An Address by the Promised Messiah(as) Delivered on 18 January 1898

Divine Decree

There are two kinds of decree: one may be referred to as suspended (mu’allaq) and the other is known as absolute (mubram). The operation of a suspended decree may be averted by the grace of Allah Almighty through prayer and almsgiving. An absolute decree, however, cannot be averted through prayer and almsgiving. However, nonetheless, these good deeds are not left useless, for this is contrary to the greatness of Allah Almighty. He returns the benefit of these prayers and alms by some other means. In some cases, God Almighty causes a delay in the operation of a decree or postpones it for some time.

The source from which we learn about suspended and absolute decrees is the Holy Quran. Although these exact words do not appear, however, the Holy Quran states:

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The translation of this verse is, ‘Supplicate and I shall accept.’ Now this demonstrates that prayer can be accepted and through prayer, punishment can be averted. What to talk of thousands, nay, every affair of man can be settled through prayer. It ought to be borne in mind that Allah the Exalted possesses omnipotent control over everything. He does as He wills. Whether people are aware of His hidden powers or not, the vast experiences of a great many and the manifest outcome of the prayers of countless fervent supplicants clearly demonstrate that God commands a hidden and unseen power. He effaces whatever He wills, and establishes whatever He wills. It is not necessary for us to reach the depths of this phenomenon; nor need we endeavour to understand fully the essence and nature of this system. When it is in the knowledge of Allah Almighty that something will occur, there is no need for us to involve ourselves in a dispute or debate over how. God Almighty has subjected a man’s destiny and fate to various conditions, and it may be averted through repentance, humility and meekness. When a person is touched by some sort of pain or affliction, they naturally and instinctively incline towards good deeds. They feel an apprehension and anguish within themselves, which awakens them and pulls them towards virtuous deeds, distancing them from sin. Just as we learn of the efficacy of various medicines through experience, in the same manner an individual suffering from affliction receives glad tidings and satisfaction through true dreams and revelation when they fall down at the threshold of God Almighty with extreme humility and lowliness, beseeching and supplicating God, saying: O my Lord! O my Lord!

Hazrat Ali, may Allah honour him, says: When a prayer reaches its pinnacle through patience and sincerity, it is accepted. The fact that prayer, almsgiving and charity avert divine punishment is so conclusively established a fact that 124,000 Prophets are in consensus on the matter, and tens of millions of pious, righteous individuals and saints testify to this through their own personal experience.

Worship Has Been Invested with Pleasure and Delight

What is the formal Prayer? It is a special form of supplication to the Divine, but people consider it to be a tax that is due to kings. These foolish people do not even know that God Almighty has no need for such things. What need does His Independent Being have for man to pray to Him, extol His glory and praise Him, besought of all as He is? In fact, it is man who derives benefit and reaches his objective through these means. It gives me great pain to observe that in this day and age there is no love for worship, virtue and piety. The reason for this is the poisonous, widespread effect of evil custom. It is for this reason that the love of Allah Almighty is falling cold and people do not experience the pleasure they ought to in worship. There is nothing (in the world) which according to the design of Allah Almighty does not give pleasure or satisfaction in some form. A person who is ill cannot derive pleasure from even the most exquisite and delicious food, and considers it to be bitter or completely tasteless. So too is the case with those people who derive no pleasure and delight from the worship of God. Such people should worry about their ill state. For as I have just said, there is nothing on earth, which Allah the Exalted has not instilled with the characteristic of granting pleasure in some form or other. Allah the Exalted has created man so that he may worship Him. Why then would there be no pleasure and delight in this worship? There is definitely pleasure and delight in worship. If only there were those who would take it. Allah the Exalted states:

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And I have not created the Jinn and the men but that they may worship Me.

Now when the very purpose of man’s creation is worship, it is necessary for there to be immense pleasure and satisfaction in worship. We can appreciate this very well from our daily observation and experience. For example, grain along with all the things that we eat and drink have been created for humans. Do they not then derive a pleasure and satisfaction from these things? Does man not possess a tongue so that he can experience the taste, flavour and sensation that is associated with these things? Does man not derive pleasure from looking at beautiful things, whether plants or minerals, animals or other human beings? Do the ears not derive pleasure from attractive and beautiful voices? Then is any further argument required to establish the fact that there is pleasure to be derived in worship? Allah the Exalted states: We have created man and woman as mates and we have inclined man towards his mate. God has not made it so by way of coercion, but rather, He has encouraged by way of pleasure. If procreation and reproduction was the only intended purpose, this would not fulfil the actual objective. In a state of nakedness, shame would prevent a man and woman from having intimate relations with one another. However, God has made this process a source of pleasure and satisfaction for both man and woman. This pleasure and satisfaction is so great that there are some ignorant people who do not even care for children, and the only thing that they are interested in is pleasure. The actual purpose of God Almighty was the continuation of human beings, and for this objective he fostered a relationship between man and woman, and as a secondary element invested this relation with pleasure, which for many unwise people has become the only intended purpose. In the same manner, bear well in mind that worship is no burden or tax. This too possesses a pleasure and satisfaction; and this pleasure and satisfaction is far greater than all the delights of this world and all carnal pleasures. Although there is pleasure in the mutual relation between man and woman, only such men can derive satisfaction from this who are in the full possession of their faculties. An impotent man or a eunuch cannot find pleasure in such relations. Moreover, just as an ill person remains deprived of the pleasure of even the finest and most exquisite foods, so too is precisely the case with the unfortunate person who does not find pleasure in worshipping Allah.

