faith might be strengthened by the acceptance of prayer and the achievement of the objective. The third is, that if Divine favor is bestowed in any other way, knowledge and wisdom might he increased. The fourth is, that if one is informed of the acceptance of prayer through a vision or revelation which is fulfilled, the understanding of the Divine might be promoted and understanding might grow into certainty and certainty into love and through love there might be deliverance from every sin and a cutting asunder from everything beside God, which is the fruit of true salvation {Ayyamus solh ( Qadian, Ziaul Islam Press 1899) Now prited in Ruhani Khazain (London, 1984) vol. 14, pp. 14)}.
Acceptance Of Prayer Isa True Means Of God's Recognition
As we have stated already, Muslims have been urged in the Surah Fatihah
to occupy themselves with prayer and have been taught the prayer: Guide
us along the straight path (I :6); and it is assumed that this prayer would
be offered on five occasions every day. It would therefore be a great mistake
to deny the spirituality of prayer. The Holy Quran has decided that prayer
comprises a spirituality and that in consequence of prayer a grace descends
which bestows the fruit of success in diverse forms.
Thus every just person can understand that as despite the admission
of determination, it is the way of Allah that in hundreds of matters effort
and endeavor produce results, in the same way, the effort that is put forth
in the form of prayer is not wasted. At one place in the Holy Quran, God
Almighty has appointed it as a sign of His recognition that He hears the
supplication of distressed ones, as it is said: Who responds to the afflicted
person when he calls upon Him (27:63)? As God Almighty has appointed the
acceptance of prayer as a sign of His existence, how can any sensible person
imagine that prayer does not result in visible signs of acceptance and
that it is only a formal matter which has no spirituality in it? I consider
that no one having true faith can be guilty of such disrespect. God, the
Glorious, says that as by the contemplation of the creation of heaven and
earth, the true God is recognized, in the same way, by observing the acceptance
of prayer, faith is created in God Almighty. Then if here is no spirituality
in prayer and no obvious grace truly and in fact descends in consequence
of prayer, how can prayer be such a means of the recognition of God Almighty
s are heaven and earth and heavenly bodies? Indeed the Holy Quran shows
that the best means of the recognition of God is prayer and that it is
only through prayer that the complete and perfect understanding of the
existence of God and His perfect attributes is obtained and that it cannot
be obtained in any other way. It is prayer which, like a flash of lightning,
pulls a person out of the pit of darkness and brings him into the open
atmosphere of light and makes him stand before God Almighty. Through prayer
thousands of the wicked are reformed and thousands of the corrupt are purified
{Ayyamus solh ( Qadian, Ziaul Islam Press 1899) Now prited in Ruhani
Khazain (London, 1984) vol. 14, pp. 30-31).
When the grace of God Almighty approaches, He provides the means
of the acceptance of prayer, and a melting and a burning is created in
the heart, but when it is not the time for the acceptance of prayer a sense
of satisfaction and a turning to God are not generated in the heart. Whatever
effort one might make one's mind pays no attention. The reason is that
sometimes God Almighty accepts prayer and sometimes desires to enforce
His determination. For this reason, till I see the signs of Divine command
I have little hope of acceptance of prayer and reconcile myself to His
determination with greater pleasure than I derive from the acceptance of
prayer inasmuch as the fruits and blessings of being pleased with His determination
are much greater (Malfoozat, Vol. 1, p. 460)
It is a truth that he who does not work for the acceptance of his
prayer does not pray, but tries God Almighty. Therefore, before making
supplication it is necessary to put forth every effort and that is the
meaning of prayer. First a supplicant should check up on his beliefs and
actions for it is the way of God Almighty that reform comes in the shape
of means which he makes available in some form or another (Malfoozat,
Vol. 1, p. 124).
There is a proverb in Punjabi: He who asks dies a death, so die and
then ask. The meaning is that it is an afflicted one who prays and that
prayer is a form of death. If a person drinks a drop of water and claims
that his great thirst has been slaked, he utters a falsehood. His claim
would be established if he were to drink a bowl full of water. When prayer
is offered in great tribulation so that the soul melts and flows at the
threshold of the Divine, that is true prayer and it is God's way that when
such a prayer is offered, He accepts it or responds to it in some other
manner (Malfoozat, Vol. IV, p. 340).
When you stand up in prayer, you should know it for certain that
your God has the power to do all that He wills. Then your prayer will be
accepted and you will behold the wonders of God's power that we have beheld.
Our testimony is based on seeing and is not a mere tale. How should the
supplication of a person be accepted and how should he have the courage
to pray at the time of great difficulties when according to him he is opposed
by the law of nature, unless he believes that God has power over everything?
You should not be like that. Your God is One Who has suspended numberless
stars without any support and Who has created heaven and earth from nothing.
Then would you think so ill of Him as to imagine that your objective is
beyond His power? Such thinking will frustrate you. Our God possesses numberless
wonders, but only those observe them who become wholly His with sincerity
and fidelity. He does not disclose His wonders to those who do not believe
in His powers and are not faithful to Him (Kishti Nuh, p. 19).
