Principles of the acceptance of prayer


My Compassionate Master, God Almighty, has promised me clearly:

“I will accept your every prayer.”

However, I am well aware that the word “every” refers to those prayers which, if accepted, cause no harm. On the contrary, where Allah the Almighty desires improvement and reform, rejecting a prayer is also a form of acceptance. At times, a person is unsuccessful in achieving the result of their prayer. One surmises that God Almighty has rejected their supplication, even though He has actually accepted the person’s entreaty and acceptance is manifested in the form of a disapproval. In the specific case at hand, behind the apparent veil, in reality, the real advantage and benefit lies in the supplicant’s prayer being rejected. Since man is short-sighted and lacks foresight, giving importance to outward appearance, it is advisable that when he prays to Allah the Exalted and does not receive a result that seems apparently beneficial to his own preconceived notion, he should not think ill of God and conclude that his prayer has been rejected. God Almighty hears the prayer of every supplicant.

“Pray unto Me; I will answer your prayer.”

The mystery and secret is that the greatest good and benefit for the supplicant lies in their prayer being refused. This is the principle of prayer.

In the acceptance of prayer, Allah the Exalted is not subject to our thoughts and desires. One may observe how dear a mother holds her child. She desires that no harm should come to her child. But if a child should cry and insist upon the absurd idea that they be handed a sharp dagger or a bright and glowing piece of coal, would the mother, despite her true love and compassion, ever approve of her child taking hold of a flaming piece of coal and subsequently burning their hand, or cutting their hand on the sharp blade of a dagger? Of course not.

The underlying principle in the acceptance of prayer can be understood in light of this example. I am myself experienced in this regard. Where a detrimental aspect exists in a certain prayer, it is not accepted in the least. One can easily understand that our knowledge is not definitive and without its faults.

There are many things we do with great pleasure, considering them to be blessed, and in our own view we consider their outcomes to be blessed as well, but ultimately they turn into a grief and affliction that clings to us.

Hence, it cannot be said that all the desires of man are free from harm if fulfilled. Man is but a mixture of faults and errors; thus, as one would assume, and as is the case, some of his desires are injurious. If Allah the Exalted were to accept such desires, this would clearly contravene divine mercy. It is a matter quite sure and certain that Allah the Exalted accepts the prayers of his servants and confers upon them the honour of acceptance, but not every foolish desire. Inner emotion blinds a person to what is best in the long run and moves one to pray to their own detriment.

However, Allah Almighty, who desires the best for us in the truest sense and sees the ultimate end of all matters, rejects the prayer which He knows would bring about harm and detriment for the supplicant if it was accepted.

This rejection of prayer actually constitutes an acceptance. Hence, those prayers which do not compromise the safety of mankind from calamity and adversity are accepted, and harmful supplications are accepted by God in the form of a rejection. I have received the following revelation countless times:

“I will accept your every prayer.”

In other words, this means that any supplication that is, in essence, beneficial and advantageous will be accepted. When I reflect over this point, my soul becomes satiated with pleasure and delight.

The first time that I received this revelation, about 25 or 30 years ago, I was immensely delighted that Allah the Almighty would accept those supplications of mine which I would make for my own person or my dear ones. Thereafter, I understood that even the slightest miserliness must not be exercised by me in this regard, because this is a divine favour and Allah the Exalted has described the righteous in the following words:

“And they spend out of what We have provided for them.”

Hence, I follow an established practice for my friends, whether they remind me or not; whether they inform me of a serious matter or not, I regularly pray for their welfare in matters pertaining to their worldly and spiritual affairs.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 101-103)


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