Sulataan Nooruddin Jangi

आग है , औलाद इ इब्राहीम है नमरूद है

क्या किसी को फिर किसी का इम्तिहान मक़सूद है

आज मैं आपको एक अज़ीम शख्सियत का तार्रुफ़ कराता हु।  जिन्हे मेरे और आपके प्यारे नबी सल्ललाहो आलिहि वस्सलाम का तीन मर्तबा दीदार हुआ ख्वाब में। 

सुलतान नूरुद्दीन जंगी, जिनका तक़वा , इबादत , शुजात , दीं की समझ और इल्म की फरासत बे मिसाल है।

आज भी हो इब्राहिम सा ईमान पैदा

आग कर सकती है अंदाज इ गुलिस्तां पैदा

लगभग आठ सौ साल पहले, सुल्तान नूरुद्दीन महमूद जंगी رَحَمَةُ اللهَ تَعَالَی عَلَيْه ने अपनी रात नवाफ़िल और वज़ैफ़ को हमेशा की तरह पेश किया और सो गए। जैसे ही उसकी आँखें बंद हुईं, उसका भाग्य जाग गया। पवित्र रसूल لَلَّى اللهَ تَعَالَ عَلَيْهٰ وَاِلَهٖ وَسَلَّم अपने सपने में आया, उसे दो नीली आंखों वाले आदमी दिखाए और कहा: मुझे उनसे बचाओ! वह رَحِمَةُ اللهَ تَعَال عی عَلَيْه उत्सुकता से उठा। उन्होंने वुडू का प्रदर्शन किया, नवाफिल की पेशकश की और फिर से सो गए। एक ही बात को तीन बार दोहराया। उन्होंने एक ही रात में अपने मंत्री को बुलाया। उन्होंने परामर्श किया और अगली सुबह मदीना मुनव्वरह के लिए बहुत सारी दौलत लेकर चले गए। वे 16 दिनों की यात्रा के बाद मदीना मुनव्वरह में पहुंचे। उन्होंने शहर के बाहर ग़ुस्ल किया और फिर शहर में प्रवेश किया। उन्होंने रियाद-उल-जनाह में नवाफिल किया, खुद को राउद-ए-रसूल ّىَلَص اللهُ تَعَالٰى عَلَيْهِ وَاَلٰهِ وَسَلَّم में पेश किया और मस्जिद के अंदर बैठ गए। मदीना के सभी निवासियों को यह सूचित करने के लिए बुलाया गया था कि सुल्तान आ गया है और उपहार वितरित करना चाहता है। हालांकि, वांछित लोगों को नहीं देखा गया था। पूछताछ करने पर, उन्हें बताया गया कि पश्चिम के दो धर्मी पुरुष हैं। वे किसी से कुछ नहीं लेते हैं। वास्तव में, वे सादकाह [दान] बहुतायत में देते हैं। वे पूरी रात आध्यात्मिक अभ्यास करते हैं और दिन के दौरान प्यासे लोगों को पानी चढ़ाते हैं। उन्हें सुल्तान के सामने पेश किया गया और उन्होंने तुरंत उन्हें पहचान लिया। वे वही शापित लोग थे, जिन्हें पवित्र रसूल ّىَلَّى اللهَ تَعَالَ عَلَيْهِ وَاٰلِهٖ وَسَلََم ने सपने में दिखाया था। जब उनसे मदीना पहुंचने के कारण के बारे में पूछा गया, तो उन्होंने कहा कि हम अभी हाल ही में बेलाव रसूल के पड़ोस में रहने आए हैं صَلَّى اللهُ تَعَالٰى عَلَيْْْ وَاٰلِهٖ وَسَلَّم