The Reality of the Relationship between Man’s Servitude and Divine Providence

The bond between man and woman is a superficial and temporary one. I say that the everlasting epitome of pleasure in its truest sense exists in the bond between man and God Almighty. I feel an immense agony, which at times consumes my soul, that if even one day a person is unable to enjoy the taste of their food, they will visit the doctor and beg and beseech them, even flatter them, and spend money and bear pains so that the pleasure they once felt may return. The impotent man who is unable to feel pleasure with his wife will at times feel so disturbed that he begins to contemplate suicide, and there are many cases of such deaths. But alas! Why does the ineffectual person with an ailing heart not make an effort to experience pleasure in worship? Why does such a one not feel miserable with grief ? They will go to great lengths in pursuit of the world and its pleasures, but feel no thirst or agony for true and everlasting pleasure. How unfortunate is such a person? How deprived are they? They will search for a cure in order to experience temporary and transient pleasures and they are successful. Is it possible then that there be no cures which enable one to experience that pleasure which is enduring and everlasting? There are indeed. But perseverance and persistence are needed in the search for truth. In the Holy Quran, Allah the Exalted has described the believers in similitude to women. There is a deep and hidden secret in this point. Those who believe have been likened to Mary and Asiyah; that is to say, God Almighty brings forth believers from among the idolaters. In any case, by likening believers to women there is in actuality a subtle mystery that has been revealed. To elaborate, just as a mutual relation exists between man and woman, so too is the relationship of man’s servitude and divine providence. If a man and woman have a mutual understanding with one another and both are attracted to one another, then such couples are blessed and fruitful; otherwise domestic life is ruined and the actual purpose of this relationship goes unrealised. Men ruin themselves through other relations and are struck by hundreds of illnesses. Some contract infectious diseases like syphilis and are left deprived in this very world. And if such people do happen to have children, many future generations are left affected by this illness. On the other hand, the woman will begin to lead a life of immodesty and even after her honour and dignity has drowned completely, she is unable to attain true comfort. Therefore, when the pure relationship of husband and wife is abandoned, this gives rise to countless forms of evil and disorder. In the same way, when a person abandons their spiritual relationship, they are left plagued and forsaken. Such a one falls prey to even greater grief and afflictions than in the case of their worldly relationship. Just as the bond of man and woman is in one way preserved by the pleasure that is derived from it, there is pleasure in the bond of man’s servitude and divine providence, in order to forever maintain this relationship. The Sufis say that a person who is able to experience this pleasure finds it to be more satisfying than all the pleasures of the world. In a person’s entire life, if even once they are able to experience it, they would lose themselves in it. However, the difficulty is that there are a large number of people in the world today who do not understand this secret and their Prayer is but meaningless movements, and nothing more than a process of sitting and rising in a laborious and burdensome state with an unmoved heart. It hurts me even more to observe that some people only offer their Prayers so that they may be deemed worthy and honourable in the world. As a result of their Prayers, they succeed in garnering for themselves a reputation for being holy and pious. Why are such people not consumed by grief that if such false, superficial and insincere Prayers can grant them such a status, why would they not be conferred with dignity if they become true servants of God? In fact, much greater honour would be bestowed upon them in such a case.

The Cause for Not Deriving Pleasure in Prayer and Its Cure

In short, I observe that people are negligent and indolent in observing their Prayers because they are oblivious to the pleasure and satisfaction that Allah the Exalted has invested in Prayer. This is a significant cause in this respect. Then, there is even greater negligence and indolence in cities and towns. Even fifty percent of the people do not eagerly bow their heads before their true Master with sincere love. The question that arises is: why do the people not know of this pleasure and why have they never experienced this exquisite taste? Other religions do not prescribe such injunctions.

At times, it so happens that people are busy in their engagements and the call for Prayer is made. At such a time, there are those who would shut their ears, as though their heart begins to throb with pain. Such people are worthy of pity. There are certain people here as well whose shops are situated adjacent to mosques, but they never join in the Prayer. All I wish to say is that one ought to fervently and passionately pray to God Almighty that just as He has granted us diverse forms of pleasure in fruits and other things, may He enable us to experience, even once, the sweet taste of Prayer and worship. One never forgets the taste of a thing. If an individual looks at someone beautiful with pleasure, they remember it well. Further, if a person sees an ugly and hideous figure, the entire state of such a figure comes forth as an embodiment in the mind of the observer, whenever they are reminded of it. Of course, if a person is indifferent and saw the figure in passing, then one remembers nothing. Similarly, in the estimation of those who do not pray, the Prayer is like a penalty, whereby one is unjustly forced to wake up in the morning when it is cold and leave their precious sleep to perform ablution, and compelled to forsake many comforts in order to offer it. The actual fact is that such a one is averse and therefore, is unable to understand; they are oblivious of the pleasure and satisfaction that is present in Prayer. How then can they experience pleasure in Prayer? I observe that when a drunkard or one who suffers from addiction is unable to find satisfaction, they continue to drink glass after glass, until they are finally inebriated. A wise and prudent individual can benefit from this example. In other words, one must remain persistent in Prayer and continue observing it until they begin to experience pleasure. Just as a drunkard conceives of a pleasure in his mind, which is the actual objective he pursues, in the same way, the mind and all of one’s faculties must feel a propensity towards the acquisition of that very pleasure that exists in Prayer. Then, with sincerity and passion, at least to the extent that an addict suffers from anxiety, restlessness and pain, an individual ought to pray that they are able to experience the pleasure they seek. I say truthfully that surely and most definitely they will experience the pleasure of Prayer.

