Bashair-al-Khairat

Berkat Sabari Enterprise No36,bazar complex pasar awam jalan tun sardon 11000 balik pulau pulau pinang 

stationary,internet,photostat,binding machine,fax machine.tel:04-8664850,019-4130290 if you have something to share send to Email:isma41177@yahoo.com

bismillahirrahmanirrahim 

hi assalamualaikumwarahmatullahiwabarahkatuh hi! take care glad to see you can you help my business I selling stationary and do internet business my business open from tuesday to sunday but close by monday if you like to help my income that maybe can help you I'm like talking to you I,m sorry I'm just tell you what I can,this is just my opinion as advice women can comes with idea or business or job they doing,they can become business consultant or business development or for example try to sell something from there they create a job and learning business process,corporate governance,corporate comunication,corporate social responsibiliti(CSR),corporate style from other country,strategy scorecard,financial management,risk management and project management,strategy management,use internet as medium,Organization Questionair.Shaping global businesses required strategie management,organisation skills,comunications as well as information infrastructures.Information and information management were now key issues for management accountant,with tecnology encouraging faster and widely dispersed information flows around the organisation.Try be the first leader in everything you do try to compete in order to be a winner,experiment and analysis every item and follow to  time table in order to decide which information,from understanding all article and information report to your manager and team member and take quick action,sometimes company will do some research with systematic arrangement in order to maintain or increase performance and react in response to consumer need and key performance indicator(KPI),learning from mistake and make corection imediately and make a choice a new one,build your momentum,quick learning information or tecnology make and be a repeat reference of latest development tecnology news.Positioning as a strategic partner:Knowledge is one of the few competitive edges available to organisations today.Therefore,how our employees learn will impact our organisation's future.Today's performance is a product of yesterday's learning:tomorrow's performance is a product of today's learning."

  As training manager,consultants and facilitator,how can we strategically partner with the stakeholders of our organisations to help create a learning organisation that will give us a competitive edge tomorrow? We must first understanding the terminology behind the trend, define the changing role of the training department in the learning organisation,and embrace strategie planning.

Learning organisation defined.First,what is learning organisation? A learning organisation is one that makes learning a priority.

  Learning is a fluid stage running throughout the organisation and is incorporated into the company's strategic plan.

  Training programs focus on the future needs of the organisation and are accessible to all employees,not just select groups.Learning is viewed as an ongoing process,not just a one-time event.

  Employees are empowered to obtain the training they need and to incorporate it into their everyday work processes.

 Many organisations have made the transition to become a learning organisation but there are many still to follow.The training department can play a key role in helping these organisations make the transition and lead them securely into the future.

 Role of the training and development.In a learning organisation,the training department takes on more of a coaching role than ever before.

 Instead of creating training programs and managing the process of getting employees to the training,the training department's main goal becomes the sharing and management of knowledge within the organisation.Its focus now shifts to getting the training to employees just in time,exactly when they need it.

 Trainers must keep abreast of future trends in learning and learning tecnology.Comparing with other training organisations will be an invaluable tool to learn from others as we move through the changing world of tecnology.

 Experiencing first-hand how tecnology works and its benefits to future learning will place your organisation at an advantage. Your ability to comunicate this information to your company's stakeholder will help shape the development of your organisation's tecnological applications.

 Strategie planning.As e-learning evolves,an organisation's intranet strategy will become the dominant strategy for managing knowledge

The training department must play an active role in its development to ensure that it meets the organisation's need.Working with the company's information systems team,the training department can help create a system that is training focused and user-friendly.

 The training department has vital experience and information to help create a strategy and vehicle for future learning.If your training department does not have a Web page and electronic resource guide to information,then that's the place to start.

Create a presence for your training department that clearly establishes that you are on the cutting edge of tecnology.Partnering with information systems group will make the process much simpler and will help build a relationship that is critical to your future success.Investigate alternative learning techniques that your organisation can offer to its employees.

 Personal development plans.Our role as trainers to professionals has changed dramatically over the past few year.The future of training is rapidly transforming with the help of tecnology and the creation of e-learning.

To ensure our own future,we need to understand how technology can enhance the learning process.Using the World Wide Web and company intranet,we can design training experiences that help our employees turn information into knowledge and more importantly,turn knowledge into successful on-the-job applications to improve performance and gain a competitive edge.

 Keeping pace with ever changing technology and the evolving workplace is a full-time job for training professionals.The key message is clear:keeping up with training technology will help to ensure that you are a key strategic partner in your organisation's future.

 Training tools checklist.To ensure you are a key strategic partner in your organisation's future,here is a personal checklist of tools that will help you keep up with training technology.Answer yes or no to the following statements:

 Is your organisation a learning?if not,are you playing a key role in its development?

 Have you created an online training resource guide for your organisation?

 Do you partner with your information systems team to create interactive training resources?

 Have you created a PowerPoint presentation?

 Have you delivered a PowerPoint presentation?

Do you keep abreast of the latest training and technological trends by reviewing books,articles,and Web sites?

 Do you surf the Internet on a regular basis?

Have you participated in a video conference?

Have you participated in computer-based training?

Have you participated in a computer simulated learning experience?

Have you experienced e-learning or distance learning?

 Using the checklist,create a personal development plan of areas that you wish to focus on.

 Useful tips for new executives

 WHEN entering a new work environment,all of us have some anxiety,if not expectations,of how you would fit into the scheme of things.I have had several years in top management in the corporate sector in a number of companies spread around the world.I know for sure it is often difficult to succeed,but rather than be a dismal failure,you can instead be a managerial hero.Here are some tips on how to avoid the usual pitfalls.

 Let's assume you are new to this high-profile,visible position and excited about the challenges ahead.Put aside your natural eagerness to have the perfect start because you need to tread carefully in this unfamiliar territory.If in your enthusiasm you isolate a few people you could miss out on feedback crucial to your success later.

 Follow the general practise in both the government and corporate sectors-your first task would be to have a clear understanding of your job,your particular job portfolio.Whether you are new employee,or you have been brought in to troubleshoot and clean up a mess to increase profits or boost morale,these four simple steps will get you to where you want to go.

 Listen more than you talk:When Ahmad Murad took over as general manager of Freight Forwarding Co,it had been a bad outfit with an awful reputation for not delivering on time.When he left several years later,it had just won the prize for the best-run outfit in the region.To what does Murad attribute this astonishing turn around?

 "Listening to people,his people!" 

Murad grew up in DHL.The lessons learnt there helped him.

 So he understood to really know what was going on,and to hear the concerns and suggestions of every member of the team he had to move around.Once the word got out that Murad was making his way around to talk to everybody on the ship,behaviour problems ceased and teamwork improved exponentially.He had figured out a way to break the me/they mentality-the paradigm of non-comunicative,one-way management-that existed.

 Get out and around:Forget about organising your office-that can follow.There are more important issues to attend to,operations to see,key people to visit.

 Visibility and friendliness are crucial,and will be your best friends in the first few months in your new position.You need to see for yourself,experience what's going on,and let the team feel your accessibility.People will be measuring your openness and interaction,the distance between you and them -short is the best choice!

 Know something about each member of your team:From your firsthand impressions as well as from several other communications and/or reports,get a grip on the strengths,weaknesses and general style of each member of your team.Understand your team well.Bear in mind that our weaknesses are always the excesses of our strengths.

 In other words,most creative folks will pad the details with some regularity,and your linear thinkers will frequently plan themselves into a rut.You ought to therefore make it your business to know your people as quickly as possible so you'll have a keen sense of which players to assign which tasks,and who needs what kind of training.

 When you give your people a chance to open up and tell you about themselves,they'll love it and you'll gain invaluable information.

 Manage in both directions-up and down:When you're new on the job and feeling pretty tense about proving yourself,what would be your first impulse?Would it be to invest your time in managing up,trying to do what the top brass expects of you?Not a bad idea,but don't be lopsided about it!

  Your best results will come from dividing your time evenly between the bosses and the bossed.Many new executives have won the battle of impressing their superiors,but lost the war of fielding a consistently winning team by instinctively looking up rather than both up and down.This is a common strategic failure among most young executives.

 Leadership is never easy.It is,as a doctor friend of mine observed, "a little like practising psychiatry without a licence".

When you apply surefire strategies,they will work well for you.Following the abovementioned four steps will go a long way towards getting your new team fighting for you and your goals.Would you not be happy they are there working for you rather than against you?

Competitive intelligence processes

 AS competitive intelligence (CI} professionals,we all have our techniques and processes to access information to make better business decisions.Whether it is searching the invisible Web to find that key profile on a competitor's senior manager or conducting an interview with an industry expert,we all have our methods to find information efficiently.

 In each issue of a magazine,Competia,invited authors have presented an abundance of processes to assist professionals to gather data that is relevant to their industry.The three article in its archives that Competia believes to be the most valuable to professional in CI are:

 1. Picking up weak signals(http://www.competia.com/cgi-bin/login.pl?/archives/cl/04-ci.html}. In his article,Picking Up Weak Signals,Robert Salmon puts forth a four-step process to gather information to identify weak signals.He suggests that professionals should:

  - Make surprise a way of life.Individuals should be always ready to take notes when there are unexpected development in the industry.The notes should be reviewed and analysed by key decision makers.

  -Learn to screen trends.As part of the data gathering process,individuals need to establish a systematic approach to screen information and identify trends.The article recommends a few Web-based tools to distinguish industry trends.

 -Learn from others.Consider studying other companies' information-gathering practises in terms of discovering weak signals.

 -Listen carefully. During interviews with experts, individuals should make every attempt to pay attention to every detail regarding their thoughts on future trends in the industry.

  The underlying theme behind Salmon's article is the need to have a dependable framework to cull information to arrive at the right conclusions to discover weak signals regarding competitors.

  2. Understanding business war-game. In the February 2001 issue of the magazine, Competia had expert Jay Kurtz share his views on the CI process of business war-gaming.

  A business war-game is designed to make the development and execution of a plan more effective by helping an organisation to understand a situation much better than it could through other approaches.

 The article gives details on the key elements of executing a war-game in any corporation.Kurtz provides:

 - Tips on how to run a business war-game.The bare essentials you must know to ensure a successful session.

 - A list of suggested deliverables.The outcomes of a business war-game can be classified as hard  and soft deliverables depending on your situation.

 -Explanations on how and when a business war-game can help reach corporate objectives.

 -A list of questions that can be asked in a typical war-gaming session.These questions will help you deal with individuals who are unfamiliar with the concept of a business war-game.

 At the end of the article,Kurtz encourages CI professionals to be involved in business war-gaming sessions.Industry professionals can be the driving forces behind sessions by:

-Preparing the market,competitor or issue profiles that are incorporated into the pre-war game briefing:

-Acting as intelligence sources during the war-game;and

-Participating as team member/facilitators during the war-game.

 3. Getting CI help from the sales force(http://www.competia.com/cgi-bin/login.pl?/archives/ci/22-ci.html}.Getting CI Help From the Sales Force,by Steve England,is a blunt reminder to professionals that human intelligence still remains the best source to obtain information on competitors.

 England suggests the eight step plan to efficiently attain the necessary information from sales people,which include (i}know the sales team-personally,(ii}listen to them-understand their needs,(iii}offer tips-subtly,(iv}produce some quick results,(v}be approachable,(vi}attend sales meetings-show an interest,(vii}give praise where praise is due,and (viii}go back to step one and repeat.

  Within each step,readers are furnished with practical tips and hints on how to work closer with the sales team.(Note that each step of the process should not be rushed through to get to the desired pieces of data.}

  After going through the steps discussed in this article,CI professionals should be able to cooperate with individuals in sales to access an enormous amount of information that is not available elsewhere!

 Cultivate proper working etiquette

  IN the global landscape of hi-tech and information,businesses can now be easily established and cultivated online.Yet with the speed of travel and the intrinsic value of face-to-face transactions,one still needs to observe certain etiquette and qualities that make up a cordial,gracious business executive.

  Corporate trainers have noticed there is a significant interest in creating a personal distinction as a competitive business strategy in these variable economic times.With the increased global market aspects of business,a greater emphasis on human consideration is essential for expanding market share.Here are some suggested ways to acquire business ways to acquire business etiquette and grooming:

  GROOMING.Invest in a quality wardrobe(light tropical weight wools,silk/linen blends and cottons}

  Tailor your wardrobe to your body shape and to the event(business attire,smart-casual}.

  Practice a firm,full handshake with three-second eye contact and a smile for both men and women.

  Update your hair style and hair colour(if desired}

  Update your eyewear to match your facial shape.

  Re-evaluate your clothing selections for best colour co-ordination based on your hair,skin and eye colour.

  RESOURCES.Purchase fine cotton stationery for personal notes,handwritten with a metal lacquered pen(also a good one to have for signing business documents}.

 Build a relationship with a florist for delivery of arrangements for openings,and post-event thank you notes.

 Be certain that your portfolio,briefcase,shoes and wallet are in good repair,polished and professional.

 Develop a contact with internal support staff to assist you in furthering good client service (for instance,copies,deliveries,typing and formatting}.

 ETIQUETTE.Always have three to five general open-ended questions in mind so you can engage your client in conversation.

 Prepare for meetings in advance and be brief and direct with your ideas.

 Use the e-mail in the same way.Be brief,direct and responsive.

 Leave very clear,concise voice mail messages with your phone number and name.

 Proceed on the more formal side as you lighten up the conversation with positive and affirming front talk as the relationship develops.

 Read the current event,and industry events of your client to build further rapport.

 Stand tall and with good posture for a truly natural you is the best business tool!

 By adding the perception to the marketing equation,organisations will begin to comprehend that the perceived image of the organisation by its customers is one of the most important filters in the communication process.

 Since each individual makes up the organisation,the collective power of perception suggests positive implications when each and everyone ensure their business kit is packed and ready to use! invest in quality work attire and tailor your wardrobe to your body shape and event.

 Workplace influences

 SOMETIMES it's not what you know but who you know that matters in the workplace.The difference between ''getting by'' at work and being successful is not solely dependent on technical skills or knowledge.

 We all know colleagues who have strong people skills and not the strongest technical abilities but who nonetheless possess a distinct  position of leverage or influence at work.These individuals are focusing on their strengths and use the power of interpersonal skills and networking to their advantage.You can too!

 Although the experience of work is saturated with emotion,research has generally neglected the impact of everyday emotions on organisational life.Furthermore,organisational scholars and practitioners frequently appear to assume that emotionality is the antithesis of rationality and,thus,frequently hold a pejorative view of emotion.This has led to four institutionalised mechanisms for regulating the experience and expression of emotion in the workplace: 1}neutralising,2}buffering,3}prescribing,and 4}normalising emotion.

 In contrast to this perspective,we argue that emotionality and rationality are interpenetrated,emotions are an integral and inseparable part of organisational life,and emotions are often functional for the organisation.This argument is illustrated by the keywords: emotion/rationality/motivation/leadership/group dynamics.

  One should never underestimate the power of influence gained through networking.The expansiveness and quality of one's social and professional networks can significantly enhance career potential.How can one go about building a supportive network?

 The first things to do are collect and organise the business cards from the people you meet so that you have their contact information.Obviously collecting cards is just the first step.Find reasons to send contacts an e-mail,call for advice or to give some information related to their interests.Don't do so incessantly,but regularly-once a week or bi-weekly is appropriate.It generally depends on the significance of your reason to contact them and their past receptiveness.Take the time to research their company Web site so you can make relevant connections and based on inside track information of what's important to them.

 Keep in mind that just as it is sometimes awkward to reconnect with old friends or acquaintances after a period of not seeing one another,the same is true for building a network.The longer you are out of touch with business associates the more dificult it is to reconnect and get back in the loop.To help you make this a consistent priority, be strategic about your contacts-jot down regular reminders in a planner or electronic organiser so that you don't leave your connection to chance.

 Another way to expand and strengthen your network is to invite contacts to an informal gathering or information session that you organise about topics of general or mutual interest. You may facilitate the discussion yourself or bring in a speaker.You could arrange such meetings at a local coffee shop or restaurant-many will set aside a meeting room upon request.On the invitation,whether it be by e-mail,fax or regular mail, outline the proposed agenda and indicate that ''coffee or tea is provided,other menu items are at the cost of participants''unless of course you able and willing to cover the entire bill.This can be a relatively low-cost way of meeting with contacts and sharing ideas.

 This intentional way of meeting your contacts on a regular basis strengthens not only the relationship you have with each of them,but also allows for your contacts to meet one another,an opportunity for which they will be grateful.

 These two ways of building your network-regularly connecting with contacts and organising meetings or discussion forums are simple yet effective career enhancers.Give them a try and get noticed at work!Once you are successful,you will have job satisfaction,which brings with it commitment and identification with your organisation.

   Networking your way to success

    NETWORKING is an essential part of network marketing.Every successful network marketer knows this to be true.And although networking is such an intricate part of network marketing,the two terms are not synonymous.

   But there are many similarities.

Both rely heavily on people skills.Both require people to confront their fear of taking to other people.Both carry with them the risk of rejection.Both carry with them enomous opportunity.And to some people,both are considered "dirty word".

  Of course people who consider networking as something that is "not done"don't understand what networking is really about.The same can be said of people who think networking marketing is something that is beneath them.

 Many people think of networking as a way to get connected solely for their advancement in life.In that respect,a person might feel that it is unethical to network.This line of thinking stems from the idea that advancement will always come at the expense of someone else,that success in life is a zero-sum game.

 These people often look at network marketing from the same perspective.They think of profiting from other people's efforts as something that is negative and not fair to them.

  In reality,successful networkers will tell you that it doesn't work that way at all.Networking doesn't have to be at anybody's expense and the business of network marketing doesn't reward anyone for taking advantage of others.It actually rewards people for helping other people to succeed.In that respect,it may very well be the most ethical business model in the world today.

 A lot of the negativity around networking can be explained by the different types of networkers.Some can be considered ''hunters'',moving in for a quick kill,after which they move out again.They often operate without regard of the other person's interest and because of this they will enjoy the fruits of success for only a limited period of time.

 Often,it will not take long before people  find out what's really driving the hunter.Once they see that he is only looking after his interest,their willingness to interact with this person will quickly evaporate.

 By contrast,truly successful networkers are often ''famers''who spend a lot of time sowing and nourishing their relationship,instead of just focusing on reaping.They invest in their network and energise their network.They use their network,but never abuse it.And their network knows this.

  A true networker will always keep the interests of others in mind.That's why working with a true networker is so enjoyable.Networkers are often very likeable,so people like to interact with them.

 Networking is a skill that is essential to all businesses,not just network marketing.Although network marketing differs in many ways from the more traditional forms of doing business,the importance of networking is just as prevalent,if not more so.A network marketer who doesn't know how to network will be out of business in no time.

 Network marketing is first and foremost a people's business,and this implies that the ability to effectively work with people is critical.This is why successful network marketers are extremely adept at networking.

 Many have found out over time that developing this skill can pay off in many areas outside their network marketing business as well.Business owners who have started a home based business on the side often apply their enhanced networking and people skills in their traditional business with great success.For some network marketers,this spin-off has earned them more money than from their network marketing business itself.

 So,whether you are in network marketing or a more traditional type of business,don't underestimate the importance of becoming an effective networker.And if you really want to master this skill,you may find there is a lot to learn from good network marketers.If you happen to know anybody who fits that description,try and benefit from his knowledge on the topic.It will surely help you network your way to success!

 Applying influence in career growth

  WHEN you have a clear understanding of what you bring to an organisation,you become an empowered individual who uses today's projects to build tomorrow's skills.

  Using the influence model in career development offers you an extra,powerful tool to achieve career objectives.

  THREE STEPS OF CAREER DEVELOPMENT.Having a written career development plan with specific goals is important.

 But first you must understand yourself and your option.

 UNDERSTANDING YOURSELF.By developing an accurate picture of yourself,you are better able to educate others to what you can do.You also demonstrate your potential for future learning.This step begins with the influence behaviour of assertiveness.identify clearly the key skills that you use now and have used in the past.How can you leverage them now?

 UNDERSTANDING YOUR OPTIONS.Today's businesses are constantly changing,and the most successful professionals regularly seek to leverage those changes to achieve personal goals.It's not enough just to do a great job at work.Developing multiple career goals will help you look into the future and be ready for the changes that will take place.Create opportunities for yourself by taking deliberate action.Network within your organisation and the industry in which you work.Where will the industry be two-and-a-half years from now?Whom can you talk with in your organisation to find out more?

  UNDERSTANDING YOUR NEXT STEPS.Once you've identified your career goals,you are ready to develop your career development plan.Your plan must be written and measurable with a specific time frame for completion.Once this plan is outlined,speak with your boss or a mentor in the organisation.Gathering feedback and support for your plan is a key link to achieving your goals.

 USING INFLUENCE STRATEGIES.Once you have written your career development plan,It is time to put it into action using influence skills.For example,Shariffah feels that she has reached a plateau in her career and has decided that she wants some new experiences.She wants to influence her boss to  allow her to attend a three day professional conference and have the company pay for it.

