Aura and Color treatment

TELEPATHY: Learn Telepathy

Business Writer — Fri, 09 Sep 2011 23:18:14 +0000

TELEPATHY: Learn Telepathy

FOREWORD

This book is dedicated to those lively-hearted friends who want to reach the pinnacle of humanity through service to mankind and to those scientists who would adorn the Earth anew after 2006 A.D.

PREFACE

His Divine Grace Qalander Baba Auliya writes in his valuable work ‘Tazkira Tajuddin Baba” (An Account of Tajuddin Baba Auliya).

“Human beings are conversant with the act of ‘articulation’ from the very beginning. In talking, the sound waves with predetermined meanings convey the information to the listeners. This method is a duplication of that communication style which takes place between the waves of Ego. It is a common observation that a dumb person conveys everything with a slight movement of his lips and those who are versed with lip-reading; understand every thing which he desires to convey. This too, is a replica of the same method. Animals convey their feelings to their fellows without producing any sound. In this case, too, the waves of Ego are operative. Trees also converse and communicate with one another regardless of the distance existing between them. This conversation not only takes place amongst the nearby trees, but the trees at far off distances also take part in it. The same law is valid for the minerals as well. Stones, pebbles and the dust particles also negotiate with one another exactly in the same style.”

Single Unconscious

Many events of prophets and people with spiritual powers are evident that only one and the same Unconscious is actively functioning in the whole universe. Every wave of the Seen and the Unseen understands the meanings of the other thought, even if they are located at the opposite poles of the universe. Understanding the significance and meaningfulness of the Seen and the Unseen is the life essence of the universe. We, with a considered contemplation about this life essence, which is our own life essence as well, can explore the conditions and situations of other planets besides that of our own planet. We can discover the thoughts of men and animals, can acquaint ourselves with activities of angels and jinni, and know the internal stimuli of plants and mineral. Continuous concentration transmutes the mind into Cosmic Unconscious and the artificial self—adopted shell of our personality is emancipated from the clutches of Ego and begins to observe it in the conscious. The targeted aim of the lesson of Telepathy that were started in Roohani Digest, Karachi in 1979 was that the sagacity pertaining to the significance and meaningfulness of the universe could be revealed upon the unpolluted minds and hearts of the young generation.

It is an occasion for rejoicing and gratefulness that our efforts have seen the light of success. The experiences of the students of Telepathy as reported in the following pages are

evident of this thing.

Telepathy; the technique of transference of thought, is that branch of metaphysical science which has widely attracted the attention of the people of the present era. A large number of books have been published on this subject in the western countries as well as in our own country. Without commenting on their literal values, it is said, that the knowledge presented in the form of this book has no parallel to it, because it is not based upon the occidental source rather the origin of this knowledge is that sublime heritage of our ancestors that has reached us in disciplic succession.

It is the blessings of our elders that the students of telepathy have been endowed with that thinking approach which is called the divine approach and this has helped them to remain on the straight path.

Announcement regarding the publication of this book proved to be such an act which widely earned the approval in anticipation. It is a blessing of Allah, the most sublime, that the book became a subject of discussion in various circles of our society even before its publication.

I am grateful to my sincere friends for their love and affection extended to me. I humbly pray through the intercession of the Holy Prophet (Peace and Blessings of Allah be upon him) that this effort of mine be a means of salvation for the people who want to enable them to rise to that position about which Allah has proclaimed, “Verily the Friends of Allah neither have any fear nor any sorrow troubles them.”

Just as for learning any worldly knowledge a teacher is mandatory, for following the instructions incorporated in this book guidance of a teacher is prerequisite and necessary.

Teachers of psychology, parapsychology and the learned leaders of spiritual orders can be taken as guides in this field.

Khwaja Shamsuddin Azeemi

CONTENTS

Single Unconscious

1. WHAT IS TELEPATHY

Law of Sight

2. TIME & SPACE

3. THE GALAXIAL SYSTEM

Waves of Ego

4. THE LAW OF EXCHANGE

OF THOUGHTS

Society and Our Belief

Deterioration of the Brain Cells

Focusing of Attention

5. SALT AND SUGAR

Mirror Gazing

6. EXPERIENCES AND INCIDENTS

OF FIRST LESSON

Mercury Light

Angels

Goddess of Sleep

Universe Submerging in Light

Third Eye

Diving and Emerging

The Garden of Paradise

Voiced Thought

7. TELEPATHY AND THE

BREATHING EXERCISES

8. THE SECOND LESSON

OF TELEPATHY

9. THINKING OF RIGHTEOUSNESS

10. ON THE THRESHOLD OF GRAVE

Men, Jinni & Angels

11. INCIDENTS & EXPERIENCES

OF SECOND LESSON

Rain of Noor

Candle & Lamp

Broom and a Lean Person

12. CLASSIFICATION OF KNOWLEDGE

13. MENTAL TURMOIL

14. THIR D LESSON OF TELEPATHY

15. BELIEF OF SCIENCE

Trees also Converse

16. INCIDENTS & EXPERIENCES

OF THIRD LESSON

Door Opens

The Last Pool

The Tomb of Data Ganj Buksh

Flame of Fire

Advice

The Inner Eye

17. TRUE DEFINITION

OF IMAGINATION

18. THE FOURTH LESSON

OF TELEPATHY

19. 156 ELEMENTS

20. INCIDENTS & EXPERIENCES RESULTING FROM FOURTH LESSON

Riddance of Inferiority Complex

Golden Palaces

21. DOMAIN OF THOUGHTS .

22. LAW OF NATURE

23. FIFTH LESSON OF TELEPATHY

24. SIXTH LESSON OF TELEPATHY

Breathing Exercise

Special Instructions

25. EXPERIENCES DURING

THE COURSE OF SIXTH LESSON

26. SEVENTH LESSON

Breathing Exercise

27. METHOD OF INFLUENCING

TELEPATHICALLY

Curing Cancer Telepathically

28. EIGHTH LESSON

Breathing Exercise

29. MIND…… A TREE

30. SPIRITUAL PERSON

31. SPIRITUALITY AND SORCERY

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SPIRITUAL PRAYER BOOK

Business Writer — Fri, 09 Sep 2011 23:11:41 +0000

SPIRITUAL PRAYER: Introduction Spiritual Prayer Book

SPIRITUAL PRAYER

Khawaja Shamsuddin Azeemi

This book is dedicated to those women who, before the end of the last

decade of the twentieth century, will govern the whole world at a most

dignified and superior level, driving forward and bringing great

progression in the mission of the holy prophet Muhammad (pbuh), the

first Noor, cause of creation of the universe, and

benefactor of humanity.

