TO ALLAH WE RETURN

The Ayah and it's Meaning

Inna Lillahi wa inna ilayhi Raji'un -- Truly, to Allah we belong and truly, to Him we shall return. [Noble Quran 2:156]

The translation of the verses mentioned before and after this ayah is:

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to
As-Sabirin (the patient). [Noble Quran 2:155]

Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.'' [Noble Quran
2:156]

They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are
those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:157]

When do we recite this ayah?

A prevalent perception in our society is that the words Inna Lillahi wa inna ilayhi Raji'un are only recited at the time of
someone's death. However, this perception is not correct. This ayah is to be said in cases where a person has suffered
any kind of loss, be it the death of a person (Muslim or non-Muslim) or any living creature, loss of wealth or property,
deterioration of health, etc.

There is one Hadith where the Prophet (peace and blessings be upon him) is quoted to have said "Inna Lillahi wa inna
ilayhi Raji'un" when the lamp went off at night. Ayesha (May Allah be pleased with her) asked him, "O Messenger of
Allah. Is this also a calamity?" Allah's Messenger replied, "Yes. Whatever hurts or causes difficulty to a Muslim is a
calamity and on bearing it patiently, it carries Allah's promise of reward."

The Virtues of reciting the Ayah

As mentioned before, Allah asks us to be those who are patient [As-Sabirun] during calamities by reciting the ayah
"Inna Lillahi wa inna ilayhi Raji'un". In the very next ayah Allah tells us of the reward for this practice:

They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are
those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:156]

Muslim narrated in his Sahih that Umm Salamah said:

I heard the Messenger of Allah (peace and blessings be upon him) say: "There is no person who is afflicted with a
calamity and says, 'Verily to Allah we belong and unto Him is our return. O Allah, reward me for my affliction and
compensate me with something better' - but Allah will reward him for his affliction and compensate him with
something better." She said: When Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the
Messenger of Allah? Then Allah caused me to say it and I said it. She said: Then I married the Messenger of Allah
(peace and blessings be upon him).

Alhamdulillah (praise be to Allah), who could be a better husband than the Prophet (peace and blessings be upon
him)?
It is narrated in the Hadith that the Messenger of Allah said: "When a man's child dies, Allah, may He be exalted, says
to His angels: 'Have you taken the soul of the child of My slave?' They say, 'Yes.' He says, although He knows best,
'Have you taken the apple of his eye?' They say, 'Yes.' He says: 'What did My slave say?" They say: 'He praised You
and said "Inna Lillahi wa inna ilayhi Raji'un" (Verily to Allah we belong and unto Him is our return).' Allah, may He
be glorified and exalted, says: 'Build a house for My slave in Paradise and call it the house of praise.'" [Narrated and
classed as good Hadith by al-Tirmidhi and al-Albani].

A Reminder

Truly, to Allah we belong and truly, to Him we shall return.

This ayah reminds us that whatever is in this world belongs to Allah and is a Blessing from Him. If, for example, a
person had given some money as loan to his friend for some time and now he wants the money back. Is the person
doing anything wrong in wanting back his own money? Similarly when a person dies, Allah is only taking back the
soul of His creation. By reciting this ayah at the time of someone's death, we remind ourselves that the creation has
returned to his Creator. We also should bear in mind that just as the departed soul we ourselves will one day return to
our Lord and be answerable for our deeds on the Day of Judgment before our entry into Paradise (Allah willing) or the
Hellfire. With this is mind we should always strive to attain Allah's Mercy, for no one but Allah knows the appointed
time of death.

In a Hadith, Allah's Messenger (peace and blessings be upon him) says, "How wonderful is the case of a believer; there
is good for him in everything and this applies only to a believer. If prosperity comes to him, he expresses gratitude to
Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him." [Muslim]
 Psychological Counselling
Feeling Fed Up of Life
http://www.islam-qa.com/en/cat/31/ref/islamqa/41703

There are many reasons for hating this world. There are some people who dislike this transient world and long for that
which is with Allaah of reward, and who love to meet Allaah. Hence some of the salaf said: “The gift of the believer is
death.” For he detests this world and his heart is attached to the Hereafter. Yet despite his dislike for this world, he
carries out his duties towards Allaah and His slaves, and he strives to do good as much as he can, in accordance with
the words of Allaah (interpretation of the meaning):

“And worship your Lord until there comes unto you the certainty (i.e. death)”
[al-Hijr 15:99]