उनसे बार-बार पूछताछ की गई लेकिन उन्होंने सच्चाई उजागर नहीं की। जब उनके घर की तलाशी ली गई, तो अपार धन और कुछ किताबें मिलीं। सुल्तान उत्सुकता से टहलने लगा। अचानक, जैसे ही फर्श पर बिछाई गई चटाई को हटाया गया, हर कोई चटाई के नीचे एक सुरंग देखकर हैरान रह गया, जो कि प्यारे रसूल के रौद की ओर बढ़ रही थी दोनों अर्जित आदमी रात के समय सुरंग खोदेंगे और मिट्टी के जलप्रपातों को भरेंगे और कब्रिस्तान में फेंक देंगे। जब वे धन्य कब्र के पास पहुँचे, तो आकाश कांप गया और एक भयंकर भूकंप आ गया। ऐसा लग रहा था मानो पहाड़ गिर जाएंगे। सुल्तान नूरुद्दीन महमूद ज़ंगी رَحَمَةل اللهudd تَعَاللی عَلَيْه अगली सुबह मदीना मुनव्वरह पहुँचे। एक बार उनका अपराध सिद्ध हो जाने के बाद, सुल्तान ने उन्हें सिर कलम करने का आदेश दिया। इसके अलावा, उन्होंने आशीर्वाद राउदा के चारों ओर पानी के स्तर के लिए खोदी गई जमीन को पिघला दिया और उसमें पिघला हुआ सीसा डाला ताकि कोई भी इस तरह के बुरे काम को फिर से करने का प्रयास न कर सके। (वफ़ा-उल-वफ़ा, जुज़: २, पीपी ६४ sum; संक्षेप;)

प्रिय इस्लामिक भाइयों! रसूल के महान भक्त, इस्लाम के शेर, अबुल क़ासिम, नूरुद्दीन महमूद ज़ंगी رَحْمَةُ اللهِ تَعَالٰی علََيْه का पूरा जीवन दीन की सेवा में बीता। यही कारण है कि न केवल मुस्लिम इतिहासकार उनकी प्रशंसा करते हैं, बल्कि गैर-मुस्लिम इतिहासकार भी उनकी प्रशंसा करते हैं।

Ibn Qayyim AI-Jawziyyah (691-751 AH.)

Through patience and poverty one attains leadership in religion.The seeker of Truth needs that will inspire him and push him upward and (religious) knowledge that will lead him and guide him."

These words of  Ibn Qayyim AI- Jawziyyah sum up the personality of this great man, Muhammad ibn Abi Bakr, who is better known as Ibn Qayyim AI- Jawziyyah or Ibn AI-Qayyim, for short. He was born in 691 A.H.

He began his long journey on the road of learning early in his life, moving from one teacher to another to quench his thirst for knowledge. At the age of 21 (in 712 A.H.) Ibn AI-Qayyim met his teacher Ibn Taymiyyah another great hero of Islam and a revivalist of the faith. Their companionship lasted to the end of the teacher's life, Ibn AI-Qayyim kept close company to Ibn Taymiyyah with whom he suffered the pains of prison and flogging many a time.

Apparently, it was from Ibn Taymiyyah that he learn many special qualities such as frankness and courage, indefiance of the falsehood of others, including those in authority. For to both truth had to be said regardless of the consequences. But unlike his teacher, or Ibn AI-Qayyim was less fierce in his attacks (in words or action). The 8th century' Hijra witnessed a state of ignorance and feuds in the Muslim community. Muslims were fighting each other and each trying to impose his authority in everything including religious opinion and scholarship which suffered from stagnation. For the majority of religious scholars acted more like 'recorders' of knowledge rather than true scholars and teachers. To them their teachers were the main. If not the sale, source of knowledge, and the schools of thought they blindly imitated were the only acceptable ways.

Like his teacher Ibn Taymiyyah, Ibn AI-Qayyim spent his life in attempting to correct the wrong course the community was following. He fought the exaggerated reverence for the tombs of the pious despite the strong resistance he met with for the masses. He tried to show the errors committed by the misled sects and their blind followers.

For he considered that the disputes and fights among the Muslims of his time were caused by their sectarian attitude and chauvinistic practices, each one considering himself and his sector school of thought the only right one, and claiming that everyone else was on the wrong path.

Ibn AI-Qayyim spent most of his time and great efforts trying to unite the people, pointing out to them the dangers of blind imitation of the predecessors. He explained that  a Muslim should be open-minded; that is, he should accept what is right and good regardless of the teacher as long as what he or she accepts is consistent with the Quran and the Sunnah and the consensus of the scholars and the general spirit of the faith. To him imitation was wrong in the following cases: 1) if it entails violation of Divine teachings, 2) if it represents an act of blind following of people we are not sure of their knowledge. 3) If it is in defiance of truth after finding it.