Translated by

Saima Kazi

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============================================

Bismillah hir Rahman ir Raheem:

Oh Lord! Make me one who establishes regular Prayer,

and also (raise such) among my offspring

–✤-✤– Prayer is a Believer’s Ascension (Mehrāj) –✤-✤–

–✤-❃-✤–

Mehrāj means to enter the world of the unseen. When

a believer attains Mehrāj through prayer, Angels

appear in front of him. He travels through

the Heavens, and through the blessings

of the Holy Prophet (pbuh) he

comes to know

his Lord.

–✤-❃-✤–

Prayer is the name of that special worship in which man can directly communicate and establish a

relationship with his Creator. When a person stands to perform Prayer the doors of Heaven open up to

him and between the worshipper and Allah all veils are lifted.

The beloved Prophet (pbuh) has determined a method in the form of Prayer in order to form a link with

Allah. It is the declaration of the Holy Prophet that ‘Prayer is the Mehrāj (Ascension to the Heavens) of

the Believer.’ Mehrāj was the Mehrāj of the Holy Prophet. For his descendants the Holy prophet has

declared Prayer as Mehrāj. Such a believer attains the honour to sight the High Throne, and Allah

Himself. His ears hear the voice of Allah and his heart becomes acquainted with Allah’s closeness.

Spiritual Prayer, after manifesting the hidden treasures in the sea of knowledge and awareness, presents

to us the wisdom of Prayer from a scientific point of view. It also presents solutions to many issues,

including cures for incurable illnesses.

Khawaja Shamsuddin Azeemi is the present head of the Azeemia Sufi Order, and a world famous

spiritual master.

His mission and his invitation to the whole of mankind is that they should learn the inner knowledge,

realise their latent potential so that they may get to know the Lord Creator of the universe, and hence

enjoy a blissful life here and in the hereafter.

–✤-❃-✤–

Disclosure

This era is an era of developed minds. Fifty years ago, something from a scientific point of view that a

fifty-year old man did not know, today a ten-year old child knows. The availability of knowledge at this

point is at its peak where man claims to have walked in space. The idea of transmitting thoughts a

thousand miles away has now become a manifested reality, made possible by increasing and decreasing

the wavelength of sound. Distances have thinned. A journey that used to take days and years to complete

can now be accomplished within minutes and hours. Research has revealed to us that in a human brain

there are millions of cells operating, and every cell with its full strength holds a creative ability within a

human. Yes indeed! This era is an era of knowledge, scientific advancements and self-awareness. In this

day and age a concept can only become accepted when it is demonstrated with an explanation in

accordance with scientific formulae and the laws of nature.

The language and approach should be easy to understand and should touch the heart.

Spiritual Prayer has been written taking the above principle into account. I have tried to present this

book by referring to the scientific meanings and the laws of nature to explain Asalātu Mehrāj-ul-

Mumineen (Prayer is the Ascension of the Believer) so that the current generation caught up in western

education can also take advantage of this book.

Spiritual Prayer, after manifesting the hidden treasures in the sea of knowledge and awareness, presents

solutions to many issues, problems and cures for incurable illnesses. Prayer opens the doors to the unseen

world for us. By performing Prayer correctly, conversing with angels can become an easy practice.

For people who are suffering from fear, insecurity and are inflicted with problems and grief, Prayer is an

unbeatable cure. It is such a practice that if put into action correctly, we can regain our lost power and

dignity once again and achieve an honoured rank within the category of flourishing nations. Regarding

Prayer, it is important to mention here that a Prayer without the presence of heart becomes a source of

deprivation on an individual basis and a source of downfall on a collective basis.

Chapter 30, Sūrah Ma’un states:

‘Ah, woe unto worshipers who are unaware

of the reality and meanings of their Prayers.’

May Allah bestow upon the entire Muslim nation, divine guidance to correctly establish Prayer. And

according to the words of the Holy Prophet (pbuh), (Asalātu Mehrāj-ul-Mumineen), grant us intimate

knowledge of Allah through Prayer.

(Ameen)

–✤-❃-✤–

C o n t e n t s (Part1)

Prayer – Ascension (Mehrāj) of the Believer

�� Spiritual Intention and Purpose of Prayer

�� Faith

�� Reading and Establishing Prayer

�� Prayer and Fire-Worshipping

�� The Thinking Approach of the Prophets

�� A Programme for the Descendants (Umat)

�� Adam and Eve

�� Conscious and Subconscious

Prayer and Mehrāj

�� Prayer of the Lover and Beloved

�� The Prayer of the Beloved Prophet (pbuh)

�� The Prayer of Hażrat Abu Bakr Siddiq

�� The Prayer of Hażrat Umar

�� The Prayer of Hażrat Ali

�� The Prayer of Hażrat Hassan

�� The Prayer of Hażrat Anas

�� The Prayer of Hażrat Abdullah-bin-Zubair

�� The Prayer of Hażrat Awais Karni

�� The Prayer of Hażrat Zain-ul-Abideen

�� The Prayer of Hażrat Rabia Basri

�� The Prayer of Hażrat Sufiyan Sawri

�� The Prayer of Hażrat Muslim-bin-Bashar

�� The Prayer of a Woman

�� The Prayer of a Saint

Prayer – A Cure for Grief

�� The Entering of Thoughts in Prayer

Explanation of the Adhān (Call to Prayer)

Ablution (Wużu) and Science

�� Washing the Hands

�� Rinsing the Mouth

�� Putting Water into the Nose

�� Washing the Face

�� Washing the Hands up to the Elbow

�� Performing Masah

�� Masah of the Neck

�� Masah / Washing of the Feet

–✤-❃-✤–

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SPIRITUAL PRAYER: Explanation of the Adhān (call to prayer)

Business Writer — Wed, 01 Jun 2011 11:34:00 +0000

Explanation of the Adhān (call to prayer)

Adhān has been in force since the days of Allah’s friend prophet Ibrahim. When Prophet Ibrahim had

completed the construction of Holy Kaba he said to Allah:-

‘I have completed the construction’

Allah instructed him:-

‘Announce Hajj amongst the people’

Hażrat Ibrahim replied:-

‘O Cherisher! Where will my voice reach?’

Allah commanded:-

‘You announce it. To make it heard is my responsibility’

Hażrat Ibrahim asked:-

‘In which words shall I invite them?”

Allah replied:-

‘Say – People! It has been made obligatory on you to make pilgrimage to the ancient house.

All on the Heavens and the Earth have heard this. Are you not watching how they come

from far away cities saying ‘Labaik’ (acceptance of being present at ones service)’

According to another narration Hażrat Ibrahim climbed onto Koh-e-Qabas (Mount Qabas) and putting his

fingers in his ears announced:-

‘People! Allah has made Hajj obligatory on you, hence accept the command of your Lord’

After hearing this, the souls replied ‘Labaik’ from the backbone of the men and the abdomen of the

women. Hence, until the Day if Resurrection only those souls will perform Hajj who said ‘Labaik’ in

answer to Hażrat Ibrahim’s announcement, and none else.