And there are some people who detest this world, not because of the Hereafter, but because they think that their share
of it is very little, and that others are better off then them. Undoubtedly this is a kind of discontent with the will and
decree of Allaah, for Allaah is the One Who bestows blessings and distributes provisions, as He says (interpretation of
the meaning):

“And if Allaah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends down by
measure as He wills. Verily, He is, in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them)”
[al-Shoora 42:27]

Some people hate this world because they have been faced with a great deal of trial, stress and exhaustion in it.
Undoubtedly these people do not understand the true nature of this world. This world is the realm of striving and trial,
the realm of stress and exhaustion, especially for the righteous believer, who encounters all kinds of trials by means of
which Allaah expiates his sins and raises him in status.

Allaah says (interpretation of the meaning):

“Verily, We have created man in toil”

[al-Balad 90:4]

“Do people think that they will be left alone because they say: ‘We believe, and will not be tested. And We indeed
tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and
will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting
them to test)”
[al-Ankaboot 29:2-3]

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.
Nor will Allaah disclose to you the secrets of the Ghayb (Unseen), but Allaah chooses of His Messengerswhom He
wills. So believe in Allaah and His Messengers. And if you believe and fear Allaah, then for you there is a great
reward”
[Aal Imraan 3:179]

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings
to As- Saabiroon (the patient).
Who, when afflicted with calamity, say: “Truly, to Allaah we belong and truly, to Him we shall return.”
They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are
those who) receive His Mercy, and it is they who are the guided ones”
[al-Baqarah 2:155-157]

Remember how the Prophet (peace and blessings of Allaah be upon him) was tested. His people showed enmity
towards him, and the closest of people to him resisted him. Some people slandered him, others persecuted him. He was
thrown out of his home and was subjected to a harsh boycott. The kuffaar gathered together to kill him, and his wife
Khadeejah (may Allaah be pleased with her) died at the most difficult time. He would go for a month or two at a time
without eating anything but dates and water. All of this happened even though he was the Prophet of Allaah, and His
Messenger, the one to whom Allaah entrusted His Revelation. All of this happened even though he is the owner of the
position of praise and glory (al-maqaam al-mahmoud) and the Cistern (al-hawd) to which his ummah will come (on the
Day of Resurrection). All of this happened even though his sins, past and future, had been forgiven.

So what about us, with all our sins and shortcomings?

I advise you to do the following:

Firstly: make a lot of duaa, calling upon Allaah, and seek to draw close to Him by different kinds of worship, such as
praying, giving zakaah, fasting and so on.

Beseech Allaah to take away what is in your heart (of sorrow etc) and to grant you relief. Allaah says (interpretation of
the meaning):

“Those who believed (in the Oneness of Allaah — Islamic Monotheism), and whose hearts find rest in the
remembrance of Allaah verily, in the remembrance of Allaah do hearts find rest”
[al-Rad 13:28]

“Verily, those who are Al-Muttaqoon (the pious), when an evil thought comes to them from Shaytaan (Satan), they
remember (Allaah), and (indeed) they then see (aright)”
[al-Araaf 7:201]

Secondly: Understand that whatever Allaah decrees for His believing slave is all good. No matter how difficult your
life may become, to Allaah belong all things in the heavens and the earth. So set things straight between yourself and
Allaah, and Allaah will suffice you against having any need of people.
Thirdly: Your depression and tiredness may be because of something that you have missed out on and not acquired or
achieved. In that case you should know how often a person has pursued something, not realizing that in it lay his doom;
and how often has a person grieved for missing out on something he wanted, but he does not know that had he attained
it, it would have spelled loss in both his spiritual and worldly affairs. So accept the will and decree of Allaah, and seek
the help of Allaah, and do not feel helpless.

Fourthly: Check your heart and mind, and examine your relationship with Allaah thoroughly, because a person may be
denied provision because of sins that he commits.

Fifthly: You may have some personal or family problems; the way to solve these problems is by prioritizing them.
Seek the help of Allaah (first and foremost), then the help of experienced people to solve these problems, and resolve
these issues.

Sixthly: remember that the most sorely tried of all people were the Prophets, then the next best and the next best.