 ASSERTION.Stage your objectives clearly and directly

 Shariffah's boss likes direct talk,so she approaches him with a plan of action.She states when,where,why and how her objective will be achieved.

 ''Mr Gupta,you know that I really want to attend the technology conference next month.We're lucky to have it in town this year,and it will be a great benefit to my continued learning and my on-the-job performance.If I could have your signature on these forms,then the accounting department can send the $60 fee with my registration.''

 SUGGESTION.Many people develop concerns when new ideas are presented to them.This is a natural step in an influence situation.Your challenge is to suggest solutions that are relevant to the concerns.

 Gupta is worried that Shariffah will fall behind in her work by missing three days of work while at the conference and questions how the rest of her group will benefit by her attendance. She has anticipated Gupta's concerns and presents her suggestions.

 ''First, I will make sure that my priorities are delegated to the other members of the group while I'm gone.Second,as soon as I return,I will have a brief meeting with my group to report what I've learned and how it can be applied to our present and future projects.''

  CREATE A VISION.Paint a picture of the positive repercussions that will occur when the person you're influencing agrees with you.Shariffah notices that Gupta is impressed by her forethought but still may be wavering over the decision,she knows she'll get his approval by demonstrating at least one of the important effects that his decision will have.

 ''It's important that you support me in my continued learning.If you were to do so,I would definitely feel valued by you and the company,which really motivates me to do my best work.''

 Thus by creating a career development plan and actively involving influence strategies in that plan,you implement a powerful tool for your career advancement.Whether you at a plateau(as in Shariffah's case(or just beginning in your career,a strong written plan accompanied by your practice of influence skills will help you reach your goals.

 In the future coming technology will make decision and better decision making actually the expert will organize in order to overcome the business,executive are always find solution to solve customer problem or comunity like build a shop,shopping centre and stall for tenant not just create a job or product but how comunity sell their product and get earning from their small business,development project share by New York city government,state funding and also private money,private public partnership make a question such as 'you think this a relevant product?How it useful to consumer?What a customer think about your service?And service charge,Get feedback from customer and how they respond to your deliver in letter and writing paper,e-mail and telephone contact to the customer service,what happen in market?,what a hot topic right now?From job or what you do let people know or recognize you who you are?You make yourself more important to people or something interesting and that make people to find you.Sometimes they will offer you some duty if they thrust in you,you follow to world business format or standard.You memorize every detail from instruction also guideline are given here step by step learning key idea to product,learning key idea to product is learning to production and what to do to change in order to show way and help of other if necessary,be a member,share,contribute and get advice from expert in your career,practice and learning from your job daily.Appreciate what you have and thank you to who support you.Business with customer service chat.Business with handphone you talk and discuss to shopkeeper while waiting for your meal and drink at cafe or cafeteria.Another is use ipad to solve a customer solution also provide service repair.Prospect a person regarded as likely to succeed or as a potential customer,client .Transaction that breaking country law a not aloud.Join organization and industry news also join a company or organization that fully successful they are as or like philanthropy they also not just think about profit but duty like help and support "love of humanity"in the sense of caring,nourishing,developing and enhancing other business or company that should to develop together in order to overcome,if you want to get with some one or if women want to go with man order or offer help and support him or her and at the same time refer or asking your parent and religion department in order to get a permission do you agree?together with man they can discuss about idea,you talk to someone with smile,polite,humble, handshake and give forgiveness if necessary in order of doing business or job they get involve.The  motto 'help other business or company in order to help your business'as suggestion

 invest your income in information tecnology or comunication tecnology or join other industry that you choose or interest and make a investment that benificial example company is Intel Corporation,Nokia,Asus,Oppo and Samsung,http://www.uswitch.com/investments/best-investment/,meet with something unexpected like risk or loss of income or earning that company insurance and policy should equitable transfer of the risk of a loss,from one entity to another in exchange for payment.It is a form of risk management primarily used to hedge against the risk of a contingent,uncertain loss.An insurer,or insurance carrier,is selling the insurance;the insured,or policyholder,is the person or entity buying the insurance policy.The amount of money to be charged for a certain amount of insurance coverage is called the premium.Risk management,the practice of appraising and controlling risk,has evolved as a discrete field of study and practice.The transaction involves the insured assuming a guaranteed and known relatively small loss in the form of payment to the insurer in exchange for the insurer's promise to compensate (indemnify) the insured in the case of a financial (personal) loss. The insured receives a contract, called the insurance policy, which details the conditions and circumstances under which the insured will be financially compensated.

,do you think so lucky to leave in this world?Is Allah give guide and to introduce human,

Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."(Al-Baqarah 2:30)

pray to Allah in Islamic way or religion that Islam urge you to do so to give help and to serve and service you in proper manner and that to guarantee your profit or income

"And whoever seeks a religion other than Islam,then it will not be accepted from him,and he in the hereafter will be one of the losers."(Surah Ali 'Imran,verse 85(

From where you get this rule or method?
http://www.islamreligion.com/index.php
http://www.islamicsupremecouncil.org/understanding-islam/legal-rulings/53-ritual-prayer-its-meaning-and-manner.html

Ritual Prayer: Its Meaning and Manner

Shaykh Muhammad Hisham Kabbani

Eid in Mumbai

Prayer is one of the central elements of Islamic practice and worship. Indeed, it is the second of the Five Pillars of Islam and, along with the testimony of faith, the pilgrimage to Mecca, fasting the month of Ramadan and paying the poor tax, forms the essential framework of religious life for Muslims. More than that, the observance of the ritual prayer forms the framework of each Muslim’s day, from the pre-dawn morning prayer to the night prayer that precedes sleep.

Prayer’s Importance in Islam

Prayer, in the ritual sense, is an obligation of the faith, to be performed five times a day by adult Muslims. According to Islamic law, prayers have a variety of obligations and conditions of observance. However, beyond the level of practice, there are spiritual conditions and aspects of prayer which represent its essence.

In the Holy Qur’ān, Allah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

I created the jinn and humankind only that they might worship Me.

Thus, prayer first and foremost, is the response to this Divine directive to worship the Creator. Prayer represents the individual’s affirmation of servanthood before the Lord of Creation and submission to His Omnipotent Will. It also represents a willing acknowledgment of our weakness and neediness by seeking Divine Grace, Mercy, Abundance and Forgiveness. Prayer, then, is a willful, directed action by the believer, seeking direct, unmediated communication with Allah, for Muslims believe that every human being is of interest to the Divine. It also represents a concrete manifestation of the Islamic conception of freewill, in that the decision to pray is one that must be made by each individual. In this way, prayer is a uniquely “human” form of worship, for all other creatures submit without question to Allah’s Will and are engaged in His praise, glorification and remembrance, as the Holy Qur’ān asserts:

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

and there is not a thing but hymneth His praise; but ye understand not their praise.

Prayer, by its very nature, is a form of request or entreaty, and thus requires the full conscious participation of the one praying, with will, intellect, body and soul. The one engaged in prayer is in direct connection with the Creator Who hears everything the supplicant says and responds – though not necessarily in the affirmative – to each request. This is the concrete manifestation of Allah’s role as The Hearer, The Aware and The Responsive, which represent three of the ninety-nine Holy Names and Attributes of Allah that form the basis of the Islamic conception of the Divine.

In Islam, there are two forms of prayer. One has ritual, formal requirements and manners, which are essential to its correct observance. This is called šalāt. The other form is supplicatory prayer, and in its more general sense, represents an open-ended conversation with Allah, which may occur at any time or place, with few restrictions or requirements. It is called du¿a.

Supplication

The term du¿a is derived from the Arabic verb meaning “to supplicate” or “to call upon.” Other similar terms for such prayer are munājah, nidā, and aļ-ļaru¿a.

Munājah means “a secret conversation with Allah,” usually with the intention of seeking delivery and relief. Referring to this form of prayer, Allah says in the Holy Qur’ān:

قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ

Say: Who delivereth you from the darkness of the land and the sea? Ye call upon Him humbly and in secret, (saying): If we are delivered from this (fear) we truly will be of the thankful.

Nidā means “to call upon Allah while withdrawn from people.” The Holy Qur’ān relates the story of the prophet Zachariah who, having no son, beseeched Allah in his old age to give him a successor to inherit his prophetic knowledge and duties:

ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّا إِذْ نَادَى رَبَّهُ نِدَاء خَفِيًّا قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِن لَّدُنكَ وَلِيًّا

A mention of the mercy of thy Lord unto His servant Zachariah. When he cried unto his Lord a cry in secret, Saying: My Lord!... give me from Thy Presence a successor who shall inherit of me and inherit (also) of the house of Jacob… (It was said unto him): O Zachariah! Lo! We bring thee tidings of a son whose name is John; We have given the same name to none before (him).

Aļ-ļaru¿a means “a loud entreaty to Allah for safety,” as mentioned in the Holy Qur’ān:

وَلَقَدْ أَرْسَلنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُمْ بِالْبَأْسَاء وَالضَّرَّاء لَعَلَّهُمْ يَتَضَرَّعُونَ

Before thee We sent (apostles) to many nations, and We afflicted the nations with suffering and adversity, that they might submissively entreat (Him)!

Salat - Ritual Prayer

The Linguistic Root of Prayer: Salat

Ritual prayer in Islam, is called šalāt, a word whose full meaning is best understood by examining its linguistic roots. One of the origins of šalāt is the root word šilat which means “connection” or “contact.” One of Islam’s most renowned philosophers, Ibn Rushd, said:

It derives from the word “connection” (šilat) in that it connects the servant with his Creator, meaning that the prayer brings him near His Mercy and connects him to His Generosity and His Heavenly Paradise.

This word is also used in the context of close relations (šilat ar-raħim) whose connections with an individual are due to blood ties and are therefore imperishable in the eyes of the Divine. In this sense, prayer is seen as the unseverable bond between the individual and his or her Lord.

Commenting on this, another renowned Qur’ānic exegete, Al-Qurtubī said:

The word šalāt derives from the word šilat, one of the names of fire as when it is said, “The wood is burned by fire.”

Al-Qurtubī attributed six different meanings to the word šalāt in his commentary of the Holy Qur’ān:

Prayer is the invocation of Allah; it is mercy, as when one says, “O Allah, bestow prayers on Muhammad”; it is worship, as when Allah says, صَلاَتُهُمْ عِندَ الْبَيْتِ “And their worship at the (holy) House”; it is a supererogatory prayer, as when Allah says, وَأْمُرْ أَهْلَكَ بِالصَّلَاة “And enjoin upon thy people worship”; and it is Allah’s praise, as when He says, فَلَوْلَا أَنَّهُ كَان مِنْ الْمُسَبِّحِينَ “And had he not been one of those who glorify (Allah)...” Prayer is also recitation.

Salat in Shari‘ah

Ritual prayer is bound by detailed obligations and structure. It encompasses both obligatory (farļ) prayers, which are observed five times daily at specified intervals, as well as voluntary prayers, which are performed by the worshipper before or after the obligatory prayers as well as at other times.

The Obligatory Aspect of Salat

Prophet Muhammad (s) called prayer “the pillar of religion.” No fundamental element of Islam

 has been stressed as much as prayer in the Holy Qur’ān. Indeed, Allah mentions it in over 700 verses

 of the holy text. Among those that define its role in the religion of Islam are:

إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

Worship at fixed hours hath been enjoined on the believers.

حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى وَقُومُواْ لِلّهِ قَانِتِينَ

Be guardians of your prayers, and of the midmost prayer.

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى

Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness.

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

Recite that which has been revealed to thee of the Book, and observe Prayer. Surely, Prayer restrains one from indecency and manifest evil, and remembrance of Allah indeed is the greatest virtue. And Allah knows what you do.

فِي جَنَّاتٍ يَتَسَاءلُونَ عَنِ الْمُجْرِمِينَ مَا سَلَكَكُمْ فِي سَقَرَ قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ

(They will be) in Gardens (of Delight): they will question each other, and (ask) of the sinners: “What led you into Hell Fire?” They will say: “We were not of those who prayed”

عن بن عمر رضي الله عنهما قال : قال رسول  : “ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمداً رسول الله ، وإقامة الصلاة ، وإيتاء الزكاة ، والحج ، وصوم رمضان

The Messenger of Allah made ritual prayer the second of the five pillars of Islam:

Islam is built on five: testifying that there is no god except Allah and that Muhammad is the Messenger of Allah, establishing ritual prayer, paying the poor-due, pilgrimage and fasting Ramadan.

Thus, the ritual prayer is an obligation from Allah on every sane, adult Muslim.

قال رسول الله صلى الله عليه وسلم : ( أول ما يحاسب به العبد يوم القيامة عن الصلاة ، فإن صلحت ، صلح سائر عمله ، وإن فسدت ، فسد سائر عمله

The Prophet said:

The first thing about which a person will be questioned on the Day of Judgment is prayer. If it is found to be sound all his other actions will be sound as well. If his prayer is not sound all his remaining actions would be spoiled.

قال رسول بين الرجل والكفر ترك الصلات

The Prophet also said:

Between a man and unbelief is giving up of ritual prayer.

من فاتته صلاة العصر فكأنما وتر في أهله وماله

He also said:

The one who missed Šalāt al-¿Ašr, just one of the ritual prayers, is as if he has lost all his family and property.

افضل الاعمال الصلاة لوقتها،

And he said: Ritual prayer in its proper time is the best of deeds.

وكان آخر وصايا النبي قبل انتقاله إلى الرفيق الأعلى: الصلاة الصلاة وما ملكت أيمانكم

It is reported that the Prophet’s last words were:

Prayer! Prayer! And fear Allah regarding those who you are in charge of.

Abū Bakr bin al-Jazā’irī states:

Among the wisdoms in the implementation of prayer is that it purifies and welcomes the worshipper to converse with  Allah and His Messenger, and, while he or she remains in the material world, brings him or her into proximity with the Divine in the next life and wards off indecency and manifest evil.

مثل الصلوات الخمس كمثل نهر عذب غمر بباب أحدكم يقتحم فيه كل يوم خمس مرات فما ترون ذلك يبقي من درنه قالوا لاشيء قال صلى الله عليه وسلم فإن الصلوات الخمس تذهب الذنوب كما يذهب الماء الدرن

Allah’s Messenger Muhammad (s) said:

The simile of the five prayers is like a flowing river of sweet-water in front of the door of one of you, in which he plunges five times a day. What dirt will remain on him? They said, “None.” He said, “Surely the five prayers eliminate sins just as water eliminates dirt.”

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقُولُ ‏"‏ الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ

Allah’s Messenger (s) also said:

The five prayers and from one Friday prayer to the (next) Friday prayer are expiation [for what occurred between them] and Ramadan to Ramadan are expiations for the (sins) committed in between if one abstained from the major sins.

One of the primary aims of prayer is to prevent iniquity and vice.

من لم تنهه صلاته عن الفحشاء والمنكر لم يزدد من الله الا بعدا

The Prophet of Allah (s) said:

The one whose prayer does not prevent him from iniquity and vice, gains nothing from Allah except remoteness.

While the five prayers are an obligation, Muslims are also enjoined to perform other prayers in accordance with the practices of the Prophet Muhammad (s). These include:

• Witr (The final prayer to end the day)
• The two festival (¿Eid) prayers
• The Eclipse Prayer
• The Prayer for Rain

All the above are termed established traditions of the Prophet (s). Other than these are what are classified as voluntary (at-taţaww¿u) worship.

In addition, there are a number of supererogatory prayers (sunan) which were part of the normative practice of the Prophet Muhammad (s), and which remain part of the everyday worship of many traditionalist Muslims.

History of Salat

After the Prophet Muhammad (s) was commissioned with prophethood in his fortieth year, the first order he was given by Allah was to pray. It is related that the archangel Jibrīl came to him, and a spring of water gushed out from the rocks in front of them. Jibrīl then showed the Prophet how to perform the ablution that is a prerequisite of the ritual prayer in Islam. Jibrīl then showed the Prophet how to offer the ritual prayer to Allah. The Prophet (s) then went home and showed his wife Khadījā ¯ what the archangel Jibrīl had taught him.

After that, the Messenger of Allah began to pray two cycles (raka¿ts) of ritual prayer twice a day – once in the morning and once in the evening. From that time forward, the Prophet never went through a day without praying. In the ninth year of the Prophet’s mission, he was taken by the archangel Jibrīl on a miraculous journey by night to Jerusalem and, from there, ascended to the heavens and the Divine Presence. During this tremendous journey, Allah commanded the Prophet and his followers to observe the ritual-prayer fifty times a day. Returning from the Divine Presence, Prophet Muhammad (s) met the prophet Moses who said, “Seek a reduction for your people can not carry it.” The Prophet did so and it was granted. After many such dialogues the command was reduced to observe five prayers, which would be the equivalent of the original command to observe fifty.  For this reason, Muslims feel a great debt to the Prophet Moses for this intercession on their behalf.

Conditions of Salat

In Divine Law (Shari¿ah), there are a number of requirements for valid ritual prayer:

• Purification
• Time
• Direction
• Covering
• Fundaments of prayer

In addition to these essentials, there are a number of normative practices of the Prophet which are strongly recommended as part of the ritual prayer, known as sunnah:

• Congregation/Imāmate
• Humility before the Divine (Khushu¿)
• Place
• Attire

Prayer is Based on the Sunnah

The practice of the Prophet (s) is essential to understand the Holy Qur’ān. Allah said:

وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ

Establish prayers (salat) and pay the poor-due (zakāt).

From this, it is clear both prayer and the poor-due are obligations. However, to find the necessary details to complete the prayer, i.e. the manner and timing of the prayer and upon whom it is obligatory, etc., we must turn to the practice of Prophet Muhammad (s). Islamic doctrine states that for every single event in his lifetime Allah revealed to the Prophet’s heart what to say and what to do. The Qur’ān and the Prophetic Narrations (aħādīth) both derive from revelation and are thus inseparable sources for understanding and implementing Islam’s divine guidance.

The Prophet (s) said, “Pray as you see me pray.” What is meant here is to follow the method of observing prayer, both in form and in its inward composure and states.

The Prophet (s) used to practice the ritual prayer constantly, outside the obligatory times. In doing so he was observing Allah’s recommendation:

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

Nay, seek (Allah’s) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit.

According to the scholars of Divine Law recommended acts are divided into three categories: those acts whose demand is confirmed, known as the “confirmed normative practice of the Prophet” (sunan al-mu¿akkadah). According to Aħmad Ibn Naqib al-Masri, “Someone who neglects such an act ... deserves censure and blame.” Second are those acts that are rewardable in Divine Law, but the one who neglects them deserves no blame. These are called the extra sunnah (sunnah nāfilah). The third category is the superlatively recommended, “meaning those acts considered part of an individual’s perfections.” These are called the desirable acts (mustaħab) or decorum (adab).

Taharah - Purification

A precondition of ritual prayer in Islam is that the worshipper be in a ritually pure state and perform his or her prayer in a ritually pure location.

There are two levels of ritual impurity, each with its own remedy:

1) Major impurity. This occurs as a result of menstruation, childbirth and sexual intercourse or emission. Its remedy is ritual-bathing, as prescribed in the Holy Qur’ān:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُبًا إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ تَغْتَسِلُواْ

O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body.

2) Minor impurity. This occurs due to answering the call of nature, bleeding, vomiting and sleeping. Its remedy is ritual ablution. This, too, is mentioned in the Holy Qur’ān:

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ

O you who believe! When you get ready for ritual prayer [šalāt], wash your faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles.

عن جابر قال قال رسول الله صلى الله عليه وسلم مفتاح الصلاة الوضوء ومفتاح الجنة الصلاة‏.

The Holy Prophet said:

Ablution is the key to prayer as prayer is the key to Paradise.

The various schools of Islamic jurisprudence differ slightly in the precise details of ritual ablution and bathing. Emphasized in all, however, is the need to use pure water, free from all contamination, for pure water contains the secret of life and of revivifying what is dead. Allah says in the Holy Qur’ān:

وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ

We made from water every living thing,

And:

وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا

In the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead…

If water is unavailable, extremely scarce or its use would harm the worshipper, it is permitted to perform substitute ablution using dry earth. The Holy Qur’ān says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مَّنكُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـكِن يُرِيدُ لِيُطَهَّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.

Besides cleansing the body, the worshipper must also take care to ensure that his or her clothes are free from impurities that would nullify the prayer. Traditionally, shoes are removed before the prayer because of their tendency to retain impurities.

The Spiritual Significance of Tahara

Ibn Rushd states that the word for ablution, wuļū, derives from the word for light in Arabic, ļaw, signifying the resultant spiritual light that accrues to the one who performs it.

عَنْ نُعَيْمٍ الْمُجْمِرِ، قَالَ رَقِيتُ مَعَ أَبِي هُرَيْرَةَ عَلَى ظَهْرِ الْمَسْجِدِ، فَتَوَضَّأَ فَقَالَ إِنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ ‏"‏‏.

