Types of Prayer (Salah)

Question: Why is muraqaba necessary for acquiring spiritual knowledge? Can this knowledge be obtained without muraqaba?

Answer: Allah the Almighty created various forms of creation, and each creation was made with a specific purpose. Similarly, Allah the Almighty created humans for a special purpose. When Allah the Almighty was alone, He was like a hidden treasure. He desired that someone recognize Him, know Him, acknowledge His greatness, and affirm His majesty. It was with this purpose that Allah the Almighty created mankind, so that they could acknowledge His greatness and bear the responsibility of His vicegerency. Allah the Almighty taught Adam (P.B.U.H.) the knowledge of the names, meaning the knowledge of His attributes, so that humans could carry out His vicegerency in the most perfect manner.

When Adam (P.B.U.H.) disobeyed, he was expelled from Paradise. As a result of this disobedience, the closeness to Allah and the knowledge he once had was affected. Though Adam (P.B.U.H.) sought forgiveness, and Allah the Almighty forgave him, the closeness and understanding that had been disturbed due to his expulsion from Paradise could not be fully restored. This condition was inherited by the descendants of Adam.

Allah the Almighty created Adam (P.B.U.H.) with the goal of allowing humanity to understand His essence and attributes, but due to disobedience, this wisdom was lost. Allah the Almighty then provided a program through which humans could attain knowledge of Him. This program is mentioned in the Holy Qur’an, and it contains two essential elements: “Establish prayer and give zakat.” These two parts, prayer and zakat, are both spiritual and physical duties, meaning they are necessary actions to sustain life.

The Noble Prophet (P.B.U.H.) said:

“When you are engaged in prayer, feel as though you are seeing Allah, or feel as though Allah is seeing you.”

This hadith clarifies that in addition to the physical movements of prayer, the mind must also turn toward Allah the Almighty. It is not merely the standing, bowing, and prostrating that constitute prayer; rather, the true essence of prayer is the mind’s connection to Allah the Almighty.

Thus, prayer can be categorized into two types:

One type of prayer is when a person becomes heedless of Allah the Almighty, as mentioned in the Holy Qur’an.

“And those who are heedless of their prayers, those prayers become a source of destruction and ruin for them.”

(Surah Al-Ma'un)

It is common that as soon as one forms the intention to pray, their mind begins to wander. While the body remains engaged in prayer, the mind is distracted. The mind keeps thinking about other matters, and if one is part of a congregation, they are unaware of what the imam recited, and if praying alone, they are often unaware of their own recitation. At times, there are mistakes in bowing and prostration, and the person, while physically present in prayer, remains heedless of it.

These are the very prayers that are described as leading to ruin and destruction for the individual. The reality is that such prayers develop many faults within the person. For example:

The worshiper becomes convinced that because they pray regularly, they must have Allah’s special attention.

This person develops arrogance, thinking that those who do not pray are inferior to them.

Such worshipers are more susceptible to the dominance of shayṭān.

They are greatly influenced by worldly desires.

Such people easily fall into despair.

Their minds lack expansion and remain confined to a narrow scope.

These individuals are slow to embrace good, but quickly fall prey to evil.

No matter how many good deeds a non-praying person may perform, or how virtuous their actions may be, these worshipers regard them as bad.

The heedless worshiper, when making supplications, believes their prayers will be answered simply because they are a regular worshiper. If their supplications are not accepted, they blame Allah the Almighty.

The above-mentioned prayers are those that should be regarded as the prayers of the ego. Instead of benefiting from such prayers, a person incurs losses. The second type of prayer is the one described by the Noble Prophet (P.B.U.H.), where Allah the Almighty said:
“I have made five prayers obligatory upon your ummah, and I have taken responsibility for those who, by My command, offer them on time. I will enter them into Paradise under My care.”

The prayers that are offered with humility, reverence, and presence are the ones that Allah the Almighty has taken responsibility for, and it is these worshipers who will be admitted into Paradise. Such prayers should be called the prayers of truth. For those who perform the prayers of truth, the prayer becomes a source of mercy. It is said about those who perform the prayer of truth that when such a person stands for prayer, the gates of Paradise open. All veils between the worshiper and Allah are removed. When the worshiper, with such humility and reverence, prostrates in prayer, their head is at the feet of Allah the Almighty. Not only do they experience the closeness of Allah, but at times they even feel His touch. This is the type of prayer that has been described as the ascension of the believers.

