The Entering of Thoughts in Prayer namaz

People often complain that they cannot concentrate in Prayer and as soon as they make intention to pray, thoughts start to enter their minds. Sometimes they cannot even remember which Sūrahs they have recited in Prayer and which ones they have yet to recite. After ending the Prayer they are left with the impression that Prayer was a burden on them until not recited and they have now got rid of this burden. There is no pleasure or peace gained from such a Prayer whereas Prayer is actually a great way of achieving a satisfied heart and being introduced to the unseen world. The main reason for this is that we perform Prayer so quickly that the actual purpose of Prayer is diminished. The whole Prayer is read in the time a single rakat performed with humility should be completed. The bowing and prostration are carried out with such speed that one cannot even recite

Subhana rabbiyal aala and subhana rabbiyal azeem

in that time. The body is bent a little to bow down while placing the hands on the knees, lifting the head, they have not even stood up straight again and already gone down to prostrate, lifting the head after prostration, they have not even sat up properly yet and already gone down into prostration again, and then got up to stand.

A Prayer performed as such is an act of dishonouring Prayer and rudeness in front of Allah. A Prayer or act as such can certainly not be termed as Prayer. Instead it is a defective act which will become a cause of shame and remorse for us on the Day of Judgement and from which we will gain no benefit at all.

It is the saying of the Holy Prophet alaihissalam) that the one who performs the best act of stealing is the one who steals in Prayer. His companions asked:-

‗O Prophet! alaihissalam How can one steal in Prayer?‘

He replied:

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

The Thinking Approach of the Holy Prophets

The universal law is that until our thoughts with all their abilities and concentration do not find a focal point, and do not stay still on that one point, we remain ignorant of the real meaning and understanding of that point. Whenever we do something with mental anxiety and the entering of foreign thoughts, the proper result is not achieved. As a matter of fact it is the attribute and the meaning of the attribute inside any thing that brings together the result. For example, water can quench thirst because the attribute of water is to irrigate dry veins. Fire can cook food because the attribute of fire is to use its heat and intensity to make food edible and digestible. Until the attribute and meaning of a thing does not enter our mind we cannot take advantage of that thing.

If we pay attention to the wisdom and meaning of Salāt (Prayer) we come to conclude that Prayer is a sure and true method of getting close to and to and getting to know Allah. But to get close to or to get to know something is not possible until one is fully focused and attentive towards that thing. Until one does not absorb himself within the meaning of something he cannot become familiar with the essence of that thing. To become absorbed within the meaning is only possible when every angle of the intellect, perception, and thinking is focused upon the one point. In another words, to get to know the reality of something one should establish a link with that thing, consciously and subconsciously. In life whatever movement or whatever thing one may be doing, mentally one's full attention should stay attentive towards finding the meaning of that thing. This is the same thinking approach with operates within the holy prophets. They wilfully and naturally turn their attention towards Allah in every action and deed. In their minds it is well established that their every action is for Allah. This is the thinking approach that the holy prophets have preached about and persuaded the whole of mankind to take on, and the same thinking approach that they themselves have spent their whole lives with.

A Programme for the Descendants (Umat)

It is evident from the Holy Qur‘ān and the other three books which have come to us through revelation that man has no prestige or status of his own. Allah tells us:-

‗You listen through My hearing, see through My sight, think through My thought. Your coming is from Us and to Us you will return. Allah encircles everything. He is the Beginning, and He is the End. He is the Manifested, and He is the Hidden. Where you are one, the second is Allah. Where you are two, the third is Allah. It is Allah who gives birth to you, and provides the sources for your upbringing after birth, and it is Allah who provides you with food without account‘

Every prophet devised a programme for his descendants by the order of Allah. All these programmes have the same fundamental aim which is to establish a link between man and Allah. The prophets have told us that Allah has created us so that we get to know Allah and form a mental link with Him that stays firm and established. May we lay down our life for our beloved Prophet who has determined a method in the form of Salāt in order to form a link with Allah. As we have already emphasised previously, by contemplating upon Prayer it becomes very clear that Prayer contains all life's movements and actions. Even though these movements and actions are related to the physical body, the actual purpose of them is to witness Allah and attain intimate knowledge of Allah.

