Alhassanain(p) Network for Heritage and Islamic Thought

Part 4: Hurdles on the Way To Attention in Prayer And their Removal

The to-and-fro movement that we undertake to drive off the distractions of our minds all our life will never make us progress. It rather manifests stagnation and stillness. On the contrary, if we were to uproot the causes of distraction, we would easily be able to soar towards the proximity of Allah.

Causes of Distraction

Scholars of ethics and gnosis mention in their books two fundamental categories of elements that can distract one's attention in prayer:

- The External Elements

- The Internal Elements

The External Elements

These are external elements that divert the attention of the worshipper- (musalli). They mainly concern his sight and hearing perceptions. Places where a conversation is going on, or the television happens to be switched on, for example, would quickly distract the attention of one who is easily vulnerable to such stimuli.

Praying on a beautifully decorated velvet prayer mat or an open place where people tend to pass by can also serve as a source of diversion of attention for some. For this very reason some scholars of ethics advise people whose attention is easily diverted by auditories and visibilities to seek seclusion in a dark place when praying.

In his commentary to al-Kafi, Sadru'l Muta'allihin informs us of what the wayfarers to Allah's proximity practiced after having sought forgiveness from Allah. One of these, he says, is al-khalwa (seclusion), which of course does not imply, as some may tend to surmise, the total abandonment of the society for the sake of worship. He says:

وفائدتها دفع الشواغل وضبط السمع والبصر, فانهما دهليزا القلب يدخل منهما اليه من الشواغل و المفاسد والوساوس ما يزعجه ويغيره عما هو عليه من قصده, فلا بد من ضبطها, وليس يمكن ذلك الا بالخلوة في مكان مظلم

The benefit of seclusion is that it frees oneself from preoccupations and enables one to control his hearing and sight. For verily these two are the vestibules of the heart; it is through them that things like distractions, evil thoughts and Satanic insinuations that disturb the human being and divert him from his intention, enter the heart. Hence they must be bridled; and that cannot be realized save by means of seclusion in a dark place...1

Seclusion is recommended in supererogatory prayers. Otherwise, congregational prayer has ample benefits and one should strive to always attend the congregation so that he may be spiritually uplifted.

The Internal Elements

The internal elements act as the closest and most dangerous of the above two categories to the musalli. Resembling a magnetic force, they attract innumerable kinds of imaginations related to them. So long as they subsist, man should never dream of attaining even some of the rudimentary kinds of concentration in prayer, let alone attaining the higher levels.

It is useless to suppose that continual forceful repulsion of stray thoughts can easily enable one to achieve the state of concentration he aspires. In his expurgation (tahdhib) of the voluminous ethical work of Ihya, Mawla Fayd Kashani quotes a beautiful example Abu Hamid al-Ghazzali mentions to illustrate the reality of the matter. He says:

ومثاله: رجل تحت شجرة اراد ان يصفو له فكره وكانت اصوات العصافير تشوش عليه, فلم يزل يطيرها بخشبة في يده ويعود الي فكره فتعود الي التتفير بالخشبة, فقيل له ان هذا سير السواني ولا ينقطع فان اردت الخلاص فاقطع الشجرة, فكذلك شجرة الشهوات اذا تشعبت و تفرعت اغصانها انجذبت اليها الافكار الجذاب العصافير الي الاشجار الذباب الي الاقذار و الشغل يطول في دفعها فان الذباب كلما ذب اب ولاجله سمي ذبابا. فكذللك الخواطر وهذه الشهوات كثيرة وقلما بخلو العبد عنها. ويجمعها اصل واحد وهو حب الدنيا وذلك راس كل خطيئة

...

Its example is that of a man under a tree who wanted his thoughts to be clear (from distractions), while the noise of the sparrows on the tree (above) disturbed him. Whenever he chased them off by a stick in his hand to resume his state of contemplation, he found them return again. The following, thus, was said to him: 'Surely this kind of movement is like that of sawani (the camel that is used to draw water from the well and carry the same (سير السوائي ); and (such circular movement) shall not change.2

Therefore if you would like to free yourself (from this state of continual distraction) chop off the tree altogether. Likewise is the tree of material desires: when its branches multiply it attracts various thoughts the way the sparrows were attracted to the branches of the tree and the way a fly is attracted to dirt; it would take a long time to chase it off, for indeed whenever the fly is chased away it returns back (kullama dhabba aba).