The Messenger of Allah said:

On the Day of Resurrection, my Community will be called “those with the radiant appendages” because of the traces of ablution. Therefore, whoever can increase the area of his radiance should do so.

عَنْ أَبِي حَازِمٍ، قَالَ كُنْتُ خَلْفَ أَبِي هُرَيْرَةَ وَهُوَ يَتَوَضَّأُ لِلصَّلاَةِ فَكَانَ يَمُدُّ يَدَهُ حَتَّى تَبْلُغَ إِبْطَهُ فَقُلْتُ لَهُ يَا أَبَا هُرَيْرَةَ مَا هَذَا الْوُضُوءُ فَقَالَ يَا بَنِي فَرُّوخَ أَنْتُمْ هَا هُنَا لَوْ عَلِمْتُ أَنَّكُمْ هَا هُنَا مَا تَوَضَّأْتُ هَذَا الْوُضُوءَ سَمِعْتُ خَلِيلِي صلى الله عليه وسلم يَقُولُ ‏"‏ تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ ‏"‏ ‏.

Abū Hurayrah ¦ related:

I heard my intimate friend (the Messenger of Allah) saying, “The radiance of the believer reaches the areas that the water of ablution reaches.”

Ablution signifies spiritual purity, which the Prophet was granted when the angels washed his heart, both in his youth and again, later, when angels washed it with the water of the holy well Zamzam on the Night of Ascension.

To gain the full benefit of ablution, the worshipper must perform it with the realization of its inner aspects, washing away the burdens and darkness of worldly life that distract him or her from Divine service. By removing both the physical and mental filth that accumulates through the day, one ignites and seals the latent spiritual energy of one’s being by means of the special attributes of water. The extremities washed during ablution are the primary means of interacting with the worldly life, and these must be cleansed of the taint left by that contact.

Ablution begins with washing the hands, signifying that the first level of spiritual energy is in the hands. Human hands contain a Divine Secret, for they are a reflection of the Divine Attribute of Power, which Allah has bestowed in a limited degree on humankind. They provide the means for the outward manifestations of humankind’s will to change its circumstances. Thus, hands are a source of change, control and healing. No other creature has been endowed with so great an ability to manipulate its surroundings, and the hands are the main physical instrument of that ability.

The hand can act as a receiver of positive energy. The circle of the body, so clearly illustrated by Leonardo da Vinci, is reflected on a smaller scale in the circle of the hand. Energy can be drawn in through the hands and channeled throughout the body. When one rubs the hands together during ablution, one activates a spiritual code that Allah has given us within our hands: the power of the ninety-nine Beautiful Names and Attributes that Allah has inscribed on every person’s palms. The friction between the two hands creates energy in the form of heat and rubbing them together under water locks in that energy, preventing it from escaping. The water keeps the energy that is generated by rubbing the hands together within the body, where it can be released later.

During the process of ablution the hands are used to convey the water to each other limb and organ, thereby functioning as a dispenser of that divine energy. As the limbs and organs are washed in ablution, each undergoes similar spiritual alterations based on the water, the hands and their energy, and the various movements and recitations that are part of the ablution. For the believer to benefit from the water, it must be pure and clean, otherwise its secret blessings do not reach the body.

On an esoteric level, ablution becomes a metaphor for purifying the heart. Water is always clean in its essence, so the degree of spiritual reception is dependent on keeping the water free from external impurities. If we expand the spiritual metaphor, the water symbolizes the remembrance of Allah. That remembrance is pure, in and of itself, but can be tainted by the darkness of negativity which derives from wrong intent, wrong will and wrong action.

The most powerful energy we carry as human beings is our spiritual energy. Second to that is the physical energy of creativity, which manifests during the act of procreation. In the course of physically expressing this creative energy Allah has placed within us, we enter into a state similar to the spiritual state of annihilation, but not related to the Divine Presence, on the contrary, it is related to the lower self. When this occurs, it is essential to wash the body completely, with the intention to restore the spiritual state of purity lost during the act.

Purification of the heart blocks the influence of Satan on the believer. For this reason, the Prophet is reported to have said:

Ablution is the weapon of the believer.

Ablution protects the believer from four enemies of the soul: the lower self or ego (nafs), worldly desire (ħubb ad-dunyā), lust (hawā) and Satan. However, only through the remembrance of Allah can the believer maintain this defense throughout the day. When the heart begins to beat with Allah’s Holy Name, “Allah,” Satan is prevented from entering, and the gossips and insinuations of the lower self are gradually reduced until they are no more than a whisper.

At an even higher level of understanding, ablution signifies the state of dissolving the self in the Divine Presence. According to the Sufi master Al-Jilī:

… the requirement of using water signifies that purity is not achieved except by the emergence [in the worshipper] of the manifestations of the Divine Attributes, which is the water of life, for water is the secret of life. Dry ablution (tayammum) as a substitute [for ablution with water] is the station of purity by necessity, and is thus a symbol of purifying one’s self by opposing one’s lower-self, combating the tyrannical selfish ego and spiritual exercises. However, even after someone is purified, there is still a chance for him to exist. This is what the Prophet alluded to when he supplicated, “O my Lord give my self its piety and its purity, for You are the best one to purify it.” His saying “Give my self its piety,” is an indication of [the need for] combating the lower-self by means of spiritual exercises. His saying “ …and its purity, for You are the best one to purify it,” is an indication of  the heart’s attraction to the Divine, for this [attraction] is far more effective than purifying by means of action and opposing the lower-self.

Timing

The five times of obligatory ritual prayer are:

Fajr: From dawn to sunrise;

Dhuhr: From noon until mid-afternoon;

¿Ašr: From mid-afternoon to sunset;

Maghrib: From sunset to early evening;

¿Ishā: From early evening to the middle of the night.

These times coincide with the significant temporal changes that are part of each day’s cycle on earth as this planet moves through its various stations in relation to the Sun. The Sun, which is the focal point of the solar system, thus becomes a guiding light for the worshiper, indicating the beginning and ending of each prayer’s interval. In this way, Muslims are reminded of the story of Abraham, as mentioned in the Holy Qur’ān.

In his yearning and seeking for Allah, Abraham holds a metaphorical debate within himself. His first inclination is to bow before a bright star that shines forth at night, taking it as his Lord. However, when that star sets, his intellect rejects it, seeking something greater as Lord. Seeing the Moon, he determines it to be his Lord until it too sets and he seeks something greater still. Seeing the Sun rise, he supposes it must be his Lord, but despite its blazing glory, it too sets. Finally, Abraham concludes that none of these heavenly bodies – and by inference, no created thing – could be his Lord, and thus sets himself firmly on worship of the Unseen Lord:

فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ

…when [the sun] set he exclaimed: O my people! Lo! I am free from all that ye associate (with Him). Lo! I have turned my face toward Him Who created the heavens and the earth, as one by nature upright, and I am not of the idolaters.

Muslims consider the day to begin at sunset, with the evening (Maghrib) prayer. This holds tremendous significance on an esoteric, or spiritual, level. The masters of the science of Islamic spirituality, Sufism, see the cycles of prayer as symbolic of the cycles of creation itself. The sunset prayer represents the station of leaving existence. The night prayer, which follows it, represents the station of darkness and death, annihilation and nonexistence.

In some Islamic traditions, funeral prayers for those who have passed away during the preceding day are read immediately after the sunset prayer, indicating this time’s correlation with death and the afterlife.

The Holy Qur’ān says:

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: Those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed.

Awakening to pray just before dawn represents the return to life, the descent through the darkness of the womb to emerge into the light. Metaphorically, the worshipper moves from the station of nonexistence and annihilation back to the station of existence and rebirth. A new day has come, and with it the worshipper is reborn.

The apex of existence is marked by the noon prayer, which begins just as the Sun reaches the peak of brightness. At the zenith, two kingdoms are present and the prayer joins them: the kingdom of heaven, and the kingdom of earth.

The afternoon prayer takes place in a time that signifies the approach of the end, autumn and the last era of worldly life. According to Islamic tradition, the Prophet Muhammad (s) and the community of believers he raised appear at the end of humanity’s spiritual history, just prior to the Day of Judgment. The coming of the afternoon prayer thus represents the approach of Judgment Day and the Divine Reckoning that it brings. With the setting of the sun, life comes to an end. The worshipper returns to Allah, taking with him an account of his deeds. With the darkness comes annihilation in Allah’s Endless Mercy Oceans. It is for this reason that Islam places a strong emphasis on the afternoon prayer.

Thus, each day is a full life cycle, from creation out of nonexistence to Judgment Day and annihilation. Each day has its birth, life and death. In similar fashion the prayer times reflect the five major stages of life: infancy, childhood, youth, maturity and old age.

Facing Qiblah

The worshipper faces the Ka¿bah, the holy shrine of Islam, as determined to the best of his or her ability by simple means. This directional focus is called the qiblah.

The Ka¿bah is the House of Allah, located in the holy city of Mecca in present-day Arabia. It is the goal of the pilgrimage, which is the fifth pillar of Islam. In Islamic teachings, the Ka¿bah is said to mark the location where the Divine House in the Seventh Heaven, beyond which stands the Supreme Throne, which angels constantly circle in praise and worship of Allah, descended to Earth after the first man and woman, Adam and Eve, were cast out of Paradise for their mistake. In the time of Noah’s flood, this heavenly sanctuary was taken up to heaven again. Millennia later, Abraham and Ishmael built the Ka¿bah in the same location, where it stands until today, the first house of worship dedicated to Allah. By facing this location in prayer, each Muslim aims and hopes to reach that holy location at some point in her or his life.

Initially, in the early days of Prophet Muhammad’s mission, the believers faced Jerusalem when they prayed, out of respect for the Temple there. This direction represented respect for the previous Divine dispensations brought by Moses and Jesus and the Israelite prophets. Later, Divine legislation altered the direction of prayer to face the Holy House in Mecca:

قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوْتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

We see thee (O Muhammad) turning of thy face for guidance to the heavens: now shall We turn thee to a prayer-direction that shall please thee. Turn then thy face in the direction of the Sacred Mosque [Ka¿ba]: Wherever ye are, turn your faces in that direction.

Thus, wherever Muslims live, their prayers have a common focus: the Ka¿bah.

Because of the presence of this blessed shrine, the area surrounding the Ka¿bah is holy. These environs are called the Ħarām, literally “prohibited,” meaning a place where sins are prohibited. The Ka¿bah itself is located within the “Prohibited Mosque,” Masjid al-Ħarām. The name Prohibited Mosque was given because no one may act on bad desires there. While it is called a mosque, Allah made it more than that. In reality, it is a place where sins are utterly rejected, not only in their outward forms but also in their inner realities. There, even negative thoughts and intentions are considered blameworthy. Only pure, positive desires and good thoughts are accepted. Indeed, within the confines of that holy sanctuary, no hunting is allowed; even the cutting of trees and vegetation is proscribed.

Allah said in the Holy Qur’ān:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One Who Heareth and Seth (all things).

This verse describes the important journey that Prophet Muhammad (s) made between the Prohibited Mosque in Mecca and the Temple in Jerusalem (referred to as the Farthest Mosque, Masjid al-Aqsā), a journey that in one moment bridged three divinely-revealed religions.

Significance of the Ka¿bah

One of the distinctive characteristics of Islamic ritual prayer is that the worshipper is obliged to keep his vision, both external and internal, concentrated upon the qiblah. The focus of every worshipper is, and must be, a holy place. People whose understanding is purely external believe facing the Ka¿bah is of intrinsic value.

Those with a mystic understanding know that the Ka¿bah represents the spiritual pole of this world, around which all creation turns. Looking at photographs of the Ka¿bah taken from above, we see the worshippers moving around it in perfectly arranged concentric circles. This assembly gathers in imitation of the heavenly kingdom, for all these circles have one center regardless of their distance from it. At the spiritual level, that center is the Divine Presence. While each worshipper faces the Ka¿bah’s walls of stone and mortar, these are not the focus. If we remove the four walls, what do we find? Each person facing someone else. In this is a deep and subtle secret that we leave for the reader to ponder.

When the spiritual seeker realizes his station on the circle of the People of the Qiblah, he enters what is known as the Circle of Unconditional Lovers (dā’irat al-muħibīn). That is the circle of Muslims at the first level in the way of Allah: the level of love. Such love is not related to any desire, but is a purely Platonic, spiritual love between the believer and his or her Lord. Allah is the center of the circle, and the believers are each a point on its circumference. Each has his or her own connection to the center. That means each has his own direction, qiblah, towards the Divine Presence. As that connection becomes apparent to the believer, that radius becomes like a tunnel into which the seeker begins to step from the circumference of the circle. Upon making his first steps into that tunnel, he begins to discover countless negative characteristics within himself. As he discovers one characteristic after another, he begins to eliminate them, progressing down the tunnel to become a “seeker in the circle of lovers on the spiritual journey,” progressing ever nearer to the qiblah at the center. In the metaphysics of Ibn ¿Arabi, the renowned mystic scholar speaks of a spiritual hierarchy in which the emanations from the Divine are received by a single human receptor who is the leader of all these circles of lovers and through him spreads to the rest of humanity, each according to his or her degree or station. This individual represents the Prophet in his time as the perfect servant of Allah. Thus, under one spiritual leader, all are moving constantly closer to the Divine Presence.

In the Sufi understanding, which delves deeply into the mystic knowledge and symbolism of Islam’s outward forms, it is said the Prohibited Mosque represents the heart of the believer. Thus, the inner direction of prayer is towards the sanctified heart. What is the sanctified heart? At the first level of spirituality, the sanctified heart is the heart that is purified of all wrong thoughts, negativity and dark intent. This level is called the Level of the Secret (sirr). Once that secret is opened within the sanctified heart, the seeker moves to the heart of the heart, known as Secret of the Secret (sirr as-sirr). That is the level of purification from any attachment to worldly desires. Beyond these levels of the heart are “the Hidden” (khafā) and “the Innermost” (akhfā) levels, representing further stations of purity, in which the heart becomes ever more removed from attachments, turning away from all that is worldly to focus instead on the spiritual realm of the Hereafter. At the highest level, the heart turns away from even that and begins to focus solely on the Divine Presence.

These are levels of achievement. On the spiritual dimension, the believer’s focus is to reach a perfected level of character, to learn from it and to be enlightened from it. In order to progress beyond our state of ignorance we must strive to learn and educate ourselves. This can only be accomplished by keeping the company of enlightened individuals who have successfully traversed the Path of Allah, to Allah, and who are granted the ability to guide others.  Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ

O ye who believe! Fear Allah and be with those who are true (in word and deed).

Allah is aware of every heart. The Holy Qur’ān states:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

Those who struggle for Us, We will guide them in the right ways, the ways that are suitable to them.

The polished heart of the sincere and true believer (šādiq) is a receptacle for Allah’s Heavenly Lights and Divine Blessings. Such a person is like the sun. When the sun rises, the whole world shines from that source of energy and light, the light of mystical gnosis that makes all things visible. For that reason, the Prophet said, “The heart of the [true] believer is the House of the Lord.”

Covering

The Islamic schools of jurisprudence concur that it is essential (wājib) for both men and women to cover those parts of their bodies during prayer which should ordinarily be kept covered before strangers. For men, this includes what is between the navel and the knee. For women, it is the entire body, except the face and hands.

As we have said, the purity of what covers the body is essential for the prayer to be acceptable. In one of the first revelations to the Prophet Muhammad (s), Allah says:

وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ

And thy Lord do thou magnify! And thy garments keep free from stain! And all abomination shun!

The body is not the only thing that must be covered in prayer. During šalāt, the worshipper is commanded to look only at the location where he or she will prostrate, not to the left or right. In this way, one covers one’s gaze and directs oneself to the Vision of Allah, for the Prophet said:

The perfection of religion (al-Iħsān) is to worship Allah as if you are seeing Him and if you do not see Him, know that He sees you.

Thus, the gaze of the believer must be veiled at the time of worship from everything other than Allah. This derives from a spiritual understanding of the Verse of the Veil in the Holy Qur’ān, in which Allah says:

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty …

The emphasis in these verses on lowering the gaze, meaning to guard the eyes from looking at what is forbidden or impure. In the outer sense, this means to refrain from looking with lustful desire at other than one’s spouse, for the Prophet said, “The two eyes are two adulterers.”

In this regard, a renowned contemporary Sufi saint, and my teacher and guide on the spiritual path, Shaykh Muhammad Nazim Adil al-Haqqani, relates the story of a judge (qāļī), called by a woman to annul her husband’s marriage to a second wife. The judge asked the plaintiff, whose face was hidden by a face-veil (burqah), “Why are you asking me to prevent something permitted in Islamic Divine Law?” The first wife replied, “Your honor, were I to remove my face-veil you would wonder how someone married to so stunning a beauty could seek another woman’s companionship?” Upon hearing this the judge swooned. When he came to, his associates asked him what had happened. He replied, “On hearing this woman’s reply, I had an epiphany. How is it that our hearts turn to all manner of worldly interests, when Allah Himself is asking us to be with Him alone?”

The next verse says:

they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty …

calling on women to veil their beauty from other than the men in their immediate family, to protect them from men who are all too easily overpowered by desire, and to protect men from their own weaknesses.

Esoteric commentators state that “women” here symbolize attachments to the worldly life. The spiritual meaning of this prohibition then is that, when coming before the Lord of Creation, the seeker must veil himself from all distractions of the worldly life and focus on the One to Whom prayer is directed.

At an even higher level of spiritual understanding, the word “women” refers to the Divine Attributes of Beauty. Thus, the worshipper, is advised to call to mind the Divine Attributes of Majesty, and not become lost in the Attributes of Beauty, which may lead the seeker to lose his or her balance in approaching the Divine Presence.

In the Holy Qur’ān, Allah also said:

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ

O Children of Adam! wear your beautiful apparel at every time and place of prayer (masjid).

Here, believers are called upon by Allah to wear their best and most attractive garments when going to pray. The call to manifest “beautiful apparel” at the “place of prayer” can be interpreted as well to be an instruction to adorn the mosques and beautify them, keeping in mind that:

وَأَنَّ الْمَسَاجِدَ لِلَّهًِا

The places of worship (masājid) are for Allah (alone).

The three major holy mosques of Islam: the Ka¿bah in Mecca, the Prophet’s Mosque in Medina and Masjid al-Aqsa in Jerusalem, are all highly ornamented with gilding, decorative calligraphy, mosaic tiles, inlaid wood, brilliant lamps and other decorations. All other mosques are connected to these for, as we have said, when worshippers stand to pray in any mosque, they must face the Ka¿bah, Allah’s Holy House.

ما وسعني سمائي ولا أرضي ولكن وسعني قلب عبدي المؤمن

Allah said, “Neither My heavens contain Me nor My earth. But the heart of My Believing Servant contains Me.”

The heart, too, then is a mosque, and for this reason it also must be decorated. The ornamentation of the heart involves removing everything that distracts one from the worship of Allah and replacing these impurities with love of the Divine, as we have described earlier. Anything that brings impurity to the heart extinguishes the light that Allah has placed there. This is a form of tyranny, for the Arabic word for tyranny (Ƹulm) also means darkness. Thus, any darkness which veils the heart from Allah’s Holy Light is a form of oppression. This darkness cannot be removed except through repentance and seeking the intercessory prayers of the Prophet. This is why the aforementioned verses about modesty are followed closely by:

‎اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp: the lamp enclosed in glass: the glass as it were a brilliant star: Lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth parables for men: and Allah doth know all things.

“Allah is the Light” does not mean that Allah is light, rather The Light is His while Allah’s Essence is unknown. The created cannot know The Creator except by means of His Beautiful Names and Attributes, His Descriptions. Allah’s saying He is the Light of the heavens and earth means that whatever is found in the heavens and earth contains that light. Since we are from earth, that light is within each of us, for Allah, being the Just, bestows on all with Divine Fairness. Shaykh Ibrāhīm Hakkī (1703-1780), a renowned Ottoman scholar of Qur’ān, said:

Without a doubt the complete potential for perfection is found within every human being, because Allah the Most High has placed His own Divine Secrets within the essence of man, in order to manifest from the Unseen His Beautiful Names and Attributes.

قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَثَلِ الْبَهِيمَةِ تُنْتَجُ الْبَهِيمَةَ، هَلْ تَرَى فِيهَا جَدْعَاءَ ‏"‏‏

Therefore, as the Prophet said, “Human beings are born on a natural disposition,” meaning each human being carries that light of primordial faith and predisposition to submission before Allah.

Therefore in Prophet Muhammad (s), being the epitome of humankind and its highest standard bearer, is found the perfect manifestation of the human embodiment of Divine grace and the corporeal manifestation of Divine Attributes. It is due to the Prophet’s utter submission, in the state of perfect servanthood, that made him the perfect receptacle for Divine Appearances. That is, the Muhammadan Reality, (al-ħaqīqat ul-Muħammadīyya) reflects the Heart of the Divine Essence, since the Prophet’s heart moves without restriction in the orbit of the 99 Divine Names and Attributes. He has been blessed by being adorned by the 99 Names inside of which is a glowing pearl which has yet to appear. Thus many commentators assert that the “Light of the heavens and earth” referred to in the above verse, is the Light of Muhammad (s), whom Allah created from His own Divine Light, and it is this light which shines in the hearts of believers, for the Light of the Prophet is the source of the light of all believers.