Then, in the observance of Prayer, one ought to strive to seek the benefits that are associated with it and keep in view the concept of goodness or ihsan (i.e. to worship God as though one can see Him or at least that God can see you). As God Almighty states: 3 and that is to say, good works drive away evil. Therefore, whilst aspiring to goodness and striving to attain the pleasures in Prayer, one ought to supplicate that God enables one to observe the Prayer that is characteristic of the Truthful (Siddiqin) and of those who excel in good works (Muhsinin).

As mentioned, Allah the Exalted has stated: 4 and this means that good works or Prayer drives away evil. In another instance, God Almighty states that Prayer saves one from indecency and manifest evil. However, despite this we observe that there are people who observe Prayer, yet still indulge in evil deeds. The response to this is that they observe Prayer, but not in its true spirit, nor with piety. They only perform useless movements in the form of a custom and habit. Their soul is dead. Allah the Exalted has not described this as hasanat (or good works). In this verse, God has used the word hasanat as opposed to as-salat even though the two words mean one and the same thing. This is because God wishes to allude to the merit and husn (or beauty) of Prayer, which in its true form possesses within it a spirit of truth and the effects of divine grace. This form of Prayer does indeed drive away evil. Prayer is not simply a process of sitting and standing. In fact, the essence and soul of the formal Prayer is that supplication which possesses within it a pleasure and satisfaction.

The Spirit in the Essential Parts of the Prayer

In actuality, the essential parts of the Prayer are a symbolic representation of the form observed in spirituality. Man is required to stand in the presence of God Almighty and standing is also from among the etiquettes of servants. The bowing position, which is the second posture in Prayer, demonstrates that one submits themselves by lowering their head in preparation to fulfil any command that may be given to them, as it were. Moreover, the prostration expresses, through action, the greatest possible reverence, utmost humility and lowliness, which are the objectives of Prayer. These reverential practices and rites have been appointed by God Almighty to serve as a reminiscence of the deeper reality and so that the physical body may partake of the inner, spiritual essence. In addition to this, in order to reinforce in man the inner, spiritual rites, God has appointed outwardly, apparent rites. Now if in outwardly practice (which is a reflection of the manner observed at a deeper and spiritual level), one merely imitates certain apparent actions superficially and if one seeks to complete these actions only to rid themselves of a heavy burden, then do tell me, what pleasure and satisfaction can one gain from such practice? Until one is able to feel a pleasure and delight in Prayer, how can its reality be perceived? This is only possible when the soul too falls in prostration at the threshold of God with a sense of complete self-effacement and humility; and when the soul too proclaims the words uttered by the tongue. It is then that a pleasure, light and comfort is attained.

It is my desire to write about this in further detail. A person undergoes various stages before they become a human being, i.e. starting as far back as sperm; in fact, even before this there are the constituent elements of the sperm, such as its nutrients, as well as their layout and construction. Then, after the sperm develops through various stages, it transforms into a child; children grow into adults, who finally reach old age. Hence, one ought to accept that it is the providence of Allah Almighty which nurtures human life through all of these diverse stages at various times and this entire state of affairs ought to remain firmly rooted in one’s mind. It is only then that a person can prove able to lay forth their own servitude in the presence of God’s providence. In short, the fundamental point to note is that pleasure and delight in Prayer can only be derived when a relationship exists between man’s servitude and God’s providence. Until a person throws themselves before Allah Almighty, considering their own being to be nothing more than a complete non-entity or the like thereof—this being an inherent demand of divine providence—they cannot receive God’s grace and light. However, when they do receive this blessing, they experience an intense pleasure, which cannot be matched by any other.

True Prayer

At this point, when a person’s soul is humbled to the state of complete self-effacement, it begins to flow towards God in the form of a running spring and it becomes completely detached from all other relations beside Allah. At that time, the love of God Almighty descends upon such a person. At the time of this union, a unique condition is born through two surges of fervour: the fervour of providence surges forth from above and the fervour of man’s servitude surges forth from below. This phenomenon is known as salat or Prayer. It is this very Prayer which incinerates evil, and leaves behind a divine light and brilliance in its stead, so that this may serve as a shining lamp for the seeker on their path in the face of dangers and perils; and so that it may show a seeker all the rubbish, debris, thorns and stones that may obstruct their way, thus safeguarding them. It is in this state that the verse 5 (Surely, Prayer restrains one from indecency and manifest evil) becomes applicable, because not in their hand, rather, in the niche of their heart is a shining lamp. This rank is attained through utmost humility, through complete self-effacement, through lowliness and absolute obedience. How then can such an individual even think of sin? Such a one can never disbelieve, nor turn their gaze towards indecency. Therefore, such an individual experiences such pleasure and such satisfaction that I am at a loss for words to explain it fully.