That is why it was called dhubab (that which returns whenever it is chased). Similar is the case with imagination. And these material passions are numerous and hardly does the supplicant lack in having them. And one origin unites them: love for the world, which is the root cause of every misdeed'.3

Hence the solution to eliminate the magnetic force within, is to demagnetize it through the process of continual struggle against one's vain inclinations and the process of detachment (zuhd) from the pleasures of the material world.

This should not be mistaken for 'abstinence', since Islam does not teach us to abandon the 'material means' that Almighty Allah has provided us with. The real meaning of zuhd is 'detachment' (qat'ul `al'aiq) and not 'abandonment of the material means' as conjectured by some.

Only when the human being understands that the material needs of the world are 'the means' and not 'the goal', and practices accordingly can the process of demagnetization transpire.

Notes

1. Sadru'1 Muta'allihin al-Shirazi, Sharhu Usul al-Kafi, v.l, p. 449.

2. Abu Hamid al-Ghazzali here likens the situation with the 'sayr al-sawani' the movement of the camel that is normally used to draw water from the well. The circular movement it undertakes is an allusion to 'stagnation' and 'no progress'. The to-and-fro movement that we undertake to drive off the distractions of our minds all our life will never make us progress. It rather manifests stagnation and stillness. On the contrary, if we were to uproot the causes of distraction, we would easily be able to soar towards the proximity of Allah.

3. Mawla Fayd Kashani , al-Mahajjatu'l Bayda', v.l, p.376

Part 5: Suggested Methods of Achieving Attention In Prayer

Imam 'Ali ('a) is reported to have said: "Beware that every deed of yours is performed according to your prayer." This means that there is a real link between our prayers and the deeds we perform.

This tradition informs us that the deeds of the human being are shaped according to his prayer. If the prayer infuses the spirit of monotheism in the heart and mind of the worshipper (musalli) and orients him accordingly, the deeds that would follow would sparkle with the light of monotheism and the human being would undergo spiritual progress.

Realization of The Importance of Prayers

Praying in the state of indifference and laxity should not be considered as an astonishing phenomenon in the life of one who has not realized the importance of prayer and its vital role in a believer's life. This contention needs no intellectual evidence, as it is crystal clear to every impartial observer.

The emphasis Islam lays on prayer is enough to drive one to appreciate its fundamental role in a person's life and character. Imam 'Ali (`a) is reported to have said:

واعلم ان كل شيء من عملك تبع لصلاتك

"Beware that every deed of yours is performed According to your prayer."1

This means that there is a real link between our prayers and the deeds we perform. This tradition informs us that the deeds of the human being are shaped according to his prayer. If the prayer infuses the spirit of monotheism in the heart and mind of the worshipper (musalli) and orients him accordingly, the deeds that would follow would sparkle with the light of monotheism and the human being would undergo spiritual progress.

However, if it lays a negative effect, the actions that would follow would assume the color of polytheism and remoteness from Divine proximity. Consequently our good deeds would carry no weight at all. Almighty Allah informs us about a people who conjecture that they have done good and are on the straight path, but in reality they have nothing but loss:

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

Say (O Our Apostle Muhammad) Shall we tell you who will be the greatest losers in their works? Those whose striving goes astray in the present life, while they think that they are working good deeds.2

One who always verbally declares that all praises belong to Allah (al-Hamdu lilLah), whether in his qira'a or elsewhere in prayer, but is oblivious of the true meaning of what he utters may, for example, give away a lot of wealth as alms (sadaqa), but always experience a sense of self-esteem (`ujb), thinking that he has done a favor on Allah.