Adam and Eve

Allah ordered Adam:-

‗O Adam! Reside here in Heaven with your wife, and eat and drink happily from whereof you like but do not come near this tree or you shall be amongst the transgressors‘

Until Adam and Eve did not commit disobedience they enjoyed Allah's blessings in Heaven. When they committed disobedience the atmosphere of Heaven could not tolerate them anymore and refused them. They got thrown into the ‗lowest of the low‘ (Earth):

‗And We created man of the best stature and then We reduced him to the lowest of the low‘ (Sūrah Tīn, 4)

There are two minds operating within man. One is the heavenly mind; that status of Adam before he committed disobedience and the other mind is the one that came into existence after disobedience. Adam, who was given authority by Allah to exercise his free will, had only one mind operative in him whose characteristic was to spend life in obedience. When Adam using his choice of free will committed disobedience, a second mind came into existence which was based upon disobedience. Until Adam and Eve spent their life within the sphere of the heavenly mind they were free of time and space restrictions. When they acted against the order of Allah, time and space restrictions were imposed upon them and the free mind became imprisoned and confined within difficulties and hardship. To spend life after becoming restricted in time and space Adam had to devise new methods. For example, in order to fulfil the demand of hunger and thirst he had to set up a cultivation system and carry out hard labour. As well as this he had to undergo a lot of wait, whereas in Heaven there was no such thing as wait. Adam admitted his mistake to Allah and pleaded for forgiveness. Allah said to Adam:

‗We will be sending our chosen people who will guide you to the straight path and those who act upon the guidance of those prophets will be permitted back in their home; Heaven once again‘

When Adam disobeyed Allah the lin Adam and Eve

Allah ordered Adam:-

‗O Adam! Reside here in Heaven with your wife, and eat and drink happily from whereof you like but do not come near this tree or you shall be amongst the transgressors‘

Until Adam and Eve did not commit disobedience they enjoyed Allah's blessings in Heaven. When they committed disobedience the atmosphere of Heaven could not tolerate them anymore and refused them. They got thrown into the ‗lowest of the low‘ (Earth):

‗And We created man of the best stature and then We reduced him to the lowest of the low‘ (Sūrah Tīn, 4)

There are two minds operating within man. One is the heavenly mind; that status of Adam before he committed disobedience and the other mind is the one that came into existence after disobedience. Adam, who was given authority by Allah to exercise his free will, had only one mind operative in him whose characteristic was to spend life in obedience. When Adam using his choice of free will committed disobedience, a second mind came into existence which was based upon disobedience. Until Adam and Eve spent their life within the sphere of the heavenly mind they were free of time and space restrictions. When they acted against the order of Allah, time and space restrictions were imposed upon them and the free mind became imprisoned and confined within difficulties and hardship. To spend life after becoming restricted in time and space Adam had to devise new methods. For example, in order to fulfil the demand of hunger and thirst he had to set up a cultivation system and carry out hard labour. As well as this he had to undergo a lot of wait, whereas in Heaven there was no such thing as wait. Adam admitted his mistake to Allah and pleaded for forgiveness. Allah said to Adam:

‗We will be sending our chosen people who will guide you to the straight path and those who act upon the guidance of those prophets will be permitted back in their home; Heaven once again‘

When Adam disobeyed Allah the link between him and Allah was broken. Because this link was temporarily broken the heavenly mind refused them. There is an Arabic proverb that says, ‗Everything yearns to return to its source‘. Therefore, to achieve the mind that is free of time and space restrictions we will have to employ the same method that we used to lose it. Using our choice of free will we will have to reject this mind in which we are enclosed within, the mind that caused us to move away from our liberated mind and lose the link which we had with Allah in Heaven. To search for this connection and to retain this connection has been termed as ‗Qiydm Saldt‘ (establishment of Prayer) in the language of the Qur‘ān. Allah orders us to ‗establish Prayer‘ in other words, to establish a link and relationship with Allah - such a relationship that stays firm and established in every state and situation in life.

