Category Archives: khwaja shamsuddin

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 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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