It is our common observation that when we wish to converse with someone we try to attract their

attention towards us. There are many ways to draw attention. You can create a sound to draw attention,

you can call upon someone, you can send a message through another person or you can mentally

(telepathically) send the message.

Every religion has its way to draw attention or call its followers. In certain places the sound of bells is

used to gather people for worship, in other places conch shells are used to gather people at a point and

invite the Hindu priest to lead the worship.

Whenever a certain practice comes into force in mankind, it stays set. Only the way it is practised is

changed. In Islam the way devised to gather people at a point and to call people to worship Allah is called

the ‘Adhān’. Adhān is also worship in its own place. In Islam the one who proclaims in the name of Allah

has been blessed with respect. The Muezzin (one who calls the Adhān) wearing clean clothes stands up on

a height and with the feelings of respect and admiration and with a loud and clear voice proclaims

he then testifies Allah’s majesty and sovereignty and with that he also testifies that Muhammad is Allah’s

Prophet. After that he announces on his left and right that Prayer is blessings, Prayer is welfare and

prosperity in this world and in the hereafter. This announcement begins with the proclamation of Allah’s

greatness and ends with the proclamation of Allah’s magnificence and grace. What we are trying to imply

is that it becomes clear from the Adhān that the start of every deed and the limit of every deed is Allah.

The one who says the Adhān should have a blissful tone. His heart and mind should be enlightened and

clean. The reason for this is that with the voice the emotions are also conveyed. If the Muezzin’s emotions

are not pure and his mind is contaminated with sin then his mind will be devoid of peace and tranquillity.

When there is no tranquillity in the mind then the effect of his voice will not make an impact or attract

people. It is also obligatory on people to give the Muezzin respect and honour due to his dignified status.

–✤-❃-✤–

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SPIRITUAL PRAYER: A Cure for Grief, Entering of Thoughts in Prayer

Business Writer — Wed, 01 Jun 2011 11:31:00 +0000

Prayer – A Cure for Grief

Prayer is a practice that takes a person closer to his soul. When a person is acquainted with the knowledge

of his soul it becomes clear to him that it is Allah Himself who is guiding him. Just think what our life

would be like if Allah Himself was guiding us and just how close we would be to Allah. Truly, with this

course of conduct our every movement would become based upon Allah’s movement.

If we contemplate on the psychological depths of this course of conduct we find that whenever we do a

good deed for Allah’s sake, we find great satisfaction and happiness in it. That happiness penetrates deep

within and illuminates every part of the soul. With that happiness the soul becomes so light that it forgets

about its physical body. If we look into the lives of saints we realise that they spent their lives in the same

way as an ordinary person spends his life. The only difference is that they were acquainted with the

pleasures of a good course of conduct whereas we are not. How is it not possible for every descendant of

the Holy Prophet (pbuh) to achieve what was possible for the saints? Certainly it is possible for us all but

we are careless and ignorant. The saints, after acquainting themselves with this pleasure and with the

blessings of real Prayer managed to gather people to perform congregational Prayer. The congregational

Prayer of those few people managed to change the condition and structure of the whole world. But when

Muslims stopped performing Prayer in the way it should be performed and turned this sacred alchemic

worship into a ritual, as a punishment nature took all kinds of leadership and authority away from us.

There was no warmth left in our hearts. We became deprived of softness, passion, humility, modesty,

tolerance, knowledge, intellect, understanding and a healthy mind. While Praying, if there is no presence

of concentration and softness of the heart, and we do not get to know our soul and do not manage to

befriend Allah then this Prayer is a similitude to a body without a soul. If we perform our Prayers in the

manner prescribed by Allah and His Prophet then why would our Prayers not be Prayers? How could they

not? Why are we bereft of the blessings and rewards that our forefathers were blessed with?

According to the declaration of Allah and His Holy Prophet, Prayer is the cure to all our sadness and

grief, is an ointment to heal all the hurt inside us and is a remedy for our pain. But because we have

changed Prayer to suit us according to the time and occasion, we have left no stone unturned in making

this blessed deed lifeless.

All the prophets that have come to this world promoted the worshipping of Allah and good deeds. They

are those holy and pure beings that Allah has favoured and those who have been chosen to favour others.

But those who were disobedient and unfortunate did not take on board the teachings of these virtuous

messengers sent down by Allah and instead overlooked them. Allah states in the Holy Qur’ān:-

‘But after them came a later generation who were disobedient who lost the reality of

Prayer and followed their carnal desires. But they will meet deception’

(Surāh Maryam, 59)

The meaning of this auspicious verse is that Prayer is the ‘jewel’ of worship, in other words, the essence.

If we remain unaware of the reality of it then all our Prayers will go to waste.

If we contemplate upon the knowledge of ethics we come to realise that the most effective way to develop

is through the character of oneself, and the complete picture of the character is made from the postures

and movements of Prayer. According to the declaration of the Holy Prophet, the greatest nourishment for

one’s character is Prayer. Allah declares in the Holy Qur’ān:-

‘Establish Prayer and pay the poor due. And whatever good ye send forth for your souls

before you, ye shall find it with Allah: for Allah sees all that ye do’

(Sūrah Baqara, 110)

In another place Allah declares:-

‘O ye who believe! Seek help with patient perseverance and Prayer: for Allah is with those

who persevere’ (Sūrah Baqara, 153)

These are the two forces through which we can free ourselves of our troubles, trials, pain, dishonour and

disgrace. If Muslims gather these two forces within them, the crown of kingship of the world would be

placed upon their heads. They would never become failures in any religious or worldly affair.

Prayer is the fountainhead of spiritualism. Prayer is a fort that protects us from an army of wrongdoing.

Prayer keeps us away from sinning. To just complete the movements of Prayer is not called Prayer. It is

necessary to possess the knowledge of the purpose of Prayer. The Qur’ān does not give us the order to

perform the ritual Prayer, it gives us orders to fulfil all the fundamental pillars of Islam properly and

completely. It clearly states that without mental concentration and the presence of the heart, Prayer is not

Prayer:-

‘Recite what is sent of the Book by inspiration to thee, and establish regular Prayer, for

Prayer restrains from shameful and unjust deeds, and remembrance of Allah is the greatest

(thing in life) without doubt. And Allah knows the deeds that ye do’ (Sūrah Ankabūt,

45)

The Entering of Thoughts in Prayer

People often complain that they cannot concentrate in Prayer and as soon as they make intention to pray,

thoughts start to enter their minds. Sometimes they cannot even remember which Sūrahs they have

recited in Prayer and which ones they have yet to recite. After ending the Prayer they are left with the

impression that Prayer was a burden on them until not recited and they have now got rid of this burden.

