My Lord, forgive me
The Promised Messiah(as) said,
“The root of Istighfar is ghafara, which means to cover up. Thus, the meaning of Istighfar is that God should cover up the natural weakness of the supplicant with His power. This meaning is then enlarged to include the covering up of a sin that has been committed, but the true meaning is that God should safeguard the supplicant against his natural weakness and should bestow upon him power from His power, and knowledge from His knowledge, and light from His light.” (Essence of Islam, vol. 2, pp. 241-242)
One aspect of istighfar is to save us from loss, but its primary application is to prevent us from missing what we can gain. If someone earns $100, but because of a mistake he made, he loses $50, then that loss is an example of a sin that causes spiritual harm. In this context, istighfar is seeking forgiveness for our sins. However, if a person earns $100, but he didn’t realize that he missed the opportunity to earn $500, then that loss is an example of a natural weakness that deprived him of spiritual good. If he spends all of his time making sure he doesn’t make the mistake that cost him $50, he’ll end up missing hundreds of dollars in opportunities. If our istighfar is only about seeking forgiveness for our past sins, then we are missing the true meaning of istighfar. Our istighfar would then be focussed on the past and on negativity. This can have the effect of closing our minds; we would start dwelling on the past. Our regret over past mistakes may motivate us not to make the same mistakes again, but it won’t motivate us to open our minds to the opportunities we are missing. When we say “My Lord, forgive me,” we should primarily pray that we not miss any opportunities for spiritual progress because of our natural weaknesses. Observing istighfar with this intention will open our mind to seeing opportunities that are in front of us that we may not have noticed. It will give us a more positive and forward-thinking mindset. Rather than living in the past and having guilt as our driving force, we will instead focus on the future, and hope will become our driving force.
When we say “My Lord, forgive me,” we should primarily pray that future shortcomings be covered, and secondarily that the negative effects of our past mistakes be covered. For example, we can think of the Sajdah we just did and realize its shortcomings. We say “My Lord, forgive me,” and pray that those shortcomings be covered. Then, we can think of the Sajdah we are about to do, and realize it can be the most blessed Sajdah we have ever done before; all doors of progress are open to us if we would only walk through them. We say “My Lord, forgive me” and pray that we not miss any opportunities in the next Sajdah.
and have mercy on me
Hazrat Muleh Mau'ud(ra) said,
““Gracious” means one who helps in such a vast way that there is no thought of sectarian differences.… However, the word “Merciful” tells us that this help will continue forever. Length is found in “Merciful,” whereas width is found in “Gracious,” “Gracious” stands in the place of “holy is my Lord, the Most Great,” and “Merciful” stands in the place of “holy is my Lord, the Most High.”” (Khuṭbate Mahmud, vol. 39, pp. 283, )
“The Gracious” embraces all forms of life, but it does not take them to spiritual heights. “The Merciful” applies to only one form of life and, within that, to a small number of people. But it carries those few to limitless spiritual heights. These are the two broad applications of the mercy of Allah. These two applications of the mercy of Allah are connected with the two applications of the power of Allah mentioned in “the Most Great” and “the Most High.” When we think about how everything in the world is a manifestation of the power of “the Most Great,” it is fitting to also reflect on how everything in the world is a descent of His mercy through “the Gracious,” When we think about how “the Most High” is lofty beyond our comprehension, it is fitting to also reflect on the unimaginable spiritual heights that Allah’s mercy can take us to through “the Merciful.” Our understanding of the power of Allah gives us insight to the mercy of Allah, and vice versa.
When we say “have mercy on me” between our prostrations, we should have in our mind those heights of “the Merciful” that are shown to us through “the Most High.” When we see the sky, a childlike curiosity in us wants to fly toward its beauty and explore all those places we feel we will never be able to go to. The mystery and curiosity are in how impossibly distant it is.
Hazrat Maulawi ‘Abdul Karim(ra) narrates,
“I happened to wake up once in the middle of the night to hear Mahmud crying and the Promised Messiah(as) talking to him gently to divert his mind. The Promised Messiah(as) seemed to be carrying him in his arms, and pacing about to soothe him, but the child continued to cry. After some time the Promised Messiah(as) said: ‘Look how brightly that star shines Mahmud!’ This arrested the child’s attention evidently, for he quietened down for a moment but started crying again with a new basis for his petulance. ‘I wish to go to that star!’ he now wailed over and over again.” (Fazl-e-Umar, pp. 17-18)
This is the same childlike curiosity that we should have. The attribute of “the Most High” shows us the stars, and the attribute of “the Merciful” takes us towards them. In Sajdah, when we were told of the inconceivable power of Allah Almighty that exists beyond our comprehension, then we naturally wanted to see it. We want to see exactly that beauty of Allah Almighty which is beyond our reach. Its mystery is in how impossibly distant it is. However, despite how distant “the Most High” is, Allah Almighty gives us hope and tells us that through His attribute of “the Merciful,” He has taken people to heights that we cannot imagine. While we may not be able to reach “the Most High,” we can reach heights that we never thought were possible. In this way, the attribute of “the Most High” raises our ambitions, and the attribute of “the Merciful” is how we can achieve those ambitions. When we say “have mercy on me” between our prostrations, we should beg our Lord to favor us with those spiritual heights that are so lofty that they can never be reached except through His special mercy.