Turning Towards Anything Besides Allah

It ought to be remembered that an individual can only observe and fully experience Prayer, in the true sense, with the help of supplication. To implore of anyone or anything besides Allah is diametrically opposed to a believer’s indignation, because only Allah is worthy of being implored in supplication. Know for certain that until a person abases themselves completely and does not beseech Allah the Exalted alone, and does not implore Him alone, they cannot be deemed a true Muslim and a true believer in the actual sense. The very essence of Islam is that all of one’s faculties—whether inner or external—must always lay prostrate at the threshold of Allah Almighty, just as a large engine fuels many other parts. In the same way, until a person’s every action and movement is not made to follow the overall power and control of the engine, how can they believe in the divinity of Allah Almighty? Until this is so, can such an individual call themselves ‘one who is ever inclined to God,’ in the true sense when reciting the words: 6 (I have turned my face towards Him Who has created the heavens and the earth). If a person reinforces their words through action and turns towards God, then undoubtedly such a one is a Muslim; they are a believer and one who is ever inclined to God. However, one who implores anything or anyone besides God, and submits to others as well, ought to remember that they are most unfortunate and deprived. For a time will soon come when they will no longer be able to submit to Allah Almighty, even with empty words or hollow gestures.

Another cause which gives rise to the habit of abandoning Prayer and becoming indolent is that when an individual inclines towards that which is besides Allah, the faculties of the soul and heart forever remain bent in that direction in the manner of a tree (whose branches are bent in a certain direction and then left to grow in that shape). The hearts of such people become so rough and hard that they solidify, like a rock, in the very manner of the branches I have just described. After they harden, they cannot be bent in any other direction. So too is the case with a person’s heart and soul, which continue to move further away from God with every passing day. Therefore, to forsake Allah Almighty and ask of another is a very dangerous thing and makes the heart tremble. This is why it is absolutely necessary to regularly observe the Prayer, so that first and foremost, it becomes a deep-rooted habit and a person becomes inclined to turn towards Allah. Then gradually a time comes when one attains to a state in which they become completely detached from all other relations to the exclusion of Allah; and in this state, they become the recipient of divine light and derive pleasure in Prayer. I reiterate most emphatically that I unfortunately do not have the words with which to fully describe the evils in turning towards anything that is besides Allah. There are those who will submit to people and beg them with flattery. This rouses the jealousy of God Almighty because this is no different than ‘praying’ as it were, to other human beings. Thus, God Almighty distances Himself from such an individual and casts them away from Himself. I can describe the likeness of this in broad terms—although this is not the same thing—but one can clearly understand. For example, an honourable man who possesses indignation could never bear to see his wife engaged in intimate relations with another man. Just as this man would consider such a vile woman to be worthy of death—in fact, often such honour killings of the sort do happen to occur—so too is the nature of God’s fervour and jealousy. Man’s servitude and supplications must be devoted to Him alone. God cannot approve of anyone other than Him being declared worthy of worship or that anyone besides Him be implored. You must keep this in mind! I reiterate that you must take heed of this point! To submit to anything other than Allah is to move away from God. Whether one uses the word ‘Payer’ or the term ‘oneness of God’ it is all the same, because the practical expression by which an individual proclaims the oneness of God is through the formal Prayer. Furthermore, the Prayer is unblessed and devoid of benefit when it is not observed with a spirit of self-effacement and humility, and when it is empty of a heart that is ever inclined to God.

Making Recourse to Means Is Also an Aspect of Prayer

Take heed! The prayer which is referred to in the verse 7 (Pray unto Me; I will answer your prayer) is one which requires the spirit that I have just described. If a person’s supplications and humble expressions do not possess a spirit of sincerity, they are nothing more than squawks. Can anyone say that there is no need to make use of means? This is a misconception. The shariah does not prohibit the use of means and if you ask, is prayer not also a means? Or, are means not synonymous with prayer? The very search for means is in itself a prayer, and prayer in itself is a magnificent fountain of means! The physical design of humans, i.e. the form of their two hands and two feet, naturally guide and lead us to understand that we have been created to help one another. When this design can be observed in humans themselves, how astonishing and surprising would it be if one finds it difficult to understand the purport of the following verse:

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And help one another in righteousness and piety.

Indeed, I proclaim that you even ought to search for means through prayer! In the context of helping your fellow man, I would not expect you to reject my conclusion, when I have pointed out the internal system established by Allah Almighty which exists in your physical bodies and which serves as a perfect guide in this respect. In order to clarify and further expound this fact to mankind, Allah the Exalted has instituted a system of Prophets, peace be upon them, on earth. It was and is within the power of Allah Almighty that if He so wills, He would have left the Prophets with no need to seek any form of assistance in their task. Yet, still there comes a time when they are left with no choice but to announce:

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Who are my helpers in the cause of Allah.

Do the Prophets make this call in the form of a beggar who goes from house to house collecting scraps of bread? Not at all! Even in the words ‘who are my helpers in the way of Allah,’ there is majesty and grace. In actual fact, through this announcement, the Prophets desire to teach the people the importance of seeking recourse to apparent means, which is an aspect of prayer. Otherwise, they have complete and perfect faith and belief in the promises of Allah Almighty. They know that the following promise of Allah the Exalted is definite and categorical:

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Most surely We help Our Messengers and those who believe in the present life.

I believe that if God does not move a person’s heart to help another, how could anyone be motivated to do so?