There is no pleasure or peace gained from such a Prayer whereas Prayer is actually a great way of

achieving a satisfied heart and being introduced to the unseen world. The main reason for this is that we

perform Prayer so quickly that the actual purpose of Prayer is diminished. The whole Prayer is read in the

time a single rakat performed with humility should be completed. The bowing and prostration are carried

out with such speed that one cannot even recite

in that time. The body is bent a little to bow down while placing the hands on the knees, lifting the head,

they have not even stood up straight again and already gone down to prostrate, lifting the head after

prostration, they have not even sat up properly yet and already gone down into prostration again, and then

got up to stand.

A Prayer performed as such is an act of dishonouring Prayer and rudeness in front of Allah. A Prayer or

act as such can certainly not be termed as Prayer. Instead it is a defective act which will become a cause

of shame and remorse for us on the Day of Judgement and from which we will gain no benefit at all.

It is the saying of the Holy Prophet (pbuh) that the one who performs the best act of stealing is the one

who steals in Prayer. His companions asked:-

‘O Prophet! How can one steal in Prayer?’

He replied:

‘To not perform the bowing and prostration in Prayer properly is robbery in Prayer’

–✤-❃-✤–

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SPIRITUAL PRAYER:Prayer and Mehraj, Prayer of the greatests

Business Writer — Wed, 01 Jun 2011 11:27:00 +0000

Prayer and Mehraj

It is the declaration of the Holy Prophet (pbuh) that ‘Prayer is the Mehrāj (Ascension to the heavens) of

the Believer’.

When we look for the definition and meaning of the word ‘Mehrāj’ we find that ‘Mehrāj’ is actually an

alternative word used for ‘the discovery of the unseen world’. When we study the details of the Holy

Prophet’s Mehrāj we get a taste through the conscious mind of the realms existing in the unseen world.

The Holy Prophet, after being released from the grip of time and space, physically arrived at Masjid-e-

Aqsa. All the prophets present there Prayed behind the leadership (Imāmat) of the Holy Prophet. He then

made his presence at the Heavens, the first Heaven, second Heaven, third Heaven, fourth Heaven, fifth

Heaven, sixth Heaven, seventh Heaven, and then at the throne of Allah Himself. He met with the people

residing in the Heavens. He observed the state and condition of Heaven and Hell. He conversed with the

angels and then he was granted such a stage during his Ascension where there remained only the distance

of two bows or even less between him and Allah. Allah conversed with His servant about whichever

Secrets He wished, and also said that what the heart saw was not false.

From the study of this light-filled miraculous incidence we can deduce that the word Mehrāj means ‘the

discovery of the unseen world’. Mehrāj was the Mehrāj of the Holy Prophet. For his descendants the

Holy prophet has declared Prayer as Mehrāj. When a believer stands for Prayer, in his mind that door

opens up from which he can enter into the unseen world and become familiar with it. He witnesses the

angels. After being enclosed in a circle of light (Noor) and liberated from time and space he reaches the

height of the Heavens and then he arrives at the Throne of Allah where he bows down in subjection to

Allah. A believer who attains the stage of Mehrāj in Prayer is showered with the light (Noor) of Allah’s

attributes.

It must be emphasised that every one of the Holy Prophet’s descendants has the ability to spiritually go on

Mehrāj up to the Throne of Allah. Through Prayer any one of his descendants can converse with the

angels, visit Heaven and progress to achieve the utmost limit which is to become a devout servant and

have intimate knowledge of Allah. Such a believer attains the honour to sight the High Throne, and Allah

Himself. His ears hear the voice of Allah and his heart becomes acquainted with Allah’s closeness. The

Holy Prophet’s Mehrāj was on a spiritual and physical basis and is such a rank which is unique and

exclusive only to the Holy Prophet. Hażrat Ibrahim’s access was up to Bait-ul-Mahmood. After Bait-ul-

Mahmood come the stages of Hijab-e-Azmat, Hijab-e-Kubrya, and Hijab-e-Mahmood. After Hijab-e-

Mahmood comes Maqam-e-Mahmood and this is the stage that the Holy prophet ascending to on Mehrāj

where he conversed with Allah, and Allah said:-

‘And We revealed unto our servant that which We revealed. The heart lied not (in seeing)

what it saw’

(Sūrah An-Najm, 10-11)

Prayer of the Lover and the Beloved

To become acquainted with the reality of Prayer we have to have knowledge of our own soul. The Holy

Prophet (pbuh) has explained that without the presence of the heart, Prayer is not Prayer. Nor is it Prayer

if one is not free from evil suggestions and distracted thoughts. Such an act could only be called ‘physical

movement’ and there would be no spiritual value in this act. When a person establishes Prayer with the

depth of his soul he is released from the grasp of that mind which we call ‘the disobedient mind’. When

the grasp of the disobedient becomes weak the Heavenly mind, which is free from the limitations of time

and space takes control. When we incline towards Allah with the Heavenly mind, Allah’s light (Noor)

starts descending upon us and in this state of Prayer we break our link with the fictional senses. This state

when one gets so absorbed in Allah’s light and magnificence is called Istaghrāq.

Hażrat Ayesha Siddiqa narrates to us that when it was time for Prayer the Holy Prophet would not even

acknowledge the presence of those around him and it would seem as if they were all strangers to him.

The Holy Prophet would stand in Prayer for so long that his blessed feet would get swollen.

The Prayer of the Beloved Prophet (pbuh)

It is narrated in a Hadith that once the Holy Prophet (pbuh) arrived late for the Fajr Prayer. After Prayer

he told the people to remain seated. He narrated to them that last night when he was establishing Prayer

he went into a state of drowsiness. He saw Allah’s splendour and beauty in front of him without any veils.

Allah asked him ‘Oh Muhammad! Do you know what subject these certain angels are conversing about?’

He replied ‘Yes, O Lord! They are conversing about those deeds which remove sins’. Allah asked ‘What

are they?’ He answered ‘To lift a step towards the mosque for congregational Prayer, to stay in the

mosque after the Prayer and to perform ablution despite intolerable conditions (such as very cold water).

There is happiness and welfare in the life and death of the one who does this. He will be purified from his

sins just like the day when his mother gave birth to him’. Allah then asked him ‘Oh Muhammad! What

are the stages?’ He replied ‘To feed people, to talk with a soft tone, to get up to establish Prayer when the

world is asleep’. Allah then ordered ‘Ask for anything from Me’. He answered ‘O Lord! I want divine

guidance to be able to do good deeds, refrain from evil deeds and to love the poor. Save me and have

mercy on me. When you wish to test a nation, lift me without testing me. I am the aspirant of Your love

and the love of the one who loves You and the love of every deed that takes me closer to Your love’.

