Monthly Archives: June 2011

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

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.

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

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
‘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,
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’

SPIRITUAL PRAYER:Prayer and Mehraj, Prayer of the greatests

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
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
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
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.

SPIRITUAL PRAYER: Reading Prayer and Establishing Prayer

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.

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

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
(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
(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’
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.

SPIRITUAL PRAYER: Introduction Spiritual Prayer Book


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
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.
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.
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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