“For the reformation of one’s soul, and for the procurement of the ability to carry out virtuous deeds leading to a righteous conclusion, the second dimension is that of prayer (du‘a). The quality of the outcomes and spiritual fruits one harvests is directly proportional to the extent of one’s reliance and trust in Allah the Exalted, as well as the unyielding steps one takes on this path. All impediments shall be removed, and the supplicant shall ascend to an elevated state of piety [taqwa]. It is an unequivocal truth that until God Almighty wills the purification of an individual, no one can attain it. The death of carnal desires comes only through divine grace and fervour, which are generated by prayer; this strength is acquired solely through prayer.
“I must underscore that Muslims, especially those belonging to our Jamaat, must never, under any circumstances, trivialise the importance of prayer. It is in prayer that Muslims should take pride. Followers of other faiths have set before themselves impure inanimate objects to which they direct their prayers, paying them little heed. […] Why would a Christian, who believes that all sins are forgiven through the blood of Christ, find the need to pray? And what could compel a Hindu, who is convinced that repentance is futile and that liberation from the cycle of reincarnation is unattainable, to engage in supplication? Such individuals are resigned to the belief that their fate is inevitably to reincarnate as dogs, cats, monkeys, or pigs. Therefore, bear in mind that it is the glory and distinction of Islam to incorporate teachings about prayer. Never slacken in this regard and never tire of it.”
(Al Hakam, 17 January 1905; Malfuzat [1984], Vol. 7, pp. 267-268)