When Hazrat Abu Bakr Siddiq (R.A) would stand to perform prayer, intense emotion would overwhelm him, and the atmosphere, filled with compassion, would cause non-Muslim women and children to cry as well. Hazrat Umar Farooq (R.A) would weep so loudly during the standing position of the prayer that the sound of his crying would reach the back rows. Hazrat Ali (R.A) once had an arrow lodged in his thigh, passing through. When the attempt was made to remove it, he felt great pain. A companion suggested that the arrow be removed while he was in prayer. He thus began his prayer and became so absorbed that he remained unaware of his surroundings. The arrow was removed easily, and the wound treated, without him feeling any discomfort.

Hazrat Zainul Abideen (R.A) was once praying in the mosque when a fire suddenly broke out in the roof, spreading rapidly. Despite the fire, he remained engrossed in his prayer. When the people gathered and caused a commotion, he remained unaware. After he completed his prayer and came out, the people said, “We made such loud noises, yet you did not take notice.” He replied, “You were trying to save me from the fire of the world, but at that moment, I was standing in the court of Allah.”

One day, Hazrat Sufyan Thauri (R.A) was praying near the Ka'bah when an enemy cut off his toes while he was in prostration. When he turned his head after completing the prayer, he saw the blood and then realized that his toes had been severed.

Hazrat Abu al-Khair Aqta’ (R.A) had a wound on his foot. The doctors advised that his foot be amputated, but he refused. His disciples suggested that the foot be cut while he was in prayer, as at that moment he would not be aware. This was done, and when he finished his prayer, he saw that his foot had been amputated.

These incidents make it clear how those who perform the prayers of truth stand before Allah the Almighty with mental focus, presence, and humility. It is during such prayers that they experience profound spiritual states.

How can a heedless worshiper, who offers the prayer of the ego, be compared to one who performs the prayer of truth? One person holds a trust but betrays it, while another neither holds a trust nor commits any betrayal.

The one who does not practice humility in prayer, whose mind keeps wandering and who, even while standing before Allah the Almighty, gets distracted by other matters—how can Allah forgive such a person? They are a criminal in the sight of Allah, and how can they attain His mercy? It is possible that the one who neglects prayer may be forgiven by Allah, but the heedless worshiper will find that their own prayers become a cause of destruction for them.

To attain mental focus, one must practice muraqaba (contemplation), and once the habit of mental concentration is developed, the prayer can be performed with ease. This will enable the worshiper to achieve spiritual insight and attain awareness of the unseen realms.

Negative Seeing: "Photo Negative Therapy"

Question: You often advise people to practice "negative seeing" to alleviate various difficulties. What benefits does "negative seeing" offer?

Answer: Every therapeutic approach, whether it is allopathic, homeopathic, or acupuncture, has an underlying theory based on human experience. One might question how a single dose of quinine can effectively alleviate a fever. The answer lies in the pharmacological properties inherent in the medication, which exert a therapeutic effect on the body's temperature regulation mechanisms. Similarly, acupuncture, an ancient healing practice that has been employed for millennia in China, operates on a theory involving the stimulation of specific points (acupoints) on the body. These acupoints are interconnected within the body’s energetic system, and when a needle is inserted into one point, it activates a flow of energy that circulates throughout the meridian network. This stimulation of acupoints induces a physiological response that results in changes to the body’s biochemistry. The insertion of needles at particular sites can trigger the release of neurotransmitters, influence blood circulation, and modulate the autonomic nervous system. These changes contribute to the alleviation of symptoms and the promotion of healing. The body’s intrinsic energy system, when properly adjusted through these methods, can restore balance and facilitate a variety of therapeutic outcomes, enhancing overall health and well-being.

Similarly, the Greek medical system follows the principle that when certain humors or bodily fluids accumulate within the body, which must be expelled, they can lead to various diseases. In this approach, the excess humors are addressed by the use of specific treatments. The question arises, how do herbal remedies cleanse these humors within the body? The answer lies in the unique properties inherent in each herb. Each herb possesses a specific characteristic, and based on this characteristic, it can eliminate excess fluids from the body while retaining the necessary ones.