When we want to achieve something we usually have to negate ourselves, in other words, give less importance to ourselves. We also have to sacrifice our time and our mental and physical health. Success in our mission will be in proportion to this sacrifice or negation. The more we sacrifice or negate the more success we will achieve.k between him and Allah was broken. Because this link was temporarily broken the heavenly mind refused them. There is an Arabic proverb that says, ‗Everything yearns to return to its source‘. Therefore, to achieve the mind that is free of time and space restrictions we will have to employ the same method that we used to lose it. Using our choice of free will we will have to reject this mind in which we are enclosed within, the mind that caused us to move away from our liberated mind and lose the link which we had with Allah in Heaven. To search for this connection and to retain this connection has been termed as ‗Qiydm Saldt‘ (establishment of Prayer) in the language of the Qur‘ān. Allah orders us to ‗establish Prayer‘ in other words, to establish a link and relationship with Allah - such a relationship that stays firm and established in every state and situation in life.

When we want to achieve something we usually have to negate ourselves, in other words, give less importance to ourselves. We also have to sacrifice our time and our mental and physical health. Success in our mission will be in proportion to this sacrifice or negation. The more we sacrifice or negate the more success we will achieve.

Prayer - A Cure for Grief namaz

Prayer is a practice that takes a person closer to his soul. When a person is acquainted with the knowledge of his soul it becomes clear to him that it is Allah Himself who is guiding him. Just think what our life would be like if Allah Himself was guiding us and just how close we would be to Allah. Truly, with this course of conduct our every movement would become based upon Allah's movement.

If we contemplate on the psychological depths of this course of conduct we find that whenever we do a good deed for Allah's sake, we find great satisfaction and happiness in it. That happiness penetrates deep within and illuminates every part of the soul. With that happiness the soul becomes so light that it forgets about its physical body. If we look into the lives of saints we realise that they spent their lives in the same way as an ordinary person spends his life. The only difference is that they were acquainted with the pleasures of a good course of conduct whereas we are not. How is it not possible for every descendant of the Holy Prophet sallallahu alaihi wasallam to achieve what was possible for the saints? Certainly it is possible for us all but we are careless and ignorant. The saints, after acquainting themselves with this pleasure and with the blessings of real Prayer managed to gather people to perform congregational Prayer. The congregational Prayer of those few people managed to change the condition and structure of the whole world. But when Muslims stopped performing Prayer in the way it should be performed and turned this sacred alchemic worship into a ritual, as a punishment nature took all kinds of leadership and authority away from us. There was no warmth left in our hearts. We became deprived of softness, passion, humility, modesty, tolerance, knowledge, intellect, understanding and a healthy mind. While Praying, if there is no presence of concentration and softness of the heart, and we do not get to know our soul and do not manage to befriend Allah then this Prayer is a similitude to a body without a soul. If we perform our Prayers in the manner prescribed by Allah and His Prophet sallallahu alaihi wasallam then why would our Prayers not be Prayers? How could they not? Why are we bereft of the blessings and rewards that our forefathers were blessed with?

According to the declaration of Allah and His Holy Prophet, sallallahu alaihi wasallam Prayer is the cure to all our sadness and grief, is an ointment to heal all the hurt inside us and is a remedy for our pain. But because we have changed Prayer to suit us according to the time and occasion, we have left no stone unturned in making this blessed deed lifeless.

All the prophets that have come to this world promoted the worshipping of Allah and good deeds. They are those holy and pure beings that Allah has favoured and those who have been chosen to favour others. But those who were disobedient and unfortunate did not take on board the teachings of these virtuous messengers sent down by Allah and instead overlooked them. Allah states in the Holy Qur‘ān:-

‗But after them came a later generation who were disobedient who lost the reality of Prayer and followed their carnal desires. But they will meet deception‘

(Surāh Maryam, 59)

The meaning of this auspicious verse is that Prayer is the ‗jewel‘ of worship, in other words, the essence. If we remain unaware of the reality of it then all our Prayers will go to waste.

