Barahin-e-Ahmadiyya Part IV — Page 247
Footnote Number Eleven 247 a person who does not acknowledge his own humbleness, helplessness, and destitution, cannot incline towards the Benevolent Master. In short, this is a verity whose understanding does not call for any deep philosophy. Rather, when the greatness of God and one’s own humility and helplessness are truly imprinted upon the heart, this spe- cial condition itself makes a man understand that it is the means of offering true prayer. True worshippers know very well that, in reality, contemplation of these very two aspects is essential for prayers: First, the conception that Almighty God has the power to foster, develop, and bestow mercy and reward, and that these perfect attributes of His are always in operation, and secondly, the conception that man can achieve nothing without the help and support of the Divine. Without a doubt, both of these conceptions, when established in the heart at the time of prayer, work such a sudden change in the condition of the wor- shipper that, having been moved, an arrogant one falls to the ground weeping, and tears start running from the eyes of a haughty and hard- hearted one. This is the mechanism that puts life in a deadly heedless person. Every heart is drawn towards prayer through the conception of these two facts. In short, this is the spiritual means through which the soul of a per- son turns towards God and observes its own weakness and dependence upon God’s help. Through it, a person is transported to such a world of self-negation that no sign of his own opaque existence remains therein and only the glory of the Great Being shines forth and that very Being appears as the All-Merciful, the Support of every being, the Remedy of every ailment, and the Source of every grace. At last, a condition of fan a fill a h [self-annihilation into Allah] manifests itself in consequence of which a person is left with no inclination towards created objects, his own self, or his own designs, and is totally lost in the love of God. Through the manifestation of that True Being, one’s own being and the being of all other created objects become non-existent. God has named this condition as صراط مستقیم [ s ir at -e-mustaq i m ] and to seek which, God