Once the Holy Prophet was performing the Kasoof Prayer (the Prayer performed when there is a solar

eclipse) and remained occupied for a long time reciting the Qur’ān, bowing down and prostrating. During

this time his companions saw that he reached his hand forward. They then saw that he moved back a little.

Later when the people questioned him regarding this incident he told them:-

‘At that time those things were exposed in front of me of which you have been promised.

Paradise and Hell were displayed just beside this wall. I saw bunches of grapes hanging in

Paradise, I felt like breaking off a bunch. If I did break it you would have been able to finish it

until the Day of Resurrection. I then saw Hell and have never before seen such a terrifying

thing’

The Prayer of Hażrat Abu Bakr Siddiq

When Hażrat Abu Bakr Siddiq used to get up to perform Prayer he would get into a state of intense

weeping and the non-Muslim women and children within the radius of this soft and gentle atmosphere

would also start crying.

The Prayer of Hażrat Umar

Hażrat Umar used to cry with such force in Prayer that the sound of it would even reach the last row.

Once Hażrat Umar was leading the Fajr Prayer and the other companions of the Holy Prophet (pbuh)

were following behind him. Suddenly an unfortunate malicious person holding a dagger came forward

and stabbed Hażrat Umar in his blessed belly. Hażrat Umar fainted and fell to the ground. Despite the

occurrence of this horrific incident the Holy Prophet’s companions praying behind Hażrat Umar remained

unaware of this. Hażrat Abdul Rahman bin A’uf stepped ahead and completed the obligations of Imāmat

(leadership in Prayer). Only after the completion of the Nafl Prayer did the companions of the Holy

Prophet realise what had happened and went to assist Hażrat Umar.

The Prayer of Hażrat Ali

When Hażrat Ali would make intention to Pray, his whole body would start trembling and the colour of

his face would change. He used to say:-

‘The time has arrived to implement that trust which was offered to the Heavens and the

Earth and which they did not have the courage to take on’

Once an arrow hit Hażrat Ali’s thigh and went through to the other side of the thigh. When it was tried to

pull out the arrow he felt an awful lot of pain. One of the other companions of the Holy Prophet (pbuh)

suggested that the arrow be taken out when Hażrat Ali is Praying and so Hażrat Ali made intention and

started to Pray. He got himself so focused and engrossed in prayer that he became totally unaware of his

surroundings. During this time the arrow was easily removed and the wound was bandaged. In the

process Hażrat Ali did not even feel the slightest of pain.

The Prayer of Hażrat Hassan

Hażrat Hassan explained that there are three particular honours for the one who establishes Prayer:-

The first honour is that when a person stands up for Prayer, divine blessings form a cloud from his head

up to the sky from which divine light pours down on him like rain.

The second honour is that angels gather on all four sides of the person and encircle him.

The third honour is that one angel says ‘Oh, one who is praying, if you could see who is in front of you

and who you are talking to, I swear on the Lord you would not salute (say Salām at end of Prayer) until

the Day of Resurrection’.

The Prayer of Hażrat Anas

When Hażrat Anas prayed he used to get so engrossed in Prayer. Because of his engrossment the length

of time between standing and prostration was so prolonged that people used to think that he had forgotten

to prostrate.

The Prayer of Hażrat Abdullah-bin-Zubair

When Hażrat Abdullah Bin Zubair established Prayer he used to recite a large number of Sūrahs from the

Holy Qur’ān. When standing in Prayer it would look as if he were a pillar. When he would prostrate he

would stay in that position for so long that the pigeons of the Holy Kaba would come and sit on his back.

The Prayer of Awais Karni

Hażrat Awais Karni would not sleep all night. He would say that it is surprising that the angels, who

worship Allah all the time never get tired, and us, being the best of creation get tired and have a peaceful

sleep.

The Prayer of Zain-ul-Abideen

One day Zain-ul-Abideen was performing Prayer in the mosque when all of a sudden the thatched roof

caught fire and set it all in flames. Despite this, Zain-ul-Abideen kept steadfast and focused in Prayer.

Watching this incidence, all the people gathered and shouted out to him but he remained unaware of what

was happening. Once he had finished his Prayer he came outside the mosque where the people asked him

why he did not act in response to their shouting out so loudly. Zain-ul-Abideen told them that while they

were trying to save him from this worldly fire, he was actually standing in the court of Allah.

The Prayer of Rabia Basri

Hażrat Rabia Basri used to spend a large portion of the night Praying. She used to say that her reason for

performing Prayer was not to achieve reward but rather that on the Day of Resurrection in front of all the

prophets, the Holy Prophet (pbuh) would be able to proudly say that this Prayer is of a woman from

amongst my descendants.

The Prayer of Hażrat Sufiyan Sawri

Once Hażrat Sufiyan Sawri was busy establishing Prayer near the Holy Kaba. While he was prostrating

an enemy cut off the toes of his feet. After he head saluted (said Salām) in both directions he saw blood

on the floor and felt pain in his feet, and only then did he realise that someone had cut off his toes.

The Prayer of Hażrat Muslim-bin-Bashar

Hażrat Muslim-bin-Bashar had a very domineering personality, so much so that when he would enter the

house the people at home would go into complete silence due to fear of him. But when he prayed he

would get so deeply engrossed in Prayer that no matter how much noise the children made, he would not

have the slightest knowledge of it.

Once Hażrat-bin-Bashar was in his room making intention to pray when accidentally one of the corners of

the room caught fire. Despite this, he remained preoccupied with Prayer. After he had saluted, his family

informed him that all the people in the village had gathered to put out the fire and yet you did not leave

Prayer even though in a time like this it is allowed to break the intention of Prayer. Hażrat-bin-Bashar

replied that if he had known what was happening he certainly would have broken the intention.

The Prayer of a Woman

Hażrat Abdullah-bin-Mubarik relates to us an incidence which occurred in his childhood regarding a

woman who spent a lot of time in worship:-

“During Prayer a poisonous spider stung her forty times but she offered no resistance.

When she finished prayer I asked her why she did not move the spider away. She replied:

‘Oh son! You are still a child. How was it possible, I was preoccupied in the work of my

Lord, how could I have done my own work?’”

The Prayer of a Saint

Hażrat Abu-Alkhair-Aqtah had a cyst in his foot. Doctors suggested that his foot be amputated but Hażrat

Abu-Alkhaira-Aktah did not agree to this. His disciples advised the doctors to cut the foot off while he is

Praying because at that time he has no awareness of himself at all. And so, while he was Praying, his foot

was cut off. Only when he had finished his Prayer did he realise that his foot had been cut off.