It is proven in al-Musnad from the hadeeth of Musab ibn Sad that his father said: I said: O Messenger of Allaah, which
of the people are most sorely tested? He said: “The Prophets, then the righteous, then the next best, then the next best of
people. A man will be tested according to his level of religious commitment. If there is some solidness in his religious
commitment, he will be more sorely tested, and if there is some weakness in his religious commitment the test will be
lightened for him. A man will continue to be tested until he walks upon the face of the earth with no sin on him.”
Musnad al-Imam Ahmad, no. 1481. Shaykh Shuayb al-Arnaoot said: its isnaad is hasan. And it was classed as saheeh
by al-Albaani in Saheeh al-Jaami, no. 992.

Seventhly: Persist in praying for forgiveness and in worshipping. That is better for you than all the worldly steps you
can take, no matter how great and how many they are. This will also relieve your worries.

It was narrated in some reports that whoever persists in praying for forgiveness, Allaah will grant him a way out from
every worry and hardship and will grant him provision from sources he never thought of.

So persist in worshipping Allaah, and act in accordance with the words of Allaah (interpretation of the meaning):
“And worship your Lord until there comes unto you the certainty (i.e. death)”
[al-Hijr 15:99]

“And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists
and disbelievers in the Oneness of Allaah), the splendour of the life of this world, that We may test them thereby. But
the provision (good reward in the Hereafter) of your Lord is better and more lasting”
[Ta-Ha 20:131]

May Allaah help us and you to do and say that which is right.

And Allaah knows best.

Points of Benefit
From Imam ibn al-Qayyim al-Jawziyyah

Six Etiquettes of Learning

There are six stages to knowledge:

1. Asking questions in a good manner.

2. Remaining quiet and listening attentively.
3. Understanding well.
4. Memorizing.
5. Teaching.
6. Acting upon the knowledge and keeping to its limits."

Fruits of Humility

One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another
does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the
sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord -
the Most High - due to it. He stands before Allah, broken-hearted and with his head lowered in humility. So this sin is
more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness -
which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering
Paradise. As for the doer of good, then he does not consider this good a favor from his Lord Upon him. Rather, he
becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further
increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction."

Purifying the Heart

"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty.
So the rust of the heart is polished with Dhikr (remembrance of Allah), for Dhikr polishes the heart until it becomes
like a shiny mirror. However, when Dhikr is abandoned, the rust returns; and when it commences then the heart again
begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and Ghaflah (neglecting remembrance
of Allah). Likewise, it is cleansed and polished by two things : Istighfar (seeking Allah's forgiveness) and Dhikr."

Jihad Against the Self

"Jihad" (striving) against the soul has four stages:

1. To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be
no true happiness, nor any delight in this world and in the Hereafter, except through it.

2. Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

3. Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those
who hide what Allah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a
person from the punishment of Allah.

4. Striving to be patient and persevering against those who oppose this Dawah (call) to Allah and those who seek to
cause harm - patiently bearing all these hardships for the sake of Allah.

When these four stages are completed then such a person is considered to be amongst the pious. The Salaf were agreed
that a scholar does not deserve the title of pious until he recognizes and knows the truth, acts upon it, and teaches it to
others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the pious.

Trials of the Heart

Ibn al-Qayyim said, whilst commenting upon the following Hadith:"Trials and tribulations will be presented to hearts,
as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it.

However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one
white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark
and rusty, like an over-turned vessel; not able to recognize the good, nor reject evil, but rather being absorbed with its
desires."

"The Fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are:

The trials relating to Shahwah (false desire) and

The trials relating to Shubhah (doubt)

.... so the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be
corrupted."

Speaking about such trials, he said: "Hearts - when exposed to such Fitan (trials) - are of two types:

The first type: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a
black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and
corrupted - which is what is meant by "an over-turned vessel. "So when this occurs, two dangerous and deadly diseases
take hold of it and plunge it into destruction:

(i) confusing good with evil, so it neither recognizes the good, nor rejects the evil. This disease may take hold of it to
such an extent that it believes good to be evil; and evil to be good, Sunnah to be Bid'ah (innovation); and innovations to
be the Sunnah. and the truth to be falsehood: and falsehood the truth.

(ii) judging by its whims and desires, over and against what Allah's Messenger ( peace and blessings be upon him)
came with being enslaved by its whims and desires and being led by them also.

The second type: a white heart in which the light of remain is bright and its radiance is illuminating. So when trials are
presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its
strength."

Four Principles of Worship

"(The Ayah): "You alone do we worship." [Surah al Fatihah 1:5] is built upon four principles:

Ascertaining what Allah and His Messenger love and are pleased with, from
(i) the sayings of the heart and
(ii) of the tongue; and
(iii) the actions of the heart and
(iv) of the limbs.

