O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. Quran 2:153

In Islam, prayers (Salah) and supplications (Dua) play a crucial role as a direct means of communication with Allah, allowing Muslims to express gratitude, seek forgiveness, ask for needs, and strengthen their connection with God through acts of humility and submission, with the practice considered a vital pillar of Islamic faith, reinforcing the believer’s devotion and guiding their daily life with spiritual awareness; essentially, it’s a way to connect with the divine and receive blessings throughout the day.

Key aspects of prayer and supplication in Islam are: Five Daily Prayers (Salah); Supplication (Dua): This is a personal plea or request made directly to Allah, which can be done at any time, including during the formal prayers, and can encompass anything from seeking guidance to asking for help in personal matters. Then there is Humility and Submission: The posture of prayer, including prostration (Sujood), symbolizes deep humility and submission to Allah.

Prayers are a time for Muslims to reflect on their actions, seek forgiveness for shortcomings, and renew their commitment to righteous living. Performing congregational prayers fosters a sense of unity and brotherhood among Muslims.

The Prophet Muhammad (SAW) emphasized the importance of supplication and taught Muslims specific duas for various situations in life, further guiding their practice. These are contained in various publications: Prayers of the Prophet e.t.c.

Prayer strengthens our faith and influences us to do more good deeds. It creates strong bonds of unity among the Muslims, especially when the prayer is performed as a congregation at a masjid. It also serves as an excellent relief for stress and worry.

It is also recommended for the worshipper to recite thereafter the following supplication: “La Ilaha Ilal-Lahu Wahdahu, Laa Sharika Lahu, Lahul-Mulku, Walahul-Hamdu, Wahuwa Alaa Kuli Shey-In Qadiir” which means: “There is no god but Allah, alone, without partner. His is the sovereignty, and His the praise, and He has power over everything.”

Supplication (also known as petitioning) is a form of prayer, wherein one party humbly or earnestly asks another party to provide something, either for the party who is doing the supplicating (e.g., “Please spare my life.”) or on behalf of someone else.

Prayer and supplication are different but connected aspects of spiritual devotion. Prayer is a wider way of connecting with the divine, while supplication involves making passionate, specific requests during times of deep need or desire.

When we are weary and feeling down, we pray to God: Heavenly Father, I come before you with my needs, trusting in Your boundless provision and unfailing love. Help me to lean on You and not rely solely on my own efforts. Remind me to come boldly and persistently in prayer, knowing that You are more than able to handle any challenge I face.

Daily prayers help Muslims build a personal relationship with Allah and strengthen their faith. Praying regularly fosters humility and modesty by reminding individuals of their place in the universe. The act of praying has a calming effect, reducing stress and anxiety, and promoting mental clarity.

Prayer is therefore a conversation with God where you can express your thoughts, feelings, needs, and desires. You can also listen to what God may say to you. Prayer can help you develop a relationship with God and understand his loving nature. While supplication is a humble and earnest request to God for specific needs or desires. Supplication is generally a request for the person praying, unlike a prayer of petition, which is praying on behalf of others.

Prayer too is a vital part of the Christian faith. It is a way for believers to communicate with God, seek His guidance, express gratitude, and make requests.

Supplication plays a significant role in deepening our relationship with God. It allows us to express our dependence on Him and grow in trust.

The nature of supplication is much more heartfelt than a casual request. The word “supplication” means a humble, earnest entreaty or request.

Supplication literally means “a request or petition.” In a spiritual context, a person who makes supplications humbly presents his requests before God.

When we pray to request something from God, this is known as supplication, “to plead humbly.” Alternatively, we can pray in thanksgiving, simply praising God.

Supplication is the brain and soul of prayers. When we pray alone we supplicate to the content of our heart. Anything and everything we can think of, we beg our Gracious Rabb for it and hope for early acceptance.

Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed.(Quran 27: 62)

 From Whom do the weak and the oppressed seek victory? Who does everyone beseech? He is Allah. None has the right to be worshipped except Him.

Therefore it is most advisable for you and I to invoke Him during times of both hardship and ease, to seek shelter with Him in difficult times, and to plead at His doorstep with tears of repentance. Then will His help and relief quickly arrive. “So, surely with hardship comes ease” – (Quran 94:5)

He saves the one who is drowning, gives victory to the oppressed, guides the misguided, cures the sick, and provides relief to the afflicted.