If we contemplate upon the knowledge of ethics we come to realise that the most effective way to develop is through the character of oneself, and the complete picture of the character is made from the postures and movements of Prayer. According to the declaration of the Holy Prophet,sallallahu alaihi wasallam the greatest nourishment for one's character is Prayer. Allah declares in the Holy Qur‘ān:-

‗Establish Prayer and pay the poor due. And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees all that ye do‘

(Sūrah Baqara, 110)

In another place Allah declares:-

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

who persevere‘ (Sūrah Baqara, 153)

These are the two forces through which we can free ourselves of our troubles, trials, pain, dishonour and disgrace. If Muslims gather these two forces within them, the crown of kingship of the world would be placed upon their heads. They would never become failures in any religious or worldly affair.

Prayer is the fountainhead of spiritualism. Prayer is a fort that protects us from an army of wrongdoing. Prayer keeps us away from sinning. To just complete the movements of Prayer is not called Prayer. It is necessary to possess the knowledge of the purpose of Prayer. The Qur‘ān does not give us the order to perform the ritual Prayer, it gives us orders to fulfil all the fundamental pillars of Islam properly and completely. It clearly states that without mental concentration and the presence of the heart, Prayer is not Prayer:-

‗Recite what is sent of the Book by inspiration to thee, and establish regular Prayer, for Prayer restrains from shameful and unjust deeds, and remembrance of Allah is the greatest

(thing in life) without doubt. And Allah knows the deeds that ye do‘ (Sūrah Ankabūt, 45)

namaz is the best

Faith

If we analyse life we come to realise that in human life the existence of faith is essential in one way or another. Without faith human life remains incomplete. Just like belief in Allah and to be present before Him and behold Him is a faith, similarly infidelity and the rejection of Allah too is included within the circle of faith. It is a different thing altogether that the name given to this is disbelief. In another words, a person like this is established upon the belief of infidelity. In life when faith comes under discussion it becomes important to set some rules and regulations in order to stay firm and established upon this faith. By contemplating on the Holy Qur‘ān it becomes clear that Allah persuades man to stay firm and constant upon this faith: that there is no entity except Allah who is worthy of worship and devotion. This is the same thinking approach that each and every one of the prophets enlightened mankind with. They all set rules and regulations relating to how life should be spent in order to keep this faith firm and established. If we look through the sight of reality it becomes evident that in every action and movement man is standing in need of Allah's favour and kindness. In every situation, whether it is birth, childhood, youth, old age or life after death, we are in need of Allah's kindness and blessings.

Reading Prayer and Establishing Prayer

It has been mentioned that one of the meanings of Prayer is blessings. In other words, Prayer is a source of attaining Allah's blessings. It is spectacular work of the Holy Prophet alaihissalam that he has devised for the followers of his faith (Muslims), and for other human beings, a method for attaining Allah's blessings that combines all the movements which occur in one's life. The purpose of it is so that in every situation and in every movement of life one stays connected with Allah's blessings. When we study and analyse the movements contained within Prayer it becomes apparent that there is no movement in human life that the Holy Prophet alaihissalam has not included in Prayer e.g. lifting the hands, raising them, moving them, tying them, touching the body with the hands, standing up, bending, lying, sitting, speaking, looking, hearing, moving the head around to determine directions. Thus, Prayer includes every state of life. The purpose of it is so that no matter what a person is doing, his mind stays established with Allah and this should become a

habit. When this becomes a trait encompassing every moment and breath of one's life one develops a strong connection with Allah.

When we make intention (niyat) we raise our hands up to the ears and touch them, and then saying Allāhu Akbar (Allah is the Greatest) we tie our hands. Before starting Prayer it is our intention that we are going to perform this act for Allah. Intention is related with the brain i.e. first we mentally present ourselves in front of Allah.