It was blind imitation that caused stagnation in scholar· ship and differences among people. Some so-called scholars, he pointed out, were not really scholars of Islam but rather simple propagators of others' opinions. To those people the words and views of their teachers or leaders were the only correct way of understanding the faith to the extent that they subjected even the interpretation if the Quran and the Prophetic teachings to the views of their teachers, which they wrongly took for the ultimate criteria.

Ibn AI-Qayyim considered that the sources of religious knowledge were to be taken in the following order:

1) The Our'an, 2) The Sunnah (Prophet Muhammad's teachings) and 3} The teachings of the companions of the Prophet. To these one could add consensus of Muslim scholars and analogy. Bigotry and prejudice were to him the enemies of learning. To propagate his views, Ibn AI-Qayyim wrote scores of books besides direct teaching.

In his own private life Ibn AL-Qayyim was a very pious and devout worshipper who spent most of his time in prayers and recitation of the Our'an. He was, in fact, an ascetic who rejected the unorthodox practices of some sufis (mystics) who claimed that religious teachings had external and internal sides, meaning that religious obligations (such as prayers, fasting during Ramadan etc. etc.) did not apply to them .

As pointed out earlier Ibn AI·Qayyim was a man of courage and frankness to whom truth was the ultimate goal. His open-minded and flexible attitude is reflected in his views on the correct understanding of religious laws (Shairah), and that these should be interpreted in the light of the circumstances of time and place, because Islam is intended and practicable for all mankind at all times. He wrote many books to

Explain this invaluable principle. Many of his views find their application in the legal system of modern nations more than six centuries after his death in 751 A.H.

Friend in Need, Friend Indeed

Always Help Your Brother

 Allah said, "Be good to others, for Allah loves those who are good."

The Prophet Peace Be Upon Him said, "For me to walk with my brother to fulfill his need Until it is fulfilled is more beloved to me than making it’ikaf ( staying ) in this mosque of mine for a month!"

He also said, "The one who helps his brother in need, Allah helps him when he is in need."

The Prophet Peace Be Upon Him would be walking in the street and a slave-girl would stop him, saying, “I need your help." He would remain with her until he would hear her needs. He would then go with her to her master to fulfill her needs. In fact, the Prophet Peace Be Upon Him used to mix with people and have patience over their harms. He used to treat them all with a merciful soul, tearful eyes, a preaching tongue and a loving heart. He would feel that he and others were one body. He would feel the poor man's poverty, the sad person's grief, the ill man's disease and the needy one's needs.

Just look at how, as he sat in his mosque speaking to his Companions, he would see a group of people coming to him from afar. He wouldnotice that they were a group of poor people coming from Mudhar in the direction of Najd. Due to their extreme poverty, they were wearing garments made of wool having white and black stripes. Some of them would find a piece of cloth, but wouldn't have the money to buy a needle and thread in order to stitch it together. Therefore, they would tear it from the middle, poke their heads through the hole, and allow the garment to fall and cover their bodies. They had come wearing such garments, with their swords hanging around their necks.

They did not have any lower garments, turbans, or cloaks.

When the Prophet Peace Be Upon Him saw how hard they were struggling and that they had nothing to wear or eat, his complexion changed. He stood up and went off to his house but couldn't find anything to give in charity. He left and entered another one of his houses, looking for something to give, but couldn't find anything there either.

He then went to the mosque, prayed the Dhuhr prayer and climbed up to the pulpit. He thanked and praised Allah and said,

"To proceed, Allah has said in His Book:

'0 mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them two has spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and toward the wombs (that bear you).