This is while the core of praise restricts it for the real doer of good or possessor of an attribute of perfection, which in the language of Qur'an is none other than Allah. The Holy Qur'an says:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praises belong to Allah.3

Whenever anyone does any good 'the doer and the deed' both are the creation of Allah, since their existence as well as subsistence entirely depends on His power. And since He is the sole Creator and whatever He creates is beautiful, every beautiful deed is His:

الذي أحسن كلَّ شئ خلقه

'One who made beautiful all that He created'4

Furthermore, since He is the sole possessor of all perfect & beautiful attributes, all praises belong to Him:

اللَّهُ لا إِلَهَ إِلاَّ هُوَ لَهُ الأَسْمَاء الْحُسْنَى

Allah, excepting Him, there is no God;

His are the beautiful Names.5

Therefore how can one ever think highly of himself for having given something that he really and ontologically does not possess? How can one ever extol himself for a good deed that the Almighty enabled him to perform?

One, however, who understands and always pays attention to the fact that all praises solely belong to Allah and appreciates its true meaning would always thank Allah for the blessing of enabling him to give his wealth for His sake.

To express takbir in prayers and be ignorant of its meaning or inattentive of the same, would not make one God-wary in many of his acts. Allahu Akbar means that Allah is greater than whatever is described of Him. In simpler words, He transcends the bounds of finitude and is free from every kind of shortcoming or imperfection. He is Infinite and present everywhere:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

' Whithersoever you turn, there is the face of Allah ...'6

One, therefore, who does not inculcate this truth in his mind and heart in prayer would always blemish his soul with the taints of 'sin'. Sin, which is disobedience to the Creator, is a practical expression of polytheism, whereas the worshipper declares the Non-­composite and Infinite reality of His Creator which is equal to the impossibility of even the assumption of a second.

In simpler terms: The Holy Quran informs us of a people who worship their vain desires and consider them as their God:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ

Have you seen him who has taken his vain desire to be his God?7

Therefore "obeying" one's vain desires is to worship them, which is tantamount to polytheism. In other words whosoever prefers his vain desires to some of the commands of Allah is practically declaring polytheism.

If the musulli were to understand the above, and realized the meaning of takbir, and mold the heart accordingly, he would always be deterred from sin. Small wonder it is that the Holy Qur'an says:

وَأَقِمْ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنْ الْفَحْشَاءِ وَالْمُنْكَرِ

...And keep up prayer;

Surely prayer restrains one from

indecency and the forbidden...8

Finding Unoccupied Time And Unoccupied Heart

A very important method of attaining huduru'l qalb suggested by some scholars of ethics is to apportion a specific time for prayer, a time in which you have no preoccupations to busy your mind and heart with. Habituating oneself in praying with a free mind would really help the novice in the path of Allah to attain concentration and maintain the same throughout his worship. It is only by means of proper discipline and organization that such a practice can be achieved.

It is impossible for the contemplative who has realized the close link between his prayer and his deeds to be slothful and give less importance to prayer.

Notes

1. Imam 'Ali (`a), Nahju'l Balagha, letter no. 27

2. Holy Qur'an, 18:103-104

3. Ibid, 1:2

4. Ibid, 32:7

5. Ibid, 20:8

6. Ibid, 2:115

7. Ibid, 25:43

8. Ibid, 29:43

Part 6: The Effect of Maintaining Attention in Prayer

If his disposition has not been eclipsed by his misdeeds, the desire to attain perfection never ceases, and the wayfarer continues on his journey towards his Beloved. Almighty Allah molded the human being in a manner that he yearns and is able to soar forever and achieve the higher levels of perfection...

His aim is the Infinite. Examples of such a drive are manifested in the human being's craving for infinite knowledge, power, and beauty... The beauty here lies in how the Creator designed the human being: although man has nothing of his own, not even existence to own his finite perfection, the Infinitely Perfect continually welcomes him to Himself: "To Allah is the homecoming"

يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً فَمُلَاقِيهِ

O Man!