–✤-❃-✤–

Filed under: Hażrat Abdullah bin Zubair, Hażrat Ali, Hażrat Anas, Hażrat Hassan, Hażrat Sufiyan Sawri, Hażrat Umar, Prayer of a Saint, Prayer of a Woman, Prayer of Hażrat Ali, Zain ul Abideen

SPIRITUAL PRAYER: Reading Prayer and Establishing Prayer

Business Writer — Wed, 01 Jun 2011 11:17:00 +0000

Reading Prayer and Establishing Prayer

It has been mentioned that one of the meanings of Prayer is blessings. In other words, Prayer is a source

of attaining Allah’s blessings. It is spectacular work of the Holy Prophet (pbuh) that he has devised for the

followers of his faith (Muslims), and for other human beings, a method for attaining Allah’s blessings that

combines all the movements which occur in one’s life. The purpose of it is so that in every situation and

in every movement of life one stays connected with Allah’s blessings. When we study and analyse the

movements contained within Prayer it becomes apparent that there is no movement in human life that the

Holy Prophet has not included in Prayer e.g. lifting the hands, raising them, moving them, tying them,

touching the body with the hands, standing up, bending, lying, sitting, speaking, looking, hearing, moving

the head around to determine directions. Thus, Prayer includes every state of life. The purpose of it is so

that no matter what a person is doing, his mind stays established with Allah and this should become a

habit. When this becomes a trait encompassing every moment and breath of one’s life one develops a

strong connection with Allah.

When we make intention (niyat) we raise our hands up to the ears and touch them, and then saying Allāhu

Akbar (Allah is the Greatest) we tie our hands. Before starting Prayer it is our intention that we are going

to perform this act for Allah. Intention is related with the brain i.e. first we mentally present ourselves in

front of Allah.

From the beginning of creation up until now all the inventions and developments that have came into

existence are firstly related to the brain and then with the hands. When we lift ours hands for Prayer and

declare Allah’s greatness we are forming a relationship between Allah and all our mental abilities and all

the developments produced by using these abilities. In other words, all the inventions that mankind has

invented and the ones still to be invented in the future are all related to the abilities that Allah has granted

us. When we recite Subhāna kallāh humma (O Allah, all glory is for you) we are declaring Allah’s glory

and confessing that the abilities present within us that enable us to speak, think and understand are

actually the attributes of Allah and a favour bestowed upon us by Him. When reciting Sūrah Fātiha we

are negating ourselves and declaring that all praise is for Allah only and that He is the one who grants us

guidance, and only by earning His kindness and favour are we able to walk along the straight path.

After Sūrah Fātiha we recite any other Sūrah from the Holy Qur’ān e.g. Sūrah Ikhlās. When reciting this

Sūrah we are confessing that Allah is One (Single) and His creation is not. Allah is not in need of

anything, but all else is in need of Him. None is born of Him nor is He born. Allah is Unique, the One,

Single, Eternal, Absolute, and there is none like Him. While declaring Allah’s greatness we bow down

and then stand up again. After standing up we go into such a position which is close to lying down

(prostration). We then get up into a sitting position. Next, we prostrate again. We then stand up. In the last

rakat we sit down in peace for quite a while and then looking in both directions we salute (say Salām).

It sure is a remarkable fact worth contemplating upon that the Holy Prophet has incorporated every single

moment that exists in human life into Prayer. The purpose of it is so that whatever a person is doing,

whichever state he is in, whether he is sitting, standing, bending, saying something, looking here or there,

moving the hands and feet, thinking about something, in every situation there remains a mental link with

Allah. Wherever Prayer is mentioned in the Holy Qur’ān Allah has ordered us to ‘establish Prayer’ or

‘those who establish Prayer’ etc. It is important to contemplate about the wording here. In the Holy

Qur’ān we have been given guidance to establish Prayer, not to read Prayer.

Prayer and Fire-Worshipping

There is a big difference between establishing Prayer and reading Prayer. The Holy Qur’ān does contain

the word read (recite) as well though:-

‘O thou (Muhammad) folded in garments! Stand (to Prayer) by night, but not all night, Half

of it, or a little less, or a little more; and recite the Quran in slow, measured rhythmic tones’

(Sūrah Muzzammil, 1)

There is an expression in the Persian language ‘Namāz Khwandan’ which means ‘to read Prayer’. This

expression is used by fire-worshippers. They read their book Zandu’awsta and then bow down to fire; this

is what they call Namaz Khwandan or to read Prayer. When this was translated from Arabic to Urdu there

was a translation error: ‘establish Salāt’ was translated as ‘read Namaz’. According to the teachings of the

Holy Qur’ān Salāt should have been translated as Salāt, just as the translation of Kalimah Tayibah (first

Creed) is Kalimah Tayibah, translation of Allah is Allah, translation of Rahmān (merciful) is Rahmān,

translation of paighambar (messenger) is paighambar, translation of rasool (prophet) is rasool etc.

According to the teachings of the Holy Qur’ān, ‘establish Salāt’ and the Urdu translation; ‘read Namaz’

has a very big difference in its meanings.

The Thinking Approach of the Holy Prophets

The universal law is that until our thoughts with all their abilities and concentration do not find a focal

point, and do not stay still on that one point, we remain ignorant of the real meaning and understanding of

that point. Whenever we do something with mental anxiety and the entering of foreign thoughts, the

proper result is not achieved. As a matter of fact it is the attribute and the meaning of the attribute inside

any thing that brings together the result. For example, water can quench thirst because the attribute of

water is to irrigate dry veins. Fire can cook food because the attribute of fire is to use its heat and intensity

to make food edible and digestible. Until the attribute and meaning of a thing does not enter our mind we

cannot take advantage of that thing.

If we pay attention to the wisdom and meaning of Salāt (Prayer) we come to conclude that Prayer is a

sure and true method of getting close to and to and getting to know Allah. But to get close to or to get to

know something is not possible until one is fully focused and attentive towards that thing. Until one does

not absorb himself within the meaning of something he cannot become familiar with the essence of that

thing. To become absorbed within the meaning is only possible when every angle of the intellect,

perception, and thinking is focused upon the one point. In another words, to get to know the reality of

something one should establish a link with that thing, consciously and subconsciously. In life whatever

movement or whatever thing one may be doing, mentally one’s full attention should stay attentive towards

finding the meaning of that thing. This is the same thinking approach with operates within the holy

prophets. They wilfully and naturally turn their attention towards Allah in every action and deed. In their

minds it is well established that their every action is for Allah. This is the thinking approach that the holy

prophets have preached about and persuaded the whole of mankind to take on, and the same thinking

approach that they themselves have spent their whole lives with.

