In the Name of
Allah, the Most Beneficent, the Most Merciful

Before discussing the supplications of the Messenger of
Allah (may Allah bless him and grant him peace) we have to discuss the supplications
of the angels and the Prophets (peace be upon them all) who preceded him.

People may wonder saying, ‘Do angels have their own
supplications?’ Yes, the angels pray for the bestowal of peace and blessings
upon the Messenger of Allah (may Allah bless him and grant him peace). Such
prayer is supplication. The angels also pray for the believer, because he is
the master whom Allah, all praise and glory be to Him, has placed as a vicegerent on the earth and
provided him with all the means of survival, and subjugated all the species on
the earth to his service.

Allah,
all praise and glory be to Him, has willed by His Mercy to inform us that the
angels pray for the believers. But exactly which angels? The high
angels, the Throne-bearers, the highest among all the angels and the closest to
Allah, all praise and glory be to Him. When we recite the Noble Qur’an we find
the following supplication (saying what means):

“Those (angels) who bear the Throne (of Allah) and
those around it glorify the praises of their Lord, and believe in Him, and ask
forgiveness for those who believe (in the Oneness of Allah) (saying): ‘Our
Lord! You comprehend all things in mercy and knowledge, so forgive those who
repent and follow Your Way, and save them from the torment of the blazing Fire!
Our Lord! And make them enter the 'Adn (Eden) Paradise
(everlasting Gardens) which you have promised them, and to the righteous among
their fathers, their wives, and their offspring! Verily, You are the
All-Mighty, the All-Wise. And save them from (the punishment, because of what
they did of) the sins, and whomsoever You save from (the punishment, because of
what they did of) the sins (i.e. excuse them) that Day, him verily, You have
taken into mercy.” And that is the supreme success.’” (Ghâfir, 40: 7-9)

This is the angels’ supplication for the believing
servants of Allah. There might be other invocations, but the one stated in the
Noble Qur’an, which Almighty Allah has informed us about, belongs to the
Throne-bearers, and they are – as aforesaid – the closest angels to Allah, all
praise and glory be to Him.

What do the angels say in
their supplication for the believers? They beg forgiveness for those who have
believed. Begging forgiveness means the occurrence of a sin and consequently
the appeal to Allah to forgive it. Thus, the Throne-angels beg forgiveness for
every believer on the face of the earth.

When the prayer for forgiveness comes from the angels who
bear the Throne and those around it who are so close to Allah – and we have to
bear in mind that such closeness does not denote near distance as some people
think, but close honorary status – it makes their prayers accepted. They pray
Allah to forgive the sins of the believers.

What do they say in their
supplication?

They say, ‘Our
Lord! You comprehend all things in mercy and knowledge,’ means that,
‘Your Mercy, O Allah generously tolerates all sins of the believers, You
comprehend in Your Knowledge all their deeds, open or secret, those hidden in
hearts or seen and visible to people. O Lord, You, by Your Infinite Knowledge
and Mercy is the Best Knower of all Your creatures’ deeds, which we know
nothing about. Glory be to You, All-Knower! O Lord, we beg you please forgive
your servants who believed and followed Your Way. Since they have believed that
there is no god but Allah, which is the summit of Faith, and since they have
strived hard to follow Your Law, if they forget or fall into error, O Lord
forgive them. O Lord, do not make them enter hellfire or taste its torment,
truly it is a severe painful torment, not even to stay in it for a few
moments.’

It is a supplication for protection from hellfire and its
torment. It is the first prayer that the Throne-angels dedicate for the
believers. Because the supreme success in the Hereafter is that man be removed
away from hellfire. The grandest step in winning the Mercy of Allah and His
Good Pleasure is that man is saved from hellfire. It is a great blessing from
Allah, all praise and glory be to Him, upon His servants, delivering them from
the torment of hellfire. Even if they were from the people of Al­-A‘râf [Heights where stand the
people whose good and evil deeds would be equal in scale] – a place between
Paradise and Hell – they would certainly be winners of a great success. Recite
the Qur’anic verse in which Allah, Blessed and Exalted be He, says (what
means):

“And whoever is removed away from the Fire and
admitted to Paradise, he indeed is successful.” (Âl-‘Imrân, 3: 185)

So, deliverance from hellfire is the first pace on the
road to Heaven. Allah, all praise and glory be to Him, made it a step apart,
saying (what means), ‘And
whoever is removed away from the Fire.’ The Throne-angels continue
their invocation saying, ‘Our Lord!
And make them enter the 'Adn (Eden) Paradise (everlasting Gardens), which you
have promised them.’ In this verse the angels have stepped to
the next in the delights of the Hereafter, which is entering Paradise. After
they have prayed that Allah protects the believers from hellfire, they beg that
by His Mercy and Grace, He admits them into Paradise which He have promised
them, and with it culminates their supreme success in the Hereafter.