From the beginning of creation up until now all the inventions and developments that have came into existence are firstly related to the brain and then with the hands. When we lift ours hands for Prayer and declare Allah's greatness we are forming a relationship between Allah and all our mental abilities and all the developments produced by using these abilities. In other words, all the inventions that mankind has invented and the ones still to be invented in the future are all related to the abilities that Allah has granted us. When we recite Subhāna kallāh humma (O Allah, all glory is for you) we are declaring Allah's glory and confessing that the abilities present within us that enable us to speak, think and understand are actually the attributes of Allah and a favour bestowed upon us by Him. When reciting Sūrah Fātiha we are negating ourselves and declaring that all praise is for Allah only and that He is the one who grants us guidance, and only by earning His kindness and favour are we able to walk along the straight path.

After Sūrah Fātiha we recite any other Sūrah from the Holy Qur‘an e.g. Sūrah Ikhlās. When reciting this Sūrah we are confessing that Allah is One (Single) and His creation is not. Allah is not in need of anything, but all else is in need of Him. None is born of Him nor is He born. Allah is Unique, the One, Single, Eternal, Absolute, and there is none like Him. While declaring Allah's greatness we bow down and then stand up again. After standing up we go into such a position which is close to lying down (prostration). We then get up into a sitting position. Next, we prostrate again. We then stand up. In the last rakat we sit down in peace for quite a while and then looking in both directions we salute (say Salām).

It sure is a remarkable fact worth contemplating upon that the Holy Prophet alaihissalam   has incorporated every single moment that exists in human life into Prayer. The purpose of it is so that whatever a person is doing, whichever state he is in, whether he is sitting, standing, bending, saying something, looking here or there, moving the hands and feet, thinking about something, in every situation there remains a mental link with Allah. Wherever Prayer is mentioned in the Holy Qur‘an Allah has ordered us to ‗establish Prayer‘ or ‗those who establish Prayer‘ etc. It is important to contemplate about the wording here. In the Holy Qur‘an we have been given guidance to establish Prayer, not to read Prayer.

Prayer and Fire-Worshipping

There is a big difference between establishing Prayer and reading Prayer. The Holy Qur‘an does contain the word read (recite) as well though:-

‗O thou (Muhammad) folded in garments! Stand (to Prayer) by night, but not all night, Half of it, or a little less, or a little more; and recite the Quran in slow, measured rhythmic tones‘ (Sūrah Muzzammil, 1)

There is an expression in the Persian language ‗Namāz Khwandan‘ which means ‗to read Prayer‘. This expression is used by fire-worshippers. They read their book Zandu’awsta and then bow down to fire; this is what they call Namaz Khwandan or to read Prayer. When this was translated from Arabic to Urdu there was a translation error: ‗establish Salāt‘ was translated as ‗read Namaz‘. According to the teachings of the Holy Qur‘an Salāt should have been translated as Salāt, just as the translation of Kalimah Tayibah (first Creed) is Kalimah Tayibah, translation of Allah is Allah, translation of Rahmān (merciful) is Rahmān, translation of paighambar (messenger) is paighambar, translation of rasool (prophet)alaihissalam   is rasool etc. According to the teachings of the Holy Qur‘an, ‗establish Salāt’ and the Urdu translation; ‗read Namaz’ has a very big difference in its meanings.  

Explanation of the Adhān (call to prayer)

Adhān has been in force since the days of Allah's friend prophet Ibrahim. When Prophet Ibrahim had completed the construction of Holy Kaba he said to Allah:-

‗I have completed the construction‘

Allah instructed him:-

‗Announce Hajj amongst the people‘

Ha--;,rat Ibrahim replied:-

‗O Cherisher! Where will my voice reach?‘

Allah commanded:-

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

Ha--;,rat Ibrahim asked:-

‗In which words shall I invite them?‖

Allah replied:-

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

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

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

According to another narration Ha--;,rat Ibrahim climbed onto Koh-e-Qabas (Mount Qabas) and putting his fingers in his ears announced:-

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

After hearing this, the souls replied ‗Labaik’ from the backbone of the men and the abdomen of the women. Hence, until the Day if Resurrection only those souls will perform Hajj who said ‗Labaik‘ in answer to Ha--;,rat Ibrahim's announcement, and none else.