Indeed! Allah has been a watcher over you:

He then recited: '0 you who believe! Observe your duty to Allah. And let every soul look to that which it sends on before for the tomorrow. And observe your duty to Allah. Indeed! Allah is Aware of what you do: He recited more verses, admonished the believers and said in a loud voice, "Give in charity before you are unable to give it anymore! Give in charity before you are prevented from doing so!" A man gave charity from his Dinar, another gave from his Dirham, another gave from his wheat and another gave from his barley. He further said, "Let no one of you belittle whatever you give in charity:' He began to mention the various items people may give in charity until he mentioned," ... even if it were a piece of date." A man from the Ansaar rose with a package in his hand, and, the Messenger of Allah Peace Be Upon Him took hold of it while he was on the pulpit. When the Prophet Peace Be Upon Him took it, a sense of joy was apparent on his face.

He said, "Whoever initiates a good practice and acts accordingly he will have its reward along with the reward of anyone who acts according to that practice, without there being any decrease in their reward. And whoever initiates a bad practice and acts accordingly, he will bear its burden along with the burden of all those who act according to it, without there being any decrease in their burdens."

The people got up, left for their homes and returned with charity. One came with a Dinar, another came with a Dirham, another came with dates whilst another came with clothes, until two piles accumulated in front of the Prophet Peace Be Upon Him a pile of food and a pile of clothes. When the Prophet Peace Be Upon Him saw this, his face brightened like the moon. He then divided it up amongst the poor people. (Muslim) Yes! The Prophet Peace Be Upon Him used to enter people's hearts by fulfilling their needs. He would spend his strength, time and his wealth for their sake.

When ‘A’ishah RadiAllah Unha was asked about the Prophet's behavior at home, she said, "He would either be fulfilling the needs of his family members, or serving them."

Wouldn't you like to make your way into people's hearts by fulfilling their needs?

The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah

The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah

1249. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).'' He was asked: "O Messenger of Allah, not even Jihad in the Cause of Allah?'' He (PBUH) replied, "Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.''
[Al-Bukhari].

Commentary:  This Hadith brings out the following two points:

1. Righteous deeds during the first ten days of the month of Dhul-Hijjah are far better and more rewarding than righteous deeds done on other days of the year, because they are Hajj days in the sacred season of pilgrimage. Because of their excellence and importance, Allah (SWT) swore by them, thus: "By the Dawn; by the ten Nights...'' (89:1,2)

2. Jihad has great eminence in Islam.

How to Get Close to Allah

Taqawa is all about Love to Allah. Taqawa is only way to get close to Allah. These are the points mentioned by Ibn Qayyim on how to get close to Allah.
Ibn Qayyim said that there are ten things that bring about the love of Allah:

• Recitation of the Qur'an with reflection and with understanding of its meanings.
• Seeking closeness to Allah by performing voluntary deeds after having performed obligatory ones, for that leads one to the highest levels of love.
• Remembering Allah during every situation – with one's time, heart and deeds ... one's share of that love is to the degree of one's share in that remembrance.
• Preferring what He loves to what you love when your desires are strong.
• Allowing your heart to reflect on His Names and Attributes.
• Reflecting on His many favors and blessings, both the apparent ones arid hidden ones, for that leads to His love.
• Having your heart softened as it is worshipping Allah.
• Being alone with Him in worship when He descends during the last third of the night. And this means to invoke Him, to recite His Speech, to stand with all sincerity and with good manners and with good submission, and then to end that with repentance and with seeking His forgiveness.
• Sitting with those who are truthful in their love of Allah.
• Staying away from all that creates barriers between the heart and Allah.

 

Masjid Al Aqsa is Waiting ........ Waiting for Salahuddin

Thinking positively of Allah

Ibn Shaddad related: (Salah ad-Deen) - may Allah sanctify his soul – thought positively of Allah, relied on Him and turned to Him. I myself witnessed the effects of what I am saying. That was when the Franks - may Allah humiliate them - were camping in Bayt Noobah, which is a place close to Jerusalem - may Allah guard it - which was only one day's journey away. The sultan was in Jerusalem, and he had stationed scouts"? Surrounding the enemy, he had sent out spies and was receiving constant news of their firm resolve to come up to Jerusalem, lay siege to it and fight for it. The Muslims were very afraid because of that, so he summoned the emirs, informed them of the hardships that the Muslims were going to face, and consulted them with regard to his staying in Jerusalem. They said kind words, but their real feelings were different from those which they expressed. All insisted that there was no interest to be served by his staying in the city himself, and in fact it would pose a danger to Islam. They told him that they would stay in the city, and he should go out with a group of men from the camp to surround the enemy, as had been done at Acre. He and these troops were to cut off the supply of provisions and put pressure on the enemy.