Not only do the
Throne-angels pray for the believers, but also for their parents, wives and
offspring so that they may join them in Paradise if they are good. This
supplication is accepted, for the Truth, all praise and glory be to Him, says
(what means):

“And those who believe and whose offspring follow them
in Faith, to them shall We join their offspring, and We shall not decrease the
reward of their deeds in anything. Every person is a pledge for that which he
has earned.” (At-Tûr, 52: 21)

We thus see that out of Allah’s Grace bestowed upon the
righteous believers is to allow their offspring to join them, since they have
believed and done right. Meaning, if the father is in a high honorary status in
Paradise, Allah, all praise and glory be to Him, will exalt the deeds of his
offspring to join him in his sublime status without lessening the man’s deeds,
indeed a Mercy from Allah upon His righteous believers.

Furthermore, Allah, Blessed and Exalted be He, will
continue to look after the offspring of those believers in worldly life after
their parents depart, as happened and Allah has related to us in Surat Al-Kahf
[The Cave]. The story tells that there was a treasure under a wall that
belonged to two orphan boys of a righteous man in a village full of wicked
people, who devoured people’s property unjustly and did not care if Allah, all
praise and glory be to Him, was displeased with their deeds. So, Allah sent
Al-Khadir [A
servant upon whom Allah has bestowed divine secrets and supernal
understandings, for Almighty says (of Al-Khadir what means:), “A servant among
Our servants, unto whom We had bestowed mercy from Us, and whom We had taught
knowledge from Us.” (Al-Kahf, 18: 65)] to the two orphans to repair
the wall for them and reinforce it so that it would not collapse and the wicked
people of the village seize the treasure before the sons of the righteous man
would attain maturity, force and power that would enable them to defend their
rights and possessions. The reason behind all this Divine Protection was their
father, who was a righteous man.

Recite the Qur’anic verse in which The Almighty says (what
means):

“And as for the wall, it belonged to two orphan boys
in the town; and there was under it a treasure belonging to them; and their
father was a righteous man, and your Lord intended that they should attain
their age of full strength and take out their treasure as a mercy from your
Lord.” (Al-Kahf, 18: 82)

We can clearly see that the righteousness of the father
serves his children in this world and in the Hereafter.

After the angels bearing the Throne and those around it
prayed Allah, all praise and glory be to Him, to save the believers from
hellfire and admit them into Paradise together with their parents, their wives
and their offspring, they said, ‘Verily,
You are the All-Mighty, the All-Wise.’ Meaning, ‘You Lord are Almighty,
can do whatever You will. For You, gloried ever be Your Majesty and Might,
cannot be questioned as to what You do and nothing stands difficult for You,
Most Exalted One, in doing whatever You will. Therefore, You Alone are The
Omnipotent, having absolute power to do whatever You will, whenever You will and
however You will. You Lord are The All-Wise, for behind every deed is a wisdom
that perfectly puts anything in its appropriate place to perform its duty.’

The Throne-angels continue their prayer for the believers:
that Allah saves them from sins on the Day of Judgment, meaning, the woeful
standing and reckoning. Truly, whomsoever
Allah saves from sins on that Day He has sheltered him under His Mercy, and
that is the supreme success. On the Day of Judgment, openly before all the
creatures of Allah – since the time of Adam (peace be upon him) until the Last
Hour befalls – the sinners and disbelievers would be humiliated, disgraced and
tortured. Such torment and humiliation would deeply hurt the soul because meted
out by The Almighty Creator, all praise and glory be to Him. Agonizing shame,
because on the Day of the Great Scene man would be exposed to humiliations
before all the creatures, for all to see and hear. Verily, whomsoever Allah saves from sins on the Day of
Judgment that is the success supreme.