The Secret Behind a Divinely Commissioned One’s Call for Help

The fact of the matter is that the True Helper and Supporter is that Being Whose greatness is extolled in the Quranic appellations describing Him to be an excellent Protector (ni’mal-mawla), an excellent Helper (ni’man-naseer) and an excellent Guardian (ni’mal-wakeel). In the eyes of the godly, this world along with its support is like the dead. They do not consider it to be worth even a dead insect. However, in order to teach the world a fundamental rule of prayer, they adopt this worldly method as well. In reality, they consider God Almighty to be the one who takes care of their ministry; that is the absolute truth. As stated in the Holy Quran:

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And He protects the righteous.

Allah the Exalted, however, instructs them to make their work known through other people. The Messenger of Allah, peace and blessings of Allah be upon him, would appeal to the people for assistance because that era was one of divine succour, and the Holy Prophet(sa) constantly sought it in favour of the people. This is a subtle point which calls for deep reflection. In actuality, a person who is divinely commissioned does not seek the help of the people, but rather by proclaiming 12 meaning, ‘who are my helpers in the cause of Allah,’ he only seeks to welcome and receive the assistance of God; with immense desire and a throbbing heart they seek to find God’s succour. The foolish and short-sighted surmise that they seek to solicit the assistance of human beings, but this process of calling upon the people becomes a source of mercy and grace for the heart of a person, who becomes a catalyst for the descent of divine mercy. Hence, the underlying secret in the divinely commissioned calling upon the people for assistance is what I have just mentioned and so shall remain the case until the Day of Resurrection. In propagating religion, those who are commissioned by Allah seek the help of others. Why is this the case? They do so to absolve themselves of their duty of inculcating the grandeur of God Almighty into the hearts of the people. If not, this is something which can reach a level that is near disbelief. Such holy personages can never deem anyone other than Allah to be a guardian of their affairs. This is absolutely impossible. I have just stated that the oneness of God is only completely realised when an individual considers the one and only Being of God to be the Bestower of all desires and the cure and remedy for every illness. This is precisely the meaning of , (i.e. there is none worthy of worship except Allah). In this instance, the Sufis have taken the word ilah to mean the Beloved, the object of one’s longing, the Being Who is worthy of worship and the desire of one’s heart.

Undoubtedly, the reality and truth is that until a person does not fully adhere to the Oneness of God, they do not develop feelings of love and reverence for Islam; and I return to my initial discussion and state that such people cannot experience pleasure and satisfaction in prayer. The entire foundation rests on the fact that until evil thoughts, and impure and unholy schemes are not incinerated, and until ego and pride are not replaced with a state of self-effacement and humility, a person cannot become a true servant of God. Further, the best teacher and most supreme means by which perfect servitude can be taught is through prayer.

I tell you once again that if you desire to develop a sincere relationship and living connection with God Almighty, then adhere to the regular observance of your Prayers. Hold fast to this practice not merely with your body and tongue, but with all the desires and passions of your soul, thus becoming an embodiment of prayer.13

The secret in the sinlessness of prophets also lies in this fact. Why is a Prophet sinless? The response to this is that they are safeguarded from sin on account of their being wholly engrossed in the love of Allah. I am astonished when I observe various nations indulged in associating partners with God. The Hindus, for example, worship a plethora of idols; in fact, they even justify the worship of male and female genitalia. Then, there are those who worship a human corpse, i.e. Jesus Christ. Such people believe in the attainment of salvation or deliverance in varying forms. The former group, that is to say the Hindus, seek to be cleansed of sin through bathing in the Ganges, pilgrimage and other similar expiations.

Those who worship Jesus, declare the blood of the Christian Messiah to be an atonement for their sins. However, I proclaim that until the spirit of sin remains, how can such people find peace and comfort through outwardly cleansing and self-contrived doctrines? Until inner cleansing and purification takes place, it is impossible for one to attain the result of salvation, which is to be truly cleansed and purified. Indeed, a lesson may be learned nonetheless. Without cleaning, the filth and odour of the body cannot be removed, and it cannot be safeguarded against imminent and threatening illnesses. Similarly, the filth and impurity that accumulates on the hearts of people in the spiritual sense due to impiety and countless forms of impertinence, cannot be washed without the pure and holy water of repentance. In the physical realm, just as there is a philosophy which underpins various phenomena, there is a corresponding philosophy that exists in parallel within the spiritual realm. Blessed are those who contemplate these matters and reflect.

The Philosophy of Sin and Methods of Safeguarding Oneself

At this instance, I also wish to exhort you in relation to the causes of sin. The elaboration in this regard is that in simple terms, when the love of anything other than God covers the heart of a person, the pure glass of the heart is sullied. As a result, gradually the heart becomes completely dark and an inclination towards that which is besides God begins to take its place, thus distancing the heart from God. This is the root of associating partners with Allah. But when the heart is possessed by the love of Allah Almighty and Him alone, this love reduces to ash any inclination to that which is besides God and makes the heart wholly devoted to Him alone; then this love becomes unwavering and assumes its rightful place to rule over the heart. When a limb happens to break and is fixed, this causes pain. But a broken limb is far more excruciating than the temporary pain experienced in fixing it, after which a person feels relief. However, if a limb is left broken, a time comes when it must be amputated completely. Similarly, in order to attain unwavering steadfastness, initially in the elementary stages an individual experiences a temporary pain and is confronted with difficulties as well, but when steadfastness is attained, there is everlasting relief and joy. When the Messenger of Allah, peace and blessings of Allah be upon him, was instructed 14 (So stand thou upright, as thou hast been commanded) it is narrated that he had no white hairs. But then his hair began to turn white and the Holy Prophet(sa) said, ‘Surah Hud has made me old.’

