This series sets out, in the words of the Promised Messiah, Hadhrat Mirza Ghulam Ahmad(as), a summary of some outstanding topics. The original compilation, in Urdu, from which these extracts have been translated into English, was collated with great care and diligence by Syed Daud Ahmad Sahib(ru). The English rendering is by the late Sir Muhammad Zafrulla Khan(ra), and is quoted from The Essence of Islam, Volume 2. All references throughout, unless otherwise specifically mentioned, are from the Holy Qur’an.

I say truly that if crying before God Almighty is in the utmost humility, it moves His grace and mercy and draws them (towards the supplicator). I can say it out of my own experience that I have felt the grace and mercy of God, which come in the shape of the acceptance of prayer, coming towards me. Indeed, I rather say that I have actually seen it. If the dark-minded philosophers of this age cannot feel it or see it, this verity is not going to disappear from the world, more so because I am ready to demonstrate the acceptance of prayer at all times. (Malfuzat, Vol.1, p.198).

A Brief Review of the Booklets of Sir Syed Ahmad Khan Sahib K.C.S.I.

Prayer and its Acceptance and the Principle of Qur’anic Interpretation

O prisoner of your own intellect, do not be too proud of yourself;

This wonderful celestial sphere has brought forth many like you.

One alienated from God can never find access to His court;

Secrets of that Beloved are revealed only to those who come from heaven.

To fathom the secrets of the Holy Qur’an on one’s own is a false notion;

Whoever invents meanings by himself invents only filth and carrion.

In his booklets, Syed Sahib sets forth his belief that:

‘The acceptance of prayer does not mean that the supplicant should be given what he asks for. If this should be the meaning of the acceptance of prayer two difficulties would be encountered. The first would be that thousands of supplications made most humbly and earnestly are not fulfilled, which means that the prayer has not been accepted, whereas God has promised acceptance of prayer. The second difficulty is that, that which is to happen is determined and also that which is not to happen. Nothing can happen contrary to that determination. If acceptance of prayer means granting the request made, then the Divine promise I will answer your prayer [Ch.40:V.61] is not fulfilled concerning supplications the granting of which is not determined. According to this interpretation, the general promise of acceptance of prayer will be falsified inasmuch as only those requests are granted the fulfilment of which are determined, and yet the promise of acceptance of prayer is general and is not subject to any exception. Some verses indicate that those things which are not determined will not be granted and some verses indicate that no supplication is rejected and that all are accepted. The verse I will answer your prayer [Ch.40:V.61] shows that God has promised the acceptance of all prayers. Thus, the only way of reconciling this contradiction between the verses is that the acceptance of prayer should be interpreted as meaning the acceptance of an act of worship, that is to say, that prayer should be interpreted as a type of worship concerning which there is a Divine promise of acceptance when it is offered in the sincerity and earnestness of the heart. The acceptance of prayer is, therefore, no more than that it earns merit by being regarded as a type of worship. If the bestowal of something has been determined and it is also prayed for, it is bestowed not because of the prayer, but because it had been determined upon. The great benefit of prayer is that when at the time of prayer the heart is fixed upon the greatness of God and His limitless power that idea overcomes all the apprehensions which were the cause of restlessness and the supplicant experiences patience and steadfastness. This condition of the heart is produced by worship and this is what the acceptance of prayer is. (Syed Sahib observes that) those people who are unaware of the reality of prayer and of the wisdom that is inherent in it can say that if that which is not determined cannot happen, then prayer is of no use. That is to say, that that which is determined will happen in any case whether one offers a prayer in respect of it or not and that a thousand prayers will not help where the matter has not been determined, thus prayer is vain and useless. (In answer to this Syed Sahib says that) to supplicate for help in a time of distress is a characteristic of human nature and a person supplicates on account of his natural characteristic without thinking whether what is being supplicated for will happen or not. On account of this characteristic of his nature he has been told to supplicate God for whatever he desires.’

This summary of the view held by Syed Sahib indicates that his belief is that prayer cannot be the means of achieving one’s goal, nor has it any effect on such achievement. If by prayer the only purpose of the supplicant is that through his supplication his request should be granted his purpose is vain, inasmuch as no prayer is needed for that which has been determined and for that which has not been determined, humility and earnestness are without avail. He believes that prayer is only a form of worship and it is vain to adopt it as a means of achieving a specific purpose.