Thus, we can see how Allah, all praise and glory be to
Him, has highly graced and honored mankind by making the close angels of the
Throne and those around it beg forgiveness for the believers, so that Allah
effaces all their sins. They pray that Allah removes them away from hellfire
and admits them into Paradise, not only them, but also their fathers, mothers,
wives and offspring. And to guard them against all the evils that every sinner
or disbeliever will face. Truly, it is a great honor conferred on man that
serves to show the sublimity of man’s place as to his Lord. To the extent that
the Throne-angels pray that man be forgiven, saved from hellfire and admitted
into Paradise.

A sign of the sublime grace that Allah, Blessed and
Exalted be He, has bestowed on man is that the moment man was send down to
earth The Almighty taught him supplication. Adam (peace be upon him) disobeyed
and the devil lured him into sin until he ate from the forbidden tree, then he
descended with his wife to the earth as relates the Noble Qur’an through the
glorious verses saying (what mean):

“Then Adam received from his Lord Words. And his Lord
pardoned him (accepted his repentance). Verily, He is the One Who forgives
(accepts repentance), the Most Merciful.” (Al-Baqarah, 2: 37)

Repentance was the first invocation that Adam (peace be
upon him) learned; thus was the Mercifulness of Allah, all praise and glory be
to Him, towards Adam. Allah, The Most Exalted, opened for man the gates of
repentance and taught him how to repent to protect him from yielding to the
temptation of the devil; the sins and evil deeds he would adorn for him on the
earth. The first invocation man appealed to Almighty Allah with was repentance
and pardon begged by Adam and his wife, Eve (may Allah be pleased with her), as
states the noble Qur’anic verse saying (what means):

“Our Lord! We have wronged ourselves. If You
forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the
losers.” (Al-A‘râf, 7: 23)

Allah, all praise and glory be to Him, has widely opened
to Adam and his offspring the gates of repentance and forgiveness, which are
the way to Paradise as the Messenger of Allah (may Allah bless him and grant
him peace) informs us, ‘“None of you
will enter Paradise by virtue of his good deeds.’ They (the Prophet’s
companions) asked, ‘Not even you, O Messenger of Allah.’ He replied, ‘Not even
myself, unless Allah covers me with His Mercy,’”

 

The supplications of the Messengers and the Prophets

The Messengers and the Prophets of Allah had supplications
that were all answered. Each had a strong reason impelled by faith. If we
reviewed the life of the Prophet Nûh (Noah, peace be upon him) we would find
that he kept calling his people to the path of righteousness for nine hundred
and fifty years but they refused to be guided aright. He tried hard generation
after generation to lead them to the path of faith but they refused, behaved
insolently and mocked at him. Nûh invoked against those erring people, so what
did he say? Recite the Qur’anic verses saying (what mean):

“And Nûh (Noah) said: ‘My Lord! Leave not one of the
disbelievers on the earth! If You leave them, they will mislead Your slaves,
and they will beget none but wicked disbelievers. My Lord! Forgive me, and my
parents, and him who enters my home as a believer, and all the believing men
and women. And to the Zâlimûn (polytheists, wrong-doers, and disbelievers,
etc.) grant You no increase but destruction.” (Nûh, 71: 26-28)

Allah, all praise and glory be to Him, answered the
supplication of Nûh, and the flood drowned every nonbeliever on the face of the
earth, thus all the unfaithful were completely destroyed. We notice that Nûh
(peace be upon him) spent nine hundred and fifty years calling his people to
the Religion of Allah; a long time indeed during which Nûh experienced
hardships without any response. If we assumed that every generation attains
mature age after twenty years, we would realize that Nûh witnessed more than
forty-five generations; in each his hope was revived perhaps they might
believe. Every new generation that came and attained the age of mature thought,
Nûh invited to belief but they tenaciously clung to the disbelief of their
forefathers and said that they should follow that which they found their
fathers following, until Nûh lost all hope that there would ever rise among
them a generation that would truly understand the cause of faith and be a
believer.