Hence, until an individual becomes cognisant of death, they cannot turn towards virtues. I have told you that sin is bred when the love of anyone other than God takes root in the heart, and slowly but surely envelops the heart. Therefore, one way in which an individual can safeguard and protect themselves from sin is by remembering death and to constantly reflect over the wonders of God’s omnipotence. For this causes an increase in the love of Allah and in faith. Ultimately, when the love of Allah takes root in the heart, this is sufficient to incinerate sin.

The second means to safeguard oneself from sin is to remain conscious of death. If an individual kept death in mind, they would naturally abstain from evil-doings and faults; they would develop a new faith in God Almighty, and they would be enabled to repent and feel remorse for their past sins. What is the worth of a weak human? Life hangs by the thread of a breath. Why then does man not worry about the hereafter and fear death, and why does he waste away his entire life enslaved by carnal and beastly passions?

I have observed in recent times that even the Hindus have become cognisant of death as well. In Batala there was a man of about seventy or seventy-two years of age, named Kishan Chand, who belonged to the Bhandari caste. He is known to have left behind his family and possessions, and began living in Kashi, and it is here that he passed away. He did all of this on the hope that he would attain salvation.15 Although this view of his was false, the least we can derive from this is that he was conscious of death, and consciousness of death safeguards a person from becoming entirely engrossed in the pleasures of the world and becoming distanced from God. This man’s belief that dying in Kashi would become the means for salvation was due to the veil of creature-worship, which had cloaked his heart. However, I am immensely disappointed when I see that Muslims are not conscious of death even to the extent of the Hindus. Look at the Messenger of Allah, peace and blessings of Allah be upon him: just the one injunction alone that16 (So stand thou upright, as thou hast been commanded) was enough to make him old. How cognisant was the Holy Prophet(sa) of death? Why was the Holy Prophet(sa) so perceptive in these matters? So that all of us could take a lesson. Otherwise, what greater argument can there be of the pure and holy life of the Messenger of Allah, peace and blessings of Allah be upon him, than the fact that Allah Almighty appointed him as the Perfect Guide until the Day of Resurrection and a leader for all of mankind. All of the instances from the life of the Holy Prophet(sa) are a collection of practical teachings. Just as the Holy Quran is a book comprising the words of Allah Almighty, the law of nature is the book of His actions, as it were. Similarly, the life of the Messenger of Allah, peace and blessings of Allah be upon him, is a book of actions, which is an exegesis and commentary of the Holy Quran. I began to develop white hairs when I had only reached the age of thirty and at that time the late Mirza Sahib, my father, was still alive. White hair is also a sign of death, in a way. When a person reaches old age, which is characterised by these very white hairs, they can understand that the days of death are fast approaching. But it is unfortunate that even when such a time comes, man feels no worry. A believer can even learn sublime morals from a bird for example and other animals, because the book of God Almighty is open before them. All of the things that Allah Almighty has created in the world, are a means of both physical and spiritual comfort for man. I have read in the account of Hazrat Junayd, may the mercy of Allah be upon him, that he would say: ‘I learned the art of meditation from the cat.’ If a human being observes closely, they will find that even animals clearly display moral mannerisms. In my view, all of the beasts and birds individually display single moral characteristics and man encompasses them all collectively. The soul is a compendium of qualities and this is why it is also referred to as a microcosm. For all the qualities present in all of God’s creatures are collectively encompassed within man. Then, all of the excellences present in mankind are collectively comprised within the person of the Messenger of Allah, peace and blessings of Allah be upon him. This is why the Holy Prophet(sa) was commissioned for the entire world and was described as ‘a mercy for all peoples.’ Allah the Exalted states:

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And thou dost surely possess high moral excellences.

This verse alludes to this very compendium of human excellences. It is in light of this that one can reflect over the sublime nature of the morals of Prophet Muhammad(sa) and it was for this reason that all the excellences of prophethood in its completest form reached their pinnacle in him. It is an established fact that everything comes to an end when the primary purpose for which it exists reaches its climax. For example, when each and every point in a book has been expounded completely, the book comes to an end, as it were. Similarly, the primary purpose of messengership and prophethood was completely achieved in the person of the Messenger of Allah, peace and blessings of Allah be upon him; this is the meaning of ‘the seal of prophethood.’ For this is a system which advanced with time and reached its final limit through the perfect man.

The ‘Greatest Name’ of Man is Steadfastness

I also wish to expound that steadfastness (istiqamat), which I have alluded to earlier, is synonymous with what the Sufis describe in their own terminology as complete annihilation of the inner self for God (fana). The Sufis also interpret the verse 18 (Guide us in the right path) in the context of fana, which means that the soul, fervour and desires of man, become wholly devoted to Allah Almighty, and the emotions and inner desires of man die completely. Certain people who do not give precedence to the will and desire of Allah Almighty over their own will and desire, often leave the world without even having their worldly passions and desires fulfilled. Our late brother, Mirza Ghulam Qadir, would often remain engaged in legal suits. He was always so engrossed and absorbed by these cases that ultimately this litigation took its toll on his health and he passed away. I have seen many others as well who give more importance to their own objectives than to God. Ultimately, they fail to attain the objective of their own inner desires as well—which they gave precedence to—and instead of gaining benefit, suffer loss. If one reflects over Islam it becomes evident that failure is only caused when a person stands on falsehood. When God Almighty begins to turn away from a person, His wrath descends upon such people and this results in their failure and lack of success. Especially when those who possess insight, incline towards worldly objectives with all their zeal and desires, Allah the Almighty leaves them with their desires unrealised. However, the fortunate always keep the worthy principle in mind, which is the principle of being conscious of death. They realise that just as their mother and father have passed away, and other elders of the family have left this world, so too, one day they will also be faced with death. At times, when people reflect over their age and realise that they have become old and their days are numbered, they become inclined towards God Almighty. There are certain families in which lifespans generally reach a certain limit, such as fifty or sixty for example. The family of Mian Sahib in Batala also generally has similar lifespans. In this manner, consideration for the estimated lifespan in a person’s own family can move a person to become conscious of death.

