Malfuzat – Volume I — Page 207
Malfuzat - Volume I 207 If we never employ our tongue for the purpose of prayer, then this is our own misfortune. There are many illnesses which, if contracted leave the tongue imme- diately paralysed. This is graciousness (rahimiyyat). Similarly, God has instilled within the heart a nature of humility and meekness, and has invested it with the faculties of thought and reflection. Hence, remember that if we forsake these strengths and faculties in prayer, then such a supplication will be neither benefi- cial, nor effective. For when a person has made no use of the gift already grant- ed to them, what benefit will they derive from another? This is why the words 1 Guide us in) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Thee alone do we worship) which precede) ايَّاكَ نَعْبُدُ the right path) express that we have not left unused, nor wasted away the gifts and faculties already granted to us by God. Remember! The distinctive qual- ity of graciousness (rahmaniyyat) is that it bestows the ability to benefit from the grace of mercy (rahimiyyat). In this context, when God Almighty states (Pray unto Me; I will answer your prayer), this is not a mere figure of speech; in fact, human dignity calls for it. To beg is human and to bestow is divine. A person who does not accept this is unjust. Prayer is a state of such bliss that unfortunately, I am at a loss to find the words with which I can fully describe this joy and pleasure before the world. This can only be understood when one experiences it themselves. In short, among the conditions of prayer, firstly it is incumbent that one per- forms good deeds and believes. For such a one who prays without first rectifying their beliefs and performing good deeds, puts God to test, as it were. So the fact is that in the prayer (Guide us in the right path) the object is to implore God so that He may perfect and complete our actions. Then, with the words (The path of those on whom Thou hast bestowed Thy blessings) it is made even more clear that we seek guidance to the path of those upon whom God has bestowed His blessings; we implore God to save us from the path of those who have incurred divine displeasure and who, on account of their evil deeds, are the subject of God's chastisement. Furthermore, reference to those who have erred indicates that we have been taught to pray so that we may be safeguarded from going astray, for without God's support, we would wander in misguidance. Another point worthy of bearing in mind is that in this instance, there is a parallel series of clauses that correspond with one another to form a pattern. 1 al-Mu'min, 40:61