Health organization case study Essay Example | Topics and Well Written Essays - 750 words

Health organization case study - Essay Example Currently, Banner health organization has come up with a strategic plan aimed at addressing issues of network growth, resource management, nurse staffing, and patient satisfaction (â€Å"Global Markets Direct,† 2008). Following the appearance of global environmental problems due to climate change, increased natural catastrophe and globalization, various diseases have emerged resulting to increased motility rate (Bui, 2010). This contributed to establishment of a health care organization called Banner Health system in United State, with the aim of addressing the health care needs of citizens even in decades to come. The organization provided hospital care, long-term care, emergency care, outpatient surgery centers, hospice, rehab services, labs, and pharmacies. Today, health issues for many American citizens have become more complex hence calling in for new and complex tactics as well. Banner health organization has therefore come up with a strategic plan, known as Medicare Advantage plan, which is meant for addressing the complexity of health care issues. Medicare Advantage plan has proposed establishment of several health clinic centers in the country in attempt to minimize health care problems and address patient satisfaction issue as well. Establishment of four Health-care clinics centers in East valley, have been proposed. Each of the clinic centers is expected to serve a whole family after suggesting that there will be plenty of laboratories and onsite imaging services as well as primary care doctors. According to the plan, families will be given extra options where these centers will offer extended evening and morning hour services, including Saturday mornings. The four clinic centers are expected to cost the organization approximately 45.2 million and be operational for both spring and summer of 2013. Taking into consideration of the economic perspective, the four centers will offer the most cost-effective care. These

Letter of Interest Essay Example for Free

Letter of Interest Essay I wish to express my sincere and earnest interest to change the course of my teaching from 8th Grade Math to either 6th Grade Math or 6th Grade Social Studies. At the outset, I would like to state my preference to switch teaching kids for 6th Grade Social Studies. For thirteen years I have been teaching Math for middle and high school kids. At this instance in my life, I truly believe that I can better relate, communicate, and convey teaching with younger kids, 6th grade kids in particular. I do feel that there is a need for more consideration and a patient and nurturing teacher with broader perspective in handling delicate 6th grade kids who are also naturally with short attention span. As a mother myself of two young kids, I am confident that I have the qualities to better achieve this purpose. In my experience with 8th grade kids, I found that this is not the case since they already assert a sense of independence. More importantly, I do love to teach younger kids that still need to be look after in their education formation. Moreover, I am not comfortable teaching 8th grade curriculum next year with the introduction of the new Math program of Connected Mathematics which is a departure from whole class teacher directed instruction. Although, I have no doubt that I can go through and will better adjust to this new hands-on and self-discovery program of instruction. As to my preferred interest in teaching Social Studies for 6th grade kids, I can state the same reasons as with my interest in teaching Math for the same grade level. However, with social studies, I am very excited to teach in this field which is a new sphere completely different from Math which I have been teaching for thirteen years. Even though I have not taught social studies before, I am certain that I am more than qualified if given the opportunity. I have gone through the curriculum on social studies for 6th grade kids and I found it very motivating and a worthy teaching endeavor. I know I have the passion and fervor to teach social studies for 6th grade kids. The switch from teaching Math to Social Studies is a great change in proving my teaching capabilities. Needless to say, I am prepared to teach any subject and any curriculum with my fondness for teaching young kids. I believe it is significant to mention that I am getting my masters in curriculum and instruction to further my qualifications as an efficient and competent teacher. I am hoping this letter of interest to switch teaching to 6th grade kids will meet your favorable consideration.