We shall Insha Allah (God willing), show later that Syed Sahib has woefully misunderstood the verses of the Holy Qur’an. At this stage, we would observe with regret that if Syed Sahib’s intellect had fallen short of the meaning of the Holy Qur’an, had he at the time of writing these booklets overlooked the law of nature which he claims to follow and which he regards as the interpreter of Divine guidance and of the hidden mysteries of the Holy Qur’an?

Is Syed Sahib not aware that though nothing good or ill in this world is free from determination, yet nature has appointed such means for the achieving of the good or the ill, the true and correct effect of which is not questioned by any wise person? For instance, though keeping in mind determination, to have recourse to a remedy in case of illness is the same as praying or not praying for an object. Yet would Syed Sahib affirm that the science of medicine is altogether without any basis and that remedies have no effect whatsoever? If, despite his belief in determination, he is persuaded that remedies are not without effect, then why does he create a distinction between this law and a similar and parallel law? Does he believe that God had power to invest certain medicines with such powerful effects that their full dose should immediately move the stomach, or that certain poisons should have such powerful effect that a full dose of them should dispatch the consumer from this world within a matter of minutes, yet He should leave as dead and without effect the supplications of His elect which are full of resolve and attention and earnestness? Is it possible that there should be a contradiction in the Divine system and that the Divine design which works for the welfare of His servants through medicines should not operate in the case of prayer?

That is not so. Syed Sahib himself is unaware of the true philosophy of prayer and has no personal experience of its high effectiveness. His case is like that of a person who over a period uses a stale medicine which has lost all its effectiveness and then concludes, as a general rule, that that medicine is ineffective. Syed Sahib has reached an advanced age, but the natural system, that determination is closely related to means, has eluded him. That is why he has fallen into the error that anything can happen without the intervention of the means which nature has appointed spiritually and physically. As a general rule, nothing is free from determination. A person who derives advantage from fire, or water, air, clay, corn, vegetables, animals, or minerals, does so under the rule of determination; but if a stupid one should imagine that without the help of the means which God Almighty has appointed, and without treading the paths that have been fixed by nature, something might be acquired without the mediation of physical or spiritual means, such a one seeks to falsify the wisdom of God Almighty.

The meaning of all that Syed Sahib has put forth is that he does not regard prayer as one of the effective means, the existence of which he admits, and that he has in this matter gone beyond the limit. For instance, if someone mentions the effect of fire to him, he will not deny it. He will not affirm that if anyone’s being burnt has been determined he would be burnt without the intervention of fire. Then I am surprised that despite being a Muslim he denies the effectiveness of prayer which sometimes lights up the darkness like fire and sometimes burns the hand of an impertinent intervener. Does he remember determination at the time of prayer and forget it when fire or the like is mentioned? Does not the same determination comprehend both? When, despite determination, he adheres so strongly to effective means that he has acquired an ill reputation in his exaggeration, then what is the reason that the system of nature which he acknowledges is forgotten by him in the matter of prayer, so much so that while in his view a fly has some effect, yet prayer has none? The truth is that he is unaware of the effect of prayer and has no personal experience of it, nor has he had the advantage of keeping company with those who have such experience.

Miracles are Wrought by Prayer

The subject of the acceptance of prayer is a branch of the subject of prayer. A person who does not comprehend the principle encounters difficulty in comprehending a branch. This is at the bottom of the misunderstanding of Syed Sahib. The principle of prayer is that there is a mutually attractive relationship between a pious servant and his Lord. To begin with, the mercy (Rahmaniyyat) of God Almighty draws a servant to itself. Then through his sincerity the servant approaches close to God Almighty and in prayer that relationship, when it arrives at a certain stage, manifests its wonderful qualities. When a servant is confronted with a great difficulty and leans towards God Almighty with perfect certainty, perfect hope, perfect love, perfect fidelity and perfect resolve, and becoming extremely alert and tearing aside the veils of heedlessness advances far into the fields of the discarding of self, he beholds in front of him the court of the Divine and perceives that He has no associate. Then his soul prostrates itself at that threshold and the power of attraction that is invested in him draws the bounty of God Almighty towards itself. Then God, the Glorious, addresses Himself towards fulfilling the purpose of the supplication and casts the effect of prayer on all those preliminary means which give rise to the means that are necessary for the achievement of the purpose of the prayer. For instance, if the prayer is for rain then on its acceptance the natural means that are needed for rain are created by the effect of the prayer. If the prayer is for famine the All-Powerful One creates the contrary means.

