Prayer, Its Acceptance, and the Principle of Qur’anic Interpretation — Essence of Islam Vol. 2

14 Sep, 2026 Essence of Islam 0

Essence of Islam Book Cover by Hazrat Mirza Ghulam Ahmad (AS)

Introduction

In this discourse from Essence of Islam (Volume 2), Hazrat Mirza Ghulam Ahmad (AS), the Promised Messiah and Mahdi, expounds upon Prayer, Its Acceptance, and the Principle of Qur’anic Interpretation, presenting profound spiritual insights and scriptural verities.

Book Series: Essence of Islam (Volume 2)
Author: Hazrat Mirza Ghulam Ahmad of Qadian (AS)
Section: Part 5: Prayer
Navigation: Book Table of Contents | « Previous: Prayer | Next: Miracles Are Wrought by Prayer »

187 PRAYER I say truly that if crying before God Almighty is full of utmost humility, it moves His grace and mercy and draws them (towards the supplicator). I can say out of my own experience that I have felt the grace and mercy of God, which comes in the shape of the acceptance of prayer, coming towards me. Indeed, I rather say that I have actually seen it. If the dark-minded philosophers of this age cannot feel it or see it, this verity is not going to disappear from the world, more so because I am ready to demonstrate the acceptance of prayer at all times.
[Malfuzat, vol. I, p. 198]
[Essence of Islam, Vol. 2, p. 187]

A BRIEF REVIEW OF THE BOOKLETS OF
SIR SAYYED AHMAD KHAN SAHIB K.C.S.I. O prisoner of your own intellect, do not be too proud of yourself; This wonderful celestial sphere has brought forth many like you.

One alienated from God can never find access to His court; Secrets of that Beloved are revealed only to those who come from heaven.

To fathom the secrets of the Holy Qur’an on one’s own is a false notion; Whoever invents meanings by himself invents only filth and carrion.

In his booklets, Sayyed Sahib sets forth his belief that: The acceptance of prayer does not mean that the supplicant should be given what he asks for. If this should be the meaning of the acceptance of prayer two difficulties would be encountered. The first would be that thousands of supplications that are made most humbly and earnestly are not fulfilled, which means that the prayer has not been accepted, whereas God has promised acceptance of prayer. The second difficulty is that that which is to happen is determined and so is that which is not to happen. Nothing can happen contrary to that determination. If acceptance of prayer means granting the request made, then the Divine promise:

وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡ ۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord says: ‘Pray unto Me; I will answer your prayer. But those who are too proud to worship Me will surely enter Hell, despised.’” (Surah ‘Pray unto Me, 40:61)

is not fulfilled concerning supplications the granting of which is not determined. According to this interpretation, the general promise of acceptance of prayer will be falsified inasmuch as only those requests are granted the fulfilment of which is determined, and yet the promise of acceptance of prayer is general and is not subject to any exception. Some verses indicate that those things which are not determined will not be granted and some verses indicate that no supplication is rejected and that all are accepted. The verse: 52

shows that God has promised the acceptance of all prayers. Thus, the only way of reconciling this contra- 51 ‘Pray unto Me, I will answer your prayer.’—Al-Mu’min, 40:61 [Publisher]
52 Ibid. This summary of the view held by Sayyed Sahib indicates that his belief is that prayer cannot be the means of
[Essence of Islam, Vol. 2]
[Essence of Islam, Vol. 2, p. 187]

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Introduction