and guide me
If we have already been guided to Islam, then what need is there to ask for guidance? We still need to ask because guidance has three meanings, all of which are relevant to us. It means to be shown the right path, to be taken to the right path, and to be led on the right path. (Tafsir-e-Kabir, vol. 1, pp. 32, 34)
Firstly, the fact that we have accepted Islam does not mean that we no longer need to be shown the countless ways of attaining nearness to Allah within Islam. Allah Almighty says, “And as for those who strive in Our path — We will surely guide them in Our ways.” (29:70). We should do many actions, but we fail to practice them because we are unaware of them. We are also always in need of being shown what we have forgotten. At times we re-learn something and it feels like we are learning it for the first time. We are also always in need of being shown the true wisdom behind a guidance we already know. Allah Almighty says, “And remember your Lord when you forget, and say, ‘I hope my Lord will guide me to what is even nearer than this to the right path.’” (18:25). Take Salat for example. Although we have memorized the Salat, we need to be shown its meanings to benefit from it. When we say “guide me” (
) we can pray that Allah Almighty show us all the ways of attaining His nearness that we do not know. The first meaning of “guide me” is to be shown the guidance.
Secondly, the fact that we have been shown a path does not mean that we have reached it. Allah Almighty uses the word “guide” in the Holy Quran with the meaning of leading people up to a path (37:24). At times, people know where they have to go, but they have a reluctance to go there. For example, someone may know that Islam has commanded the observance of Salat, however, he fails to observe Salat and walk on that path because of his laziness or lack of discipline. When we say “guide me,” we can pray that after being shown the right path, that we be taken to it, and we act on it. The second meaning of “guide me” is to be taken to the guidance.
Thirdly, the fact that we have been taken to the right path does not mean that we will stay on it. That is why we have been taught the prayer, “Our Lord, let not our hearts become perverse after You have guided us;” (3:9). Being shown and taken to the right path does not guarantee that we will stay on it and reach our destination. If we became observant of Salat but then ended up giving up on it, then we failed to truly benefit from it and ended up falling off the path of guidance. When we say “guide me,” we can pray that Allah Almighty keep us on the right path and lead us to our destination. The third meaning of “guide me” is to be led along the path of guidance.
and grant me health
The word ‘Afiyah means, “health, or soundness, and safety, or security...[or, as it may be best rendered, health and safety, considered as proceeding from God; i.e.] God’s defence of a man...from diseases and from trial: ...or freedom from evil.” (Lane’s Lexicon, Root: 
Entry: 
)
The Holy Prophet(sa) would pray for health in the words ‘afini, specifying different parts of his(sa) body, saying,
“O Allah! Grant me health in my body. O Allah! Grant me health in my hearing. O Allah! Grant me health in my eyesight.” (Abu Dawud, Book 43, Chapter )
When we say “grant me health,” our physical health is not our purpose in and of itself. Rather, we seek health so that we can use our capacities to achieve a greater purpose.
Hazrat Khalifatul Masih Rabi‘(rh) said,
“‘Afini - Grant me health so that I can follow your guidance.” (Tadris Namaz, pp. 40)
To be able to benefit from the physical acts of worship Islam has taught, we need to be healthy. For example, if a person is unable to observe fasting, he can try to participate in Ramadan as much as he can, but he will still be deprived of many blessings. The only way to make up for this loss is to pray with the pain of what he is deprived of.
The Promised Messiah(as) said,
“If a person remains deprived of fasting, but his heart is filled with pain and wishes that he were healthy so that he could observe fasting, and his heart weeps for this, then angels will observe fasts on his behalf.” (Fiqah Ahmadiyya, pp. 294)
We can only make up for the loss of fasting if we know what we are being deprived of. Similarly, if our health does not allow us to perform Sajdah, then we will be deprived of the blessings in this posture. There is a unique blessing in placing our head on the ground and prostrating our body for Allah Almighty. The special experience of observing this posture cannot be replaced. The feeling that it creates in the heart cannot be found in any other posture. If a person observes prayers while sitting in a chair, then he offers a symbol of prostration while sitting, but he cannot benefit from performing this posture. The only way to make up for this loss is to pray with the awareness and pain of what he is deprived of.