It has been proved to the satisfaction of those who have frequent experience of visions that in the prayer of a perfect person a power of fashioning is created. That is to say, by the command of God the prayer exercises control in the lower and higher world and turns the elements and heavenly bodies and the hearts of people to the direction that is desired. There are many instances of this in the holy Books of God Almighty.

The Effect of Prayer is Greater than the Effect of Fire

Some types of miracles are in reality the acceptance of prayer. The source of thousands of miracles that were manifested by the Prophets and the wonders that have been exhibited throughout by the saints was prayer, and it is through the effect of prayer that extraordinary events display the power of the All-Powerful.

Are you aware what was the wonderful event that happened in the deserts of Arabia, that hundreds of thousands of the dead came alive within a few days, and those who had been corrupted through generations took on Divine colour, and the blind began to see, and the tongues of the dumb began to flow with Divine insights, and such a revolution took place in the world which no eye had seen and no ear had heard before? It was the prayers during dark nights of one who had been wholly lost in God which created an uproar in the world and manifested such wonders as had appeared impossible in the case of that unlearned helpless one. O Allah send down blessings and peace on him and on his people proportionate to the amount of his suffering and sorrow for the sake of the Ummah [followers] and send down upon him the light of Thy mercy forever.

I have experience that the effect of prayers is greater than the effect of fire and water. Indeed in the systems of natural means nothing has greater effect than prayer.

Physical and Spiritual means are not outside Determination

If a question is raised that some prayers are not heard and no effect of theirs becomes visible, I would say that the same is the case with medical remedies. Have medicines shut the door of death, or is it not possible for them to fail in their purpose? Yet, despite this, can anyone deny their effect? It is true that determination comprehends everything, but determination has not wasted or disgraced knowledge, nor has it rendered means unreliable. Careful consideration would show that physical and spiritual means are not outside determination. For instance, if the fate of a patient should be good, the means of a proper remedy become available and the body becomes ready to take advantage of them. In such a case the remedy becomes most effective. The same is the case with prayer. All means and conditions for the acceptance of prayer come together where the Divine design is of acceptance. God Almighty has tied together His physical and spiritual systems in the same chain of causes and effects. It is a great mistake on the part of Syed Sahib that he acknowledges the physical system but denies the spiritual system.

I deem it necessary to add that if Syed Sahib does not repent of his wrong assumption and should require proof of the acceptance of prayer, I have been commissioned by God to dispel such misconceptions. I promise that I shall inform Syed Sahib in advance of the acceptance of some of my prayers and will also publish the fact, provided Syed Sahib promises that on my claim being established he will repent of his wrong assumption.

Must all Prayers be accepted?

Syed Sahib says that in the Holy Qur’an God Almighty has promised acceptance of all prayers while the fact is that some prayers are not accepted. This is a misunderstanding on his part and verse (Ch.40:V.61) does not help his purpose. The prayer that is prescribed in this verse as a command is not any ordinary prayer, but is the worship that has been made obligatory. Not all prayers are obligatory. At some places God, the Glorious, has praised those who are steadfast and at a time of trial commit themselves entirely to God. In this verse, prayer has not only been commanded but the verse goes on to describe it as worship and in case of disobedience warns of the torment of hell. It is obvious that in the case of other prayers this warning is not added. Indeed in some cases Prophets were admonished in respect of their prayers. The verse: ‘I advise thee lest thou become one of the ignorant’ (Ch.11:V.47); is an instance. This shows that if every prayer had been worship Noah(as) would not have been rebuked about his prayer. In some situations, Prophets and saints have considered it disrespectful to supplicate and the righteous have followed the dictate of their hearts in respect of such prayers; that is to say, if at a time of distress the heart suggested prayer they turned to prayer and if the heart suggested steadfastness, they were steadfast and refrained from prayer. Besides, God has not promised acceptance of prayer in all cases, but has clearly said that He would accept if He so wills and would reject if He so wills. This is clearly indicated in the verse: ‘Nay, but on Him alone will you call; then will He remove that which you call on Him to remove, if He please...’ (Ch.6:V.42)

