The human being by nature is very impotent. Yet everything bothers him, affects him, and pains him. Also, he is very weak. Yet his calamities and enemies are so many. Also, he is very poor. Yet his needs are too abundant. Also, he is lazy and powerless. Yet the burdens of life are quite heavy. Also, humanity has made him connected to the universe. Yet the disappearance and separation of the things he loves and is familiar with pains him continuously. Also the mind shows him high goals and eternal fruits. Yet his hand is short, life is short, capability is short, and patience is short.

 

Hence, it is clearly understood that for a soul in this condition, how necessary is to appeal and plea, to ask for success and assistance at the time of Fajr at the door of a Powerful One of Glory, a Compassionate One of Beauty through supplication and through prayer (salat) and to ask for success and help and how essential of a point of support it is to endure tasks and obligations that he will undergo and be obliged to do in the world of day ahead of him.

 

And in the time of Dhuhr – that time is the peak of day and an inclination to decline and the peak of time for daily tasks and a temporary time of relief from the stress of work and a necessary time of recess for the soul from the heedlessness and light-headedness coming from the passing and burdensome works of the transient world and a moment when divine favors become apparent. A human being is not human who does not comprehend how beautiful, how pleasant, how necessary and appropriate it is to perform the Dhuhr prayer which means for a human soul to escape that stress, to elude that heedlessness, to come off those meaningless and transient things and by going to the door of The True Benefactor Who is The Eternal Sustainer and Self-Subsisting One (al-Qayyum al-Baqi) and binding one’s hands, to thank and praise [Him] for the totality of His favors and to take refuge in Him and to express one’s weakness through bowing down (ruku’) before His glory and majesty, to declare one’s wonder and love and fear through prostrating (sajda) before His eternal perfection and incomparable beauty…

 

As for the time of Asr, that time resembles and calls to mind the melancholy season of fall and the saddening condition of old age and the painful season of the end times. And the time when daily tasks eventuate and the time when divine favors like health and well-being and good service, which he is a recipient of during that day, constitutes a great abundance, and is a time of declaration that a human being is a guest officer and everything is temporary and indecisive, which is hinted to by the time of the sun’s setting. Now, one who is human will understand how lofty of a duty, how appropriate of a service, how fit of a payment for the debt of nature, perhaps an achievement of a great happiness it is for the human soul – who desires eternity, was created for eternity, and reveres benevolence, and is pained by separation – to get up, take ablutions (wudu) and in this time of asr to perform one’s supplication to The Old and Everlasting One (al-Qadeem al-Baqi) and The Self-Existent Eternal One (al-Qayyum as-Sarmadiy) at the door of Divine Self-Subsistence (as-Samad) and to perform the asr prayer, to turn to His permanent and endless kindness of His mercy, to thank and praise Him before His countless favors, to bow down (ruku’) in humility before the greatness of His lordship (rububiyah), to prostrate in fear before His everlasting (sarmadiy) divinity, and (as a result), finding a true consolation of the heart, a peace for the soul, and binding one’s hands to worship, in the presence of His greatness, which is the meaning of performing the asr prayer.

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