Meanwhile, they would guard the city and defend it. The council broke up, having agreed to that, but he insisted on staying there himself, knowing that if he did not stay, no one else would stay either. When the emirs had left to go to their homes, a messenger came from them , informing him that they would not stay unless his brother al-Malik al-'Adil or one of his sons stayed there, to be in charge of them and they would follow his commands. He realized that this was an indication that they would not stay, and he was distressed and did not know what to do. I was on duty for him that night, and it was wintertime. There was no one else with us two except Allah. Whilst we were discussing all options and possible outcomes, I began to feel sorry for him and to fear for his well-being, as he had some heart problem" I urged him to go to bed so that he might sleep for a while, and he (may Allah have mercy on him) said, "You must be sleepy too." Then he got up (to go and rest). When I went home, I did some chores, then the muezzin gave the call to prayer and dawn broke. I used to pray Fajr with him most of the time, so I entered upon him and found him pouring water over his limbs.

He said, "I did not sleep at all."

I said, "I know."

He said, "How do you know?"

I said, "Because I did not sleep either; there is no time for sleep." We busied ourselves with the prayer, and then we sat and resumed our discussion.

I said to him, "I have an idea, and I think it will be useful, if Allah wills."

He said, "What is it?"

I said, "Turning to Allah, seeking His help and relying on Him to save us from this calamity."

said, "What should we do?"

I said, "Today is Friday. Your highness should perform a ritual shower before going out, and pray as usual in al-Aqsa, the site of the Meraj' (night journey) of the Prophet Pease Be Upon Him, Your highness should give charity in secret, at the hand of someone you trust to do it on your behalf, and your highness should pray two units of prayer between the adhan and iqamah, calling upon Allah whilst prostrating, as there is a sound hadith concerning that. Say within yourself: 0 my God, all my earthly means of supporting Your religion have been cut off, and there is nothing left except to tum to You, cling to Your rope and rely on Your grace. You are sufficient for me and are the best Disposer of affairs. Allah is too generous to let you down."

So he did all of that and I prayed beside him as I usually did. He prayed the two units of prayer between the adhan and iqamah, and I saw him prostrating and his tears falling on his grey beard and the mat, but I could not hear what he said. The day did not end before a dispatch arrived from 'Izz ad-Deen Jurdeek , who was in charge of the scouts, informing him that the Franks were in a state of confusion; that day they had mounted their horses and all moved to the desert, where they stayed until midday , then they returned to their tents . Early on Saturday another dispatch arrived with the same news. During the day a spy carne in and told him that there was discord among the Franks; the French were 0f the view that it was essential to lay siege to Jerusalem, whereas the king of England and his followers were of the view that they Should not risk the Christian cause by throwing the troops into mountainous country where there was no source of water because the Sultan had destroyed all water sources around Jerusalem. They had gone out to discuss the matter, as it was their custom to hold councils of war on horseback. They had appointed ten men to decide, and whatever they decided upon, they would not go against it. Early on Monday morning, a messenger came with the good news that they had departed, heading in the direction of Ramlah. This is what I saw theeffects of his turning to Allah and putting his trust in Allah·

Why Do We Pray

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.

Quran 29:45

(29:45) (O Prophet), recite the Book that has been revealed to you and establish Prayer.  Surely Prayer forbids indecency and evil. And Allah’s remembrance is of even greater merit. Allah knows all that you do.

Why does man need to pray?

After a long and hectic day at work, how difficult it is for a tired person to stand on the prayer-mat and concentrate on his prayers to Allah Almighty. Snuggled in a warm and cosy bed, how difficult it is to get up at the call of Mu'adhdhin:

Allah Almighty says: "On the Day when every soul will be confronted with all the good it has done and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (to remember) Himself. And Allah is full of kindness to those that serve Him."