Three Conditions For Acceptance Of Prayer
So far as God Almighty has bestowed upon me the knowledge of prayer
I conceive that there are three conditions for the acceptance of prayer.
First, a supplicant should be perfectly righteous, for only
that one is acceptable to God Almighty who makes righteousness his habit
and adheres firmly to all the paths of righteousness and who is trustworthy
and pious and true in his promises and is filled with the personal love
of God.
Secondly, his resolve and attention should be so firm and strong
that he should be ready to lay down his own life for the revival of another
and should be ready to enter himself into the grave to pull another out
of it. His accepted servants are dearer to God Almighty than an only child,
who is also handsome, is dear to its mother. When God, the Merciful and
Benevolent, sees that one who is accepted of Him and is true to Him has,
for the sake of saving the life of another, subjected himself to spiritual
labors and disciplines to a degree that his own life is in danger, He finds
it disagreeable that He should let him perish in that condition. Then for
his sake He forgives the sin in respect of which the other person had been
seized. If he is afflicted with a fatal disease or is in the grip of some
other calamity, then by His power He creates means for his deliverance.
Very often it happens that He is determined to ruin or destroy a person,
but through the latter's good luck someone who has a good standing before
God intervenes with his earnest supplications so that the record that had
been prepared and completed for his chastisement has to be destroyed, for
the matter now is transferred from being concerned with a stranger to being
concerned with a friend. It cannot happen that God would put His friend
to trouble.
Thirdly, there is a condition which is more difficult to comply
with than all other conditions, inasmuch as compliance with it is not in
the hands of those who are accepted of God, but is in the hands of the
person who desires to have a supplication made on his behalf. That condition
is that he should be desirous of supplication being made for him with the
utmost sincerity and in perfect trust and certainty and perfect goodwill
and submission. He should decide in his heart that even if the supplication
is not accepted this would not affect his trust and goodwill. His request
for supplication should not be as a trial but should be made in full trust.
He should fall most humbly at the door of the person from whom he is seeking
supplication and, so far as it is possible for him, he should establish
a close relationship with him by spending his money and rendering service
and every obedience whereby he should enter his heart. Along with all this
he should think well of him and should regard him as possessing righteousness
of the highest degree and should regard it as disbelief to entertain a
single thought inconsistent with his holy estate. He should prove his full
belief in him through every kind of sacrifice. He should not regard any
other in the world as his equal and should be devoted to him so much as
to be ready to lay down his life and his property and his honour for him
and should neither utter nor let his heart entertain anything derogatory
of him from any point of view. He should establish it to his satisfaction
that he believes fully in him and is his follower. With all this he should
wait with patience and even if he should be frustrated fifty times in achieving
his objective, he should not let his belief and goodwill be affected in
any manner. Such people have very delicate sensibilities and they can conclude
from a person's countenance the degree of his sincerity. They are tenderhearted,
yet they are self- sufficient. They have no regard for any arrogant, selfish
and hypocritical person. Only those people can derive any benefit from
them who obey them to a degree where they are ready to lay down their lives
for them. A person who thinks ill of them at every step and entertains
objections in his heart and lacks full love and goodwill derives no benefit
from them and only ruins himself (Zameema Braheen Ahmadiyyah Volume
V , Now published in Ruhani Khazain (London, 1984) vol. 21., pp. 66-68).
God Treats Favorites As Friends
It is true that most of the prayers of those who are accepted of God
are accepted. Their great miracle is the acceptance of their prayers. When
their hearts are sorely distressed at a time of misfortune and in their
distress they turn to God, at that time their hand becomes, as it were,
the hand of God. God is a hidden treasure. Through His perfect favorites
He displays His countenance. God's signs are displayed when His favorites
are persecuted. When they are persecuted to the extreme that is an indication
that the sign of God is near and indeed it is at the door. No one loves
his son so much as God loves those who become wholly His. He displays His
wonders for them and manifests such power on their behalf as if a sleeping
tiger wakes up. God is hidden and these are the people who make Him manifest.
He is behind a thousand veils and these are the people who display His
countenance.
But it needs to be remembered that it is a wrong notion that every
prayer of those who are God's favorites is accepted. The truth is that
the dealing of God Almighty with them is like that of a friend; sometimes
He accepts their prayers and sometimes He imposes His will upon them. That
is what happens in friendship. At one time a friend accepts what his friend
proposes and acts accordingly and at another time makes him accept what
he himself wishes. At one place in the Holy Quran God promises acceptance
of the prayers of believers saying: Call on Me, I shall respond to you
(40:6I); and at another place instructs them to accept His determination
with pleasure. It is said:
We will surely try you with somewhat of fear and hunger, and loss of
wealth and lives and fruits, then give glad tidings to the steadfast, who,
when a misfortune overtakes them do not lose heart, but say: Surely, to
Allah we belong and to Him shall we return (2: 156--157)
By reading these two verses together one would know what is the way
of Allah in respect of prayers and what is the relationship between the
Lord and a servant Haqiqatul Wahi (Qadian, Magazine Press 1907) , Now
published in Ruhani Khazain (London, 1984) vol. 22., pp. 18--19).