Conditions of Acceptance of Prayer

Even if we were to concede that the phrase ‘Call Me’ means prayer, we would have to affirm that by prayer is meant such prayer as complies with all required conditions and that is not within the power of man unless he is helped by God. Humility alone is not enough for prayer, but righteousness, purity, truthfulness, perfect certainty, perfect love and perfect attention are all needed. It is also necessary that the object prayed for should not be opposed to the Divine design for the welfare in this world and in the hereafter of the supplicant, or of the one on whose behalf supplication is made. Very often, despite all other conditions being fulfilled, the object for which supplication is made is opposed to the Divine design and there is no good in its fulfilment. For instance, if a child should cry that his mother should hand over to him a burning brand, or a serpent, or should feed him a poison, which appears agreeable, the mother would not comply with his wish. Were she to do so, and though the child might escape with his life some limb of his should become useless, then arriving at years of discretion the child would have a grievance against his foolish mother. There are many other conditions in the absence of which prayer does not deserve that name and so long as a prayer is not inspired by full spirituality and there is not a close connection between him who supplicates and him on whose behalf supplication is made, there is little hope of the acceptance of prayer. Unless there is Divine willingness for the acceptance of prayer all these conditions are not fulfilled and full attention remains lacking.

Syed Sahib acknowledges that the good fortune of the hereafter and its bounties and delights and comforts which constitute salvation, are the result of faith and sincere prayers. That being so, Syed Sahib would be compelled to acknowledge that a believer’s prayers have effect and become the cause of the removal of calamities and the achievement of objectives. If that were not so, then how would they be of help on Judgement Day? If prayer is truly a vain thing and cannot be the cause of removal of any calamity in this life, then how will it become a cause for their removal on the Judgement Day?

If our prayers truly possess the effect of safeguarding us against calamities then that effect should be manifested in this world also, so that our faith and hope might be fostered and we should pray more earnestly for our salvation in the hereafter. But if prayer amounts to nothing and that which is written is bound to happen, then as, according to Syed Sahib, prayer is vain for the calamities of this world, it will be vain for the hereafter also and no hope could be placed in it. (Barakat-ud-Du’a, Ruhani Khaza’in, Vol.6, pp.5-14)

To Supplicate is Human and to Respond is Divine

When a child being driven by hunger cries for milk, milk is generated in the mother’s breasts. The child does not know what prayer is, but his cries draw the milk. This is a universal experience. Sometimes when the mother does not perceive the presence of milk in her breasts, the child’s cries help to draw it. Then can our cries before God Almighty draw nothing? They certainly draw everything. But those sightless ones, who parade themselves as scholars and philosophers, cannot see it. Were a person to reflect on the philosophy of prayer, keeping in mind the connection and relationship a child has with its mother, he would find it quite easy to understand.

The second type of mercy comes into operation after supplication. Go on asking and you will go on receiving. ‘Pray unto Me, I will answer your prayer’ (Ch.40:V.61), is not mere verbiage, but is a characteristic of human nature. To supplicate is human, to respond is Divine. He who does not understand and does not believe is false. The illustration of the child that I have set forth expounds the philosophy of prayer in an excellent way. (Malfuzat, Vol. 1, pp.129-130)

It is at a time of trial that the wonderful and rare qualities and effects of prayer are manifested. The truth is that our God is recognised only through prayer. (Malfuzat, Vol. III, p.201)

Etiquette of Prayer

Prayer is a wonderful thing. It is a pity that those who pray are not aware of the true manner of prayer, nor are they acquainted with the ways of the acceptance of prayer. The truth is that the very reality of prayer has become strange. There are some who deny the effectiveness of prayer altogether. There are others who do not deny it, but as their prayers are not accepted on account of their lack of knowledge of the manner of prayer and are not prayers in the true sense, their condition is worse than that of those who deny the effectiveness of prayer. Their practical condition has pushed many others to the verge of atheism.

The first condition for prayer is that a supplicant should not get tired and become a prey to despair that nothing will happen. Sometimes it is seen that a prayer is carried on till it is about to be accepted and then the supplicant gets tired and the result is failure and frustration. Frustration results in the denial of the effectiveness of prayer and gradually culminates in the denial of God. It is said if there is God Who accepts prayer why have not those prayers been accepted which were offered over a long period? If those who think thus and stumble were to reflect upon their lack of perseverance, they would come to know that all their frustration is the result of their own haste and impatience which generated an ill concept of the powers of God and resulted in despair. So, one should never get tired.

