As for the time of Maghrib, that is the time which resembles the time of disappearance within a sorrowful farewell of the delicate and beautiful creatures of the summer and fall seasons with the beginning of winter. Also, it recalls to mind the time of a painful separation from all loved ones and entering the grave through the death of a human being. Also, it resembles and calls to mind the time when all of [the earth’s] dwellers migrate to other worlds and this light of the examination area is extinguished by the earth’s death within quakes of agony, and is a time that fiercely warns those who worship the loved ones who disappear at the sun’s setting. Thus at such a time for the Maghrib prayer, how could one be a human being if one does not understand how graceful and pure of a duty, how great and delightful of a service, how pleasant and beautiful of a worship, how serious of a truth and an external conversation in this passing guesthouse, and a lasting happiness it is to perform the Maghrib prayer which means that a human soul – who  by nature is a desirous mirror for an Eternal Beauty – to turn one’s face towards the throne of greatness of The Eternal Undying One and The Enduring Everlasting One Who performs these great tasks and runs and changes these massive worlds, to say [Allah is the greatest] (الله أكبر) over these transient [beings], to withdraw from them and to bind hands for the service of The Master, to stand in the presence of The Enduring Eternal One, by saying (الحمد لله) [All praise be to Allah] to praise and glorify before His flawless perfection, [His] incomparable beauty, endless mercy, by saying (إياك نعبد و إياك نستعين) [It is You we worship; it is You we ask for help] To present one’s worship and seek assistance before His unassisted Lordship (Rububiyyah), His unpartnered Godhead (uluhiyyah), His sovereignty without a vizier and to say (سبحان ربي العظيم) [Glory be to my Lord, The Greatest] glorifying one’s Mighty Lord (ar-Rab al-Adheem) by bowing before His endless glory (kibriya’), boundless power and mightiness without weakness, expressing one’s impotence and weakness, poverty and humility together with all the universe; and to sanctify one’s Most High Lord Who is free from decline and pure of flaws by saying (سبحان ربي الأعلى) [Glory be to my Lord Most High], prostrating before His everlasting beauty, His unchangeable holy attributes, and His unchanging perfection of eternity, declaring one’s love and worship through abandoning everything besides [God] in awe and fear, and finding an Everlasting Beautiful One, an Eternal Compassionate One in the place all transient things and then to sit in prayer, to sit down and offers as a gift to The Undying all-Beautiful One and The Enduring all-Glorious One the blessed greetings and good prayers of all creatures on one’s own behalf and by greeting His most noble messenger to renew one’s allegiance and declare one’s obedience to his commands and in order to illuminate one’s faith with renewal to observe the wise order of this castle of this universe and bear witness to the unity (Wahdaniyyah) of The Glorious Maker and to bear witness to the message of The Arab Muhammad (عليه الصلاة و السلام) who is the inviter to the sovereignty of Divine Lordship and informer of what pleases Him and translator of the verses of the book of this universe.

 

As for the time of Isha’, that is when even the remaining traces of day left on the horizon are lost and the world of night covers the universe. It recalls to mind, through the acts of Lordship of The all-Glorious Powerful One Who is Transformer of night and day (مقلب اليل و النهار) in turning that white page to this black page, the divine procedures of The Perfect Wise One Who is The Subjugator of the sun and the moon(مسخر الشمس و القمر) in turning the green decorated page of summer to the white cold page of winter. And with even the remaining traces of the people of the grave being cut off from this earthly life with the passage of time, they are entirely transferred to another world, recalling to mind the divine qualities of The Creator of death and life. And it is a time which resembles and recalls to mind the actions of glory (jalal) and manifestations of beauty (Jamal) of The Creator of the earth and the heavens in the complete destruction of the narrow and transitory worthless earthly life and its death with great agonies and the emergence of the vast and eternal and glorious world of the hereafter. Also, this universe’s True Owner and Administrator, its True Worshiped and Loved One can only be The One Who turns, writes, erases, and changes night and day, winter and summer, earthly life and the hereafter as easily as the pages of a book. This It is a situation which proves that He is The Ultimate Powerful One Who dominates all of these.

 