You are striving

Unto your Lord

Laboriously,

And you shall encounter Him.1

The Holy Prophet (s) is reported to have said:

ان الصلاة قربان المؤمن

Verily prayer is

A means for the believer to attain God's proximity.2

One of the most sublime effects of observing attention in prayer, as indicated in the above narration, is Allah's nearness and proximity. The abovementioned verse of the Holy Qur'an also tells us that man is a traveler in thus world and that his destination is the neighborhood of his Beloved Creator. Again, in chapter 35, verse no. 18, we read:

وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ وَإِلَى اللَّهِ الْمَصِيرُ

And whosoever purifies himself, purifies himself only for his own soul's good. To Allah is the homecoming (destination)3

Almighty Allah prescribed a set of devotional acts for man to enable him to soar to His Proximity and attain knowledge of His Exalted Presence. It is this sacred aspiration wherein lies the true happiness of the human being. To understand this reality does not require one to search for intellectual proofs.

The innate nature (fitra) of the human being itself is a proof of this reality: the human being innately aspires to attain infinite perfection, which exists in none other than his Creator. If his innate nature has not been eclipsed by his misdeeds, the desire to attain perfection never ceases, and the wayfarer continues on his journey towards his Beloved.

Almighty Allah molded the human being in a manner that he yearns and is able to soar forever and achieve the higher levels of perfection. He naturally does not aspire for limited perfection. His aim is the Infinite. Manifestations of such a drive are the human being's craving for infinite knowledge, power, and beauty.

Independent Infinite perfection, however, solely belongs to God, since He alone is the Necessary Existent.

His near servants, however can enjoy His proximity and perpetually soar and progress, since the journey is endless. The beauty here lies in how the Creator designed the human being: although man has nothing of his own, not even existence to own his finite perfection, the Infinitely Perfect continually welcomes him to Himself:

والله يدعو إلى دار السلام ويهدي من يشاء إلى صراط مستقيم

Allah continually Invites

To the abode of peace

And continually Guides whosoever

He wants

To the straight path4

إِلَى اللَّهِ الْمَصِيرُ

To Allah is the homecoming.5

The process of getting closer to God should not mislead us to believe that God is at a higher physical plane and we would reach him if we observe attention in our prayers. Rather, the distance is not physical but metaphysical and spiritual.

The human being through a continual process of inculcation of truth in his prayer, undergoes a spiritual transformation: the prayer teaches and orients him. It ignites his heart to repent and wake up. It forces him to seek forgiveness of the sins that he has committed; it teaches him to be an obedient servant of God; it perpetually transforms him and transports him towards true monotheism.

Therefore if concentration is always maintained therein, the true aspirant of perfection can purify his inner self and obey all whatever Allah has commanded him. It is the sense of indifference in man that creates doubt in the possibility of attaining the higher levels of human perfection that the gnostics (awliya') speak about. If one were to painstakingly contemplate and understand even the overt and outer meaning of what he expresses in prayer, he can surely undergo spiritual change.

How can the musalli always have the audacity to declare the immaculate nature of God, when he manifests in his practical life actions that are incongruous with his declaration? To rely on people's wealth, for example, is an extension (misdaq) of such incongruity: how can one pin his hopes on a human being like himself who (in reality) neither possesses anything of his own, nor has knowledge of his next moment?

How can one show respect to another due to the wealth and affluence of the latter, while he always declares that all praises belong to God, which finally means that every entity is His property? If one were to carefully ponder over what he expresses in prayer and understand the essence of their meaning, his actions would shine with the spirit of monotheism and transport him to the hometown which his heart naturally aspires.

Notes

1. Holy Qur'an, 84:6

2. al-Hindi, Kanzu'l Ummal, tr. 18907

3. 'Masir' in the verse has a meaning worthy of consideration. Its verbal noun (masdar) is 'sayrurah' (the process of becoming). Raghib, the well-known lexicographer, in his Mufradat says: 'Sara is to transfer from one state to another.' (al-Mufradat, p. 149). The human being by means of devotional practices undergoes a perpetual process of change of state, which according to the Holy Qur'an is endless, since the path to Allah, Whose reality is Absolute & Infinite Perfection is endless. We say this because whatever distance the human being would be enabled to cover, he would never attain Absolute Perfection­ something that is perceivable only for the Necessary Being. Even if he were to attain unimaginably exalted heights through devotional practices his perfection would still be limited.

