‘ar-raḥmān ar-raḥīm (the All-Merciful, the Bestower of Mercy),’ Allah says, ‘My servant has extolled Me.’ And when he says, ‘māliki yawm ad-dīn (Master of the Day of Judgment),’ Allah says, ‘My servant has glorified Me.’ When he says, ‘iyyāka naʿbudu wa iyyāka nastaʿīn (You alone we worship and from You alone we seek help),’ Allah says, ‘This is between Me and My servant, and My servant shall have whatever he asks.’ Then when he says, ‘ihdinā aṣ-ṣirāṭ al-mustaqīm, ṣirāṭ alladhīna anʿamta ʿalayhim ghayri al-maghḍūbi ʿalayhim wa lā ḍāllīn (Guide us to the straight path, the path of those You have favored, not of those who have incurred wrath nor of those who have gone astray),’ Allah says, ‘This is for My servant, and My servant shall have what he asks.’

Reflect, then, on this exchange and intimate dialogue between a human being and his Lord. Yet many of us, during this very supplication, allow our hearts to drift—wandering here and there—despite the fact that we are conversing with the One who knows what lies within the breasts. Such distraction springs from our own ignorance and heedlessness.

It is therefore incumbent upon us—and we ask Allah to help us—that our hearts be fully present while we stand in prayer, so that our liability is discharged and we may truly benefit. The fruits of prayer are reaped only from a prayer performed in its complete form.

For this reason we all read Allah’s words: “Indeed, prayer restrains from shameful and evil deeds” (al-ʿAnkabūt 29:45), yet a person may perform the prayer and leave it without sensing in his heart any stronger rejection of evil or inclination toward good than he felt before entering. His heart remains unmoved and he gains nothing because his prayer is deficient.

This prayer is the greatest pillar of Islam after the two testimonies. Allah—Mighty and Exalted—obligated it upon His Prophet Muhammad ﷺ directly, without any intermediary, at the highest place ever reached by a human being, and He ordained it for him at