It is our common observation that when we wish to converse with someone we try to attract their attention towards us. There are many ways to draw attention. You can create a sound to draw attention, you can call upon someone, you can send a message through another person or you can mentally (telepathically) send the message.

Every religion has its way to draw attention or call its followers. In certain places the sound of bells is used to gather people for worship, in other places conch shells are used to gather people at a point and invite the Hindu priest to lead the worship.

Whenever a certain practice comes into force in mankind, it stays set. Only the way it is practised is changed. In Islam the way devised to gather people at a point and to call people to worship Allah is called the ‗Adhān‘. Adhān is also worship in its own place. In Islam the one who proclaims in the name of Allah has been blessed with respect. The Muezzin (one who calls the Adhān) wearing clean clothes stands up on a height and with the feelings of respect and admiration and with a loud and clear voice proclaims

ALLAHU AKBAR ALLAHU AKBAR

he then testifies Allah's majesty and sovereignty and with that he also testifies that Muhammad is Allah's Prophet. After that he announces on his left and right that Prayer is blessings, Prayer is welfare and prosperity in this world and in the hereafter. This announcement begins with the proclamation of Allah's greatness and ends with the proclamation of Allah's magnificence and grace. What we are trying to imply is that it becomes clear from the Adhān that the start of every deed and the limit of every deed is Allah.

The one who says the Adhān should have a blissful tone. His heart and mind should be enlightened and clean. The reason for this is that with the voice the emotions are also conveyed. If the Muezzin's emotions are not pure and his mind is contaminated with sin then his mind will be devoid of peace and tranquillity. When there is no tranquillity in the mind then the effect of his voice will not make an impact or attract people. It is also obligatory on people to give the Muezzin respect and honour due to his dignified status

Prayer namaz and Mehrāj

It is the declaration of the Holy Prophet sallallallahu alaihi wasallam  that ‗Prayer is the Mehrāj (Ascension to the heavens) of the Believer‘.

When we look for the definition and meaning of the word ‗Mehrāj’ we find that ‗Mehrāj’ is actually an alternative word used for ‗the discovery of the unseen world‘. When we study the details of the Holy Prophet's sallallallahu alaihi wasallam  Mehrāj we get a taste through the conscious mind of the realms existing in the unseen world. The Holy Prophet, sallallallahu alaihi wasallam  after being released from the grip of time and space, physically arrived at Masjid-e-Aqsa. All the prophets present there Prayed behind the leadership (Imāmat) of the Holy Prophet. sallallallahu alaihi wasallam  He then made his presence at the Heavens, the first Heaven, second Heaven, third Heaven, fourth Heaven, fifth Heaven, sixth Heaven, seventh Heaven, and then at the throne of Allah Himself. He met with the people residing in the Heavens. He observed the state and condition of Heaven and Hell. He conversed with the

angels and then he was granted such a stage during his Ascension where there remained only the distance of two bows or even less between him and Allah. Allah conversed with His servant about whichever Secrets He wished, and also said that what the heart saw was not false.

From the study of this light-filled miraculous incidence we can deduce that the word Mehraj means ‗the discovery of the unseen world‘. Mehraj was the Mehraj of the Holy Prophet. sallallallahu alaihi wasallam  For his descendants the Holy prophet sallallallahu alaihi wasallam   has declared Prayer as Mehraj. When a believer stands for Prayer, in his mind that door opens up from which he can enter into the unseen world and become familiar with it. He witnesses the angels. After being enclosed in a circle of light (Noor) and liberated from time and space he reaches the height of the Heavens and then he arrives at the Throne of Allah where he bows down in subjection to Allah. A believer who attains the stage of Mehraj in Prayer is showered with the light (Noor) of Allah's attributes.