So al-'Ubudiyyah (servitude and slavery to Allah) is a comprehensive term for all these four Stages. The one who
actualizes them has indeed actualized: "You alone do we worship."

(i) The saying of the heart: It is I'tiqad (belief) in what Allah - the Most Perfect - informed about His Self; concerning
His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger ( peace and
blessings be upon him).

(ii) The saying of the tongue: It is to inform and convey (what Allah has revealed), to call to it, defend it, to explain
the false innovations which oppose it, to establish its remembrance and to convey what it orders.

(iii) The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in
Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience
with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of
Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart
which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of
little benefit if any benefit at all.

(iv) The action of the limbs: Such as Prayer and Jihad, attending the congregation and being with it, aiding those who
are unable and displaying goodness and kindness to the creation, and other than this."
 The Power of Dua

The dua can change our life, our outlook, and our fate. It is the most potent weapon of a believer.

Once Prophet Muhammad passed by a people who were suffering from some affliction. "Why don't they make dua
(pray ) to Allah for protection," he said. With all the suffering and disasters Muslims are facing in various parts of the
world, the question can be directed to all of us today.

It is not that we have forgotten dua completely; we refer to it regularly. But, our ideas and practice regarding dua have
become distorted. Often it is reduced to the level of a ritual. Generally it is considered when all our efforts have failed
--- an act of last resort. It is belittled through actions and sometimes even with words. Is it any wonder that today
mostly a mention of dua is meant to indicate the hopelessness of a situation.

What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It
is the essence of ibadah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of
things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between.

Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself
is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a
person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems.
We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with
the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to
follow His path for that is the only path for success. We feel blessed with each such commitment.

In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we
seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall
sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose
our condition without His Command; that the best treatment plan will not succeed without His Permission. We make
dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been
delivered. The same is true of all other difficulties we may encounter.

Dua is the essence of Ibadah. A person engaged in dua affirms his belief in Tawheed (monotheism) and shuns belief in
all false gods. With each dua his belief in Allah grows. He beseeches Him, affirming his own powerlessness. A person
seriously and sincerely engaged in dua understands exactly the relationship between himself and the Creator and
affirms it through his actions. That is the essence of worship! Additionally, such a person can never become arrogant or
proud, a logical result of true worship.

Dua is our most potent weapon in all struggles of life as well as in jihad in the battlefield. During the battle of Badr, the
Prophet Muhammad stood up all night in prayer seeking Allah's help in the battle between unequal armies that
would follow the next day. In the decisive battles against the crusaders, Sultan Salatuddin Ayyubi was busy day and
night. His days were devoted to Jihad. His nights were spent making dua, crying, seeking Allah's help. This has been
the practice of all true mujahideen.
We should make it a point to make dua for all things big and small. It is the beginning of wisdom to realize that big and
small are arbitrary labels that are totally irrelevant in this context. Nothing is too big for Whom we are asking from;
nothing is too small for the one who is asking. That is why we have been taught to ask Allah when we need something
as small as shoelaces.

We should ask as a beggar, as a destitute person, for that is what we in reality are in relationship to Allah. At the same
time we should ask with great hope and conviction that we shall be granted our prayers. We should remember
the Hadith: "There is nothing more dear to Allah than a servant making dua to Him." On the other hand, a prayer
lacking concentration and conviction is no prayer at all.

We should make dua at all times, not only during times of distress. The Prophet Muhammad said: "Whosoever
desires that Allah answers his duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease
and comfort." Also he said: "The person who does not ask from Allah, Allah becomes angry with him."

We should ask for all of our needs: those related to this world as well as those related to the Hereafter. Those who only
concentrate on the former are, in effect, announcing that they don't care for their life in the permanent abode. They
should blame no body but themselves for the total ruin in that world that Qur'an assures us awaits them. Those who
only concentrate on the later are also showing lack of balance, for we need Allah's help to lead a good life here as well.