He hears all and answers those who supplicate to Him. Invoke Me [and ask Me for anything], I will respond to your [invocation] (Qur’an 40: 60)

If you are living through affliction and pain, remember Allah, call out His name, and ask Him for help. Place your forehead on the ground and mention His praises, so that you can obtain true freedom. Raise your hands in supplication and ask of Him constantly. Cling to His door, have good thoughts about Him, and wait for His help — you will then find true happiness and success.

Today, therefore we raise our hands in prayer and supplication for our son Akinola Jose, last child of our brother OSHA, who is currently in the ICU in a San Diego hospital, after he was run over by a drunk driver last Friday.

He was completely flattened literally. But we give thanks to God that he is being attended to by a crop of very capable doctors and specialists, under the Glory of the Almighty, he has been responding.

Please pray for Akinola, for a complete restoration from head to toe. And pray for his worried parents for Allah to grant them relief as soon as possible.

Nothing is too much for God to do. For the Psalmist said: I will lift up mine eyes unto the hills, from whence cometh my help.  My help cometh from the Lord, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. . .   (Psalm 121)

Surah Al-Fatiha: The Prophet (SAW) named this as the chapter of healing. Al-Fatiha known as surah Shifa is also known by several other names, such as Al-Hamd (The Praise), As-Salah (The Prayer), Umm al-Kitab (Mother of the Book), Umm al-Quran (Mother of the Quran), Sab’a min al-Mathani (Seven Repeated Ones, from Quran 15:87), and Ash-Shifa’ (The Cure). It is reputed as the best prayer for healing.

We therefore invoke Surah Al Fatiha for the healing of our son Akinola. May Allah accept our prayers and supplications, Aameen.

We pray: Allahumma Rabban-naas adhhibil-ba’sa washfi Antash-Shaafi laa shifaa’a illaa shifaa’uk shifaa’an laa yughaadiru saqamaa: O Allah, the Lord of mankind, remove the difficulty and bring about healing as You are the Healer. There is no healing except Your healing, a healing that will leave no ailment.

Barka Juma’at and a happy weekend

Compassion in Islam is not merely a sentiment but an attitude that should be practiced in daily life. By adopting compassionate values, Muslims are expected to cultivate communities characterized by kindness, mercy, and harmony, aligning with Islamic teachings that advocate for mercy to the entire universe.

Compassion literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering.

It is said that compassion entails certain elements that apply to the self or others: 1) recognising suffering, 2) understanding the universality of suffering in human experience, 3) feeling for the person suffering and emotionally connecting with their distress, 4) tolerating any uncomfortable feelings aroused.

Compassion also involves three elements: Kindness, mindfulness, and common humanity.

Compassion involves allowing ourselves to be moved by suffering to help alleviate and prevent it. An act of compassion is one that is intended to be helpful. Other virtues that harmonize with compassion include patience, wisdom, kindness, perseverance, warmth, and resolve.

Being compassionate is often termed applying the Golden Rule: “Do unto others as you would like them to do on to you.”

Many people think jihad is more central to Islam than compassion. But this is not so. Compassion is far more central to Islam than jihad. In fact, compassion represents the true spirit of Islam and compassion is far more vital to Islamic teachings than anything else.

There are certain keywords in the Quran which are greatly stressed of which four are very often repeated i.e. rahmah (The name “Ar-Rahmaan” is mentioned 55 times in the Quran. It is also mentioned 133 times in the basmalah.) , ihsan– benevolence, ‘adl-justice, and hikmah-wisdom.

A Muslim begins everything by reciting Bi Ism-i- Allah al-Rahman al-Rahim (i.e. begin in the name of Allah Who is Compassionate and Merciful). Thus a Muslim is supposed to invoke Allah the Compassionate and Merciful at every step.

The concept of sustenance of the whole world itself is based on His Mercy and Compassion for everything He has created. In fact, rahmah is so central to Allah’s existence that it embraces all that exists in the universe (wasi`at kulla shayin) see Surah Ghafir, Quran 40:7.