It must be emphasised that every one of the Holy Prophet's sallallallahu alaihi wasallam  descendants has the ability to spiritually go on Mehraj up to the Throne of Allah. Through Prayer any one of his descendants can converse with the angels, visit Heaven and progress to achieve the utmost limit which is to become a devout servant and have intimate knowledge of Allah. Such a believer attains the honour to sight the High Throne, and Allah Himself. His ears hear the voice of Allah and his heart becomes acquainted with Allah's closeness. The Holy Prophet's Mehraj was on a spiritual and physical basis and is such a rank which is unique and exclusive only to the Holy Prophet. sallallallahu alaihi wasallam  Hażrat Ibrahim's access was up to Bait-ul-Mahmood. After Bait-ul-Mahmood come the stages of Hijab-e-Azmat, Hijab-e-Kubrya, and Hijab-e-Mahmood. After Hijab-e-Mahmood comes Maqam-e-Mahmood and this is the stage that the Holy prophet sallallallahu alaihi wasallam   ascending to on Mehraj where he conversed with Allah, and Allah said:-

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

(Surah An-Najm, 10-11)

Prayer of the Lover and the Beloved

To become acquainted with the reality of Prayer we have to have knowledge of our own soul. The Holy Prophet sallallallahu alaihi wasallam  ) has explained that without the presence of the heart, Prayer is not Prayer. Nor is it Prayer if one is not free from evil suggestions and distracted thoughts. Such an act could only be called ‗physical movement‘ and there would be no spiritual value in this act. When a person establishes Prayer with the depth of his soul he is released from the grasp of that mind which we call ‗the disobedient mind‘. When the grasp of the disobedient becomes weak the Heavenly mind, which is free from the limitations of time and space takes control. When we incline towards Allah with the Heavenly mind, Allah's light (Noor) starts descending upon us and in this state of Prayer we break our link with the fictional senses. This state when one gets so absorbed in Allah's light and magnificence is called Istaghraq.

Hażrat Ayesha Siddiqa narrates to us that when it was time for Prayer the Holy Prophet would not even acknowledge the presence of those around him and it would seem as if they were all strangers to him.

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

The Prayer of the Beloved Prophet (sallallallahu alaihi wasallam 

It is narrated in a Hadith that once the Holy Prophet sallallallahu alaihi wasallam  arrived late for the Fajr Prayer. After Prayer he told the people to remain seated. He narrated to them that last night when he was establishing Prayer he went into a state of drowsiness. He saw Allah's splendour and beauty in front of him without any veils. Allah asked him ‗Oh Muhammad! Do you know what subject these certain angels are conversing about?‘ He replied ‗Yes, O Lord! They are conversing about those deeds which remove sins‘. Allah asked ‗What

are they?‘ He answered ‗To lift a step towards the mosque for congregational Prayer, to stay in the mosque after the Prayer and to perform ablution despite intolerable conditions (such as very cold water). There is happiness and welfare in the life and death of the one who does this. He will be purified from his sins just like the day when his mother gave birth to him‘. Allah then asked him ‗Oh Muhammad! What are the stages?‘ He replied ‗To feed people, to talk with a soft tone, to get up to establish Prayer when the world is asleep‘. Allah then ordered ‗Ask for anything from Me‘. He answered ‗O Lord! I want divine guidance to be able to do good deeds, refrain from evil deeds and to love the poor. Save me and have mercy on me. When you wish to test a nation, lift me without testing me. I am the aspirant of Your love and the love of the one who loves You and the love of every deed that takes me closer to Your love‘.

Once the Holy Prophet sallallallahu alaihi wasallam   was performing the Kasoof Prayer (the Prayer performed when there is a solar eclipse) and remained occupied for a long time reciting the Qur‘an, bowing down and prostrating. During this time his companions saw that he reached his hand forward. They then saw that he moved back a little. Later when the people questioned him regarding this incident he told them:-

‗At that time those things were exposed in front of me of which you have been promised. Paradise and Hell were displayed just beside this wall. I saw bunches of grapes hanging in Paradise, I felt like breaking off a bunch. If I did break it you would have been able to finish it until the Day of Resurrection. I then saw Hell and have never before seen such a terrifying thing‘