The Holy Qur'an, akin to a profound ocean, encompasses boundless meanings within itself, and each of its verses serves as a gateway toward understanding the truth and approaching the Divine Essence. This treatise, focusing on the second part of verse 54 of Surah Al-A'raf, explores the concepts of prayer, lordship, and mystical ranks. This verse calls upon humanity to invoke their Lord with humility and secrecy, to abstain from transgression and corruption, and to supplicate out of both fear and hope, while it affirms Divine mercy as near to the virtuous. Through a mystical lens and profound contemplation, this analysis presents prayer not merely as an act of worship but as a bridge towards gnosis and union with the Divine Essence. The following discourse, structured methodically and articulated with clarity, endeavours to elucidate these concepts comprehensively for the readers.
Prayer, like a golden thread, connects the human soul to the Lord. The Almighty invites mankind in the Holy Qur'an to call upon their Lord continuously, in all stateswhether awake or asleep, apparent or hidden. Prayer transcends loud cries and clamorous shouting; it manifests in simple acts of worship such as bowing (ruk) and prostration (sujd). These actions, akin to polished mirrors, reflect the light of servitude and are themselves embodiments of humility.
In the Holy Qur'an, prayer holds an exalted position as a direct relationship between the servant and the Lord. A verse from Surah Ibrahim states:
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ(My Lord, make me steadfast in prayer).
This verse introduces prayer as a bridge between man and God. The commentator, emphasising that prayer occurs in all circumstances, divides it into two realms: the apparent (such as acts of worship) and the inward (such as internal remembrance). This dichotomy aligns with both mystical tradition and Qur'anic teachings, considering prayer a comprehensive act encompassing both heart and body.
Prayer, like a bird with two wings, soars by means of humility and secrecy. Humility is the overt supplication manifested in acts of worship such as ruk and sujd. Secrecy refers to the hidden invocation, realised in quiet and inward remembrance. These two aspects, like the two sides of a coin, complement each other and render prayer a comprehensive and universal practice.
ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ
Call upon your Lord with humility and in secret; indeed, He does not love the transgressors. And do not cause corruption in the earth after its reformation, and invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.
Humility (taarru) denotes supplication marked by entreaty and meekness before God, manifesting in external acts of worship such as prayer. Secrecy (khafiyah) is the concealed invocation, performed inwardly and with silent murmuring. This distinction presents prayer as a practice embracing both external (worship) and internal (spiritual knowledge) dimensions. The commentator stresses that humility is not about loud cries, but resides within the simplicity of ruk and sujd. This view accords with Qur'anic interpretations such as Al-Mizan, which consider humility as meekness and secrecy as sincerity in prayer.
Prayer, like a clear stream, must be free from any pollution of injustice and transgression. The Qur'an declares that the transgressors are not beloved by God. A prayer tainted with injustice and transgression is like a rootless tree, fruitless and barren.
The term itid in the Qur'an signifies exceeding Divine bounds, injustice, and oppression. The commentator insists that prayer must be performed with justice and abstention from transgression. This condition links prayer to an ethical and Divine act. A verse from Surah Al-Baqarah states:
وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ(And whoever transgresses the limits of Allahsuch are the wrongdoers).
This emphasises that prayer is contingent upon sincerity and justice.
The earth, as a divinely adorned realm, has been reformed through Divine order. God forbids mankind from causing corruption upon this reformed ground, stating:
وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا(And do not cause corruption in the earth after its reformation).
The commentator interprets this corruption as environmental destruction, such as trampling plants and animals, urging humanity to preserve Divine order.
Reformation of the earth signifies the natural and Divine order extending from plant growth to animal life. The commentator illustrates this with examples such as refraining from destroying flowers and grass, making the concept tangible. This view is consistent with a verse from Surah Ar-Ra'd:
ٱلَّذِينَ يُصْلِحُونَ فِي ٱلْأَرْضِ(Those who make reform in the earth).
This emphasis serves as a critique of environmentally and ethically destructive behaviour.
Prayer arising from fear and hope functions as the two wings enabling the flight of the common soul. God commands:
وَادْعُوهُ خَوْفًا وَطَمَعًا(And invoke Him in fear and hope).
Fear (khawf) is reverence for Divine power, and hope (ama) is anticipation of His mercy and forgiveness. The commentator considers this type of prayer suitable for the general populace, while mystics are invited to a higher stationseeking God for His Essence.
Within Islamic mysticism, fear and hope are regarded as initial emotional states of the seekers. The commentator notes that the mystic desires God purely for Himself, rendering fear and hope appropriate only for lower levels. This perspective aligns with the views of Ibn Arabi in Fuss al-ikam, who calls the seeker to transcend fear and hope and arrive at Divine love.
True fear is akin to a mirror reflecting the faults of the self, namely fear of sins and deviations, not of the Divine Essence. The commentator emphasises that God is not terrifying and that fear of Him is like fear of imaginary beings.
In Islamic mysticism, fear means deep reverence and awe towards God, not fear of punishment. The commentator distances this from the notion of a punishing God and directs fear towards ones own deviations. This interpretation is compatible with a verse from Surah Al-Baqarah:
وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ(And fear Allah and know that Allah is with the righteous).
Hope for Divine blessings serves as an incentive for the general masses towards God. Yet the mystic, like a bird freed from the cage of attachments, seeks only the Divine Essence. The commentator refers to هُوَ الْبَاعِثُ هُوَ الْوَارِثُ (He is the Resurrector, He is the Heir), underscoring that hope in anything but God is futile.
The Qur'an encourages hope in Divine mercy:
وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ(And do not despair of the mercy of Allah).
However, in mysticism, the seeker in higher ranks is released from attachment to blessings, even Paradise. This concept aligns with fan f Allh (annihilation in God), which unites the mystic with the Divine Essence.
Divine mercy, like a breeze that blows upon the doers of good, is near to those who perform acts of beneficence with sincerity. The commentator defines the doers of good as those who give without ostentation or expectation.
The Qur'an describes the doers of good as those who, with faith and righteous deeds, bestow goodness:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ(Indeed, those who believe and do righteous deeds - for them is a reward uninterrupted).
The commentator stresses that sincerity in beneficence is a prerequisite for nearness to God.