We should make dua not only for ourselves but also for our parents, brothers and sisters, spouses and children, relatives
and friends, teachers and other benefactors, and destitute and struggling Muslims everywhere. We should pray for them
for the good in this world as well as in the Hereafter. The Prophet said: "The dua of a Muslim for his brother (in
Islam) in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his
brother the appointed angel says, 'Aameen. And may you also be blessed with the same.'" [Sahih Muslim]

In the dark ages that we are living in today, everyday brings fresh news about atrocities committed against our brothers
in Palestine, Kashmir, India, Afghanistan, Iraq, Chechnya, and the list goes on. And what do we do? We can continue
to just feel frustrated and depressed. We can petition the determined perpetrators or a fictional "International
Community". We can just forget all this and move on to some other subject. Or we can stand up before Allah and pray
for His help, who alone can help. The dua can change our life, our outlook, and our fate. It is the most potent weapon.
But it works only for those who try sincerely and seriously to use it.

As Allah Says in Quran " And when My slaves ask you (O Muhammad SAW) concerning Me, then
(answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant
when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they
may be led aright."(2:186)About the Author

An engineer by profession, Khalid Baig has been writing on Islam and current affairs since 1986. He is editor of
Albalagh E-Journal as well as a regular contributor to Impact International.
 Why Do We Pray

By Dr. Suhaib Hasan

Read Complete Book (16 pages) from

http://islamfuture.files.wordpress.com/2010/04/why-do-we-pray-by-dr-suhaib-hasan.pdf

After a long and hectic day at work, how difficult it is for a tired person to go out to the mosque and concentrate on his
prayers to Allaah, the Almighty. Snuggled up in a warm and cozy bed, how difficult it is to get up at the call of the
Muazzin: "Come to prayer! Come to success!"
The famous doctor and philosopher, Ibn Sina (Avicenna), recalls such a moment in his life. One cold and icy night, he
and his slave were resting at an inn in a remote part of Khuraasaan. During the night, he felt thirsty, so he called to his
slave to bring him some water. The slave had no desire to leave his warm bed, so he pretended not to hear Ibn Sina call.
But finally, after repeated calls, he reluctantly got up and went to fetch the water. A little while later, the melodious
sound of the azaan (call to prayer) filled the air. Ibn

Sina began to think about the person calling the people to prayer. "My slave, Abdullaah, he mused, has always
respected me and admired me. He seizes any opportunity to lavish praise and affection on me, but tonight he preferred
his own comfort to my needs. On the other hand, look at this Persian slave of Allaah: He left his warm bed to go out
into the chilly night, he made ablution in the icy water of the stream, and then he ascended the high minaret of the
mosque to glorify Him Whom he truly serves: "I bear witness that there is none worthy of worship except Allaah. I
bear witness that Muhammad is the Messenger of Allaah."

Ibn Sina records: "I learned the essence of true love, that love which results in complete obedience." The love of Allaah
demands total and unconditional obedience. Allaah, the Almighty says: { Say [oh, Muhammad!]: "If you love Allaah,
follow me: Allaah will forgive you your sins, for Allaah is Oft-forgiving, Most Merciful } (Soorah 3:31)

Prayer: A Cry of the Inner Soul

His arrogance and pride have often led man to behave as an oppressor and a tyrant. Some men have been carried away
by their own self-importance that they have even claimed divinity.

Pharoah, the ruler of Egypt, was among those who announced: "I am your supreme Lord!" With his sense of greatness
and pride, Pharoah subjugated the Israelites and made their lives wretched and miserable.

But is man really as strong and great as his ego tells him? The Quran tells us the reality of mans nature: { It is Allaah
Who created you in a state of weakness, then gave you strength after weakness, then after strength, gave you weakness
and a hoary head: He creates what He wills, and He is the All-knowing, the All-powerful } (Soorah 30:54)

Weakness in the beginning and weakness in the end: This is the essence of man. He is so weak and helpless at birth that
his entire existence depends on his parents and his family. If he were to be abandoned in these first crucial years, he
could not survive on his own. He needs a gentle and loving hand, not only in his infancy, but in his childhood and even
in his teenage years.
As this child enters the years of youth and independence, he begins to take control of his own life. He looks with pride
at his strong physique, his handsome features and his many talents. He begins to despise those of lesser abilities, even
scorning his parents, who exhausted their own health to nurture him. He becomes unjust and cruel, using his strength
and vigor to dominate others. He thinks he is master, free to act as he wills. But does this youth, these good looks last
forever?

In only a few decades, he begins to lose his strength…his youth is replaced by old age. Weakness in the beginning,
weakness in the end." The message is clear: The real Master is Allaah. He Alone is Mighty, He Alone, is Great. He
Alone is never tired, never needs rest, is never dependent upon anyone. Allaahu Akbar! - Allaah is the Greatest!