A Programme for the Descendants (Umat)

It is evident from the Holy Qur’ān and the other three books which have come to us through revelation

that man has no prestige or status of his own. Allah tells us:-

‘You listen through My hearing, see through My sight, think through My thought. Your

coming is from Us and to Us you will return. Allah encircles everything. He is the

Beginning, and He is the End. He is the Manifested, and He is the Hidden. Where you are

one, the second is Allah. Where you are two, the third is Allah. It is Allah who gives birth to

you, and provides the sources for your upbringing after birth, and it is Allah who provides

you with food without account’

Every prophet devised a programme for his descendants by the order of Allah. All these programmes

have the same fundamental aim which is to establish a link between man and Allah. The prophets have

told us that Allah has created us so that we get to know Allah and form a mental link with Him that stays

firm and established. May we lay down our life for our beloved Prophet who has determined a method in

the form of Salāt in order to form a link with Allah. As we have already emphasised previously, by

contemplating upon Prayer it becomes very clear that Prayer contains all life’s movements and actions.

Even though these movements and actions are related to the physical body, the actual purpose of them is

to witness Allah and attain intimate knowledge of Allah.

Adam and Eve

Allah ordered Adam:-

‘O Adam! Reside here in Heaven with your wife, and eat and drink happily from whereof

you like but do not come near this tree or you shall be amongst the transgressors’

Until Adam and Eve did not commit disobedience they enjoyed Allah’s blessings in Heaven. When they

committed disobedience the atmosphere of Heaven could not tolerate them anymore and refused them.

They got thrown into the ‘lowest of the low’ (Earth):

‘And We created man of the best stature and then We reduced him to the lowest of the low’

(Sūrah Tīn, 4)

There are two minds operating within man. One is the heavenly mind; that status of Adam before he

committed disobedience and the other mind is the one that came into existence after disobedience. Adam,

who was given authority by Allah to exercise his free will, had only one mind operative in him whose

characteristic was to spend life in obedience. When Adam using his choice of free will committed

disobedience, a second mind came into existence which was based upon disobedience. Until Adam and

Eve spent their life within the sphere of the heavenly mind they were free of time and space restrictions.

When they acted against the order of Allah, time and space restrictions were imposed upon them and the

free mind became imprisoned and confined within difficulties and hardship. To spend life after becoming

restricted in time and space Adam had to devise new methods. For example, in order to fulfil the demand

of hunger and thirst he had to set up a cultivation system and carry out hard labour. As well as this he had

to undergo a lot of wait, whereas in Heaven there was no such thing as wait. Adam admitted his mistake

to Allah and pleaded for forgiveness. Allah said to Adam:

‘We will be sending our chosen people who will guide you to the straight path and those

who act upon the guidance of those prophets will be permitted back in their home; Heaven

once again’

When Adam disobeyed Allah the link between him and Allah was broken. Because this link was

temporarily broken the heavenly mind refused them. There is an Arabic proverb that says, ‘Everything

yearns to return to its source’. Therefore, to achieve the mind that is free of time and space restrictions we

will have to employ the same method that we used to lose it. Using our choice of free will we will have to

reject this mind in which we are enclosed within, the mind that caused us to move away from our

liberated mind and lose the link which we had with Allah in Heaven. To search for this connection and to

retain this connection has been termed as ‘Qiyām Salāt’ (establishment of Prayer) in the language of the

Qur’ān. Allah orders us to ‘establish Prayer’ in other words, to establish a link and relationship with Allah

- such a relationship that stays firm and established in every state and situation in life.

When we want to achieve something we usually have to negate ourselves, in other words, give less

importance to ourselves. We also have to sacrifice our time and our mental and physical health. Success

in our mission will be in proportion to this sacrifice or negation. The more we sacrifice or negate the more

success we will achieve.

Conscious and Subconscious

Man has two states of mind: the conscious and the subconscious. Conscious is the name given to the mind

which operates during the state of wakefulness and subconscious is the name given to the mind that

operates during the state of sleeping and dreaming. According to the teachings of Allah, the senses of the

wakeful state and the senses of the dreaming state are the one. The only difference is that when we are in

the wakeful state, time and space restrictions apply whereas in the state of dreaming there are no

restrictions of time and space. To liberate ourselves from time and space restrictions we have no other

way except to suppress the senses of wakefulness and to settle our life upon the senses of dreaming. The

current situation is that the senses of wakefulness are predominant upon us and the senses of dreaming are

suppressed. We are continuously changing between these two states of wakefulness and sleep. Sometimes

we are in the state of wakefulness and at other times we are spending our life in the senses that are free

from time and space restrictions (dreaming). In the Holy Qur’ān these senses have been mentioned in the

name of day and night. It explains:-

‘We enter the night from the day and We enter the day from the night’

In another place it states:-

‘We take out the day from the night and take out the night from the day’

In other words, the senses are the one. It is only a matter of which one is governing at the time. The

senses of the day are bound within time and space whereas the senses of the night are not. It is the senses

of the night that are the means of travelling in the unseen world. With these senses man can witness the

realm of the souls (Burzukh), purgatory (Arāf) and the realm of the angels. Referring to Prophet Mūsa

(Moses), Allah tells us:-

‘And we promised Moses thirty nights and completed them with ten more and so were

completed your Lord’s forty nights’

Allah is saying here that in forty nights He granted the Torah to Mūsa (by revelation). This statement of

Allah must be contemplated upon deeply as it is very important. Allah is not saying that He completed the

promise in forty days, only the night has been mentioned. Obviously Mūsa stayed on Koh-e-Tūr (Mount

Tūr) for forty days and forty nights, it means then that for forty days and forty nights the senses of the

night were functioning within him.

Relating to the Holy Prophet’s Ascension (Mehrāj), Allah’s words are:-

‘Pure is He who one night took His servant from Masjid-e-Hiram to Masjid-e-Aksa so that

He could show him His signs’

When we are in the senses of the night (the state of sleep) we do not eat, nor do we talk and nor do we

deliberately use our mind for worldly issues. This is the state that the programme of establishing Prayer

(Qiyām Salāt) orders us to take on. During the state of Prayer nearly all those senses come upon us which

we call night.

–✤-❃-✤–

Filed under: Adam and Eve, Conscious and Subconscious, Prayer and Fire-Worshipping, Programme for the Descendants, Reading Prayer and Establishing Prayer, Thinking Approach of the Holy Prophets, Uncategorized

SPIRITUAL PRAYER: Prayer Ascension (Mehrāj) of the Believer, Faith

Business Writer — Wed, 01 Jun 2011 11:09:00 +0000

Prayer – Ascension (Mehrāj) of the Believer

Prayer (Namāz) is the name of that special worship in which man can directly communicate and establish

a relationship with his Creator. Prayer is such a pillar (of the five pillars of Islam) that no Muslim in their

conscious senses can deny or abandon in any state. The establishment of Prayer has been stated in the

Holy Qur’ān approximately one hundred times. From this we can appreciate the importance, excellence

and greatness of this important pillar of Islam. In worship, Prayer holds a central position. It acquaints a

person with such a spiritual state in which one negates himself and all else existing in his surroundings to

witness Allah. Prayer provides a great guard and protection to the hidden and innermost senses of man

and also forms a social network amongst people. Prayer brings many benefits, morally, physically,

spiritually, to the way of life and on a civil basis. Collective prayer creates strength and solidarity in

social relationships.