Adornment

Allah says in the Holy Qur’ān:

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ

O Children of Adam! wear your beautiful apparel at every time and place of prayer…

قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ

Say (O Muhammad): “Who has forbidden the adoration with clothes given by Allah, which He has produced for His devotees?”

Nafi¿ related:

¿Umar ¦ entered upon me one day as I was praying in a single garment and he said, “Don’t you have two garments in your possession?” I said, “Yes.” He said, “In your opinion, if I sent you to one of the people of Madina on an errand, would you go in a single garment?” I said, “No.” He said, “Then is Allah worthier of our self-beautification or people?”

An adjunct to proper covering is proper physical appearance. The most direct method for establishing one’s identity as a traveler upon the path of self-purification is to adopt the correct outward appearance, abandoning the dress of the worldly life and putting on instead the apparel of the hereafter. This is an outward indication of rejecting servitude to the material world (¿abd ad-dunyā) and asserting one’s true identity as a servant of the Divine (¿abd Allah).

The dress most conducive to spirituality is the garb of Prophet Muhammad (s), the traditional clothing worn by all the prophets and messengers of Allah. For men, this includes wearing the turban, the cloak (jubbah) and a ring, and using perfume and a tooth-stick (miswāk). For women, it involves wearing loose clothing, covering the hair, arms and legs, with white clothing being the most preferable. Such is the honored dress of the ascetics and lovers of Allah and His Prophet (s), those who reject the illusion of the material world and will settle for nothing less than the perfection and truth of reality.

Fundaments of Prayer

The first and foremost fundamental part of the ritual prayer is intention (niyyah).

As in all Islamic worship, the worshipper intends the prayer as a fulfillment of Allah’s Order done purely for God’s sake. The Prophet Muhammad (s) established this as a paramount rule of worship when he said, “Verily all deeds are based on their intention.”

The prayer is initiated by the consecratory magnification of Allah (takbīr), followed by multiple cycles, each of which follows the same series of postures and recitations: first standing, then bowing, brief standing, prostrating, a brief sitting, a second prostration, and in the even cycles, sitting after the second prostration. Each of these positions also involves specific recitations. While standing, the first chapter (Sūratu ’l-Fātiħa) and other portions of the Holy Qur’ān are recited, either silently or aloud, depending upon the time of prayer.  In bowing, the brief standing, prostration and the brief sitting, Allah is glorified and praised in short formulas. While sitting, the testimony of faith (tashahhud) is recited, along with greetings to and prayers for Prophet Muhammad (s), Prophet Abraham and their families. In addition, there are a variety of supplemental invocations and recitations that are traditionally part of the practice of most worshippers. The basic essentials of ritual-prayer number about fifteen, depending on the school of jurisprudence followed.

Each obligatory prayer has a prescribed number of cycles to be observed. These are:

Prayer	# of cycles
Maghrib (sunset)	3
Isha	4
Fajr	2
Dhuhr	4
Asr	4

The Stations of Salat

The movements of the prayer identify the one praying with all other forms of creation, for the prayer’s postures are designed to remind the worshipper of mortality and the traversal through the different stages of life. They also resemble the rising and setting of the celestial bodies, as well as the rotation of the planets upon their axes and the orbits of the moons, planets and suns. These are signs which demonstrate the hierarchical nature of creation and its submission to Divine regulation at every level, for as the Holy Qur’ān states:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Among His Signs are the night and the day, and the sun and the moon. Adore not the sun and the moon, but adore Allah, Who created them, if it is Him ye wish to serve.

Allah further draws our attention to their submissive nature, saying:

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ

Hast thou not seen that before Allah prostrate whosoever is in the heavens and whosoever is on the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind...?

The postures of prayer, then, are symbolic of humanity’s relationship to the Divine, moving as they do from standing in assertion of existence and strength, to the bowing of humility and servitude, to prostration in the face of Allah’s overwhelming Magnificence and Power and the corresponding realization of one’s own utter nonexistence. From this station of utter abasement, the worshipper returns to the intermediate position, between annihilation and independence, to sit between the hands of the Prophet Muhammad (s), greeting the one who is the intermediary between the Divinity and His creation. The Prophet stands at the Station of Perfect Servanthood and is the ultimate exemplar of the condition of servanthood to Allah. Unlike all other creations, Prophet Muhammad (s) was divested of all selfhood, dissolved in the Presence of Allah.

وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ

Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.

The Peak of Prayer is Sajdah

ما تقرب العبد إلى الله بأفضل من سجود خفي

The Prophet (s) said, “Nothing brings the servant of Allah nearer to the Divine Presence than through his prostrations in secret(al-khafī).”

مَا مِنْ مُسْلِمٍ يَسْجُدُ لِلَّهِ سَجْدَةً اِلَّا رَفَعَهُ اللَّهُ بِهَا دَرَجَةً اَوْ حَطَّ عَنْهُ بِهَا خَطِيئَةً‏.

The Prophet (s) said, “There is no Muslim who prostrates himself but he will be raised one degree by Allah or one sin is taken from him.”

As for what that degree consists of, know that it is not something small, for each heaven might consist of one degree. For that, the Prophet (s) said about the Last Days:

‏...حتى تكون السجدة الواحدة خيرا من الدنيا وما فيها‏

One prostration will be better than the world and all that is in it.

For these reasons, many among the pious observe extra voluntary prostrations to Allah after completing their obligatory prayers. Whenever they encounter a difficulty, whether spiritual or worldly, they seek refuge in their Lord through prostration to Him.

One must cut down self-pride and make the inner-self prostrate, for one who truly submits to his Lord can no longer submit to his or her self. Once that state is reached, prayer is purely for Allah. That is why the Prophet (s) said:

الا اخبركم بما هو اخوف عليكم عندي من المسيح الدجال‏؟‏ قال قلنا‏:‏ بلى، فقال‏:‏ الشرك الخفي ان يقوم الرجل يصلي فيزين صلاته لما يرى من نظر رجل‏.

“Shall I inform you of what I fear for my Community even more than the Anti-Christ?” They said, “Surely!” He said, “Hidden polytheism.”

He feared for his community not the outward polytheism of idol-worship, for he was informed by Allah that his community was protected from that forever, but the secret polytheism, which is to do something for the sake of showing-off.

حَدَّثَنِي رَبِيعَةُ بْنُ كَعْبٍ الأَسْلَمِيُّ، قَالَ كُنْتُ أَبِيتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَأَتَيْتُهُ بِوَضُوئِهِ وَحَاجَتِهِ فَقَالَ لِي ‏"‏ سَلْ ‏"‏ ‏.‏ فَقُلْتُ أَسْأَلُكَ مُرَافَقَتَكَ فِي الْجَنَّةِ ‏.‏ قَالَ ‏"‏ أَوَغَيْرَ ذَلِكَ ‏"‏ ‏.‏ قُلْتُ هُوَ ذَاكَ ‏.‏ قَالَ ‏"‏ فَأَعِنِّي عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُود

A man came and asked the Prophet (s), “O Prophet of Allah, pray for me to be under your intercession on Judgment Day and grant me to be in your company in Paradise.” The Prophet replied, “I will do so, but assist me in that.” The man asked, “How so?” The Prophet said, “By frequent prostration [before God].”

The Prophet (s) related that, on the Day of Judgment, as the believers emerge from their graves, angels will come to them to brush the dust from their foreheads. However, despite the best efforts of the angels, some of that dust will remain. Both the resurrected believers and their angelic helpers will be surprised that this dust cannot be removed. Then a voice will call out, “Leave that dust and do not try to remove it, for that is the dust of their prayer-niches, thus will it be known in Paradise that they are My [devout] servants.”

This Prophetic Tradition indicates the spiritual value of the prostration of the believers, making as it does even the dust touched by their foreheads hallowed. The power of prayer has a similar effect on the place of prayer itself, as exemplified in the story of the Virgin Mary, as mentioned in the Holy Qur’ān:

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللّهِ إنَّ اللّهَ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ

Whenever Zachariah went into the prayer-niche where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will.

It was there, in the Virgin Mary’s hallowed sanctuary, where she used to find her daily provision in the form of fruits out-of season, that the Prophet Zachariah went to prostrate himself before Allah and beseech Him for a child, and it was there that Allah granted his request.

The places where a Muslim prostrates will bear witness to his or her devotion on the Day of Judgment. It is for this reason that one often sees Muslims changing the location of their prayers, praying the obligatory cycles in one spot and then moving to another area to observe the voluntary cycles (sunan).

Ibn ¿Abbās ¦, a cousin of the Prophet (s) and the greatest early exegete of the Qur’ān, said:

When Allah commanded Adam to descend to Earth, as soon as he arrived, he went into prostration, asking Allah’s forgiveness for the sin he had made. Allah sent the archangel Jibrīl to him after forty years had passed, and Jibrīl found Adam still in prostration.

He had not raised his head for forty years in sincere and heartfelt repentance before Allah.

The Holy Qur’ān tells us that, after Allah created Adam, He ordered the angels to prostrate before the first man.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى

When We said to the angels, “prostrate yourselves to Adam", they prostrated themselves, but not Iblis [Satan]: he refused.

Imām al-Qurţubī, one of the great commentators on the Holy Qur’ān, writes in his exegesis, at-Tadhkira, that one of the four Archangels, Isrāfīl (Rafael), had the entire Qur’ān written on his forehead. Allah had given Isrāfīl knowledge of the Holy Qur’ān and wrote all of it between his eyes, and he is the angel who inscribed the destinies of all things in the Preserved Tablets before they were created. Rafael’s name in Arabic, which differs from his Assyrianic name Isrāfīl, is ¿Abd al-Raħmān, servant of The Merciful. This theme of mercy pervades Islamic thought, for it was through Allah’s Mercy that the Holy Qur’ān was sent down to the Prophet, about whom The Merciful said:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

We sent thee not but as a Mercy for all creatures.

When Allah ordered the angels to make prostration to Adam, Rafael was the first to obey, making prostration and placing his forehead, containing the entire Qur’ān, on the earth, out of respect and honor for Adam, for he perceived the whole of Qur’ān written on Adam’s forehead. Other commentators say the angels fell prostrate before Adam for they perceived the Light of Prophet Muhammad (s) shining from his form. There is in reality no discrepancy here, for Allah said in the Holy Qur’ān:

يس وَالْقُرْآنِ الْحَكِيمِ

Yasin, By the Qur’ān, full of Wisdom.

The Prophet Muhammad (s) said that YāSīn, the thirty-sixth chapter of the Holy Qur’ān as well as one of his own blessed names, is the heart of the Holy Qur’ān, the very Qur’ān that the Prophet was carrying in his breast. Thus, the light that shone forth from Adam was the Light of the Prophet within him, who in turn was blazing with Allah’s Holy Words.

The Hidden -Meanings of the Stations of Salat

Shāh Walīullāh al-Dehlavī said:

Know that one is sometimes transported, quick as lightning, to the Holy Precincts (of the Divine Presence), and finds one’s self attached, with the greatest possible adherence, to the Threshold of Allah. There descend on this person the Divine transfigurations (tajallī) which dominate his soul. He sees and feels things which the human tongue is incapable of describing. Once this state of light passes away, he returns to his previous condition, and finds himself tormented by the loss of such an ecstasy. Thereupon he tries to rejoin that which has escaped him, and adopts the condition of this lowly world which would be nearest to a state of absorption in the knowledge of the Creator. This is a posture of respect, of devotion, and of an almost direct conversation with Allah, which posture is accompanied by appropriate acts and words... Worship consists essentially of three elements: (1) humility of heart (spirit) consequent on a feeling of the Presence of the Majesty and Grandeur of Allah, (2) recognition of this superiority (of Allah) and humbleness (of man) by means of appropriate words, and (3) adoption by the organs of the body of postures of necessary reverence…

Still greater respect is displayed by laying down the face, which reflects in the highest degree one’s ego and self-consciousness, so low that it touches the ground in front of the object of reverence.

Al-Jīlī says:

The secrets and inner-meanings of prayer are uncountable so what is mentioned here is limited for the sake of brevity. Prayer is a symbol of the uniqueness of the Divine Reality (al-Ħaqq), and the [position of] standing in it is a symbol of the establishment of the uniqueness of mankind in possessing something from the Divine Names and Attributes, for as the Prophet said, “Verily Allah created Adam in His Image.”

Then the standing towards the Qiblah is an indication of the universal direction in the quest of the Divine Reality. The intention therein is an indication of the connection of the heart in this direction. The opening magnification of God’s Greatness (takbīr) is an indication that the Divine Proximity is larger and more expansive than what may manifest to him because nothing can limit its perspective. Even so, it is vaster still than every perspective or vision that manifests to the servant for it is without end.

The recitation of the Opening Chapter, al-Fatihah, is an indication of the existence of His Perfection in man because man is the opening of creation, for Allah initiated creation by him when He brought from nothingness the first creation.

What al-Jīlī is referring to here is the Light of Muhammad (s), known also as the First Mind, the Universal Man, and the Microcosm of the Macrocosm. He continues:

Then there is bowing, which is an indication of acknowledging the nonexistence of all creation under the existence of divine emanations and power. Then standing in the prayer is an indication of the station of subsistence (al-baqā). Therefore, one says in his prayer, “Allah hears the one who praises Him,” … an indication of subsistence in that he is the Vicegerent of the Divine Reality. In this way, God relates about Himself by Himself by relating on hearing its truth through the praising of His creation. The prostration is an expression of pulverization of the traits of humanness and their extermination before the unending manifestation of the sanctifying essence. The sitting between the two prostrations is an indication of obtaining the realities of the Divine Names and Attributes. This is because the sitting is being firmly positioned in a place as indicated by the verse where Allah says:

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى

The Merciful was established on the Throne

The second prostration is the indication of the station of servanthood and it is the returning from the Divine Reality to creation. The salutations [upon the Prophet] are an indication of the attainability of human perfection, for they are an expression of praising Allah, His Messenger and His righteous servants. This is the station of perfection, for the saint is not complete except by his attainment of the Divine realities, by his accord with the Messenger and accord with all of the servants of Allah.

The two sections of the testimony of faith are Lā ilāha il-Llāh, “there is no diety except the one God” and Muħammadun rasūlullāh, “and Muhammad is the Prophet of God.” Scholars say that Lā ilāha il-Llāh represents the Creator and Muħammadun rasūlullāh symbolizes the entirety of creation.  The prayer is considered a dual communication: one is between worshipper and Allah, the second is between the worshipper and Allah’s perfect servant, Prophet Muhammad (s), the archetype of all the prophets and messengers. Thus one part of the prayer is a communication with the Divine, by means of Allah’s Holy Words revealed in the Qur’ān and through bowing and prostration, reciting Allah’s glorification, magnification and praise. The other part is the salutation on the Prophet, in which the worshipper addresses the Prophet personally and directly, as leader of the worshippers and the believers, followed by invoking the Lord’s blessings on him and on his family.

These realities in fact reflect the doctrine of the Prophet’s having attained the zenith of servanthood (¿ubūdīyyah) to Allah, and thus the entirety of prayer in itself is built around his person. For the Words of Allah recited are the words revealed to the Prophet and the remainder of the prayer is acknowledging his leadership and spiritual primacy in both this life and the next. Thus scholars assert that even the positions of the prayer are an indication of the Muhammadan Station, for the physical positions reflect the shapes of the letters of the Prophet’s heavenly name, Aħmad, where the first letter Alif is represented by the standing position, Hā by the bowing stance, Mīm in the prostration and Dāl in sitting for salutation.

Salat in Daily Life

One may pray individually or communally, in the home, outside, at the mosque or in virtually any clean place. However, observing the prayers at the mosque and in congregation is strongly encouraged. In addition to the regular daily prayers, there is a special Friday noon prayer, called Jum¿ah. It, too, is obligatory, and must be performed in a mosque, in congregation. It is accompanied by a sermon (khutbah) and replaces the normal noon prayer.

Since ritual prayers are performed throughout the waking cycle of the day, they influence the rhythm of the entire day in many Muslim nations. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world, where the call to prayer, adhān, is made publicly from every mosque at the onset of each prayer time, are often struck by the centrality of prayer in daily life.

Traditionally, the call to prayer is the first thing a newborn baby hears after birth, as the father or a person of piety recites the prayer-call in the infant’s right ear and the call to start the prayer (iqāmah) in the left.

Mosques

Allah says in the Holy Qur’ān:

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ

Say: “My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and mosque, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return.”

When performed in congregation, prayer provides a strong sense of community, equality and brotherhood. All Muslims are welcome in every mosque, regardless of their race, class or nationality. There is no minimum number of congregants required to hold communal prayers. Traditionally, mosques were the centers of their communities, where believers gathered five times daily or, at minimum, once a week. There, the poor found food and assistance; the homeless, shelter; the student of religion, learning. Because of the centrality of prayer in Muslim religious life, mosques are often the dominant structures in Muslim villages, towns and cities. Traditionally, great attention was paid to making these houses of worship more than just halls for prayer. Governments, individuals and communities invested huge sums to make their mosque the visual focus of its neighborhood. In particular, the great mosques, in which the Friday obligatory congregational prayer was held, often became magnificent examples of architecture and art.

The faithful take off their shoes before entering the house of worship out of respect for its sanctity and in keeping with the commandment to the Prophet Moses, when he entered the hallowed ground around the burning bush:

فَلَمَّا أَتَاهَا نُودِي يَا مُوسَى إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

When he came to the Fire, a voice was uttered: O Moses! I am thy Lord, therefore put off thy shoes, for thou art in the sacred valley of Ţūwā.

Sincere Salat

Ibn ¿Ata Allāh, a renowned Egyptian Sufi scholar of the 14th century wrote:

The ritual prayer is the focal point of heavenly discourse, the source of purity by which the avenues of secrets expand and the gleams of lights radiate. So, if you want to know yourself, it is all by the prayer how you would weigh it. If it causes you to desist from worldly influence, then you know you are one who is given happiness. Other than that, you should be aware of what your feet have dragged along to your prayer, and then you will know that you have not obtained the secrets of prayer. Have you ever seen a lover that does not desire whom he loves?

This is what you take from the prayer of discourse with Allah: when you say:

‎إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ “You alone do we worship, and from You alone do we seek assistance” – and from the discourse with the Messenger, when you say in your prayers, “Peace be upon you, O Prophet, and the Mercy of Allah and His Blessing.” You say this in every prayer, whereupon you are cleansed of your sins, only to return to them yet again after receiving the blessings with which the Lord has favored you, which is meeting with your Lord, the highest of blessings.

If one wishes to know his reality and to see his state with his Lord, let him look at his prayer. Either it will produce humility and tranquility or heedlessness and hastiness. So, if your prayer is not of the first type, then seek to throw dirt on your head out of neglect and sorrow. The one who sits with a perfume maker is given the fragrance of his perfume. The prayer, therefore, is the association with Allah, so when you attend it and you do not obtain from it anything, it indicates a sickness that resides in you, which is either pride or the absence of proper manners. Allah says:

سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ

I shall turn away from My revelations those who magnify themselves wrongfully in the earth.

It is not desired that one rushes from the mosque after his prayer. Rather, he should remember Allah after it and seek His forgiveness from his shortcomings in doing so. For perhaps his prayer is not in a state for it to be accepted. But if you were to seek Allah’s forgiveness, thereafter it will be accepted.

Ibn ¿Atā Allāh’s warning not leave the mosque too quickly after performing the ritual prayer also has an esoteric meaning. The mosque, in the symbolism of Sufism, signifies the heart, while prayers signify the connection between the worshipper and the Divine Presence. Thus, Ibn ¿Ata Allah here calls on the faithful to maintain that connection with the Divine Source in the heart and not be too quick to push it aside to return to worldly concerns. This means one should strive to keep that connection with the Divine Presence that has been built up through remembrance and prayer, and not fall into heedlessness.

كان الرسول صلى الله عليه وسلم اذا سلم من الصلاة قال: “استغفر الله ، استغفر الله ، استغفر الله ، اللهم انت السلام و منك السلام تباركت يا ذا الجلال و الاكرام “

After the Messenger of Allah (s) used to pray, he would seek Allah’s forgiveness three times. This was related by Thawban, who said:

When he finished from prayer, he would seek Allah’s forgiveness three times and say, “O Allah, you are the peace and from you is peace. Blessed you are, O Owner of Greatness and Honor.”

Ibn ¿Atā Allāh also wrote:

The simile of some who had performed his prayer without tranquility and humility of heart or presence of contemplation is like the one who presents to the king one hundred empty boxes. Thereafter, he deserves the admonishment of the king because of his lack of intelligence and thought, which the king will utter about him when ever he is mentioned. But the one who prays with tranquility and presence of heart is like the one who presented the king with boxes of precious jewels, for surely the king will delight in that and will return the favor on him and he will always mention to others about the gifts he had received from him. This is because the one who gave has purity of heart, perfection of thought and high aspiration.