In our everyday lives, we say a warm thank you for the small acts of kindness which others do for us. So what about
thanking Allaah, Who, in His infinite Mercy, has provided for every single one of our needs. Just observe the beauty
and perfection of the earth around you and fall down in gratitude to your Lord.

Prayer: The Ascension for a Believer

After the Messenger of Allaah was commissioned for Prophethood, the first thing he was commanded to do by Allaah
was to pray. The angel Jibreel came to him and a spring of water gushed out of the rocks in front of them. Jibreel then
showed Allaahs Messenger how to make ablution. He then showed him how to offer prayers to Allaah. He began to
pray two rakah twice a day, once in the morning and once in the evening. He then went home and showed his wife
Khadijah what he had learnt from the angel Jibreel.

From that time, the Prophet never went through a day without praying. Just before his migration to Madeenah, he was
taken on a night journey to Jerusalem and then to the heavens (Miraaj). During this journey, Allaah, Almighty, ordered
him to pray five times a day. This prayer was a gift given to every Believer to enable him to experience a spiritual
ascension five times a day.

The Prophet said: "The prayer is the Miraaj of the Believer." It gives every Muslim the chance to communicate with
his Lord.

During each prayer, the Muslim recites Soorah Al-Faatihah: This recitation is not a dull monologue by the Believer, but
Allaah promises that it is a conversation between Him and the worshipper.

The Messenger of Allaah reported that Allaah, the Almighty says: ‘When my slave says in his prayer: "All praise is for
Allaah, the Lord of the worlds,"

I say: "My slave has praised Me"

When he says: "The Merciful, the Compassionate, Master of the Day of Judgement,"

I say: "My slave has glorified Me."

When he says: "You Alone we worship and your Aid we seek,"

I say: "This is between Me and My slave."

When he says: "Show us the Straight Path,"

I say: "This is for My slave, and I give My slave what he wants."

The Messenger of Allaah once said: "Prayer is the pillar of religion." (Narrated by Al-Baihaqi)

He also informed us that Islaam is built upon five pillars, the second being to establish prayer five times a day.
(Narrated by Al-Bukhaari)

"Verily, between man and polytheism and disbelief is abandoning prayer." (Narrated by Muslim)

Allaah says, concerning the plight of the disbelievers on the Day of Judgement, that they will be asked by the
Believers: { "What led you into the Hell-fire?" They will say: "We were not of those who prayed." }

(Soorah 74:42-43).

Allaah also says: { Successful indeed are the Believers, those who humble themselves in their prayers } (Soorah 23:1-
2),

and: { And those who guard [strictly] their worship, such will be the honoured ones in the Gardens [of Bliss] } (Soorah
70: 34-35).

Allaah has emphasized the need for humility and concentration in prayers. There is no doubt that Satan is the most
bitter enemy of man; he always tries to disturb the Believers prayers. He (the worshipper) finds his mind suddenly
engulfed with memories, problems, worries, work and his family… and he will often find himself wondering whether
he has prayed three rakah or four. This is how Satan steals the prayer.
Man was created only to worship Allaah. He says: { I created not the jinns and mankind except to worship
me } (Soorah 51:56).

Man is to live in this world as a worshipper of Allaah and prayer is the best for of worship. On the Day of Judgement,
man will have to answer for his deeds. Allaah says: { Then shall you be questioned about the joy [you indulged
in] } (Soorah 102:8)

This makes the image very clear: Islaam is like a building supported by five columns; remove just one column and the
entire building weakens.

In the same way, when a person stops praying, his faith becomes weak, and the mildest blows can cause it to crumble.

PRAYER IS LIKE A FORTRESS

Prayer is the basis of all good actions. Below are quoted two passages of theQuran, both of which list a number of good
actions. Prayer comes before and after all good actions:-

A. Surah al-Muminun (23:1-11)

"Successful indeed are the believers.

Those who offer their Salat (prayers) with all solemnity and full submissiveness.
And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehoods and all that Allah has forbidden).
And those who pay the Zakat. And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except
from their wives or (the captives and slaves) that their right hands possess, -for then, they are free from blame.
But whoever seeks beyond that, then those are the transgressors. Those who are faithfully true to their trusts and to their
covenants.
And those who strictly guard their Salat (five compulsory congregational prayers at their fixed stated hours).
These are indeed the inheritors. Who shall inherit the Firdaus (Paradise).
They shall dwell therein forever."