We must discern that the Qur’anic verse saying (what
means), “And they will beget none but
wicked disbelievers,” (Nûh, 71: 27) is a proof that all the generations
that followed convinced Nûh that the son would adopt the path of disbelief,
just as his father and would never deviate from it. Nûh experienced it in many
generations until he arrived at the conviction that such behavior would never
change, and no reformation was possible for people to return to the Religion of
Allah, unless Allah destroyed those disbelievers and their offspring so that
none would remain on the face of the earth except the believers. He hoped that
those believers would teach their children belief in Allah and consequently
they would grow up believers and faith spreads on earth.

The supplication of Nûh was impelled by the long time he
spent conveying his message, knocking at all the gates of guidance to them but
they were shut in his face and his hopes cracked on the rock of their disbelief
and stubbornness. 

The supplication of Ibrâhîm

As for Ibrâhîm (Abraham, peace be upon him), the father of
the Prophets, he had more than a supplication. Allah, all praise and glory be
to Him, showed Ibrâhîm the place of the Sacred House and ordered him to leave
his wife, Hâjar (may Allah be pleased with her), and their son, Ismâ‘îl
(Ishmael, peace be upon him), at the Sacred House and Ibrâhîm obeyed the Command
of his Lord. There, Ibrâhîm looked around and found neither water, nor plant,
nor any trace of life. The apprehension loomed out to him: how that infant and
his mother would live in this desolate wasteland, destitute of all means of
survival, a barren, arid, lifeless place? When Ibrâhîm moved to ride back his
mount, Hâjar caught the reins of his riding animal to keep him from going and
asked, ‘To whom are you leaving us in
such a place?’ But Ibrâhîm did not answer back. So, Hâjar repeated the
question but still he did not answer. Then Hâjar asked, ‘Allah ordered you so?’ And he beckoned to her
affirmatively, so she let go of the reins and said, ‘Then Allah will never leave us be lost.’ Ibrâhîm set off
and before he lost sight of Hâjar and his son he turned to Allah, all praise
and glory be to Him, entreatingly and uttered his prayer:

“O our Lord! I have made some of my offspring to dwell
in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah); in
order, O our Lord, that they may perform As-Salât (Iqâmat-as-Salât), so fill
some hearts among men with love towards them, and (O Allah) provide them with
fruits so that they may give thanks.” (Ibrâhîm, 14: 37)

Through his words Ibrâhîm (peace be upon him) is teaching
us not to set up causes, instruments and means as barriers against
supplication, for all the means of survival were inexistent: neither water, nor
plants nor any elements of life. But all this did not prevent Ibrâhîm from
praying, because his supplication is not addressed to causes but to the
Originator of all causes, and the absolute Power of Allah is ungoverned by any
causes.

Exactly what is the moral that Allah wants to teach us
through the supplication of Ibrâhîm? He wants to teach us the lesson that we
should never despair if means had forsaken us and not to stand arbitrators of
what would come to pass, while founding our judgments on lack of means and
causes.

Allah wants to instill in us that as long as we are
believers He will remain with us, so if causes narrowed, still the gates of
heavens are wide open. Allah, Blessed and Exalted be He, knows and sees all,
therefore we should turn to Him and call on from the bottom of our heart,
saying, ‘O Lord.’ Then, we should pray while inwardly sure of having our
prayer answered. If you lost hope of all means always remember that Allah
exists, mightily able to do anything so never let despair creep into your soul,
for Allah, all praise and glory be to Him, is the Gracious Sayer (of what
means):

“So verily, with the hardship, there is relief.”
(Ash-Sharh, 94: 6)

The Truth, Whose Majesty reigns supreme, did not say that
after hardship would come relief, but said that together with the hardship is
relief, for us to know that if we suffered some hardship or adversity it would
come accompanied with relief sent from Allah, all praise be to Him, and surely
comfort and happiness would follow.

There is another supplication by Ibrâhîm (peace be upon
him) that instructs us how work should be like in worldly life. The Truth,
Blessed and Exalted be He, says about that blessed supplication (what means):

“And (remember) when Ibrâhim (Abraham) and (his son)
Ismâ'il (Ishmael) were raising the foundations of the House (the Ka'bah at
Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily! You are
the All-Hearer, the All-Knower. Our Lord! And make us submissive unto You and
of our offspring a nation submissive unto You, and show us our Manâsik (all the
ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance.
Truly, You are the One Who accepts repentance, the Most Merciful. Our Lord!
Send amongst them a Messenger of their own (and indeed Allah answered their
invocation by sending Muhammad Peace be upon him), who shall recite unto them
Your Verses and instruct them in the Book (this Qur'ân) and Al-Hikmah (full
knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood,
etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise.’”
(Al-Baqarah, 2: 127-129)

The Command that Allah, Blessed and Exalted be He, had laid
down to Ibrâhîm (peace be upon him) of raising the foundations of the House
required from Ibrâhîm the exertion of physical effort. He had to cut down
stones from the mountains in Mecca, bring them and then place them one above
the other as a sign by which people would know the place of the Sacred House.