4. Holy Qur'an, 10:25

5. Holy Qur'an, 35:18

Part 7: The Meaning of Prayer

...In Islamic traditions we understand the real meaning of 'takbir' as 'Allahu Akbar min an yusaf' (God is greater than what is described of Him) ...His ownership is real and ontological (haqiqi and takwini): He has total control over all His creation, and can lay any kind of effect on any one of them.

Therefore, every sort of knowledge, wisdom, wealth and treasure is His, and totally under His control... we should engrave in our minds the fact that we are placing the most honored part of our body (our face) on the most insignificant of things (earth).

The scope of this short appendix is too limited, and hence we shall only explain some parts of prayer here below:

Niyya (Intention)

It is not necessary for one to pronounce the niyya verbally, for the its reality is "the intention of doing an action". The musalli (the one who prays) has it in his mind and knows what prayer he is going to recite. The fuqaha in their books of jurisprudence mention the necessity of the intention of qurb (attaining nearness of Allah). They say that we must pray with the intention of attaining nearness of Allah.

The worshipper is advised to be extremely watchful lest his intention mixes with any of his worldly interests, for that will destroy the edifice of his prayer. Ethicians or the `ulama-ul-akhlaq have underscored with convincing proofs the fundamental importance of niyya or intention.

Another very important necessity is to maintain one's niyya till the end of his Salat; for at times, the musalli may begin with a purely Divine intention, but when he senses an onlooker around him, he changes his attitude due to the latter's presence.

Takbiratul Ihram

الله أكبر

Allah is Greater

This is when the musalli pronounces the words 'Allahu Akbar' translated as `God is the Greatest' or `God is greater (than every other being)'. When uttering these words he must inculcate in himself the fact that no being in the world of creation is greater than Allah.

He should visualize the reality that every element of his body and soul is totally dependent upon Allah's Will. Hence he has no reason to think for himself as possessing any degree of greatness whatsoever. Instead he should express his lowliness in front of his Great Lord in a way that he tangibly senses his total dependence to Him.

In Islamic traditions we understand the real meaning of 'takbir' as 'Allahu Akbar min an yusaf' (God is greater than what is described of Him).

Qiyam (Standing Upright with no movements)

The Islamic jurists are of the opinion that whoever is indifferent of this pillar of Salat, his Salat becomes null and void (batil). The secret of qiyam is very interesting: the Ahlul Ma'rifa (the learned scholars) know qiyam as referring to al-tawhidul af'ali (unity of actions). This means that every action that any being performs entirely stands by the Power of Allah. (This however should not be taken to mean that God does the action for man and man has no role in his action; man has been given a will and can choose the path that he desires.) Therefore, as we stand in qiyam, we must place this exalted meaning in our hearts too.

Qira'a (Qur'an-Recitation)

The musalli then recites Suratu'l Hamd and another chapter from the Holy Qur'an. Before reciting it, however, he should, in accordance with the teachings of the Qur'an, seek refuge in Allah from the accursed Satan. Then he must recite distinctly (tartil) the Fatihatul Kitab and inculcate in his mind the meaning of every sentence that he recites. Following is a simple translation of Suratul Fatiha:

Suratu' l Fatihah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Bismillahir Rahmanir Rahim

1. I begin with Allah's Name, the All-merciful (al-Rahman), Whose Grace and Mercy cover every created being, the Ever-Merciful (al-Rahim), whose specific Mercy is enjoyed by the believers.

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ

Alhamdu lillahi Rabbil alamin

2. All praises belong only to Allah, the Lord of the worlds. (The Name Allah is a proper noun that refers to the Exalted Being and is believed to manifest all His Perfect qualities and attributes. And the word 'rabb' which we translated as 'Lord' has a much comprehensive meaning. It means `the Absolute Owner, Provider, Sustainer and Trainer'. This means God provided, and continues providing existence to us; He owns every element of our being; He provides us, out of His Mercy any perfection that He wants, and guides us at every step on our way to His nearness.)