Allah sent His Messenger Muhammad (SAW) also as the Mercy of the World (21:107). Thus the Prophet of Islam also represents universal mercy. As the Messenger of Allah he is representative of His Mercy and hence the Prophet (SAW) himself is known as rahmatan lil alamin (mercy of the worlds). Thus a true follower of the Prophet (SAW) has to be merciful and compassionate as humanly as possible. Anyone who is cruel and is insensitive towards the sufferings of others cannot be a true follower. This aptly applies to our leaders.

This is a great pity that Muslims themselves except the sufis and their followers have forgotten the emphasis of the Holy Quran on the quality of compassion. The Sufis lay tremendous stress on compassion. Their very fundamental doctrine is what is called sulh-i-kul i.e. peace with all which means no violence and no aggressiveness. The majority of Muslims, of course, follow sufi approach. It is only some frustrated fringe groups of Muslims who keep on talking of jihad and power. These are ISIS, Boko Haram and other fringe groups.

It is important to note that in the Quran there is no concept of war of aggression and no concept of permissiveness of violence. Even where permission of war has been given it has been given to defend and protect rights of the oppressed and exploited, and not for achieving power.

There is no verse in the Quran which permits violence for territorial conquest or for achieving power. War has been qualified in the Quran by the words fi’ sabilillah i.e. in the way of Allah. Thus a war can be fought, only in the way of Allah.

And what is the way of Allah? Allah’s way is of justice, Allah’s way is of protecting the rights of the poor and exploited. The very first verse in the Quran permitting the use of violence reflects this very well.

Surat An-Nisa’, states: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?” (Quran 4:75)

Thus explaining the import of this verse, a noted commentator Maulana Muhammad Ali says in his The Holy Quran (Lahore, 1973, pp-211), “This verse explains what is meant by fighting in the way of Allah. Fighting to deliver them from the persecution of the oppressors was really fighting in the way of Allah.”

The Quran, again and again, shows its sympathy for the weaker sections of the society in which it includes, among others, the orphans, the widows, the poor and the exploited, the slaves and other politically or socially and economically emasculated. It emphasizes different ways of helping them. This is all on the grounds of compassion. A person cannot be compassionate unless he/she is sensitive to others suffering.

The Quran shows great compassion to orphans, the widows, the poor and the slaves. It wants to liberate these poorer and oppressed sections from their situation. Zakah, a toll tax, has been made obligatory on all believing Muslims, to help these people.

Thus the Quran says,: “(Zakat) charity is only for the poor and the needy and those employed to administer it, and those whose hearts are made to incline, and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer – an ordinance from Allah. And Allah is Knowing, Wise.” (Quran 9:60)

Thus all the categories indicated in the above verse except those who administer it, are of weaker sections of society – those who suffer i.e. the poor, the needy, the captives (in war), those indebted, the slaves and the wayfarers. They all stand in need of help. A believer who is well off must be sensitive to the needs of these categories and must help them financially to remove their sufferings on compassionate grounds. Thus even for the payment of Zakat compassion remains central.

An important corollary of the concept of compassion is empathy which relates to understanding the feeling of others, putting ourselves in their position and feeling their pains and anguish. In social relations, this is a very important aspect of life that determines the essence of being your brother’s keeper, a cardinal principle of most faiths.

Unfortunately compassion is missing in the relationship between us and our leaders in this country. They are as callous as the one-eye cyclops, giving stones for the hungry instead of bread, presiding over the impoverishment of the people and their pauperization. They watched gleefully as our country became the poverty capital of the world and a land flowing with oil, milk and honey degenerated into a citadel of hunger and abject poverty and its people increasingly turned into hewers of wood and drawers of water.

They are most unconcerned with the plight of the people who have been sentenced back into the ‘dark ages’, with no light at the end of the proverbial tunnel; with water everywhere but none to drink and the country turned into one big camp of IDP. To all intents and purposes, we are experiencing a ‘Gazafication’ of the country, all because the leaders lack compassion.

Rabbana la tuzigh quloobana ba’da idh hadaytana wa hab lana milladunka rahmah innaka antal Wahhab.  Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure. (Quran 3:8) 

Barka Juma’at and a happy weekend