B. Surah Al-Maarif: (70:19-35)

"Verily, man (disbeliever) was created very impatient; irritable (discontented) when evil touches him; and niggardly
when good touches him.
Except those devoted to Salat (prayers), those who remain constant in their Salat (prayers), and those in whose wealth
there is a known right, for the beggar who asks, and for the unlucky who has lost his property and wealth, (and his
means of living has been straitened).
And those who believe in the Day of Recompense, and those who fear the torment of their Lord.
Verily! The torment of their Lord is that before which none can feel secure.
And those who guard their chastity (ie, private parts from illegal sexual acts), except with their wives and the (women
slaves and captives) whom their right hands possess, -for (then) they are not to be blames. But whosoever seeks beyond
that, then it is those who are trespassers. And those who keep their trusts and covenants, and those who stand firm in
their testimonies, and those who guard their Salat (prayers) well; such shall dwell in the Gardens (i.e. Paradise)
honored."

Other signs of believers are:

-They avoid vain and vulgar activities. -They pay their Zakat regularly.

-They guard their chastity and avoid illicit relations. Their marital lives are confines to their wives and salve-girls
(assuming such a situation exists in which the presence of slaves is justified).

-Those who do not betray covenants and trusts.

-Those who stand by their testimonies
(as in Surah Al-Maarij.).

After mentioning these five characteristics, regularity in prayers is once again commended.

The quotation from Surah Al-Maarij is similar to the one from Surah al-Muaminun. It shows that prayer is like a
fortress which protects and preserves other good deeds. To guard ones prayer helps guard ones other virtues.

The Prophet (pbuh) said in a similar way:

"Prayer is the pillar of the religion" (Al-Baihaqi)

Allahs Messenger (pbuh) also said:

"The first thing about which a man is going to be questioned on the Day of Judgment is prayer. If it is found to be
sound all his other reactions will be sound as well. If his prayer is not sound all his remaining actions would be
spoiled." (Al-Tabarani)

WHICH PRAYER IS ACCEPTABLE ?

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

The emphasis , in this verse, is on humility and concentration in the prayer (Khushu). There is no doubt that as Shaitan
(Satan) is the most bitter enemy of man, he always tries to disturb the believers prayer.
As soon as a person begins his prayer, he finds his mind suddenly engulfed with memories, problems, worries, work
and his family. He may become so engrossed in his thoughts that he has no idea where he is and what he is doing. His
prayer becomes a series of automatic actions, and he will often find himself wondering whether he has prayed three
Rakaa or four. This is how Shaitan steals the prayer.

The Prophet (pbuh) once said that only a tiny portion of the prayer, maybe as little as a tenth or an eighth, is accepted
by Allah. The rest is lostbecause of the whisperings of Shaitan.

It is reported that a Successor saw a man playing with his beard while praying. He commented that: "If there had been
Khushu (concentration) in his heart, the other organs of his body would have concentrated as well."

Surah Al-Maun also makes a reference to lifeless prayers:

"So woe unto those performers of prayers (hypocrites), who delay their Salat (prayer) from its stated fixed time, "
(107:4,5)

A worshipper is neglectful of his prayers either when he delays the prayer to the last possible minute, or when he does
not concentrate fully on what he is doing and saying.

Allah's Messenger (pbuh) was once sitting in the mosque at Al-Madinah when a bedouin entered and began to pray. He
prayed so quickly, that when he had finished, the Prophet (pbuh) asked him to repeat the prayer.
His second attempt was just as hurried, so the Prophet (pbuh) asked him to repeat it again. After a third hurried prayer,
the bedouin said: "O Messenger of Allah. I cannot pray better than this."
The Prophet (pbuh) then showed the man how to pray. He instructed him to recite Surah Al-Fatiha while in the
standing position, then to say Tasbih in the Ruku position, to stand upright saying Rabbana lakal hamd, to go down
with Sajdah and recite Tasbih, and to sit between the two Sajdah and recite a Du'a. The Prophet (pbuh) advised the
bedouin to do this in each Rakaa. (Musnad Ahmad)

Allah's Messenger (pbuh) used to spend a lot of time on each prayer, so that each movement of the prayer could be
offered slowly and properly. He once said: "A mans lengthy prayer and short sermon shows that he has a good
understanding of the religion."
(Muslim, Abu Dawood)

This refers to the Friday Khutbah which should not be too long while the prayer should be lengthy.