Salāt (Prayer) is an Arabic word. Its meanings include glorification of Allah, asking for forgiveness,

blessings, complimenting Allah, and desire for blessings or grace. Prayer also means to obey, honour and

respect Allah. In other words, Salāt is the name of the worship in which it is necessary to declare the

greatness of Allah. To perform Prayer in its proper manner is a fundamental pillar of Islam. A Prayer that

has been accepted can enable man to achieve all heights in religious and worldly affairs.

Allah clarifies in the Holy Qur’ān:

‘This is the Scripture whereof there is no doubt, a guidance unto those who ward off evil.

Who believe in the unseen, and establish Prayer, and spend of that We have bestowed upon

them’

(Sūrah Baqara, 2)

According to Allah’s statement, Prayer prevents you from sinning. Regarding Prayer, the Creator of the

universe states:

‘Ah, woe unto worshippers who are heedless of their prayers’ (Sūrah Ma’un, 3)

The Holy Prophet (pbuh) said:

“Allah states: ‘I have made obligatory on the followers of this faith (Muslims) five Prayers

and I have taken responsibility that if one performs these five Prayers at their appointed

times, it becomes My duty to enter him into heaven’ ”

When a person stands to perform Prayer the doors of Heaven open up to him. Between the worshipper

and Allah all veils are lifted. Prayer is the Light of the believer. In the state of prostration the

worshipper’s head is at the feet of Allah. Prayer is the Ascension of the believer.

In every religion that came to this world through revelation, Allah’s remembrance has been ordered. Also

existing are the laws and guidance for this remembrance. Just as there is praise and glorification of Allah

for Muslims, there is Mazmoor for the Jews, supplication for Christians, Zamzama for the Persians, and

Bhujan for the Hindus, and each has determined times to offer these obligatory Prayers. This is the reason

why Prayer is an act which all religions agree upon. According to the teachings of the Holy Qur’ān, each

messenger gave its followers instructions to establish Prayer and emphasised it. The followers of Hażrat

Ibrahim give great importance to this. When Hażrat Ibrahim settled his son Hażrat Isma’il on the deserted

grounds of Makkah he gave the following reasoning:-

(Sūrah Ibrāhīm, 37)

‘Our Lord, that they may establish Prayer’

Hażrat Ibrahim supplicated to Allah for himself and for his descendants, the following supplication:-

(Sūrah Ibrāhīm, 40)

‘Oh my Lord! Make me one who establishes regular Prayer, and also (raise such) among

my offspring’

About Hażrat Ismā’il, the Holy Qur’ān states:-

(Sūrah Maryam, 55)

‘He used to enjoin on his people Prayer’

Regarding Hażrat Lut, Hażrat Is’haq, Hażrat Yaqoob and the messengers of their descendants the Qur’ān

states:-

(Sūrah Anbiyā, 73)

‘and We inspired in them the doing of good deeds and the establishment of Prayer’

Hażrat Luqman gave the following guidance to his son:-

(Sūrah Luqmān, 17)

‘O my dear son! Establish Prayer’

Allah commanded to Hażrat Mūsa (Moses):-

(Sūrah Tā-Ha, 14)

‘Establish Prayer for My remembrance’

It was commanded to Hażrat Mūsa, Haroon and Bani Israeel:-

(Sūrah Yūnus, 87)

‘and establish Prayer’

Hażrat Isa (Jesus) used to say:-

(Sūrah Maryam, 31)

‘And the Lord gave command of Prayer’

It is evident from the Qur’ān that even in the days of Islam certain Jews and Christians were establishing

Prayer. It states:-

(Sūrah Al-Imrān, 113)

‘Of the People of the Scriptures there is a staunch community who recite the revelations of

Allah all night long, and they prostrate themselves (before Him)’

(Sūrah A’rāf, 170)

‘And as for those who hold fast by the Book and establish regular Prayer, — never shall We

suffer the reward of the righteous to perish’

Spiritual Intention and Purpose of Prayer

It is narrated by Hażrat Ibn-e-Umar that one night when the Holy

Prophet (pbuh) was sitting in seclusion in the mosque for continuous Prayer (Itikaf) he instructed:-

‘People! When one is preoccupied in Prayer he has a secret conversation with his Lord, and

he should know and be aware of what honour he is submitted’

Faith

If we analyse life we come to realise that in human life the existence of faith is essential in one way or

another. Without faith human life remains incomplete. Just like belief in Allah and to be present before

Him and behold Him is a faith, similarly infidelity and the rejection of Allah too is included within the

circle of faith. It is a different thing altogether that the name given to this is disbelief. In another words, a

person like this is established upon the belief of infidelity. In life when faith comes under discussion it

becomes important to set some rules and regulations in order to stay firm and established upon this faith.

By contemplating on the Holy Qur’ān it becomes clear that Allah persuades man to stay firm and constant

upon this faith: that there is no entity except Allah who is worthy of worship and devotion. This is the

same thinking approach that each and every one of the prophets enlightened mankind with. They all set

rules and regulations relating to how life should be spent in order to keep this faith firm and established.

If we look through the sight of reality it becomes evident that in every action and movement man is

standing in need of Allah’s favour and kindness. In every situation, whether it is birth, childhood, youth,

old age or life after death, we are in need of Allah’s kindness and blessings.

Filed under: english prayer, Faith, islamic prayer, khwaja shamsuddin, meraj prayer, Prayer Ascension Mehrāj of the Believer, roohani namaz, Spiritual Intention and Purpose of Prayer, spiritual prayer

SPIRITUAL PRAYER: Introduction Spiritual Prayer Book

Business Writer — Wed, 01 Jun 2011 11:03:00 +0000

SPIRITUAL PRAYER

Khawaja Shamsuddin Azeemi

This book is dedicated to those women who, before the end of the last

decade of the twentieth century, will govern the whole world at a most

dignified and superior level, driving forward and bringing great

progression in the mission of the holy prophet Muhammad (pbuh), the

first Noor, cause of creation of the universe, and

benefactor of humanity.

Translated by

Saima Kazi

ALSO DOWNLOAD COMPLETE BOOK FROM:

http://www.4shared.com/document/3NIJi46b/Spiritualprayer.html