I say to you, O servant of Allah, when you enter prayer you are conversing with your Lord and speaking with the Messenger of Allah in the Witnessing, because you are saying, “Peace be upon you, O Prophet, and Allah’s mercy and blessings.” It is not said, “O you,” or, “O so and so,” in the language of the Arabs, except to someone who is present in the assembly. So, in your prayers, you should summon in your mind his greatness.

If you wish to know how you will traverse the Bridge on the Day of Judgment, then look at your state in proceeding to prayer in going to the mosque … for in this world, the prayer is the bridge of uprightness that is not seen by the eyes, but by the enlightened hearts and clear vision. Allah says:

وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

This is my straight way, therefore follow it.

So, the one for whom the path is enlightened follows thereon, but the one for whom his path is darkened does not see where he is stepping and is not able to travel the way; therefore, he will remain in his place standing and bewildered.

يدخل فقراء المسلمين الجنة قبل الأغنياء بنصف يوم، وهو خمسمائة عام

Abū Hurayrah ¦ related that the Messenger of Allah (s) said:

The poor of the Muslims will enter Paradise before the rich by half a day, and each day is five hundred years.

This is because they were foremost in the world in worship and constant in the Friday prayer and the congregation.

Nawafil - Voluntary Worship

In addition to the fixed, obligatory ritual prayers (fara¿id as-šalāt), Muslims consider supererogatory prayers of great importance. Great emphasis is placed on observing the prayers that the Prophet, upon whom be peace and blessings, used to observe in addition to the five prescribed prayers.

In addition to the obligatory prayers, the Prophet observed certain sets of supererogatory ritual-prayers just before and after them. These confirmed sunnahs are well-documented. In addition to these, the Prophet would add on additional prayer cycles known an-nawāfil. Each of the schools of Islamic jurisprudence classifies these cycles slightly differently, but all agree on the merit of performing these supplemental acts of devotion. Finally, the Prophet would pray additional ritual prayers independent of the obligatory ones. These include:

Prayer just after sunrise (ishrāq)

From four to twelve cycles in the forenoon (duħā)

Six cycles after the evening prayer (awābīn)

The night vigil (tahajjud or qīyām al-layl).

أن النبي صلى الله عليه وسلم صلى حتى انتفخت قدماه فقيل له أتكلف هذا وقد غفر الله لك ما تقدم من ذنبك وما تأخر فقال أفلا أكون عبدا شكورا

When asked why he used to pray so much, to the point that his feet were swollen, the Prophet replied, “Should I not be a thankful servant of Allah?”

In saying this, the Prophet expressed the essence of supererogatory worship, to show gratitude to the Lord and thus to draw nearer to the Divine Presence. The Prophet related regarding the words recited in every prayer from the Opening chapter of the Holy Qur’ān, الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ “Praise is to Allah, the Lord of the universe,” that Allah responds by saying, “My servant has praised Me.”

Qiyam al-Layl - Night Vigil

One of the most important supererogatory prayers is that of the Night Vigil (Qīyām al-layl). The ideal time for voluntary prayer, and indeed for spiritual endeavors in general, is at night—preferably after midnight. This is the time when the world is asleep, but the lovers and seekers of God (al-¿ibād) are awake and traveling towards reality and their divine destinations. It is under the veil of the night that the plane of consciousness is clear from the chaos of worldly affairs (dunyā), for it is a time when the mind and heart operate most effectively.

Prayer before midnight, whether supplicatory or ritual, is very slow; after midnight, it is very fast.

In one of the first revelations, Allah ordered His Messenger:

قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

Stand (to prayer) by night, but not all night, half of it or a little less. Or a little more; and recite the Qur’ān in slow, measured rhythmic tones.

وقال صلى الله عليه وسلم “ركعتان يركعهما العبد في جوف الليل خير له من الدنيا وما فيها ولولا أن أشق على أمتي لفرضتهما عليهم"

The Messenger of Allah said:

Two cycles of prayer in the late hours of the night are more valuable than all the riches of this world. But for fear of overburdening my followers, I would have made these obligatory.

And:

عليكم بصلاة الليل ولو ركعة واحدة

The Prophet said:  Pray the night prayer, if only one rak¿ah.‏

Salman, a renowned Companion of the Prophet, in describing the observance of the night vigil said:

The man who considered the darkness of night and people’s unmindfulness a boon, stood up and said the prayer till the morning, he is a man for whom there is all gain and no loss… adopt those medium-type of supererogatory prayers (nawāfil) which you may put up with perpetually.

عَنْ حُذَيْفَةَ، اَنَّهُ رَاَى رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي مِنَ اللَّيْلِ ... ‏"‏ ‏.‏ فَصَلَّى اَرْبَعَ رَكَعَاتٍ فَقَرَاَ فِيهِنَّ الْبَقَرَةَ وَالَ عِمْرَانَ وَالنِّسَاءَ وَالْمَائِدَةَ اَوِ الاَنْعَامَ شَكَّ شُعْبَةُ ‏.‏

Hudhayfa related that he saw the Prophet’s pray the night vigil and I used to stand with Allah’s Messenger throughout the night... He prayed four cycles (raka¿ts) and he would recite Sūrat al-Baqara, Sūrat Āli ¿Imrān and Sūrat an-Nisā, Sūrat al-Mā’idat and Sūrat al-Ana¿m in them (i.e. the five longest chapters of the Qur’ān).

It is related that the third caliph, ¿Uthmān ibn ¿Affān, would recite the entire Qu¿ran in one prayer during the night.

So much stress did the Prophet put on the importance of the night vigil (šalāt al-layl) that if he missed it he would make it up.

عن سعد بن هشام أن عائشة قالت كان رسول الله -صلى الله عليه وسلم- إذا صلى صلاة أحب أن يداوم عليها وكان إذا شغله عن قيام الليل نوم أو مرض أو وجع صلى من النهار اثنتي عشرة ركعة هذا

The Prophet’s wife ‘Ā¿ishā said that the Prophet if he initiated any prayer he loved to be constant in it and if his something kept him from the night vigil, sleep or illness or pain, then he used to pray twelve cycles (raka¿ts) during the day.

A renowned contemporary Sufi saint, and my teacher and guide on the spiritual path, Shaykh Muhammad Nazim Adil al-Haqqani, says:

The last third of the night is the best of times to pray at night because Allah the Most High is looking therein at His servant. Our master ¿Abd-Allāh ad-Dāghestānī, may Allah always elevate his stations, used to invite me to his association during the last third of the night because it is the time of heavenly manifestation. He would say that, in this time, there is no veil between Allah and His servant. So, each of you should awake in the third part of the night to pray and be present in the hour of heavenly manifestations. O Allah, make us among those who stand in prayer at night, seeking the vision of Your Face.

There is no possibility to receive sainthood without the night vigil. The night vigil is ordained for the Prophet, also for the Friends of Allah it is considered obligatory and, as related to the community, it is a strong practice (sunnah). Without a doubt, the servant will not receive the station of sainthood if he is not connected to Allah. And a token of the one who is connected with the Lord Almighty is the night vigil. This is the greatest means of sainthood, by which Allah adorns His servant with the secret of sainthood during the last third of the night. Therefore, be awake at this time of the night, whether engaged in your prayer or in something else, so that nothing will obstruct you from being present in this time for which you will obtain this special mercy.

The renowned Egyptian Sufi Ibn ¿Atā Allāh as-Sakandarī said:

Two cycles of ritual prayer before Allah during the night is better than thousands of cycles of prayer during the day.

عن أبي أمامة الباهلية عن رسول الله -صلى الله عليه وسلم- قال عليكم بقيام الليل فإنه دأب الصالحين قبلكم وهو قربة لكم إلى ربكم ومكفرة للسيئات ومنهاة عن الإثم

The Messenger of Allah (s) says:

Keep to observing the night prayer for it is the devotion of the righteous before you, it brings you closer to your Lord and it wipes away offenses, replaces sins and removes sin.

Without a doubt you do not pray two cycles in the night except that you will find its rewards on your scales on the Day of Requital. Is a servant purchased for any reason other than to serve? Do you see a servant who is purchased merely to eat and sleep, who does not perform his duties? You are nothing more than a servant that Allah has brought into existence for His worship. He created you for His obedience; your purchase is for His service:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ

Lo! Allah hath bought from the believers their lives and their wealth because for them is Paradise.

We conclude this section with the words of Shaykh ¿Abd Allāh al-Fā¿iz ad-Dāghestānī, may God preserve his sanctity, who said about the night vigil:

Even if a servant rises in the time of heavenly manifestations and he is a non-Muslim in faith, and he does something in that hour, because of that he too would obtain the level of belief before passing from this life. He will be guided and safe because he was awake during the hours of heavenly manifestations, and he would consequently receive that special mercy. It is not possible for anyone who receives even a drop from that mercy, to remain wretched or to remain in unbelief. He is safe even if a tyrant; in time he will turn back to Allah, and if he is a sinner, he will repent. There is no ambiguity that this mercy will change his state.

The Perfection of Salat

In reality, šalāt is a state of heedfulness that must be kept constantly and perpetually throughout the day. Those committed to this path seek to maintain a state of mindfulness in each breath, not forgetting their Lord for even a single moment.

The perfection of prayer means to be aware of Allah’s Presence, “as if you see Him,” and to demonstrate one’s devotion and servitude to Him. Allah said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ

I created the jinn and humankind only that they might worship Me. No Sustenance do I require of them, nor do I require that they should feed Me.

Allah initially commanded Prophet Muhammad’s follower to observe fifty prayers a day, but with His mercy this obligation was reduced to five.  In the Divine Balance, the five prayers are thus considered as fifty.  Calculating the time required to observe fifty prayers, it would require all of a worshipper’s waking hours, less time to eat and make ablution. Thus those who observe the five prayers perfectly, with complete submission to Allah and complete presence before Allah will be in fulfillment of the above verse. For those, Allah provide sustenance without their needing to work, for they are fulfilling the Divine Directive properly.

The Pinnacle of Worship

Ritual prayer is known as the “pinnacle of worship,” for it contains the essential aspects of all five pillars of Islamic worship: the testification of faith, prayer itself, charity, fasting and pilgrimage.

The first pillar, the testification of faith is observed in each ritual prayer, when one bears witness to the Oneness of God and the Prophethood of Muhammad (s) during the sitting phase (at-tashahhud).

Charity (zakāt), the third pillar consists of giving 21/2 percent of one’s wealth to the needy for the sake of Allah. Ritual prayer encompasses this pillar in the sense that the most important thing that one possesses is the body and spirit. In ritual prayer one give one’s whole person and time to Allah.

The fourth pillar, fasting (šawm) is accomplished immediately on entering the prayer, for one must withhold from all worldly actions, including eating, drinking, relations with others, and, even more stringent than the ritual fast, one may not converse except with the Lord.

The last pillar of Islam pilgrimage (hajj) is encompassed when the worshipper directs himself or herself to the Ka¿aba the focal point of the pilgrimage.

Prayer is Ascension to the Divine

الصلاة معراج المؤمن

It is said: “Ritual prayer is the ascension (mi¿rāj) of the believer.”

The Prophet therefore had, according to Islam’s Gnostic scholars, not just one, but 24,000 ascensions during his life.

When the worshipper begins a sincere prayer, saying “Allah is Greatest,” the ascension begins. If one is truly observant of the rights and duties of the prayers with their perfection, this will be apparent for as soon as you enter the prayer inspiration of Divine knowledge will begin to enter you heart along with increased yearning for the Divine Presence. If these secrets are not coming to you, it signifies your prayers are not ascending to the Divine Presence, and that that you are falling into Satan’s traps.

Sayyid Ħaydar ¿Amūlī writes:

His [the Prophet’s] words, “I have been given coolness of the eye in prayer,” refer to nothing else but the contemplation of the Beloved by the eye of the lover, who draws near in the stillness of the prayer… On seeing the Beloved, the eye too becomes stilled and it ceases to look at anything other than Him in all things.

Thus the worshipper attains the state, related in the Holy Tradition:

عَنْ اَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ اِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ اذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ اِلَىَّ عَبْدِي بِشَىْءٍ اَحَبَّ اِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ اِلَىَّ بِالنَّوَافِلِ حَتَّى اُحِبَّهُ، فَاِذَا اَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَاِنْ سَاَلَنِي لاُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لاُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ اَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَاَنَا اَكْرَهُ مَسَاءَتَهُ ‏"‏‏

…My servant shall continue to draw nearer to Me by performing the supererogatory acts of virtue until I love him; when I love him, I become his ears with which he hears, his eyes with which he sees, his hands with which he grasps, and his feet with which he walks; if he were to ask of Me, I will grant his request, if he were to seek refuge in Me, I will protect him…

As to the Messenger’s state during prayer, his wife ‘Ā¿ishā reported:

He would weep continuously until his lap became wet. He would be sitting and keep weeping until his auspicious beard became drenched. Then he would weep so much the ground became wet.

Abū Bakr aš-Šiddīq, the first caliph of the Prophet, would stand in prayer as if he were a pillar. Commenting on this, one of the early transmitter of traditions, Mujahid, said, “this is the fearfulness (khushu¿) in prayer.”

صلوا كما رأيتموني أصلي

The Prophet said, “Pray as you see me pray.”

He did not say, “Pray as you have heard I prayed,” nor “Pray as I taught my companions.” This hints at something very profound. The vision of the Prophet (s) is something that is true, and this is witnessed by countless Friends of Allah.

قال رسول الله صلى الله عليه وسلم ‏"‏من رآني فقد رأى الحق‏"‏‏

Thus, the Prophet’s saying, “Who saw me in a vision, in truth saw me,” to the Sufi commentators carries the meaning, “Whoever saw me in a vision will see me in reality.” For Sufis, the first level of witnessing (mushāhadah) is to sense the Prophet present before them. The final stage of witnessing, which is “to worship God as if you see Him,” was achieved by the Prophet during the Ascension when he was brought to the station of nearness (qurb), “two bow’s lengths or nearer,” to the Divine Presence. The Sufis affirm that true prayer brings the worshipper to the state of witnessing Allah and His Prophet, thereby attaining true unity with the Beloved. For this reason, prayer is compared to the union of marriage, wisal. Indeed, they explain the two salutations of peace, made to end the prayer, as a return from extinction, to greet the world as a new person.

It is said of the Prophet’s fourth successor, his cousin ¿Alī  ibn Abī Ţālib ¦, that when he prayed, he was utterly oblivious to his surroundings. Once he was injured by an enemy arrow, which penetrated his foot. It could not be removed without causing immense pain. He said, “I will pray, at which time remove it.” They did as he directed. Upon completing the prayer he asked his companions, “When are you going to remove the arrow?” ¿Alī ibn Abī Ţālib ¦ used to say, “Even if the Veil were lifted, it would not increase my certainty,” referring to his state of Witnessing the Divine Presence.

We conclude with a story, related about the great Sufi master Shaykh Abū ’l-Ħasan ash-Shādhilī.

The scholars of Alexandria came to him to test him and he read what was in their hearts before they spoke and said, “O pious scholars, have you ever prayed?”

They said, “Far be it from any of us to leave prayer.”

He then recited the verse:

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا إِذَا مَسَّهُ الشَّرُّ جَزُوعًا وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا إِلَّا الْمُصَلِّينَ

Lo! man was created anxious, Fretful when evil befalleth him, And, when good befalleth him, grudging, except those who (really) prays.

“So,” he asked, “do any of you all pray like this?” They were silent. Then the shaykh said to them, “Then, none of you has ever prayed!”

The real prayer is performed purely for the pleasure of Allah, conversing with Him in variations of delight, humbleness and awe which is void of hypocrisy and repute. No doubt it brings about the remembrance of Allah and the heart inherits awe of Him.

Conclusion

Salat as Divine Service

While the ritual prayer we have just examined in detail is one of the five pillars of Islam, in reality all of Islam is essentially a form of prayer. For the meaning of prayer is worship and the essence of all worship is to seek Allah. Seeking the Face of Allah is the goal and the means are the Divinely-prescribed forms of action as well as voluntary forms of bringing the worshipper closer to the Divine Presence.

Allah says:

وَلِلّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا وَظِلالُهُم بِالْغُدُوِّ وَالآصَالِ

And to Him prostrate all that is in the heavens and on earth; willingly or by compulsion.

وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مِن دَآبَّةٍ وَالْمَلآئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ

And He says: and to Allah prostrate all that is in the heavens and the earth.

And He says: and there is not one thing except that it glorifies with Allah with His praise.

These verses indicate that all of creation, regardless of form or substance, are in fact in a state of prayer, for prostration and glorification are the essence of prayer. They cannot be in other than that—even those who disobey, in their disobedience—are in fact submitting to the ultimate Holy Will of Allah and the Destiny prescribed for them.

However the key to the Lord’s Bounty is to seek Him and submit willingly with one’s entire being. To become a Muslim means to accept saying, “O Allah! I admit that You are the Creator and I am your slave.” This is the first level of submission, slavery, but it is not servanthood.  Servanthood is higher.

True servanthood of Allah means to become obedient. The servant has no will of his or her own, but is subject to the will of the master at all times. Islam does not ask human beings to serve a cruel and whimsical master, but rather the Creator of all things, Who is the Aware, the Subtle, in His all-encompassing knowledge of both the needs and desires of His servants.

One who attains this level of submission in Islam becomes ¿abd, servant to the Lord. In Islam this is considered the highest achievement—the state of servanthood, known as ¿ubudīyyah. For that reason the Prophet said:

عَنْ خَيْثَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ مِنْ خَيْرِ أَسْمَائِكُمْ عَبْدَ اللَّهِ وَعَبْدَ الرَّحْمَنِ‏.

The names dearest to God are ¿Abd Allāh (servant of God) and ¿Abd al-Raħmān (servant of the Most Merciful).

Allah says:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

Glory to (Allah) Who did take His Servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless, in order that We might show him some of Our Signs.

Allah specified Prophet Muhammad (s) in this verse with the title “servant,” ¿abd, and again, relating to Prophet Muhammad’s ascension to the Divine Presence, when He says:

فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى

So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.

لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى

… For truly did he see, of the Signs of his Lord, the Greatest!”

Of the station Prophet Muhammad (s) attained in that rapture, Imām Nawawī, one of the great scholars of Islam, says, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head.”

The unique greatness of Allah’s Messenger, Muhammad (s), is that he saw the Lord of Creation, thus making him the perfected monotheist (muwaħħid). Prophet Muhammad’s grasp of Divine Unity, tawħīd, was perfected by ascension to the Divine Presence. Everyone else’s understanding of Divine Unity falls short of the Messenger’s. Despite this, the Prophet maintained absolute humility, never seeing himself as important, but rather as a servant, honored by the Master of masters.

It is related that when the Prophet reached the highest levels and most distinguished stations Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to You through servanthood (¿ubūdīyya).”

Thus true prayer is nothing less than Ascension to the Station of true Servanthood, which is the Station of Submission. In that station, Divine Unity becomes manifest, and there, the servant reaches the state where he hears what no ears have heard, sees what no eyes have seen and tastes the reality of Divine Oneness. In this state of witnessing, the servant perceives only the Lord. He sees all existence through His Existence and the realization that all proceeds from the One. That is known as the station of annihilation, in which the servant no longer sees herself or himself, no longer sees anything, but only sees, feels and is immersed in the Presence of the Lord without any partner and with no likeness.

Are business attitude is from islamic traditional?

http://www.bbc.co.uk/schools/gcsebitesize/rs/prejudice/islamrev3.shtml

Attitudes towards women

Islam also teaches that men and women are equal in the sight of Allah. They are individually accountable for their actions, and will be judged equally by Allah.

However, although men and women are equal, they are not the same. They have different purposes. It is part of Allah’s design and purpose for men and women to have different physical characteristics; likewise it is the duty of a man to provide for the financial needs of his family, and for a woman to look after the home and family.

Some of these differences and responsibilities are mentioned in the following words from the Qur’an:

O Prophet, direct thy wives and daughters and the women of the believers that they should pull down their outer cloaks from their heads over their faces. This will make it possible for them to be distinguished so that they will not be molested.

Surah 33:59

Wives have rights corresponding to those which the husbands have, in equitable reciprocity, though, in certain situations men would have the final word and would thus enjoy a preference.

Surah 2:229

Men are appointed guardians over women, because of that in respect of which Allah has made some of them excel others, and because men spend of their wealth.

Surah 4:35

Young women in Iran

Although the rights of women are different to those of men, they do have the right to choose whom they marry, to divorce, to study, to own property, to conduct business and to take part in politics.

The Prophet Muhammad stressed the importance of women and the respect that should be shown to them when he said: Paradise lies at the feet of your mother. (Sunan An-Nasa’i).

Bashair-al-Khairat

Glad Tidings of Good Things Introduction

Bismillahir-Rahmanir-Rahim.

In the Name of Allah, the All-Merciful, the All-Compassionate.