(3:30) The Day is approaching when every soul shall find itself confronted with whatever good it has done and whatever evil it has wrought. It will then wish there is a wide space between it and the Day! Allah warns you to beware of Him; He is most tender towards His servants. *27

 (3:31) (O Messenger!) Tell people: 'If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate.'

Prayer: A cry of the inner soul

The Qur'an tells us the reality of man's nature.

It is Allah Who created you in a state of (helpless) weakness, then gave (you) strength after weakness, then, after strength, gave (you) weakness and a hoary head: He creates as He wills, and it is He Who has all knowledge and power.  (30:54)

Weakness in the beginning and weakness in the end, this is the essence of man. He is so weak and helpless at birth that his entire existence depends on his parents and family. If he were to be abandoned in these crucial first years, he could not survive on his own. He needs a gentle and loving hand, not only in his infancy but in his childhood and even in the teenage years. As this child enters the years of youth and independence, he begins to take control of his own life. He looks with pride at his strong physique, his handsome features and his many talents. He begins to despise those of lesser abilities, even scorning those parents who exhausted their own health to nurture him. He becomes unjust and cruel, using his strength and vigor to dominate others. He thinks he is a master, free to act as he wills. But does this youth, these good looks and this strength last forever? Only in a few decades he begins to lose his strength. His health begins to deteriorate, grey hair covers his head and slowly, his youth is replaced by old age. This transformation from young to old is slow, but it is there. The seconds of time are ticking away mercilessly, taking every young person towards their old age. The young dictator will one day be as feeble and weak as the day he was born. But this time there will be no parents to nurture him; if, as is often the case, he is rejected by his own family, his future will be a desolate one in some old persons home.

"Weakness in the beginning and weakness in the end is the reality of Human Being." The message is clear: the real Master is Allah. He Alone is Mighty, He Alone is Great. He Alone is never tired, never needs rest, never dependent upon anyone. Allahu Akbar - Allah is the Greatest. With this message clear in his mind, man realizes that he should show his humility to the Almighty Lord, the One Who created him. And what can be a better way to show ones humility than to stand like a slave before Him; to bow and prostrate to Him; to raise hands in supplication to Him.

Prayer is not a burden forced upon man but is the inner cry of every soul. Prayer is  a cry of each heart to recognize its Creator. It is but a small token of gratitude for all the innumerable bounties bestowed upon mankind by the Creator. In our everyday lives, we smile and say a warm thank-you to the small acts of kindness which others do for us. Just observe the beauty and perfection of the earth around you, and fall down in gratitude to your Lord.

Prayer: The ascension for a believer

This recitation is not a dull monologue by the believer, but Allah promises that it is a conversation between Him and the worshipper. The Messenger reported that Allah Almighty says:

"When My slave says (in his prayer): 'All praise is for Allah, the Lord of the worlds', I say: 'My slave has praised Me.' When he says: 'The Merciful, the Compassionate, Master of the Day of Judgment', I say: 'My slave has praised and glorified Me'. When he says: 'You Alone we worship, and Your Aid we seek,' I say: 'This is between My slave and Myself.' When he says: 'Show us the Straight Path, the path of those on whom You have bestowed Your Grace, not of those who earned Your anger nor of those who went astray.' I say: 'This is for My slave, and I give My slave what he wants,"'(Hadith Qudsi)

The number of prayers in a day has been set at five by Allah Almighty. The believer has no choice in the matter but to obey. To reduce the number of prayers world not only be disobedience, it would also lose the benefits of prayer.

Prayer: A pillar of Islam

Allah's Messenger PBUH once said:

"Prayer is the pillar of the religion." (AI-Baihaqi)

The Prophet  PBUH also said: "Islam is erected on five pillars: to testify that there is no God but Allah and that Muhammad is His slave and Messenger; to establish prayer; to pay Zakat; to perform Hajj to the Sacred House, and to fast in the month of Ramadan."(Bukhari, Muslim)

This Hadith makes the image very clear. Islam is like a building, supported by five columns. Remove just one column, and the entire building weakens. If strong winds batter the town, the building which will certainly collapse is the one with a pillar missing. In the same way, when a person stops praying, his Faith becomes weak and the mildest of blows can cause it to crumble.