Therefore, man ought to keep well in mind that ultimately a day will come when he shall be forced to leave behind the world and its pleasures. Why then should man not forsake the unlawful manner in which these pleasures are sought before this time confronts us? Death has not spared even the greatest among the righteous and the beloved of God, nor does it care for those who are young, or wealthy or great. Why then, would death spare you? Consider the world and its comforts to be nothing more than the means with which to sustain life and an avenue that leads to the worship of God Almighty. Sa’di has described this subject in the following words:

Food is so that one may live and worship,
but you think that life’s purpose is food.

Do not think that God will be pleased with us for nothing and we will abide in a state of enjoyment. If such blinded people were even given a letter from God Himself, they would still never let go of the pleasures which they experience in the pursuit of their worldly desires and ambitions; rather, they give precedence to this pleasure over the pleasure that a believer feels in God. However, a letter of God Almighty is present already and it is called the Holy Quran; it promises paradise and everlasting comfort, yet no regard whatsoever is given in respect of the promises it makes to confer bounty. In the pursuit of temporary and self-conceived joys and comforts, how many pains and hardships does an ignorant person bear? But on the path of God Almighty, even the slightest difficulty hurls such a one into apprehension and they begin to think ill of God. If only they could measure the worth of these eternal and everlasting joys in comparison to the ephemeral pleasures of the world. In order to prevail over these difficulties and hardships, there is a perfect and unfailing cure, which is tried and tested by tens of millions of pious souls. What is this cure? It is known as the formal Prayer. What is the formal Prayer? It is a kind of supplication, which protects man from all forms of vice and indecency, and makes them deserving of good and the recipient of divine favour. It has been said that ‘Allah’ is the Greatest Name (ism-e-azam) of God. Allah the Exalted has kept all of His other attributes subordinate to this name. Now just reflect for a moment. The Prayer begins with the call to Prayer and the call to Prayer begins with the words Allahu Akbar (Allah is the greatest). In other words, the call to Prayer bاَegiٰ ns with the name of Allah and ends in the name of Allah with the words (There is none worthy of worship except Allah). This honour belongs to the Islamic worship alone in that from beginning to end Allah Almighty is the only objective that is sought, and nothing else. I can confidently say that this kind of worship does not exist in any other nation or religious community. In the formal Prayer, which is a form of supplication, ‘Allah’, the Greatest Name of God Almighty, has been given the highest position. The Greatest Name (ism-e-azam), or the greatest quality of man is steadfastness (istiqamat).

The means by which the excellences of humanity can be attained is what is meant by the term, ‘Greatest Name.’ Allah the Exalted has alluded to this in the verse (Guide us in the right path). In another instance He states:

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Those who say, ‘Our Lord is Allah,’ and then remain steadfast, the angels descend on them, saying: ‘Fear ye not, nor grieve.’

In other words, when a person comes under the canopy of divine providence, and when the egg of human nature is nurtured under man’s Greatest Name known as steadfastness (istiqamat), humans develop such capacities that angels begin to descend upon them and they do not suffer from any kind of fear or grief. I have stated that istiqamat or steadfastness is very significant. What is the meaning of istiqamat? When everything is precisely in the right place, this is hikmat (wisdom) and istiqamat (steadfastness). For example, if the components of a set of binoculars are separated and moved from their correct places to where they do not belong, the device will cease to function. Hence, the meaning of steadfastness is as the Arabic phrase goes: (To place a thing where it rightly belongs). One could say, that the natural and uncorrupted state of a thing is ‘steadfastness’. Therefore, until the human form is not kept in the natural condition that it is meant to be, and it is not kept in a state that is mustaqim or ‘right’, it cannot develop excellences within itself. The system of supplication is that both these ‘Great Names’ must come together; and man must advance towards God without deviating towards anything other than Him, even if it be the idol of man’s own carnal desires and passions. When this state comes about, it is then that the true pleasure of 20 (Pray unto Me; I will answer your prayer) can be tasted.

Therefore, it is my desire that you should strive to attain steadfastness through spiritual exercise and discipline because this elevates a person to a level where their prayer is blessed with the honour of acceptance. At present, there are many who complain about the non-acceptance of prayer. However, I would say—and it is unfortunate that this is the case—that until people develop steadfastness within themselves, how can they experience the pleasure of the acceptance of prayer? It is in this very world that we observe the signs of the acceptance of prayer. After the state of steadfastness has been attained, a person’s heart develops signs of coolness and tranquillity. Even when such a one is faced by apparent failure or disappointment, their hearts do not burn. However, in the case of one who is unaware of the philosophy of prayer, even the most trivial failures engulf the heart like hellfire and a person becomes extremely restless and distraught. This is exactly what the following verse alludes to:

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It is Allah’s kindled fire, which rises over the hearts.