Praise be to Allah, who has graciously endowed us with faith. Blessing and peace be upon the master of the realms of being, and upon his family and his Companions, at every moment and at all times.

It is related of the Shaikh of the Community, the Imam of the Imams, the chieftain of the nobles, the Cardinal Pole of the Cardinal Poles [Qutb al-Aqtab], the Supreme Helper [al-Ghawth al-Azam] and the most generous protector, my master, Abd al-Qadir al-Jilani, that he said to one of his brethren in Allah (Exalted is He):  

Accept these invocations of blessing [salawat] from me, for I received them by way of inspiration [ilham] from Allah (Exalted is He), then I presented them to the Prophet (Allah bless him and give him peace).  I intended to ask him about their special merit, but he answered me before I asked him, and he said to me:

They have a special merit that is something too tremendous to be calculated. They raise those who adopt them to the highest degrees, and cause them to reach the farthest goals.  If someone seeks to achieve some purpose by them, he will not be turned away disappointed.  His idea will not be frustrated, and his supplication will not be rejected.  If someone recites them, even one time only, or carries them with him, Allah will grant forgiveness to him and to those who are with him in his company. 

When his final moment is at hand, four of the angels of mercy will be present beside him.  The first will keep Satan away from him.  The second will inspire him to utter the profession of faith [kalimat ash-shahada].  The third will quench his thirst with a cup from the River of Abundance [al-Kawthar].  The fourth will hold in his hand a vessel of gold, filled with the fruits of the Garden of Paradise, giving him the glad tidings of a dwelling in the Garden, and saying to him:  Be of good cheer, O servant of Allah!  So he will look at Him and see Him with his eye, before his spirit departs.

He will enter his grave with a feeling of security, happy and cheerful, and he will experience no loneliness and no confinement therein.  Forty doorways of mercy will be opened for him, and the like thereof of light.  When he is raised up on the Day of Resurrection, an angel will bring him good news from his right, and an angel will reassure him from his left.  He will be dressed in two 

fine garments, and a well-bred steed will be guided to him for him to ride.  He will suffer no distress and no remorse, and he will be subjected to an easy reckoning.  When he passes across the Bridge of Hell, the Fire will say to him: Make a quick escape, O emancipated slave of Allah!  I am forbidden to touch you.

He will enter the Garden of Paradise in the company of the righteous forebears, and in the Garden he will be given forty domes of white silver.  Each dome will contain a palace of gold, and in each palace there will be one hundred pavilions made of light.  In each pavilion there will be a raised couch made of silk brocade, and upon each raised couch there will be a maiden, one of the houries with those lovely eyes.  Her body will consist of the most fragrant perfume, as if it were the full moon of the night of his consummation.  Then he will be given that which no eye has ever seen, of which no ear has ever heard, and which has never occurred to the heart of a human being.

According the traditional report [khabar], on the night when the Prophet (Allah bless him and give him peace) was transported to his Lord (Almighty and Glorious is He), the Almighty One (Glorious and Exalted is He) said: 

To whom does the earth belong, O Muhammad?  He replied:  To You, O my Lord, so He said to him:  To whom do the heavens belong, O Muhammad?  Again he replied:  To You, O my Lord, so He said to him:  To whom do the veils belong?  Again he replied:  To You, O my Lord, so He said to him:  To whom does the Pedestal [Kursi] belong, O Muhammad?  Again he replied:  To You, O my Lord, so He said to him:  To whom do you belong,  O Muhammad?  At this point, the Prophet (Allah bless him and give him peace) bowed down in prostration, and the sense of shame prevented him from saying anything.  The Almighty One (Glorious and Exalted is He) then said:  You belong to him who invokes blessing upon you, and who does so with profound respect and reverence. 

My master, Shaikh Abd al-Qadir al-Jilani, then went on to say: This invocation of blessing is the one that befits this Prophetic tradition [hadith].  It is the opening of seventy doors of mercy, and it manifests marvels from the path of the Garden of Paradise. It is better than someone who emancipates a thousand souls, and immolates a thousand sacrificial beasts, and donates a

thousand dinars [gold coins] to charitable causes, and fasts for a thousand months.  It contains a hidden secret, and it is the means by which provisions are easy to btain, characters are refined, needs are satisfied, degrees are exalted, sins are erased, faults are pardoned, and the lowly are dignified.

My master, the firm support of the religion, also said: This invocation of blessing is given to no one but the perfect righteous man, for it is perfect in its qualities, endowed with gracious favor.  If some problem troubles its owner, every invocation of it will be a means of access for him in the presence of the noble Prophet, and every Quranic verse in it will be an intercession in the presence of the Almighty Patron. 

It is the invocation of blessing of those who perform the ritual prayer, the Quranic recitation of those who practice remembrance, the admonition of those who heed advice, and the means of access of those who seek access.  It is the invocation of blessing of the glorious Quran, and I have called it:

Bashair al Khairat

Transliteration:  Bismillahir-Rahmanir-Rahim. Alhamdulilah hee rabbil alameena  ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri lilmumeeneena bemaa qalal ALLAH hool azeemu (wabasiril maumineena) (wa an ALLAH haa la yudi ou ajral momineena) ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lizzaki reena bima qal ALLAH hul azeemu( fazu kurooni aazukur kum)  ( uzkuru ALLAH haa zikurra  kaseeran wasabbi hoo hu bukratan wa'aseela hoo wallazi yusalli alikum wamalaikatu hoo  li yukri  jaa kum minaz zulumaati ilan noor wakana bil maumi neena rahima  tuhiyya tu hoom yuma yalqoona hoo salamun wa'addala hom ajra kareema)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lil amilin bimaa qalal ALLAH hul azeemu ( anni la'odiu  amala amili min kum min zakari ao unsa)( wa man amilaa salihan min zakari ou unsa wahoowa momee nun faa'oulaika yad khuloonal jannata yurza qoona  feeha begairi hisaabin)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri  lil awwabeena  bemaa qalal ALLAH hool azeemu ( fa'inna hoo kana  lil awwabeena  gafooran)  ( laa hum ma yushaa ouna  inda rabbi him zalika jazaa'ooul muhseneena)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri  litawabeena bema qal ALLAH hool azeemu INNALOHA YUHIBBUTTAWWABIINA WAYUHIBBUL MUTATHOHIRIINA WAHUWALLADZII YAQBALUTAWWABATA ‘AN ‘IBAADIHI WAYA’FUU ‘ANISYSYAIAATI ALLOHUMMA SHOLLI WASALIM ‘ALA SYAIDINA MUHAMMADILBASYIRIL MUBASYSYIRI LILMUHLISHIINA BIMAA QOOLALLOHUL ‘ADZIIMU( faman kana yur ju liqaa'aa rabbi hii falyamal amalan salihaa wala yushrik be'ibaadati  rabbi hee ahadan) (mukhliseena lahud deena )  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri  lil musolin bemaa qalal ALLAH hul azeemu ( wa'aqimis salah inna salah  tanhaa aanil fahshaa'aae wal'munkari) ( aqimi salah wa'mur bilmaroofi wa'anha anil munkari was bir alaa ma'aa asaabak inna zalika min azmil amoori)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lil khasi'eena bima qal'ALLAH hul azeemu( was'taaenubis'sabri wasalah wa inna haa lakabeeratun illa alaal khasi'eenal lazeena yazunoona anna hum malakoo rabbi him wa'anna hum ilaihee rajioona) llazeena yazkuroona ALLAH haa qiyaman wa quooda wa'alaa  janoobi him yatafakka roona fee khalqis samawaatiwal ardi rabba na makhalaqta haaza batilan subhanaka fiqna azaaban naari)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lil sabireena bema qal ALLAH houl azeemu (innama yuwaffis sabiroona ajrahum be gairi hisaabin) oulaai kallazina hada hu mu ALLAh hoo wa oulaikaa hum oulul baabi  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lil khae'feena bema qalal ALLAH hool azeemu (wali man khafa maqaama rabbi hee jannatani wa amaman qafamaqa ma rabihi wanaha nafsa anil hawa fa innal jannata hiyal mawa)  ALLAH humma Salli wsallim alla sayyidena Muhammadin basheeril mubashiri lil mutta qeena bima qalal ALLAh hul azeem  ( warahmati wasi'at kulla sha'e fasaktu buhaa lila zeena yutta qoona wayu toonaz zakatlla zeena hum bi ayateena yumi noonal lazeena yuttabioona Rasoolan Nabbi yil ummi'yi) ( la'hum jazaa'oud defi bima amiloonwa hum fil gurfaati aminoona)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lil mukhbitee bima qalal ALLAH hul azeemu( wabashiril mukbiteenal lazeena iza zukira ALLAH hoo wajilat qulubo hom)( wallazeena yutoona  ma'aatu wa qulobo hum wa jilatun anna hum ilaa rabbi him rajioona ulaika usariu nafilqairati wahum laha sabiqun)  ALLAH humma Salli wsallim alla sayyidena Muhammadinl basheeril mubashiri lis'sabireena bima qal ALLAh hul azeemu ( wabishir'ris sabireenal lazeena iza'aa asabtu hom musibaatun qalu  inna li ALLAh hi wa'inna'aa ilaihee rajoona oulaika laihim salawtun min rabbi him wa rahmatun wa'oulaikaa hum'mul muhtadoona) ( inni jazai tu humul yuma bima sabaroo anna hum humul faizoona) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil kazimeena bima qala ALLAH hul azeemu ( wal kazimeenal gaiza wal'afeena ninaas wa ALLAH hoo yuhibbul muhsineena ) ( faman afa'wa asla haa fa'ajru hoo alal ALLAh inna hoo la yuhibbuz zalimeena)   ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri lilmuhsinin bima qal ALLAH hul azeemu ( waahsinu innALLAH yuhibulmuhsinin man ja'aa  bil hasanaati fala hoo ashroo amsaliha waman' jaa  bisyyi'aati fala yujza illa misla haa wa hum la yuzlamon ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil musaddiqeena bima qala ALLAH hul azeemu ( wa'an tasaddaqo khairun la kum in kuntum talamoona)( innal ALLAH ha yujzil mutasaddiqeena) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil munfiqin bima qala ALLAH hul azeemu ( wa'mima razaqna hum yunfiqoona)( wama'aa anfaqtum min shai'e fahoowa yukhli fu hoo ) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lish shakireena bima qala ALLAH hul azeemu ( wash'kuru nimata ALLAH he in kuntum iyya hoo tabu doona )( la'in shakar  tum la'azi danna kum wala'inn kafar tum inna azaabi lashadeedun) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lis'saileena bima qala ALLAH hul azeemu (waiza sa alaka ibadi inni fainni  qareeb ujeebu dawatad da'e iza da'aani) (ud'ooni astajiblakum) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri lis'saliheena bima qala ALLAH hul azeemu( annal arda yarisuha ibaadiyas salihoona) (olaaika humul warisoonal lazeena yarsoonal fardoos hum fehaa khalidoona) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil muhsineena bima qalal ALLAH hul azeemu ( wa'innal ALLAH ha wa'malaikata hoo yusallona alan nabi ya ayyu hallazeena amanoo sallu alaihee wasalli mu tasleeman) ( yutikum kifaleeni min rahmati hee wa yuj'al la kum nooran tamshoona bihee wa yugfir la kum  wa ALLAH hu gafoorun raheemun ) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil musbasha rena  bima qalal ALLAh hul azeemu WABASYSYIRILLADZIINA AMANUU WA ‘AMILUSHSHOLIKHATI la humul bushra fil hayaatid dunniya wa fil akhirat la tabdeela li kalimaati ALLAH zalika hu wal fauz ul azeemu ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lilfaizeena bima qala ALLAH hul azeemu( man ya ti'ee ALLAh ha wa rasoola hoo fa qad faza fauza azeema) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  liz zahideena bima qala ALLAH hul azeemu ( almaalu wal banoona zeenatu hayatid duniya wal'baqiyaatus salihaatu khairun inda rabbi ka sawaban wa khairun amala) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil ummiye na bima qalal ALLAH hul azeemu (kuntum khaira ummatin ukri jat linna si tamuroona bil mauroofi wa tan hoona anil mukari) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil mustafeena bima qala ALLAH hul azeemu ( summa aurasnal kitaballa zinas tafaina min ibaadina fa min humzalimun li nafsi hee wa min hum'muqtasi dun wa min hum sabqoon bil khairaati bi izni ALLAH zalika hu wal fazlul kabeeru) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri lil muznibin bima qala ALLAH hul azeemu ( qul ya ibaadi yaallzena asrafoo alaa un fosihim la taq'na tu min rahmati ALLAH inn ALLAH haa yugfi ruz zanooba jami'aa inna hu wal gafooru raheemu) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil mustagfe reena bima qala ALLAH hul azeemu ( waman yamalu soo'aa au yazlimu nafsa hoo summayastag firi ALLAH haa ya jidi ALLAH haa gafooran raheeman ) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil muqarri beena  bima qal ALLAH hul azeemu ( innalla zeena sabaqat la hum minnal husna oulaika anhaa mub aadoona la yasma'oona haseesa haawa hum fe maash tahat an fusuhum khalidoona la yah zunu humul faza'oul akbaru wa'tatalaq qahumul malaekaat haza yumukum ullazikuntum tua'doona) ALLAH humma salli wasallimu alaa Sayyedena Muhammadinl basheeril mubashiri  lil muslimin bima qala ALLAh hul azeemu ( innal muslimeena wal muslimaati wal momineena wal mominaati wal qani teena wal qanitaati was'sadiqeena was'sabireena was'sabiraati wal'khashi eena wal'khashi aati wal mutasaddi qeena wal mutasaddi qaati was'saae meena was'saemaati wal'hafizeena furooja hum wal hafi zaati waz zakireena ALLAh ha kaseeran wa zaki raati aa'adda ALLAH hu la hum mugfiratan wa ajran azeema) ( wa'an laisa lil insaani illa masa'aa wa anna sa'ya hoo saufa yura summa yujza hool jaza'aal aufa) ALLAH humma salli alaihee salaw tan tush ra hu behaa saduru wa tahoonu behal amooru wa tan kashifoo behas satooru wasallim tasliman kaseeran da'ema ila yumid deeni ( dawa hum fe haa subhanaka ALLAH humma wa ta hayyatu hum feeha salaamun wa akhiru dawa hum anil hamduli ALLAh he rabbil alameen)

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All Blogs PostsMy BlogAdd.the prayer of akasyah
  Posted by only dust in the wind on October 17,2009 at 11:30 View Blog Lectures altogether the prayer of akasyah

Bismillah-Holi-ARRAHEEM IN THE NAME OF GOD ALMIGHTY Gracious, Most Merciful(1) Cetera of the Prophet's Mosque that he said he was:I'm on one day,I sat down in the mosque,the US Gabriel he said: 'O Muhammad that Allah Subhanahu Wa Ta'ala send greetings to His servant and His slaves will determine the number of hospitality and sesunggohnya tahyat and has given it to thy gifts no one has ever given a gift to anyone,first of master and no later than the slave master

.And the Prophet said:What a gift,O my brother Gabriel?

(2) The said Gabriel AS:No reward prayer knows except Allah Subhanahu Wa Ta'ala whatsoever.O Muhammad,if it is made to be the word of the trees,and the water will be improved,and all the people past and all those who would later builders correspondence would beno power all their correspondence will reward this prayer.So it seems, O Muhammad,whoever reads this prayer it is as if he read the prayers of the congregation.

Whoever reads this prayer with a sincere heart of Muhammad,that he wants to see the Lord's servant, O Muhammad,in his will,to God Almighty be that.

(3)And when reading the prayers for the sick,He healed the pain of Allah Ta'ala.

(4)Whoever reads this prayer as subtracting difficulties expensive food and hunger,Allah Almighty would put them in it,and when reading the prayers of those who are thirsty,Allah Ta'ala will it be satisfied with idzin Allah Ta'ala.

(5)And when the people who read the prayers of the debt,the debt would be discharged Allah Ta'ala.

(6)And he prayed this correspondence porcelain basin with musk or Zafran,seven days drunk in the morning before eating anyting,then the Almighty Allah has bestowed the perfect smart and understand quickly.

(7)And if they are taken from person who is sick,heal it with idzin Allah Ta'ala.

(8)And when it is told of the time of the dead,Allah Ta'ala described his grave and revealed Allah Ta'ala in his grave one hundred thousand(100,000)of angels in his tomb until the Day of Judgment.

(9)And he lost the property purchase or sahyanya run,then worship it four times and is read in every offered Fateha- 1 time and QulhuwallahuAhad-100 times,and then the prayer,read this prayer with authentic faith,He's Peliharakan Allah from all danger and destruction.

(10)And whoever bears this prayer with him and read it on seumor live once,then ask forgiveness for him by the Angels.

(11)The Prophet said:Whoever believes there is no prayer and no glory for him,so that I am away from him at the last day.

(12)And he fisted it will intercede and prevent it from people who are Muslim,Allah would torture him on the Day of Judgment.

(13)And whosoever shall read this prayer,He delivered Allah Ta'ala seeker and no preferred for a doubt.

(14)And Sayyidina Abu Bakar said . that the Prophet Muhammad said to me:Read this prayer do you leave behind.Always read the prayer for you is blessed by God Almighty and the Holy Quran hafiz

(15)And the word  of Sayyidina Umar bin Al-Khattab RA:With thanks to the prayers of the Zahir Islam

(16)And said Uthman bin Affan RA:With the blessing of this prayer,I collect the Quran

(17)And Sayyidina Ali RA said:Whoever bears this prayer,his face on the Day of Resurrection Allah will shine like the full moon and calculate them with around a little and Allah Ta'ala will enter him into Paradise.

(18)And the Prophet's Mosque No one is better than this prayer.

(19)Sufian Tsauri RA said:Whoever carries these prayers read it once,and there came down to him 100,000 angels in the hand of every one of them, a golden plague and said to them all:O Servant of Allah,do not you are afraid because we love you till the Day of Judgment.

(20)And the Jibrail AS says:Allah Ta'ala has his reward in the treasury of the Throne before being made into this world

500 years. And they are
 gift from Allah Ta'ala azza wajalla to Lord of the slaves, Ya Muhammad, and to the people of Tuanhamba. And whoever reads this prayer with a valid faith at the beginning of the month of Ramadan or at its center or at
Finally, that is Allah Subhan
ahu Wa Ta'ala made 70,000 angels from all the angels and each
-All the angels 20 mouths and every-
every mouth of his tongue pronouncing the tasbih to Allah Ta'ala with no other languages
resembles something else for that person
 read this prayer. And it wakes up from his grave, dismissed Allah Ta'ala
for him eighty angels with them, with each angel a flag from Nur with him. And his face was greenish above the emerald and the second hand was far from the yakut and his temples like pelipis bidadari.

And it is for him in heaven some awkwardness,every marriage has four doors.At every door,70,000 children fairies he prayed for those who read this prayer.And is behind the child's angelic 70,000 angels in the hand of every one Kadah contains four kinds of drinks in the cast with mandil of Nur and Matari topped with musk express it.This is a gift from Allah Almighty to so and so son of so and so who read this prayer,at the beginning of the month of Ramadan,in the middle of it,in the end,on Friday night.And that reward is not know him,but God Almighty whatsoever.

(21)Yes Muhammad
Whoever reads this prayer will be ta'jub from him all the angels and all beings
the light of his face erupted from his tomb and said all of them: 'An angel!' then call upon him who cried out from the presence of Allah.
a'ala that, this is my servant from the people of Prophet Muhammad SAW. who bacado'a at the seumor of his life once sincerely. And whoever reads this prayer or stops with it
sit on the throne and walk all the angels round
shake it to the Throne. Then hear from Allah the Almighty
That's why it's down to you.

(22)And the Prophet Muhammad by God's glory and his greatness,by his first,and soit was the Prophet:Whoever reads this prayer seumor life once given him a reward as Allah Ta'ala reward all Auliak and all Asfiak and the ascetic of men and women.And Allah Ta'ala will dipintak goods from all the work world and and the Hereafter,and Allah

Almighty tell the seeker with an excess of Allah Ta'ala

(23)And he doubts he would cry,then disbelieve,so that he and cover you with Allah from that

(24)And sesunggohnya have taught this prayer to God Almighty will Sayyidina AKASYAH in itself.Starting this prayer many benifits in this world and the Hereafter,with the blessing of this prayer,Insha'Allah Ta'ala.And perfect this sermon and the prayer is that Mubarak Antahyul Kalam.   