When we say “grant me health,” we should pray that Allah Almighty grant us health so that we are not deprived of the blessings in the physical acts of worship that Islam has taught.
and make good for me my shortcomings
The word Jabara means, “he set a bone; reduced it from a fractured state;” (Lane’s Lexicon, Root: 
Entry: 
). When we break a bone, the way it has to be forced back into place is a unique metaphor on the way certain spiritual illnesses have to be treated. There is a parallel between the categories of physical illnesses and spiritual illnesses. Different spiritual illnesses require treatment with different spiritual medicines.
An example of this is homeopathic and allopathic medicine. With homeopathic medicines, the body’s own capacities are used to overcome an illness. With allopathic medicines, a new substance has to be introduced into the body to combat the illness. However, if a person breaks a bone, no quantity of medicine will fix his fracture. The bone has to be physically forced back into place and then held there for weeks until it heals. These same realities exist in spirituality.
For example, some people just need to be reminded to observe Salat and they will become regular in it. They had the inclination within themselves and only needed a homeopathic remedy to bring that inner quality out. Then there are some who only observe Salat if they do it in congregation with people; otherwise, they miss their prayers. They need an external influence to combat their own disinclination to Salat. The spiritual medicine they need is an allopathic medicine. Then there are some people who have become so stubborn that they never observe prayers, and no amount of reminders or good company changes that. They are similar to the one who breaks a bone and lets it heal on its own and harden in a crooked position. The fracture would continuously bother them, but they were too afraid of the pain of having it rebroken and realigned, so they learned to live with the discomfort. Only after a tragedy happens that turns their lives upside down do they suddenly realize that they need to become aligned. Since the awareness of their spiritual health is still alive, the calamity makes them run towards Salat. Their illness could not have been cured with medicine. They learned to live with the pain of being separated from Allah, and they knew that only a life-changing experience could bring them back, but they were afraid to face it.
Hazrat Khalifatul Masih Rabi‘(rh) said,
“Wajburni - Do make me spiritually and physically well, do reform me. If something becomes crooked, like a broken bone, then jabara is done. Wajburni means, ‘Do straighten those bones that have become crooked, whether spiritual or physical.’” (Tadris Namaz, pp. 40)
When we say “make good for me my shortcomings,” we express a willingness to face whatever treatment is needed for our spiritual health. If we care about our physical health, we will readily undergo whatever treatment is needed, no matter how painful it is. We don’t leave a broken bone as it is, we brace ourselves for what we know needs to be done. We don’t go to the doctor and say that we will only accept a treatment that does not involve pain. We go with a willingness to accept whatever he says. Similarly, when we go to our Lord seeking to save our spiritual life, we have to summon the courage to bear whatever treatment is needed. There is a science to spiritual illnesses. When we say “make good for me my shortcomings,” we accept that reality, and we put ourselves in the hands of our Lord, ready for any procedure that is needed to preserve our spiritual life. To ask this prayer requires great courage and trust. This prayer is between two prostrations, which are symbols of submission to Allah Almighty. It is fitting that the prayer of “make good for me my shortcomings” also be said in that spirit of complete submission to the wisdom of Allah Almighty.