In fact, we learn from the Hadith that even fever is a reflection of the hellfire.

A String of Reformers within the Muslim Community

At this instance another point ought to be remembered as well. The Messenger of Allah, peace and blessings of Allah be upon him, was always destined to pass away, and in the apparent sense, an exemplar and instrument for the manifestation of God was to leave the world. Therefore, Allah the Exalted instituted a simple method: 22 (Say, ‘If you love Allah, follow me’). This is by virtue of the fact that the beloved of Allah is always mustaqim (i.e. straight and right). A person who possesses a ‘crooked’ nature can never become a beloved of Allah. In order to increase and invigorate within our hearts the love of Allah’s Messenger, peace and blessings of Allah be upon him, it is compulsory to invoke blessings upon the Holy Prophet(sa) in each of the formal Prayers, so that a steadfast means for the acceptance of this prayer may become available to us. It is an accepted fact that the being of the Holy Prophet, peace and blessings of Allah be upon him, will remain alive in the form of spiritual reflection until the Day of Resurrection. The mystics say that the Reformers (Mujaddidin) are named after the Holy Prophet, peace and blessings of Allah be upon him; that is to say, the name of the Holy Prophet(sa) is given to them in a certain way to indicate that they are a reflection of him.

The Shia view that the system of attaining to the rank of sainthood came to an end at Hazrat Ali, may Allah honour him, is absolutely false. The excellences which Allah Almighty invested in the institution of prophethood reached their pinnacle collectively in the person of our Perfect Guide, the Holy Prophet(sa). Now, for all times to come, the Mujaddidin will continue to spiritually reflect these excellences throughout the world. Allah the Exalted will make this phenomenon continue until the Day of Resurrection.

I proclaim once again that even now God Almighty has not left the world deprived and He has established a dispensation. Verily, He has raised a man with His own hand and that person is I who speaks to you now, in your midst. It is time for the descent of the mercy of God Almighty. So supplicate, seek steadfastness, and invoke blessings upon the Holy Prophet(sa) often, for invoking blessings upon him is a powerful means by which to attain steadfastness. But do not recite these words as a habit and custom; rather, do so keeping in mind the beauty and kindness of the Messenger of Allah, peace and blessings of Allah be upon him, and so that his rank and status may continue to be elevated, and so that he may continue to succeed. The result of this will be that the sweet and delicious fruit of the acceptance of prayer shall be granted to you.

The Means for the Acceptance of Prayer

There are only three avenues for the acceptance of prayer: firstly, that which is described in the verse: 23 (If you love Allah, follow me); secondly, that which alluded to in the verse: 24 (O ye who believe! You also should invoke blessings on him and salute him with the salutation of peace); and thirdly, divine conferral. It is a general practice of Allah the Exalted that in the likeness of Prophets, He gives birth to many holy souls who in their very nature are vested with steadfastness.

You ought to keep in mind that in their nature, human beings are of three classes. The first class is of those who suppress their desires severely to refrain from evil. The second category is of those who ‘take the middle course’, i.e. they are virtuous to an extent, but not ridden completely of evil. The third class of people are those who abhor evil and exceed all others in goodness. This last group of people attain to the ranks where they are chosen and selected by God. The Prophets, peace be upon them, are from this holy class of people. This succession of people continues in every era. The world is not empty of such people.

Some people make a request for prayers so that supplications may be made in their favour. It is unfortunate, however, that such people are unaware of the etiquette of requesting for prayers. Would it be appropriate if the person in need sent someone else to request for prayers on their behalf ? Of course, this would be of no benefit. Until the person making a request for prayer does not inculcate within themselves a propensity towards virtue and obedience, a prayer cannot bring about any benefit. If an ailing person does not consider it necessary to obey their physician, how can they be cured? Just as it is necessary for a patient to follow the advice of their physician with unwavering steadfastness and perseverance, similarly, there are etiquettes and procedures, which must be followed by one who makes a request for prayer. It is written in Tadhkira-tul-Awliya that someone made a request for prayers to a holy man, who responded to him by saying: ‘Bring some milk and rice.’ The person was surprised but complied. The saintly man prayed and the person was granted whatever they had sought. Afterwards the seeker was told that they were asked to bring the food items only so that a personal relationship could be developed between the two. Similarly, it is written in the account of Bawa Farid Sahib that a person lost their title deed and so they came to Bawa Farid to request for prayers, who instructed the individual to bring him some sweetmeat, halwa. When the person went to fetch some, he found his ownership document at the confectionery.

The reason I have related these incidents is to explain that until there is a relationship between a person who makes a request for prayers and the individual to whom they make the request, there can be no effect of prayer. Hence, until there is a state of agony, and until a supplicant feels as perturbed as the one who requested them for prayer, there can be no effect of supplication. At times the greatest trial is that people are unaware of the etiquettes of prayer, and on account of their inability to see any manifest benefit in prayer, they begin to think ill of God Almighty and their state becomes a pitiable one.

In the end I say that whether you pray yourself or request someone else to pray for on your behalf, you must develop purity and cleanliness. Seek steadfastness and submit in a state of repentance, for this is steadfastness. It is then that your prayers will be accepted and it is then that you will experience pleasure in Prayer.

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That is Allah’s grace; He bestows it on whom He pleases.26

The End