This brings us to the realization that everything on Earth—whether plant, mineral, or animal—has its own unique property. One method of treatment, then, involves selecting a remedy based on the nature of the disease, prescribing a substance that, according to divine design, possesses the capacity to cure that specific ailment. This is a material approach to healing, rooted in the physical and biological properties of the substances used.

In contrast, there is another form of healing known as spiritual healing, which differs from material healing. While spiritual healers may also use material substances, their focus lies in altering the intrinsic properties of these substances. For example, as discussed earlier, the benefit of "seeing the photo negative" is often questioned, particularly regarding its effects on various ailments. In spiritual healing, we have recommended the practice of "photo negative seeing" for psychological conditions like depression, anxiety, insomnia, and fear.

As I mentioned in the introduction, everything has its inherent properties, and under this principle, there is a unique property even in the "photo negative." Two key points are relevant here: firstly, this treatment is predominantly used for mental disorders, particularly in conditions like depression, where an individual becomes fixated on negative thoughts. For instance, a person may believe they are cursed or under a spell. This indicates that the mind of the patient is fixated on a negative thought. Interestingly, the person simultaneously desires to escape this state, yet at the same time, they resist breaking free.

In the domain of spiritual healing, the approach of redirecting a person's focus from a persistent negative thought to an alternative thought is considered fundamental to alleviating psychological distress. This method operates on the premise that simply instructing the individual to abandon their negative thought is insufficient, as they typically seek guidance because they are unable to release the thought themselves. Rather than directly instructing the individual to reject the thought, the therapeutic intervention involves a strategic redirection of their mental focus, which is thought to disrupt the fixation and facilitate a shift toward a more constructive mental state.

The concept of "negative seeing", as presented in this context, draws upon a metaphysical understanding of creation's duality. In this framework, existence is composed of both positive and negative elements, mirroring the fundamental structure of the universe. The analogy often used to illustrate this concept is that of a photographic process, wherein an image is first captured in a photo negative form. This photo negative image is inverted, and only when it is transferred to a physical medium, such as photographic paper, does it appear upright. This inversion and subsequent correction are continuous processes, symbolizing the constant dynamic between the positive and negative forces at play in the human experience.

From a metaphysical standpoint, the physical body represents the positive aspect of existence, while the soul, which is inherently invisible and beyond material perception, is regarded as the negative counterpart. The soul, operating within the divine system established by Allah, creates the body as its mirror image. The physical body, composed of tangible elements—flesh, bones, and skin—functions as the outward, positive manifestation, whereas the soul's image is thought to exist in a negative state. When viewed through a spiritual lens, the body can be understood as the inversion of the soul, analogous to a photographic negative.

The spiritual therapy proposed by the practice of "negative seeing" posits that by repeatedly focusing on the photo negative image—essentially aligning with the soul's inherent state—a person can move closer to the spiritual essence of their being. The soul, in this understanding, is free from the limitations of disease, mental turmoil, and the confines of time and space. It is not subject to the psychological afflictions that affect the body or the mind. Therefore, by engaging with the negative aspect, the individual is not merely observing an external phenomenon but is subconsciously aligning with the purity and light inherent within the soul. This alignment with the soul’s essence facilitates the resolution of psychological and physiological disturbances. Just as a clean photographic negative yield a clear and aesthetically pleasing image, so too does focusing on the purity of the soul cleanse the mind, enabling the individual to overcome psychological afflictions, such as depression, anxiety, and mental unrest. The more the individual attunes their consciousness to the soul's inherent purity, the more the disruptive thoughts that contribute to illness and distress are alleviated. The process fosters a transition from a state of mental disorder and physical ailment to one of spiritual harmony and health.

Thus, "photo negative seeing" can be understood not only as a therapeutic technique for managing mental health but also as a metaphysical practice that facilitates a deeper connection to the soul, leading to holistic healing. This practice, rooted in the principle that the soul’s purity can influence the mind and body, reflects a profound understanding of the interconnectedness of spiritual and physical health, suggesting that the healing process is not merely the suppression of symptoms but a return to the soul’s untainted state.