 “What drove you to Hell?” They will answer: “We were not among those who observed Prayer, and we did not feed the poor, and we indulged in vain talk with those who indulged in vain talk, and we gave the lie to the Day of Judgment until the inevitable event overtook us.”

Which prayer is acceptable?

"Those who offer their Salat (prayers) with all solemnity and full submissiveness." (23:2)

The emphasis, in this verse, is on humility and concentration in the prayer (Khushu '). There is no doubt that as Shaitdn (Satan) is the bitterest enemy of man; he always tries to disturb the believer's prayer. As soon as a person begins his prayer, he finds his mind suddenly engulfed with memories, problems, worries, work and his family. He may become so engrossed in his thoughts that he has no idea where he is and what he is doing. His prayer becomes a series of automatic actions, and he will often find himself wondering whether he has prayed three Rak'a or four. This is how Shaitdn steals the prayer. It is reported that a Successor saw a man playing with his beard while praying. He commented that: "If there had been Khushu' (concentration) in his heart, the other organs of his body would have concentrated as well

Prayer as a weapon

Allah Almighty says in the Quran' an: "0 you who believe! Seek help in patience and Saldt -(prayer). Truly! Allah is with the patient." (2: 153)

Man is, by nature, weak. He needs help at times of misery and hardship. And the best aid we can have is that of patience in adversity and prayer. Any difficulties, unhappiness and loss should be faced with calm and wisdom.

Prayer as a reminder

A non-Muslim once asked the following question during a discussion: "I can understand why Muslims were required to pray five times a day during the early days of Islam. They did not have many things to do in those days so the Prophet kept them busy with prayer. But our sophisticated and modern life leaves man with little spare time. He is much too busy to be expected to pray five times a day."

The answer given was what the primary objective of prayer is. The Qur'an says: "... and establish prayer for My Remembrance." (20:14).

As man is by nature forgetful, prayer reminds him of the allegiance due to his Creator and Lord. If prayer was needed fourteen hundred years ago when man did not lead such a busy life style, then it is even more necessary in today's hectic world. Man becomes so engrossed in this life that he has no thought for Allah and the Hereafter. The need to remind man of the realities of his existence has thus intensified, and not declined in modem times. Prayer is still of utmost importance and benefit in our high-tech lives. Prayer acts as a shield against evil. Allah Almighty says in the Qur'an:

The quality of the prayer is of utmost importance as well. Consider a house with solid foundations, concrete walls and a strong roof. This house will be able to withstand all forms of bad weather, be it winds, hail or storms. After all, the purpose of a house is to provide shelter and protection against these elements. If, on the other hand, the house is loosely constructed with leaves and grass, it will blow away at the slightest hint of bad weather.

This image applies very clearly to prayer. If a prayer is offered regularly, at the correct time, with sincerity of intention and concentration on what is being recited, it will strengthen the person's Faith and provide comfort and strength in times of trouble. Irregular and insincere prayers will be of little use to a person in times of distress. A healthy body can combat viruses with more ease than can a weak body.

Prayer: The first question on the Day of Judgment

Man was sent to this world for only one purpose: "And I (Allah) created not the jinns and men except them should worship Me (Alone)." (51:56)

Man is to live in this world as a worshipper of his Creator, and the best form of worship is prayer. On the Day of Judgment, man will have to answer for each and every deed committed on this earth. He will be asked about the bounties bestowed upon him in this life:

"Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!" (102:8) But the first question to be asked on that Great Day will be about prayer.

Prayer cannot be an isolated act:

The Qur'an mentions the act of prayer about thirty-five times, but never alone. It always couples prayer with giving Zakat or spending on the poor and needy. The two are inseparable.  Man is surrounded by external and internal problems. To deal with these; he has been given the two weapons of prayer and patience. Patience helps him withstand external hostilities and opposition. Prayer strengthens his internal relationship with Allah; another requirement alongside prayer is that of sacrifice. Prayer is an act of life, and sacrifice symbolizes death. 'Whether our actions are concerned with life or death, our sole purpose must be the Pleasure of Allah. No sacrifice may be offered to any being other than Allah, just as no prayer is valid except if directed to Allah.