Be Sincere and Determined

Praying is like the sowing of a seed by a farmer. Apparently he buries the good seed in the soil and who can expect at that time that the grain of seed will grow up like a good tree and bear fruit? Outsiders and even the cultivator himself cannot see that the grain is assuming the form of a plant inside the earth. But the reality is that within a few days the grain undergoes a change and begins to assume the shape of a plant till its shoot emerges from the earth and becomes visible to everyone. From the moment when the grain was placed in the earth it had started its preparation to become a plant, but an eye that can only perceive the visible was not aware of it till its shoot emerged from the earth and became visible. An ignorant child cannot understand at that stage that it will bear fruit only at its due time. He desires to see it bearing fruit immediately, but an intelligent cultivator will know what the time of its bearing fruit is. He looks after it steadfastly and nurtures it till the time comes when it bears fruit and that fruit ripens.

The same is the case with prayer, which is nurtured in the same way and brings forth fruit. Those who are in haste get tired quickly and give up and those who are steadfast persevere and arrive at their objective. It is true that there are many stages in prayer, ignorance of which deprives the supplicants of the fruits of their prayers. They are in a hurry and cannot wait, whereas there is progression in the works of the Almighty. It never happens that a man marries today and a child is born to him the next morning. Though God is All Powerful and can do whatever He wills, yet compliance with the law and the system that He has appointed is necessary. In the first stages of childbearing nothing is known, like the nurture of vegetation. For four months there is no certainty. Then a movement begins to be felt and after the expiry of the full period the child is born after great travail. The birth of the child also gives new life to the mother. It is difficult for a man to form a concept of the troubles and travails which a woman has to endure during her pregnancy, but it is true that the coming of a child is a new life for the mother. She has to accept death so as to have the joy of bearing a child. In the same way, it is necessary for a supplicant that he should discard haste and endure all troubles and should never imagine that prayer is not accepted. At last the time arrives for the result of the prayer to be manifested; the child which is the objective is born.

A prayer should be carried on to the limit until it produces a result. You will have observed that a piece of cloth is placed under a burning glass and the rays of the sun concentrate upon it and their heat arrives at the degree which sets the cloth on fire. In the same way, it is necessary that a prayer should be carried on to a stage where it should develop the power of burning up failures and frustrations and to fulfil the desired purpose.

One has to be occupied with prayer for a long time and then God Almighty manifests the result. It is my experience, borne out by the experience of the righteous in the past, that if there is silence for a long time, there is hope of success, but if there is a quick reply the purpose is not likely to be achieved. When a beggar goes to someone and begs with humility and earnestness and does not move from his place, even after he is rebuked, and continues his supplication, then in the end the person supplicated is moved and bestows something on the beggar despite his miserliness. Then should not a supplicant have at least so much steadfastness as an ordinary beggar? When God Almighty Who is Benevolent and possesses Majesty sees that His humble servant has been prostrate at His threshold for a long time, He does not lead him to a bad end. If a pregnant woman should become impatient after four or five months and should take some abortive medicine, the child would not be born, but she herself would be involved in despair. In the same way, he who is in a hurry before the due time only suffers loss and puts his faith in danger. In this condition some people become atheists. There was a carpenter in our village whose wife fell ill and then died. He said that if there had been a God, his multiple prayers would have been accepted and his wife would not have died. In this way he became an atheist.

If a righteous person practices fidelity and sincerity, his faith is fostered and he achieves his purpose. The riches of this world have no value in the estimation of God Almighty. He can do everything in a single moment. Have you not seen that He bestowed sovereignty on a people who were entirely unknown and made great kingdoms obedient to them and made kings out of slaves? If a person is righteous and becomes wholly God’s, he would lead an excellent life, but the condition is that he should be sincere and possess resolve. His heart should never be shaken and there should be no showing off and shirk in it. What was there in Abraham(as) which made him the father of his people and the father of those who are devoted to God, and God Almighty bestowed numberless great blessings on him? It was his righteousness and his sincerity. Abraham(as) had offered a prayer that a Prophet should appear in Arabia from among his progeny. Was it accepted at once? For a long time after Abraham(as) no one paid any attention to that prayer, yet it was fulfilled in the advent of the Holy Prophet(saw) and how grand was its fulfilment. (Al-Hakm, Vol.7, No.8, 28 February 1903, pp.1-3)

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