***************** 
(doa akasyah)

Prayer Akasyah(rumi}

BISMILLAH-ARRAHMAN-ARRAHEEM

(1}

Allahumma solli 'ala sayyidina Muhammadw wa 'ala alihi wa sohbihi bismillahin-nuri nurun 'ala nur,alhamdu lillahil-lazi khalaqan-nura wa anzalat-Taurata 'ala jabalit-Turi fi kitabim mastur,alhamdu lillahil-lazi bil-gina'l mazkuruw wa bil-'izzati wal-jalali masyhuruw wa 'alas-sarra'l wad-darra'l masykur,walhamdu lillahil-lazi khalaqas-samawati wal-arda wa ja'alaz-zulumati wan-nur,summal-lazinakafaru birabbihim ya'dilun. Kaf ha ya 'ain sod, ha mim 'ain sin qaf, iyyaka na'budu wa iyyaka nasta'in, ya hayyu ya qayyum,Allahu latifum bi 'ibadihi yarzuqu may yasya'u wahuwal qawiyyul-aziz, ya kafi kulli syai'in ikfini wasrif 'anni kulla syai'im bi yadikal-khairu innaka 'ala kulli syai'in qadir.

(2}

Allahumma ya kasiran-nawwali wa ya da'imal-wisali wa ya hasanal fi'ali waya raziqal-'ibadi 'ala kulli haliw wa ya badi'am bi la misaliw wa ya baqim bi la zawalin najjina minal kufri wad-dalali bi haqqi la ilaha illallahu Muhammadur rasulullahi sallallahu 'alaihi wa sallam

(3}

Allahumma in dakhalasy-syakku fi imani bika wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(4}

Allahumma in dakhalal-kufru fi islami bika wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(5}

Allahumma in dakhalasy-syakku fi tauhidi iyyaka wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(6}

Allahumma in dakhalal-'ujbu wal-kibru war-riya'u was-sum'atu wan-nuqsonu fi 'amali laka wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(7}

Allahumma in jaral-kazibu wal-gibatu wan-namimatu wal-buhtanu 'ala lisani wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(8}

Allahumma in dakhalal-khatratu wal-waswasatu fi sodri wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(9}

Allahumma in dakhalat-tasybihu wat-taqsiru fi ma'rifati iyyaka wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(10}

Allahumma in dakhalan-nifaqu fi qalbi minaz-zunubil-kaba'iri was-saga'iri kuliha wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(11}

Allahumma in dakhalar-riya'u fi 'amali wa aqwali wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(12}

Allahumma ma 'amiltu min su'iw wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(13}

Allahumma ma 'aratta li min khairin fa lam asykurhu wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(14}

Allahumma ma qaddarta 'alayya min amrin fa lam ardohu wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(15}

Allahumma ma an'amta 'alayya min ni'matin fa 'asoituka fihi wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(16}

Allahumma ma au laitani min na'ma'ika fa gafaltu 'an syukrika wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(17}

Allahumma ma au laitani min ala'ika fa lam u'addi haqqahu wa lam a'lam bihi au'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(18}

Allahumma ma mananta 'alayya minal husna fa lam ahmadka wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(19}

Allahumma ma ahbabta li bihi 'alayya minan-nazari fika fa gamadtu 'anhu wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(20}

Allahumma ma sana'tu fi 'umri bima lam tardo wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(21}

Allahumma ma qasortu min 'amali fi raja'ika wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(22}

Allahumma ini'tamattu ala ahadin siwaka fisy-syada'idi wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(23}

Allahumma inista'antu gairaka fin-nawa'ibi wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(24}

Allahumma ma aslaha fi sya'ni bi fadlika wa ra'aituhu min gairika wa lam a'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(25}

Allahumma in zallat qadami 'anis-sirati bis-su'ali min gairika yusabbitni wa lam a 'lam bihi au 'alimtu tubtu'anhu wa aslamtu wa aqulu la ilaha illallahu Muhammadur rasulullahi sallallahu alaihi wa sallam

(26}

Allahumma ya hayyu ya qayyumu ya hannanu ya mannanu ya dayyanu ya sultanu ya la ilaha illa anta subhanaka inni kuntu minaz-zalimin,fastajabna lahu wa najjainahu minal gammi wa kazalika nunjil mu'minin,wa Zakariya iz nada rabbahu rabbi la tazarni fardaw wa anta khairul-warisin

(27}

Allahumma bi haqqi la ilaha illallahu wa bi 'izzatihi wa bi haqqil-kursiyyi wa sa'atihi wa bi haqqil-'arsyi wa 'azamatihi wa bi haqqil qalami wa jarayanihi wa bi haqqil-lauhi wa hafazatihi wa bi haqqil-mizani wa khiffatihi wa bi haqqis-sirati wa riqqatihi wa bi haqqi Jibra'ila wa amanatihi wa bi haqqi Mika'ila wa syafaqatihi wa bi haqqi Israfila wa nafkhatihi wa bi haqqi izra'ila wa qabdati hi wa bi haqqi Ridwana wa jannatihi wa bi haqqi Malikiw wa jahannamihi wa bi haqqi Adama wa safwatihi wa bi haqqi Syisiw wa nubuwwatihi wa bi haqqi Nuhiw wa safinatihi wa bi haqqi Ibrahima khullatihi wa bi haqqi Ishaqa wa diyanatihi wa bi haqqi Isma 'ila wa zabihatihi wa bi haqqi Ya'quba wa hasratihi wa bi haqqi Yusufa wa gurbatihi wa bi haqqi Musa wa ayatihi wa bi haqqi Haruna wa hurmatihi wa bi haqqi Hudiw wa haibatihi wa bi haqqi Solihiw wa naqatihi wa bi haqqi Lutiw wa jiratihi wa bi haqqi Yunusa wa da'watihi wa bi haqqi Daniyala wa karamatihi wa bi haqqi Zakariyya wa toharatihi wa bi haqqi 'Isa wa ruhaniyyatihi wa bi haqqi sayyidina Muhammadinil-mustofa sallallahu alaihi wa sallama wa syafa'atih.

(28}

Allahumma ya hayyu ya qayyumu ya la ilaha illa subhanaka inni kuntu minaz-zalimin,fastajabna lahu wa najjainahu minal-gammi wa kazalika nunjil mu'minin, la ilaha illa huwa 'alaihi tawakkaltu wa huwa rabbul 'arsyil 'azim. Hasbiyallahu wa ni'mal wakil, ni'mal-maula wa ni'man-nasir, wa la haula wa la quwwata illa billahil-'aliyyil-'azim.

(29}

Rabbana atina fid-dun-ya hasanataw wa fil-akhirati hasanataw wa qina 'azaban-nar. Wa sallallahu 'ala khair khalqihi wa nuri 'arsyihi sayyidina wa nabiyyina wa syafi'ina Muhammadiw wa 'ala alihi wa ashabihi ajma'in,birahmatika ya arhamar-rahimin,amin amin ya rabbal-'alamin.

دعاء عرش

بسم ا لله الرحمن الرحيم

لاَ إِلهَ إِلاَّ اللّهُ, لاَ إِلهَ إِلاَّ اللّهُ, لاَ إِلهَ إِلاَّ اللّهُ الْمَلِكُ الْحَقُّ الْمُبِيْنُ. لاَ إِلهَ إِلاَّ اللّهُ الْحَكَمُ الْعَدْلُ الْمَتِيْنُ. رَبُّنَا وَرَبُّ أبَائِنَا الأَوَّلِيْنَ. لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّيْ كُنْتُ مِنَ الظَّالِمِيْنَ. لاَ إِلهَ إِلاَّ اللّهُ وَحْدَه‘ لاَ شَرِيْكَ لَه‘, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِيْ وَيُمِيْتُ وَهُوَ حَيٌّ دَائِمٌ لاَيَمُوْتُ أَبَدًا بِيَدِهِ الْخَيْرُ وَإِلَيْهِ الْمَصِيْرُ وَهُوَ عَلى كُلِّ شَيْئٍ قَدِيْرٌ. وَبِه نَسْتَعِيْنُ وَلاَحَوْلَ وَلاَقُوَّةَ إِلاَّ بِاللّهِ الْعَلِيِّ الْعَظِيْمِ. لاَ إِلهَ إِلاَّ اللّهُ شُكْرًا لِنِعْمَتِهِ, لاَ إِلهَ إِلاَّ اللّهُ إقْرَارًا بِرُبُوْبِيَّتِهِ. وَسُبْحَانَ اللّهِ تَنْزِيْهًا لِعَظَمَتِه. أَسْأَلُكَ اللّهُمَّ بِحَقِّ اسْمِكَ الْمَكْتُوْبِ عَلى جَنَاحِ جِبْرِيْلَ عَلَيْكَ يَارَبِّ. وَ بِحَقِّ اسْمِكَ الْمَكْتُوْبِ عَلى مِيْكَائِيْلَ عَلَيْكَ يَارَبِّ . وَبِحَقِّ اسْمِكَ الْمَكْتُوْبِ عَلى جَبْهَةِ إِسْرَافِيْلَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الْمَكْتُوْبِ عَلى كَفِّ عَزْرَائِيْلَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ سَمَّيْتَ بِه مُنْكَرًا وَنَكِيْرًا عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ وَأَسْرَارِ عِبَادِكَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ تَمَّ بِهِ الإِسْلاَمُ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ تَلَقَّاهُ أدَمُ لَمَّا هَبَطَ مِنَ الْجَنَّةِ فَنَادَاكَ فَلَبَّيْتَ دُعَاءَهُ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَكَ بِه شِيْثُ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ قَوَّيْتَ بِه حَمَلَةَ الْعَرْشِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اَسْمَائِكَ الْمَكْتُوْبَاتِ فِى التَّوْرَاةِ وَالإِنْجِيْلِ وَالزَّبُوْرِ وَالْفُرْقَانِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اَسْمَائِكَ إِلى مُنْتَهى رَحْمَتِكَ عَلى عِبَادِكَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ تَمَامِ كَلاَمِكَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه إِبْرَاهِيْمُ فَجَعَلْتَ النَّارَ عَلَيْهِ بَرْدًا وَّسَلاَمًا عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه إِسْمَاعِيْلُ فَنَجَّيْتَهُ مِنَ الذَّبْحِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه إِسْحَاقُ فَقَضَيْتَ حَاجَتَه‘ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه هُوْدٌ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ دَعَاكَ بِه يَعْقُوْبُ فَرَدَدْتَ عَلَيْهِ بَصَرَه‘ وَوَلَدَه‘ يُوْسُفَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه دَاودُ فَجَعَلْتَه خَلِيْفَةً فِى الأَرْضِ وَأَلَنْتَ لَه الْحَدِيْدَ فِى يَدِه  عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ دَعَاكَ بِه سُلَيْمَانُ فَأَعْطَيْتَه مُلْكَ الأَرْضِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه أَيُّوْبُ فَنَجَّيْتَه مِنَ الْغَمِّ الَّذِيْ كَانَ فِيْهِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه عِيْسى ابْنُ مَرْيَمَ فَأَحْيَيْتَ لَه الْمَوْتى عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه مُوْسى لَمَّا خَاطَبَكَ عَلى الطُّوْرِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَتْكَ بِه أسِيَةُ امْرَأَةُ فِرْعَوْنَ فَرَزَقْتَهَا الْجَنَّةَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه بَنُوْ إِسْرَائِيْلَ لَمَّا جَاوَزُوْاالْبَحْرَ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه الْخَضِرُ لَمَّا مَشَى عَلَى الْمَاءِ عَلَيْكَ يَارَبِّ. وَبِحَقِّ اسْمِكَ الَّذِيْ نَادَاكَ بِه مُحَمَّدٌ صَلَّى اللّهُ عَلَيْهِ وَسَلًَّمَ يَوْمَ الْغَارِ فَنَجَّيْتَه عَلَيْكَ يَارَبِّ. إِنَّكَ أَنْتَ الْكَرِيْمُ الْكَبِيْرُ. وَحَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيْلُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّهِ الْعَلِيِّ الْعَظِيْمِ. وَصَلَّى اللّهُ عَلَى سَيِّدِنَا مَحَمَّدٍ وَعَلَى ألِه وَصَحْبِه وَسَلَّمَ

 
DO’A ARASY:
LAA ILAAHA ILLALLOH ( 3X ), AL-MALIKUL HAQQUL MUBIIN. LAA ILAAHA ILLALLOHUL HAKAMUL ADLUL MATIIN. ROBBANAA WA ROBBA AABA-INAL AWWALIIN. LAA ILAAHA ILLAA ANTA SUBHAANAKA INNII KUNTU MINAZHOLIMIIN. LAA ILAAHA ILLALLOHU WAHDAHU LAA SYARIIKA LAHU, LAHUL MULKU WA LAHUL HAMDU YUHYII WA YUMITU WA HUWA HAYYU DAA-IMUN LAA YAMUUTU ABADAN BIYADIHIL KHOIRU WA ILAYHIL MASHIIR WA HUWA ‘ALAA KULLI SYAY-IN QODIIR. WA BIHI NASTA’IINU WA LAA HAULA WA LAA QUWWATA ILLAA BILLAHIL ‘ALIYYIL ‘AZHIIM. LAA ILAAHA ILLALLOHU SYUKROL LINI’MATIH. LAA ILAAHA ILLALLOHU IQROROM BIRUBUUBIYYATIH. WA SUBHAANALLOHI TANZIIHAL LI’AZHOMATIH. AS-ALUKALLOHUMMA BIHAQQISMIKAL MAKTUUBI ‘ALAA JANAAHI JIBRIILA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL MAKTUUBI ‘ALAA MIKAA-IILA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL MAKTUUBI ‘ALAA JABHATI ISROOFIILA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL MAKTUUBI ‘ALAA KAFFI ‘AZROO-IILA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII SAMMAYTA BIHI MUNKARON WA NAKIIRON ‘ALAYKA YAA ROBB. WA BIHAQQISMIKA WA ASRORI ‘IBADIKA ‘ALAYKA YAA ROBB. WA BIQQISMIKAL LADZII TAMMA BIHIL ISLAAMU ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII TALAQQOHU ADAMU LAMMAA HABATHO MINAL JANNATI FANAADAAKA FALABBAYTA DU’A-AHU ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI SYIITS ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII QOWWAYTA BIHI HAMALATAL ‘ARSYI ‘ALAYKA YAA ROBB. WA BIHAQI ASMAA-IKAL MAKTUUBAATI FIITTAUROOTI WAL INJIILI WAZZAABUURI WAL FURQOONI ‘ALAYKA YAA ROBB. WA BIHAQQI ASMAA-IKA ILAA MUNTAHAA ROHMATIKA ‘ALAA ‘IBAADIKA ‘ALAYKA YAA ROBB. WA BIHAQQI TAMAAMI KALAAMIKA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI IBROOHIIMU FAJA’ALTAN NAARO ‘ALAYHI BARDAW WASALAAMAN ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI ISMAA’IILU FANAJJAYTAHU MINADZ DZABHI ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI ISHAAQU FAQODHOYTA HAAJATAHU ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI HUUDUN ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII DA ‘AAKA BIHI YA’QUBU FARODADTA ‘ALAYHI BASHOROHU WA WALADAHU YUUSUFA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI DAAWUDU FAJA’ALTAHU KHOLIIFATAN FIIL ARDFI WA ALANTALAHUL HADIIDA FII YADIHI ‘ALAYKA YAA ROBB. WABI HAQQISMIKAL LADZII DA ‘AAKA BIHI SULAIMANU FA-A’THOYTAHU MULKAL ARDHI ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI AYYUUBU FANAJJAYTAHU MINAL GHOMMIL LADZII KAANA FIIHI ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI ‘ISAABNU MARYAA FA-AHYAYTALAHUL MAUTAA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI MUUSAA LAMMA KHOOTHOBAKA ‘ALAATH THUURI ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADATKAA BIHI AASIYATUM RO-ATU FIR’AUNA FAROZAQTAHAAL JANNATA ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHI BANUU ISROO-IILA LAMMA JAA WAZUL BAHRO ‘ALAYKA YAA ROBB. WA BIHAQQISMIKAL LADZII NAADAAKA BIHIL KHODHIRU LAMMA MASYAA ‘ALAAL MAA-I ‘ALAYKA YAA ROBB WA BIHAQQISMIKAL LADZII NAADAAKA BIHI MUHAMMADUN SHOLLALLOHU ‘ALAYHI WA SALLAMA YAUMAL GHOORI FANAJJAYTAHU ‘ALAYKA YAA ROBB. INNAKA ANTAL KARIIMUL KABIIR. WA HASBUNALLOHU WA NI’MAL WAKIILU WA LAA HAULA WA LAA QUWWATA ILLAA BILLAHIL ‘ALIYYIL ‘AZHIIM. WA SHOLLALLOHU ‘ALAA SAYYIDINAA MUHAMMAD WA ‘ALAA ALIHI WA SHOHBIHI WA SALLAM.

   1. Whoever recites this Arsy prayer during his life once, especially often (dawam), will be given to that person by Allah Ta'ala on the Day of Judgment, a light as bright as the moonlight on the 14th (full moon) so that everyone thinks that person is from the group of prophets or the group of angels. And will be given Buroq as a vehicle to heaven and also without being counted first and without being tortured first.
2. If the person has as many sins as the amount of sea water plus the amount of raindrops plus the amount of foliage plus the amount of plants and animals in this world will be forgiven by Allah Ta'ala because of the blessing of this Arsy prayer.
3. On the Day of Judgement, you will go to shirothol mustaqim like lightning that strikes for the reward of reading this throne prayer.
4. Whoever recites this throne prayer will receive a reward for that person equal to the reward of a thousand times performing the Hajj plus a thousand times performing the Mabrur Umrah.
5. If it is read to a sick person, Allah Ta'ala will heal him from his illness.
6. Whoever has many needs both in this world and in the hereafter, by reading this supplication to the Throne, his needs will be granted and fulfilled by Allah Ta'ala.
7. Whoever brings this prayer to the throne is the same as the one who recites it for his reward and will also be protected by Allah Ta'ala from the efforts of all enemies and from the evils of the powerful rulers in the world and from the evils of the jinn, Satan, the devil and his ilk.
8. If this Aray prayer is brought by a wife, it will be glorified by her husband
9. Whoever recites this throne prayer 5 times will certainly dream of meeting Rasulullah SAW when he sleeps. (note: this dream does not have to appear in the form of a person but can also be in the form of Muhammad's light)
10. There are many benefits and benefits that will actually be felt by the person who practices it also depends on his intention for what purpose. As for the benefits that I wrote before, I also took it from the book of An Nawadir. God willing, I will explain more of its benefits another time, but if you understand and understand the content of this Throne Prayer, both in its meaning and even more so in its secret, God willing, you will be able to practice it depending on your intentions and wishes.
Wassalamu'alaikum Wr Wb. 