The Promised Messiah(as) said,
“There are two types of ordeals in the path of religion. One type is the ordeal suffered as a result of following the Shari‘ah (religious law), such as the performance of worship, fasting, the Pilgrimage, and Zakat... These are all Shari‘ah (religious law) related ordeals, and they carry a reward with them. They make a person move towards God, but there is within them a freedom for the person. In performing these duties, he can find a way that is of greatest comfort to him. For instance, in cold weather, he can heat water for his ablutions. If he is ill and cannot offer his prayers standing upright, he may offer them in a sitting position. In the month of Ramadan, he can eat well before dawn. Some people spend even more than usual on their food during the month of fasting. In short, in these Shari‘ah related ordeals, a person seeks out a way of most comfort for himself. For this reason, it does not achieve a complete cleansing and initiation to the different stages of spiritual development quickly. However, the tribulations that come from the heavens have to be borne as man has no discretion over them. It is for this reason that through them a person attains nearness to God.” (Malfuzat (10 vol. edition), vol. 10, pp. 82-83)
“The calamities that come upon a person by Divine decree happen unexpectedly, and when they come, one has to bear them one way or another. This becomes a means of the purification of his soul. Look at martyrs, when they are killed during battle, God considers them deserving of great rewards. The status of nearness to God is given to them by Divine decree. Otherwise, if they were commanded to slit their own throats by themselves, then perhaps very few people would turn out to be martyrs.” (Tafsir Hazrat Masih Mau'ud, vol. 2, pp. 276-277, 2:156)
These stages of reformation do not just apply to removing sins, but to progressing in goodness as well. For example, many people enlist in the Marines because they want to develop a military-like discipline in their lives. Technically, they could achieve the same standard of discipline at home that is enforced in boot camp. But they know that no amount of medicine can create in them the willpower needed to achieve that. What they need is a cast that will hold them in place for weeks until they form the habits they want. They put themselves into boot camp where a standard of discipline is forced on them for a period of time. Their drill instructors do not deprive them of their free will because they voluntarily chose to have their choices taken away. One meaning of Jabara is, “He compelled him, against his will, to do the thing … inducing, another to restore a thing to a sound, right, or good, state” (Lane’s Lexicon, Root: 
Entry: 
). When we say “make good for me my shortcomings,” we beg Allah Almighty to force those reforms onto us that we so badly desire, but we haven’t been able to find the willpower needed. We beg Allah Almighty to cure our illnesses by whatever treatments are necessary.
No matter which level we find ourselves in, we can all benefit from being pushed to higher levels of excellence.
The Promised Messiah(as) said,
“My nature is so inclined that it desires hardships so that perfection can be achieved.” (Tafsir Hazrat Masih Mau'ud, vol. 2, pp. , 2:156)
and provide for me
While most of the prayers in Jilsah apply to our spiritual needs, the prayers of “grant me health” and “provide for me” apply primarily to our worldly needs.
The Holy Prophet(sa) advised someone to pray,
““O Allah, forgive me, have mercy upon me, grant me health, and provide for me,” and he collected his fingers together except his thumb and said: “It is in these words (that there is supplication) which sums up for you (the good) of this world and that of the Hereafter.” (Sahih Muslim, Book 48, Chapter )
Our prayers for our worldly good are always to achieve a higher purpose. If our prayers are only confined to the world, then that prayer will not be a source of blessings. Our material blessings are only a source of goodness if they are a source of good in the hereafter as well.
Allah Almighty says,
“There are some who keep supplicating: Lord, grant us of the bounties of this world; these have no portion of the Hereafter. There are others who pray: Lord, grant us the best in this world as well as the best in the world to come and safeguard us against the torment of the Fire. It is these for whom there will be a goodly recompense because of that which they have earned.” (2:201-202)
In Jilsah, the two worldly needs we pray for are health and provisions. These two are necessary for our ability to perform outward acts of worship. In Qa‘dah, we will say that “All verbal worship is due to Allah and all physical acts of worship and financial sacrifices.” To perform physical acts of worship, like Sajdah, or fasting, or the rites of Hajj, we need to be healthy. To make financial sacrifices, like Zakat or Sadaqah, we need provisions.
If a person does not have health, he will be deprived of certain physical acts of worship. Similarly, if a person does not have provisions, he will be deprived of the opportunity to offer certain sacrifices. It is narrated in the Holy Quran that there were people who wished to go for Jihad along with the Holy Prophet(sa) but could not because of poor health, and others who were healthy, but they initially had to be turned away because they could not provide their own transport.
“No blame lies on the weak, nor on the sick, nor on those who find nothing to spend, if they are sincere to Allah and His Messenger… Nor against those to whom, when they came to you that you should mount them, you did say, ‘I cannot find whereon I can mount you;’ they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend.” (9:90-91)
If we do not have the material provisions for offering sacrifices during a time of need, then although there is no blame on us, we will be deprived of an opportunity. It is a loss that can only be made up for with sincere prayers offered in the pain of that loss. In Jilsah, we preemptively pray that we not suffer any loss and that we not be deprived of any opportunity to offer sacrifices for Allah Almighty.
When we say “grant me health” and “provide for me,” we pray for the ability by which we will be able to perform physical acts of worship and offer financial sacrifices.
The Promised Messiah(as) said,
“It is wrong when people say that there is no need to ask for good in this world and that we should only ask for good in the world to come. Physical health and other things are how a person finds relief in this world, and it is by means of it that he can do something for the hereafter. That is why this world is referred to as a farm for the hereafter.” (Tafsir Hazrat Masih Mau'ud, vol. 2, pp. , 2:202)
and raise me up
(The connection of exaltation with prostration, and the wisdom of observing the prayer “raise me up” just before Sajdah, has been covered under the chapter on Sajdah. Please refer to that chapter for commentary on this prayer.)