We have to know well that these stones, which Ibrâhîm had
gathered, are not the Sacred House but they serve to specify the place of the
House in Mecca on that blessed stretch of land chosen by Allah, all praise and
glory be to Him, to be His House on earth. The piece of land is the place of
the House but the sign, the Ka‘bah [that guides people to the place of the
House], is what Ibrâhîm and Ismâ‘îl raised its foundations. The place and the sign
are not one thing. After the flood that drowned the earth during the era of Nûh
the landmarks indicating the place of the Sacred House were effaced. Allah,
Blessed and Exalted be He, wanted to inform His creatures about the place of
the Sacred House in order that they would come and pay it a visit as dutiful
hajjis and prayers.

As aforesaid raising the foundations of the House was a
physical effort that involved collecting the stones then aligning them one on
top of the other to be a sign indicating the place of the House. But what did
Ibrâhîm and Ismâ‘îl (peace be upon them) do while raising the foundations?

First they asked Allah to accept this service from them,
therefore in any deed we perform we must ask Allah to accept it and we should
dedicate it to Him. If we offered prayers we should ask Allah that He accepts
them. If we went out to earn the livelihood of our children we should ask Allah
to accept our endeavors. If we judged a case justly we should ask Allah that
our judgment be an endeavor made to win His God Pleasure. If we ate or drank we
should thank Allah, all praise and glory be to Him, and beg Him to accept our
humble thanks. If we feared Allah and kindly took care of our family and
children, we should ask Allah to accept that care. And we should act the same
way in all worldly deeds; we should ask Allah to accept our good deeds, knowing
that Allah is the
All­-Hearer,
the All-­Knower, hears what we say and knows our
real intentions.

Then, Ibrâhîm and Ismâ‘îl prayed that they and their offspring
would be Muslims, meaning that they would submit the command of all their
affairs to Allah, because Allah knows and we know not.

Worship is for the good of the servant

Afterwards, Ibrâhîm and Ismâ‘îl prayed that Allah, all
praise and glory be to Him, would show them the rituals of worshipping Him,
because worship is for the benefit of the worshipper. By His Sovereign Self,
Allah, all glory be to Him, stands rich beyond need of any of His creatures.
Allah is absolutely in no need of the worship of His creatures, but the
creatures are those who need to worship Him, Blessed and Exalted be He. Why?
Because they need His bestowed Sustenance, Mercy and Blessing, therefore the
Religion of Allah, He sent His Messengers with to guide His creatures, is a mercy
to the servants. Had they truly realized the goodness it embraced they
themselves would have importunately asked for it. It is the way of deliverance
for them. Then Ibrâhîm and Ismâ‘îl turned to Allah with the entreaty of
accepting their repentance, and to open before them and for their offspring
after them the gates of repentance, whenever they forget or fall into
error. 

In this way supplication represents a way and a course in
life for us to follow, that we should be dutiful to Allah in every deed and beg
its acceptance by Him.

There is also the supplication of Yûnus (Jonah, peace be
upon him) whom Allah had sent to his people to call them to faith, but they
opposed him, and persisted in their disbelief and stubbornness. When he
despaired of them he left them without the Leave of his Lord.  He embarked on the ship to go
elsewhere. But the surging waves rolled and tossed about the ship and they had
to lighten the ship. Every time they cast lots to see who would be jettisoned,
the one chosen by lot was Yûnus until they threw him into the sea. Then a whale
that pursued the ship swallowed him. And through the deep darkness of the belly
of the whale Yûnus cried out to His Lord saying as relates the Noble Qur’an
(what means):