Prayer Mubarak English Rumi

This is the prayer of Mubarak,the words of the Prophet,peace and blessings be upon him,I never stopped reading this prayer from the time I heard him from my beloved Jibril,peace be upon him,and if you read about him in war,you will surely win over your enemies and infidels (said(Sayyidina Abu Bakar Assidiq r.a has bequeathed to I am Rasullullah s.a.w with this prayer at the time of my life until the truth appeared on my tongue and (said Sayyidina Umar bin Alkhatab r.a(I did not see Rasullullah s.a.w leave this prayer in one day(said Sayyidina Usman bin Affan r.a(I forgot the quran so taught I will ask Rasullullah s.a.w for this prayer,then it will be given to me by Allah swt to memorize the Qur’an and I will gather him (and said(Sayyidina Ali r.a(whoever recites this prayer will have his face shining on the Day of Resurrection like a full moon and will be given a gift to all believers to virtue(and said(Hasan Al Basri r.a sabda Rasullullah s.a.w(for me there is nothing greater than this prayer then all obligatory and whoever brings this prayer on his friend will surely reject it will be seventy years from punishment(and said(Sufian Assauri r.a wayl ie loss for those who do not produce and do not memorize this prayer and whoever abandons it is really wasting his life and has wasted on him Allah Taala because this prayer is more afdal than all prayers and this prayer does not know its destiny except Allah Azzawajal Allahumarzukna quratah ana allayli waatrafannahar walhamdullilahirabbilalamin and this is his prayer

Prayer of Mubarak rumi

Bismillahirrahmanirrahim

Subhanallazifissamaiarsyuhu subhanallazifilardhimulkuhu subhanallazifiljarisabiluhu subhanallazifiljannatirahmatuhu subhanallazifinnarisultanuhu subhanallazifilhawaiqudratuhu subhanallazifilquburiqadhauhu subhanallazilamaljaaminhuillailaihi subhanakaantallahurabbilalamin subhanakaantallahurahmanurrahim subhanakaantallahulmalikulqudus subhanakaantallahulmukminmuhaiminu subhanakaantallahulazizulmukmin subhanakaantallahuljabarulmutakabbir subhanakaantallahulqaliqulbariul subhanakaantallahulmusauwirulhakim subhanakaantallahusamiulalim subhanakaantallahulbasirusodiqu subhanakaantallahullatifulwasiu subhanakaantallahulaliyulkabir subhanakaantallahulbadiulahad subhanakaantallahulqafurulwadud subhanakaantallahusyakurulhamid subhanakaantallahulhamidulmajid subhanakaantallahulmubdiulmuid subhanakaantallahulawalulakhiru subhanakaantallahuzahirulbatinu subhanakaantallahulwakilukafi subhanakaantallahulqaribudaimu subhanakaantallahulmutaalilhaqqu subhanakaantallahulbanqisulwarisu subhanakaantallahulbaqirazaqu subhanakaantallahulhaqqulmubin subhanakaantallahulazizulmujib subhanakaantallahulqabidulbasitu subhanakaantallahulkarimulrazaqu subhanakaantallahulaliyulwaliyusubhanakaantallahusayidusamat subhanakaantallahulhabibulbariu subhanakaantallahuzuljalaliwalikram subhanakaantallahulhayyulqaiyum subhanakaantallahulmuhyimumit subhanakaantallahunazirulqaliqu subhanakaantallahulazizulfattahu subhanakaantallahulhannanulmananu subhanakaantallahusyakuruldayyanu subhanakaantallahulqadirulfaalu subhanakaantallahusadiquladlu subhanakaantallahurrafiulbaqi subhanakaantallahulwahabulmuqti subhanakaantallahulwaliyunasiru subhanakaantallahulkafilulmustaanu subhanakaantallahulhasanulmujamilu subhanakaantallahulmuniqmulmufaddilu subhanakaantallahuarhamurrahimin subhanakaantallahuqairuraziqin subhanakaantallahuqairulfasilin subhanakaantallahuqairunnasirin subhanakaantallahuqairulwarisin subhanakaantallahusallaialaqairuzzahidin subhanakaantallahusallaialaqairulabidin subhanakaantallahurraufurrahim subhanakalailahaillaanta subhanakainnikuntuminazzalimin fastajabnalahuwanajjainahuminalqammiwakazalikanunjilmukminin fasayakfikahumullahwahuwasamiulalim walahaulawalaquataillabillahilaliyilazim wasallallahu ala sayyidina muhammadin waala alihi wasahbihi wasallam tasliman kasiran walhamdulilahirabbilalamin

 

Istighfar Rejab English Rumi

Starting from this istigfar there are some miraculous of his reward and that is from Abdullah ibn syatri ra ie at the time of the Holy Prophet it was alright that he read this prayer every night from the month of rejab at the end of the night and prayed two rak'ahs and read it to istigfar and was he was freaked out of evil and did evil when he died no one was going to speak his death then descended Gabriel as he said: Ya Muhammad arise the master servant to investigate the remains of Abdullah is the slave of the slave and the cursing and the sembahyangkan walking and his body and to plant him,then the messengger of Allah(may peace upon him)rose and his companions to his corpse and then when he was praying to him and walking to his grave and bearing him his body and the rasullullah walked over on the end of two shirts then when the Messengger of Allah came to his grave then sit on the head of the Prophet his grave on the smile of the prophet saw then taqjublah around friends so when it comes back to them then ask a friend of the prophet from the road on the end of the two T-shirts and from smiling over the head of the tomb then the rasullullah said while walking on the two ends of the shirt that I saw some angel walking along and it was not for me to send my foot on the ground except the two ends of my socks from most of the angels as well as smiling me that I saw some fairy tales coming down and in each angel there was a cup of drinking water in his hand full of water and every one said that I would give him drinking to them dispute and struggle to give him drink then I smiled then the Mesengger of Allah saw to his best friend let us go to his house and we ask his wife about the act of her husband then when it comes to the door on the door closed door then knocked on his door by one of his friends then said that Abdullah's wife who knocked on the door of this wicked man said the prophet saw O my best mother,open this door to us that we are the head of all Messengger and the end of the prophets,and Abdullah's wife got up to open the door and asked the prophet to the woman her husband's description and any practise done during her life yes rasullullah no servant see from him good deed but evil and evil deeds except when it comes to the month of rejab then that it stood it at the end of the night every night of the prayer of two rak'ats then read this istigfar every night until the end of the month of rejab then rasullullah saw hai Ali ibn Abi Talib surat by you will istigfar this until finally written by Sayidina Ali said rasullullah word,Ali whoever reads this istigfar or placed in his house or in his or her own eyes or withholds him with it,then granted to God that he will reward eighty thousand prophets and rewards eighty and the reward of eighty thousand shiddiqin and eighty thousand angles and eighty thousand martyrs and eighty thousand pilgrims and umrah and eighty thousand mosque and whoever reads this istigfar during his life four or three times or twice Allah forgive him for all his sins and the sins of his parents as well and if the sin requires the hell even to be forgiven Allah,then read it every night or day so that this reward will be and again the Prophet said,whoever reads this istigfar is made for him eighty states in heaven and in every one of the eighty cities,and in each of them the eighty houses,and in each of them the house eighty in length and in each of it was eighty loads and in each of the loops eighty pillows and in each of these pillows were eight angels and that is the mushroomed istigfar

بسم الله الرحمن الرحيم

اَسْتَغْفِرُاللهَ الْعَظِيْمِ۳x. اَلَّذِيْ لَاإِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّوْمُ وَأَتُوْبُ إِلَيْهِ مِنْ جَمِي الْمَعَاصِيْ وَالذُّنُوْبِ وَأَتُوْبُ إِلَيْهِ مِنْ جَمِيْعِ مَاكَرِهَ اللهُ قَوْلًا وَفِعْلًا وَسَمْعًا وَبَصَرًا وَحَاضِرًا. اَللَّهُمَّ إِنِّيْ اَسْتَغْفِرُكَ لِمَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَفْتُ وَمَا أَسْرَرْتُ وَمَاأَعْلَنْتُ وَمَاأَنْتَ أَعْلَمُ بِهِ مِنِّيْ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْئٍ قَدِيْرٌ. اَللَّهُمَّ إِنَّيْ اَسْتَغْفِرُكَ مِنْ كُلِّ ذَنْبٍ تُبْتُ إِلَيْكَ مِنْهُ ثُمَّ عُدْتُ فِيْهِ وَاَسْتَغْفِرُكَ بِمَاأَرَدْتُ بِهِ وَجْهَكَ الْكَرِيْمَ فَخَالَطْتُهُ بِمَا لَيْسَ لَكَ بِهِ رِضًى وَاَسْتَغْفِرُكَ بِمَا وَعَدْتُكَ بِهِ نَفْسِيْ ثُمَّ اَخْلَفْتُكَ وَاَسْتَغْفِرُكَ بِمَادَعَالِيْ إِلَيْهِ الْهَوَى مِنْ قَبْلِ الرُّخَصِ مِمَّااشْتَبَهَ عَلَيَّ وَهُوَ عِنْدَكَ مَحْظُوْرٌ، وَاَسْتَغْفِرُكَ مِنَ النِّعَمِ الَّتِيْ أَنْعَمْتَ بِهَاعَلَيَّ فَصَرَفْتُهَا وَتَقَوَّيْتُ بِهَاعَلَى الْمَعَاصِيْ، وَاَسْتَغْفِرُكَ مِنَ الذُّنُوْبِ الَّتِيْ لَايَغْفِرُهَا غَيْرُكَ وَلَايَطَّلِعُ عَلَيْهَا أَحَدٌ سِوَاكَ وَلَايَسَعُهَا إِلَّارَحْمَتُكَ وَحِلْمُكَ وَلَايُنْجِيْ مِنْهَا إِلَّاعِفْوُكَ، وَاَسْتَغْفِرُكَ مِنْ كُلِّ يَمِيْنٍ حَلَفْتُ بِهَا فَحَنَثْتُ فِيْهَاوَأَنَا عِنْدَكَ مَأْخُوْذٌ بِهَا، وَاَسْتَغْفِرُكَ يَالَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّيْ كُنْتُ مِنَ الظَّالِمِيْنَ. وَاَسْتَغْفِرُكَ يَا لَا إِلَهَ إِلَّا أَنْتَ عَالِمٌ الْغَيْبِ وَالشَّهَادَةَ مِنْ كُلِّ سَيِّئَةٍ عَمِلْتُهَا فِيْ بَيَاضِ النَّهَارِ وَسَوَادِ اللَّيْلِ فِيْ مَلَإٍوَخَلَإٍ وَسِرٍّ وَعَلَاِنيَةٍ وَأَنْتَ إِلَيَّ نَاظِرٌ إِذَا ارْتَكَبْتُهَا تَرَى مَا اَتَيْتُهُ مِنَ الْعِصْيَانِ بِهِ عَمْدًا أَوْ خَطَأً أَوْ نِسْيَانًا يَا حَلِيْمُ يَاكَرِيْمُ، وَاَسْتَغْفِرُكَ يَا لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّيْ كُنْتُ مِنَ الظَّالِمِيْنَ. رَبِّ اغْفِرْلِيْ وَارْحَمْنِيْ وَتُبْ عَلَيَّ وَأَنْتَ خَيْرٌ الرَّاحِمِيْنَ وَأَسْتَغْفِرُكَ مِنْ كُلِّ فَرِيْضَةٍ وَجَبَتْ عَلَيَّ فِيْ أَنَاءَ اللَّيْلِ وَأَطْرَافَ النَّهَارِ فَتَرَكْتُهَا عَمْدًا أَوْ خَطَأً أَوْ نِسْيَانًا أَوْ تَهَاوُنًا وَأَنَا مَسْئُوْلٌ بِهَا، وَمِنْ كُلَّ سَنَةٍ مِنْ سُنَنِ سَيِّدِ الْمُرْسَلِيْنَ وَخَاتِمِ النَّبِيِّيْنَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ فَتَرَكْتُهَا غَفْلَةً أَوْ سَهْوًا أَوْ جَهْلًا أَوْتَهَاوُنًا قَلَّتْ أَوْ كَثُرَتْ وَأَنَا عَائِدٌ بِهَا وَاَسْتَغْفِرُكَ يَالَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيْكَ لَكَ، سُبْحَانَكَ رَبِّ الْعَالَمِيْنَ لَكَ الْمُلْكُ وَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ وَأَنْتَ حَسْبُنَا وَنِعْمَ الْوَكِيْلُ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيْرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ الْعَلِيِّ الْعَظِيْمِ وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَ تَسْلِيْمًا كَثِيرْاً وَالْحَمْدُللهِ رَبِّ الْعَالَمِيْنَ

Astaghfirullahal adziim (3X). Alladhi laa ilaaha illa huwal hayyul qayyuumu wa atuubu ilaaih, min jamii’il ma’aashii, wadh dhunuubi, wa atuubu ilaah, min jamii’i maa karihallaahu qaulan wa fi’lan, wa sam’an, wa basharan, wa hashiran, allaahumma inii astaghfiruka limaa qaddamtu, wa maa akhkhartu wa maa asraftu, wa maa asrartu, wa maa a’lantu, wa maa anta a’lamu bihii minnii, antal muqaddimu wa antal mu’akhkhiru, wa anta ‘alaa kulli sya’in qadiir. allahumma inii astaghfiruka min kulli dhambin tubtu ilaika min hu, tsumma ‘udtu fiih. wa astaghfiruka bi maa ‘aradtu bihii wajhakal karima fa khalathtuhu bimaa ‘alaihi sa’alaka bi hii ridlan. wa astaghfiruka bi maa wa‘adtuka bihii nafsii tsumma akhlaftuka. wa astaghfiruka bi maa da’anii ilaihil hawaa min qablir rukhashi min mastabaha ‘alayya, wa huwa ‘indaka mahdluurun. wa astaghfiruka minan ni’amil latii an’amta bi haa ‘alayya fa sharaftuhaa wa taqawwaitu bi haa ‘alal ma’aashii. wa astaghfiruka minadh dhunuubil latii laa yaghfiruhaa ghairuka wa yaththali’u ‘alaihaa ahadun siwaak, wa laa yasa’uhaa illa rahmatuka wa hilmuka wa laa yunjii min haa illa ‘afwuka. wa astaghfiruka min kulli yamiinin halaftu bi haa fahanaftu fii haa wa ana ‘indaka ma’khudum  bihaa. wa astaghfiruka ya laa ilaahaa illaa anta subhaanaka innii kuntu minadh dhaalimiin. wa astaghfiruka ya laa ilaaha illaa anta, ‘aalimul ghaibi wasysyahaadati min kulli sya’atin ‘amiltuhaa fii bayadlin nahaari wasawaadil laili fii mala’in wa khalain wa sirrin wa ‘alaniyyatin, wa anta ilayya nadziirun idartakabtuhaa taraa maaaataituhu minal ‘ishyaani bihii ‘amdan aw khata’an aw nisyaanan yaa haliimu yaa kariim, wa astaghfiruka yaa laa ilaaha illaa anta subhanaaka innii kuntu minadl dlaalimiin rabbighfirlii warhamnii watub ‘alayya wa anta khairur raahimiin. wa astaghfiruka min kulli faridhatin wajabat alayya fiiaanalil laili wa athraafan nahaari fa taraktuhaa ‘amdan aw khata’an aw nis’yaanan aw tahaawunan wa ana mas’ulun bihaa wa min kulli sanatin min sunani sayyidil mursaliina wakhaatimin nabiyyiina muhammadin shallallahu ‘alaihi wasallam fataraktuha ghaflatan aw syahwan aw jahlan aw tahawunan qallat aw katsurat wa ana ‘aaidum bi haa. wa astaghfiruka yaa laa ilaaha illaa anta wahdaka la syarikalak, subhaanaka rabbal ‘alamiin. lakal mulku wa lakal hamdu walakasy syukru wa anta hasbunaa wa ni’mal wakiil, ni’mal maulaa wani’man nashiir wa laa haula wa laa quwwata illaa billahil ‘aliyyil ‘adhiim. wa shallaallahu ‘alaa sayyidinaa muhammadin wa aalhi washahbiihi wa

sallama tasliiman katsiraw wal hamdu lillaahi rabbil ‘aalamin

Sayyidul Istighfar

from Syadad bin Aus ra narrates that the Prophet, peace be upon him, said: The master of istighfar is whoever says this istighfar on that day with full confidence and dies before evening, then he is included as a member of heaven. And if he says it at night
with confidence
who is steadfast and dies in the morning, then he is also included among the people of heaven
(hadith narrated by Bukhari)

 Allaahumma Anta Rabbii Laa ilaaha illaa Annta Kholaq-tanii Wa Anaa ‘Abduka Wa Anaa ‘Ala ‘Ahdika Wawa’ Dika Mas-tatha’-tu Auudzu-bika Min Syarrimaa Sona’-tu Abuu-U Laka Bini’matika ‘Alayya Wa Abuu-U Bidzanmmbi, Faghfirlii Fainnahu Laa Yagh-Firudz-zunuuba Illaa Annta. 

Selawat Al Fatih

Shikh Al arif al kubra said whoever recites this salutation throughout his life once will surely be protected by Allah Ta'ala

from the fire of hell and decreed for him husnol khatimah

اَللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى سَيِّدِنَا مُحَمَّد اَلْفَاتِحِ لِمَا أُغْلِقَ وَالْخَاتِم لِمَا سَبَقَ والنَّاصِرِ الْحَقِّ بِالْحَقِّ وَالْهَادِي إِلَى صِرَاطِكَ الْمُسْتَقِيم وَعَلَى آلِهِ وَصَحْبِهِ حَقَّ قَدْرِهِ وَمِقْدَارِهِ الْعَظِيْ

--Allahumma salli ' wa sallim ala Sayyidina Muhammadil nil-fatihi lima Ughliqa wal khatimi lima sabaqa wan-naa-siril-haqqa bil-haqqi wal-hadi ila Sirati-kal-mustaqim  wa 'ala alihi wa-sohbihi haqqa qadrihi wa-miq-da rihil-'azim--

A dua for freedom from the fire

Allahumma inni asbahtu ush’hiduka wa ush’hidu hamalata ‘arshika wa malaikataka wa jami’a khalqika annaka Antallahu la ilaha illa Anta Wahdaka la shar?ka laka wa anna Muhammad-an ‘Abduka wa Rasuluk  (4 times)

(Note: In the evenings, recite: amsaytu instead of asbahtu)

O Allah ! As morning dawns upon me, I bear testimony before You and before the angels who carry Your Throne and all Your angels and all of Your creation that truly, You are Allah , there is no god but You, The One and Only God without any partner, and that truly, Muhammad is Your special devotee and Your Prophetic Messenger.

Allahumma inni asbahtu ush-hiduka. . .

Abu Daud narrated that Anas bin Malik said that the Prophet (pbuh) said:

“When one says, Allahumma inni asbahtu ushhiduka, wa ushhidu hamamalata ‘arshika… (until the end of the dua), Allah  will free a quarter of him from the fire, and if he recites it twice Allah  will free half of him, and if he recites it three times Allah  will free three quarters of him, and if he recites it four times [Allah  will] free him from the fire.”

Whoever recites it every day three times in the morning and in the evening, then he dies on the religion of Islam without a doubt, his tasbih is subhanaddaimi qaimi subhanad qaimi daimi subhanalhaiyul qaiyum subhanallahi wabihamdih subhanallahil azimi wabihamdih subhanal malikul qudus subhana rabbil malaikati warruh

Prayer of Congratulations Crossing the Sirath Bridge

Whoever reads Ashhadu an la ilaha illallahu wahdaha la syarika lahu ilahan wahidan, wa rabban shahidan, la ma'buda shiwahu, wa nahnu lahu
 muslimun
after praying five times then the titian siratulmustaqim becomes four cubits.

Ablution prayer
Whoever recites this prayer after performing ablution, all his sins will be removed from all his limbs and the reward of his ablution will be stamped with a stamp that he will not die in a state of apostasy. In other words, he will die in faith, and his ablution will be lifted to heaven and the ablution will always be glorified. and meditate and write for him his reward until the Day of Judgment.
ashadu an la ilaha illallah wahdahu la sharika lahu wa ash hadu an namuhammadan abduhu warasuluh subhanaka allahumma wabihamdika ashaduanlailahailla anta amiltu suan wazalamtunafsih astaqfiruka waatubuilaika faqfirli watubalaiya innatattawaburrahim allahummajaalminattawwabinwajaalminatmutatahirinwajaalniibadikasolihinwajaalnisaburanwasyakuranwajaalniazzikrika kasiranwasabihubukratanwaasilan

Prophet said

Who read: 'Praise be to(Glory to Allah and all praise be to Him) in one day a hundred times, will be dropped despite his foam of the sea.subhanallahiwabihamdihi "(Narrated by Abu Huraira and Syaikhan)

Prophet said:"Whoever says Subhan Allah wabihamdihi hundred times a day, all his sins will be forgiven his sins even if much foam in the ocean." (Reported by Muslim and Tirmidhi) word of the Prophet that says: "Two words which are light on the tongue, heavy on the scales and loved by God, Most Gracious are: subhanallahi wa bihamdih, SubhanAllahil-`Azim " (Hadith Bukhari & Muslim)"From Abu Hurairah, the Prophet said: Renew your faith. They said: O Messenger of Allah, how we renew our faith? He said: Increase recite the words La ilaha illa Allah. (Reported by Ahmad, at-Tabarani and Targhib) ";word of narrated from the Prophet SAW said: "Anyone who reads three verses beginning of the letter al An'am the 40 thousand angels God delegated to note the good of their worship to him until the Day of Resurrection. And angels descend from heaven to seven armed with metal bars, when syaithon be teased so God ordered the angels to beat him, then between them and syaithon There are 70 forts. When Judgment Day has come and Allah Almighty's blessings and loving above says "walk in the branches, on that day there is no shade except naunganKu.Dan Surgaku eat fruits, 

drink from wells Kawthar and Salsabil bathe with water, then you are my slave and I your lord

Bismillaahir Rahmaanir Raheem

Alhamdu lillaahil lazee khalaqas samaawaati wal arda wa ja'alaz zulumaati wannoor; summal lazeena kafaroo bi

 Rabbihim ya'diloonHuwal lazee khalaqakum min teenin summa qadaaa ajalanw wa ajalum musamman 'indahoo summa antum tamtarooWa Huwal laahu fissamaawaati wa fil ardi ya'lamu sirrakum wa jahrakum wa ya'lamu maa 

taksiboon

a benefit was narrated from the Prophet, peace be upon him, that he said: no one comes over a dead body that is too hard on the first night, so you have mercy on him with alms, then whoever does not earn it will get alms, so he should pray two rak'ats, read every rak'ah of surah al - fatihah once and ayatul kursi once and alhakumuttakasur once and qulhuwallahuahad ten times
pronounce the intention of prayer as a gift for the dead
Usalli sunattal hadiyati rakaataini lillahi taala
and this prayer is read after the salutation: Allahumma inni sollaitu hazihis solata waanta taqlamumayurid Allahumma ba as sawa biha illa qabri so-and-so nibni so-and-so then God Almighty resurrected from that moment to his grave a thousand angels and each one of them was a light that beckoned us in his grave until when the trumpet is blown, and God the Almighty bestows upon the person who prays that prayer with a number of things that the sun passes over it is virtue, and God the Almighty lifts him up forty thousand degrees, and he is blessed with an angel and the reward of a thousand martyrs is written for him, and God makes the Almighty for him is a thousand lands in heaven, and he is given clothes of a thousand ornaments, and he does not come out of the world until he sees his place in heaven with the mercy of God Almighty

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