الرَّحْمـنِ الرَّحِيمِ

Al Rahmanir Rahim

3. The All-merciful (al-Rahman), Whose Grace and Mercy covers every created being, the Ever-Merciful (al-Rahim), whose specific Mercy is enjoyed by the believers.

مَالِكِ يَوْمِ الدِّينِ

Maliki yawmiddin

4. Owner of the Day of Judgment (and every existing being). (We must understand the fact that Allah's ownership is not relative or superficial, as is man's. His ownership is real and ontological (haqiqi and takwini): He has total control over all His creation, and can lay any kind of effect on any one of them. Therefore, every sort of knowledge, wisdom, wealth, treasure is His, and totally under His control. )

إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ

Iyyaka na'budu wa iyyaka nasta'in

5. You alone we worship, and from You alone we seek help.

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

Ihdinas siratal mustaqim

6. (O Allah) Guide us on the straight path.

صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ

Siratal ladhina an'amta `alayhim ghayril maghdubi `alayhim walad dallin

7. The path of those on whom You have blessed; not of those who have earned Your wrath, nor of those who have gone astray.

Having recited Suratu’l Hamd the musalli is allowed to recite any other Sura of the Holy Qur'an apart from those that contain verses, that if read or heard, oblige him to prostrate (or do sajda) according to the Islamic law.

Since many of us recite Surat al-Tawhid as our second Sara, I shall give a simple meaning of the same in the following pages.

Surat at-Tawhid

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Bismillahir Bahmanir Rahim

1. I begin with Allah's Name, the All-merciful (al-Rahman), Whose Mercy covers every dependent being, the Ever-Merciful (al-­Rahim), whose specific Mercy is enjoyed by the believers.

قُلْ هُوَ اللَّهُ أَحَد

Qul Huwallahu Ahad

2. Say (O Muhammad) He Allah is One (meaning Non-composite He cannot be divided like the divisible one. He possesses Infinite existence)

اللَّهُ الصَّمَدُ

Allahus Samad

3. Allah, the Everlasting Refuge1

لَمْ يَلِدْ وَلَمْ يُولَدْ

Lam yalid wa lam yulad

4. He begets not (i.e. nothing has been separated from his Exalted Nature), nor is he begotten (i.e. he did not separate or come out from another being)

وَلَمْ يَكُن لَّهُ كُفُواً أَحَدٌ

Wa lam yakun lahu kufuwan Ahad

5. And there is none like Him (because every other being has been created, and is dependent, save Him the Independent).

Ruku' (Bending In Utter Humility)

Then the musalli bends in humbleness to his Lord, and expresses Allah's Immaculate Nature, as follows:

سبحان ربي العظيم وبحمده

Subhana Rabbiyal `aDhimi wa bihamdih

Free from all imperfections is my Exalted Lord,

And I praise Him.

Sujud (Prostration)

Sujud is known to be the Highest Degree of submission (istikana) to God. Therefore, as we recite the dhikr of sujud, we should inculcate in our minds the fact that we are placing the most honored part of our body (our face) on the most insignificant of things (earth).

The dhikr of sujud is as follows:

سبحان ربي الأعلى وبحمده

Subhana Rabbiyal a`alaa wa bihamdih

Free from defects is my Lord, the Most High,

And I praise Him.

Note

1. This is Arthur J. Arberry's translation which is known in some circles to be one of the best available today. Nevertheless, it would not be unbeneficial to understand the word "as-Samad" better. Its means الذي يقصد اليه في الحوائج ' the One Intended to accomplish one's needs.' This meaning is also narrated from Imam Muhammad al-Baqir (`a) as quoted in the sacred text of al-Kafi. `Allamah Tabataba'i in his al-Mizan believes that the other variant meanings given for "al-Samad" in some holy narratives of the Imams (`a) are the said meaning's inseparable attributes (lawazim) - see al-Mizan, v.20, p.391. There is another translation from `Izzuddin al-Hayek which reads: 'Allah is the Eternally Besought of all.' vide p.954, An approximate Translation of the meanings of the Honorable Qur'an in the English Language, Dar al-Fikr, Lebanon.