“And (remember) Dhan-Nûn (Jonah), when he went off in
anger, and imagined that We shall not punish him (i.e. the calamites which had
befallen him)! But he cried through the darkness (saying): Lâ ilâha illa Anta
[none has the right to be worshipped but You (O Allah)], Glorified (and Exalted)
are You [above all that (evil) they associate with You]. Truly, I have been of
the wrong-doers. So We answered his call, and delivered him from the distress.
And thus We do deliver the believers (who believe in the Oneness of Allah,
abstain from evil and work righteousness).” (Al-Anbiyâ’, 21: 87-88)

This call, this supplication of Yûnus (peace be upon him),
teaches how to resort to Allah, all praise and glory be to Him, at the time of
danger and distress. How to seek His Refuge and confess our sins and the wrong
we did to ourselves, and testify that there is no God but Allah, Who alone
forgives the sins and can save us from dangers. Whenever we fall into
difficulties or suffer misfortune we should resort to Allah, all praise and
glory be to Him, to save us saying, ‘There
is no God but You, glory to You! I have been indeed a wrongdoer!’ And
forthwith comes rescue from Allah, Blessed and Exalted be He. Close upon this
prayer, Allah, The Exalted and Ever-Majestic, says (what means), ‘And thus We do deliver the believers,’ which
means that this supplication does not belong to Yûnus alone but every believer
can say to beg Allah for help and deliverance.  

Forty
years between the supplication and the answer

After Mûsâ (Moses, peace be upon him) suffered many
hardships at the hands of Fir‘awn (Pharaoh) and his people, and found that they
denied every sign he brought them and indulged the more in their tyranny and
mischief on earth, and there was no hope in their belief in Allah, he turned to
heavens uttering complaints against the injustice and oppression exercised by
Pharaoh and his people. He said as the Noble Qur’an tells us (what means):

“Our Lord! You have indeed bestowed on
Fir'awn (Pharaoh) and his chiefs splendour and wealth in the life of this world,
our Lord! That they may lead men astray from Your Path. Our Lord! Destroy their
wealth, and harden their hearts, so that they will not believe until they see
the painful torment.” (Yûnus, 10: 88)

The invocation of Mûsâ is against every tyrant on the earth,
who receives the Blessings of Allah then uses them in waging war against the
Religion of Allah and spreading disbelief on the earth and sets himself as a
god. More than forty years passed between the invocation and its fulfillment:
the drowning of Pharaoh and his hosts, for us to bear in mind that Allah’s
Mill grinds slow but sure. Every tyrant on the earth has surely an end, a
painful end to be seen by all those who lived through his tyranny and witnessed
his despotism, to know well that the impending doom decreed by Allah besets
every oppressor and that The Almighty shall wreak vengeance upon every tyrant.

That invocation is an ultimatum to every malicious user of
the Blessings of Allah in making mischief in the earth; he must heed that Allah
will never let him escape unpunished. He must use the blessings in showing
obedience, which is the law set to preserve such blessings and assure their
continuity, not to use them in mischief and corruption!! 

As for the supplication of Sulaimân (Solomon, peace be
upon him), it was a wish for a worldly glory but he began it by a prayer for
the Hereafter, in which he begged Allah’s Forgiveness, The Most Exalted. The
Noble Qur’an says (what means):

“So We
forgave him that, and verily, for him is a near access to Us, and a good place
of (final) return (Paradise).” (Sâd, 38: 25)

Sulaimân asked for a worldly kingdom the like of it shall
never belong to anyone after him. But was the request of that worldly kingdom
for a worldly goal, or an otherworldly one? Actually, he asked for that kingdom
to subjugate it in doing good, propagating the Religion of Allah, and the
pursuance of every path of charity. And that is what Allah wants from us all.
To thank him for His bestowed Blessings by using them in charitable deeds, reformation,
struggling against evil and corruption. If we acted thus we would fulfill one
of the rights owed to the blessings bestowed on us. Such gratitude is what
settles down the blessings, preserves them and keeps them running forever.

These are examples of the supplications uttered by the
angels and the Prophets as stated in the Noble Qur’an. As for the supplications
of our Messenger Muhammad (may Allah bless him and grant him peace), they
comprehend the life of this world and the Hereafter. They handled all deeds and
comprised all acts of life. That is because Islam rules the progress of life in
the entire universe. The supplications of the Prophet Muhammad (may Allah bless
him and grant him peace) will be the topic of the next chapter.