Thus you certainly understood how pleasant, how beautiful, how sweet, how exalted, how glorious and delightful, how reasonable and appropriate of a duty, a service, a worship, a serious truth it is for an endlessly weak and impotent and endlessly poor and needy human soul submerged into an endless darkness of the future and tossed around amidst endless situations to turn with prayer to the door of The Eternal Worshiped One and Everlasting Loved One for the isha’ prayer, saying “I do not like things that set” (لا أحب الافلين) like Ibraheem (as) which is the meaning of The Isha’ [prayer] and in this transient world and transient life and dark earthly life and dark future, to supplicate to an Enduring Everlasting One (al-Baqi al-Sarmadi) and to see and ask The Merciful Compassionate One’s – Who will sprinkle light on one’s earthly life within a fragment of an eternal conversation and a few minutes of eternal life, and illuminate one’s future, and salve one’s wounds emerging from the separation and disappearance of beings and loved ones – mercy and the light of His guidance and to forget the earthly life which temporarily forgets him and hides, pouring his grievances through the crying of one’s heart at the door of divine mercy and to just in case perform one’s final duty of worship before entering sleep, which resembles death, to stand in prayer in order to end one’s daily notebook of deeds with a good conclusion, that is to enter the presence of an Eternal Worshiped and Beloved One in the place of one’s transient loved ones and a Benevolent all-Powerful One (al-Qadeer al-Kareem) in the place of all the weak ones whom one begs and a Compassionate Gaurdian in order to be saved from the evil of all the harmful beings whom one trembles from and to begin with The Fatiha, that is the place of praising and being thankful to poor creatures, who are not worth anything and are not suitable for that; to praise and glorify The Lord of the Worlds Who is an Ultimately Perfect One (al-Kamil al-Mutlaq), an Ultimately  Wealthy One (al-Ghani al-Mutlaq), and a Compassionate Generous One and to rise to the address of “It is You we worship” (إياك نعبد), meaning through entering the authority of The Master of the day of judgment Who is The Pre-Eternal and Post-Eternal Sultan with one’s smallness, nothingness, and loneliness, to enter the position of an indulged guest and an important employee in this universe and to and to say “It is You we worship; it is You we ask for help” (إياك نعبد و إياك نستعين), presenting to Him the worship and prayer of the large community of the great assembly of the universe in the name of all creatures. Also, to ask for guidance to the straight path which is a luminous path going to eternal happiness within darkness of the future by saying “Guide us to the straight path” (اهدنا الصراط المستقيم). And to say (الله أكبر) going to ruku’ (bowing) thinking about the greatness of The One of Glory Whom the hidden suns and alert stars -like the current sleeping plants and animals – are each like a soldier subjected to His command and are each His lamp and servant in this world which is a guesthouse. Also, to ponder the great prostration of all creatures – that is just as all kinds of beings in every year and every era even the face of the earth even the world – resembling the creatures sleeping during this night – are each an orderly army perhaps each like an obedient soldier who, upon his release from the duty of worship in this world with the command “Be and it is” (كن فيكون) – meaning when one is sent to the world of the unknown – to prostrate saying “Allah is the Greatest” (الله أكبر) at the dissolution of day on the prayer mat of nightfall in perfect order; also to once again be resurrected with a calling coming from the command “Be and it is” (كن فيكون) for resurrection and warning in part the same and in part a  similar way in the spring and to stand in prayer prepared for the service of The Master (Mawla) – and for this human being, in following them, to prostrate saying “Allah is the Greatest” (الله أكبر) in love mixed with awe, eternity-tinged fear and humility mixed with honor in the presence of The Merciful One of perfection, That Compassionate One of Beauty; that is to perform the Isha’ prayer which sort of means to ascend to a Mi’raj (ascension).

 

That is, since each of these five times are marks of a great transformation and signs of the massive works of Lordship and symbols universal divine favors, the designation of mandatory prayers which are a debt and an obligation to those times is an ultimate wisdom.

 

 ﺳُﺒْﺤَﺎﻧَﻚَ ﻟﺎَ ﻋِﻠْﻢَ ﻟَﻨَٓﺎ ﺍِﻟﺎَّ ﻣَﺎ ﻋَﻠَّﻤْﺘَﻨَٓﺎ ﺍِﻧَّﻚَ ﺍَﻧْﺖَ ﺍﻟْﻌَﻠِﻴﻢُ ﺍﻟْﺤَﻜِﻴﻢُ

 

Glory be to You thee is no knowledge to us besides what you have taught us verily You are The all-knowing all-Wise.

 ﺍَﻟﻠّٰﻬُﻢَّ ﺻَﻞِّ ﻭَ ﺳَﻠِّﻢْ ﻋَﻠٰﻰ ﻣَﻦْ ﺍَﺭْﺳَﻠْﺘَﻪُ ﻣُﻌَﻠِّﻤًﺎ ﻟِﻌِﺒَﺎﺩِﻙَ ﻟِﻴُﻌَﻠِّﻤَﻬُﻢْ ﻛَﻴْﻔِﻴَّﺔَ ﻣَﻌْﺮِﻓَﺘِﻚَ ﻭَ ﺍﻟْﻌُﺒُﻮﺩِﻳَّﺔَ ﻟَﻚَ ﻭَ ﻣُﻌَﺮِّﻓًﺎ ﻟِﻜُﻨُﻮﺯِ ﺍَﺳْﻤَٓﺎﺋِﻚَ ﻭَ ﺗَﺮْﺟُﻤَﺎﻧًﺎ ﻟِﺎٰﻳَﺎﺕِ ﻛِﺘَﺎﺏِ ﻛَٓﺎﺋِﻨَﺎﺗِﻚَ ﻭَ ﻣِﺮْﺍٰﺗًﺎ ﺑِﻌُﺒُﻮﺩِﻳَّﺘِﻪِ ﻟِﺠَﻤَﺎﻝِ ﺭُﺑُﻮﺑِﻴَّﺘِﻚَ ﻭَ ﻋَﻠٰٓﻰ ﺍٰﻟِﻪِ ﻭَ ﺻَﺤْﺒِﻪِ ﺍَﺟْﻤَﻌِﻴﻦَ ﻭَ ﺍﺭْﺣَﻤْﻨَﺎ ﻭَ ﺍﺭْﺣَﻢِ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﻭَ ﺍﻟْﻤُﺆْﻣِﻨَﺎﺕِ ﺍٰﻣِﻴﻦَ ﺑِﺮَﺣْﻤَﺘِﻚَ ﻳَٓﺎ ﺍَﺭْﺣَﻢَ ﺍﻟﺮَّﺍﺣِﻤِﻴﻦَ

O Allah send prayers and blessings to the one You have sent as a teacher to Your slaves so he can teach them the nature of knowing You and worshipping You and the one who makes known the treasures of Your names and a translator to the verses of the book of Your universe and a mirror with his worship to the beauty of Your lordship and to his all his family and companions and have mercy on us and have mercy on the believing men and believing women, Ameen with Your mercy O Most Merciful of the Merciful.

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