I Have a Dream

I Have a Dream Speech of Heart: a personal response to â€Å"I Have a Dream†. America was built by the people who were searching for freedom and equality; they met in a new land and started to build it as a land of freedom. Ironically, over 100 years after the Independence Day of America, freedom and equality were still unattainable luxury for many people, especially people from different races than white. Non-white Americans had to suffer through racial injustice and discrimination. One of the greatest activists who fought against those inequalities was Martin Luther King Jr. In his momentous speech, â€Å"I have a dream†, King called for racial equality and the end of discrimination. The speech consolidates my belief that people from different races have the right to be treated equally. It also reminds me how hard it was to gain freedom and justice, and encourages me to stand up and make dreams come true. With allusions invoked from widely respected sources as Bible, the United States Declaration of Independence, the Emancipation Proclamation, and the United States Constitution, King described how disappointed his fellow blacks were when the government broke their promises by giving his fellow a â€Å"bad check†. The blacks suffered numerous inequalities; they had to drink â€Å"from the cup of the bitterness and hatred†. The inequality was not even covered up; there were buildings with â€Å"For Whites Only† signs including the voting places. But King still believed in justice, believed in his â€Å"dream†: â€Å"we are free at last†. He was not dreaming for African American only, he dreamed for a world of equality, a world where people from different races are treated equally. The American government also contributed to disappoint their black citizens by breaking their promises, which also disappoints me. After the declaration of the Emancipation Proclamation, the blacks expected that the Government would do what they promised: providing the â€Å"unalienable Rights† of â€Å"Life, Liberty and the pursuit of Happiness†. But then, the Government exposed their unreliability giving to their black brothers a â€Å"bad check†, they left their citizens â€Å"lives on a lonely island of poverty†. In my opinion, Government is the organization that supposed to archive what it promised but in this situation, they lured African Americans to join their army with the promise of freedom and wealthy then leave them with poverty after the war. I could barely hold my anger when I know that the American government had treated non-white Americans as they were not official Americans. I feel so depressed when I listen to the first part of Kings speech about the unfairness that the blacks had to struggle with before they gained their civil rights. â€Å"Five score years† after the Emancipation Proclamation was signed, the African-Americans still were segregated. Although they were considered American citizens on paper, they were not treated as such. Despite the fact that there was no longer slavery, blacks were still treated as inferior; they were not allowed to vote, they were not allowed to go to places specifically designated as â€Å"For White Only†, and they were even absurdly prohibited from sitting at the front rows on buses. I cannot accept the way that some Americans treated their black brothers and sisters back then, it was racism. It is so bad knowing that black people were treated as even lower than the lowest class in American society. I am impressed and encouraged by Kings strong belief in justice and his disregard for his situation. King said â€Å"we refuse to believe that the bank of justice is bankrupt†, â€Å"we hold these truths to be self-evident, that all men are created equal†. They did not just dream, they were ready to fight for what they believed, King described their willing by this say â€Å"to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day†. Those quotes emphasize that despite all the unfairness that they had to suffer through, the bad treatments from their white brothers and the lies from their government, they still believed in justice and wanted to â€Å"make justice a reality†. I admire the blacks; they kept their belief and fought for it no matter what obstacle they might encounter. The speech alarms me that believing and doing must go together in order to archive a goal. Another detail that makes me admire King is that he had led his fellows on a peaceful-war. He suggested that his followers should not use â€Å"physical violence† in their battle because he understood that he was fighting for peace and peace cannot be created by hurting the others. And he also said â€Å"we must rise to the majestic heights of meeting physical force with soul force†. Although he was bursting to gain freedom and racial equality for his race, he tried his best to avoid any physical conflict. I am inspired by the dream of King, a world of equality, brotherhood and freedom. In that world, everyone can â€Å"be able to sit down together at the table of brotherhood† no matter what color they are, no matter where they are from. People will erase all of the bad memory of slavery and injustice, they will not think about themselves as superior or inferior. In that world, people will be treated equally and â€Å"not be judged by the color of their skin but by the content of their character†. There will be no barriers between religions and races â€Å"black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands†. The world in Kings dream inspires me with its beauty, there is no such thing more beautiful than an equal, happy and peaceful world. Through the speech, I was touched by the great love of King for his nation. That love was first showed in his care for his fellow blacks, an indispensable part of America. Besides that, he had implied his patriotism through his speech â€Å"this nation will rise up†, he wanted to â€Å"transform†¦ our nation in to a beautiful symphony of brotherhood†. He does not just love and care about his followers but also care about and love his white bothers â€Å"Their freedom is inextricably bound to our freedom†. It is a great love of a patriot for his country and its citizens. In my opinion, King was willing to fight for his country, which is what makes him unforgettable in hearts of Americans. The speech was delivered from the heart of a man who was willing to exchange anything he had for freedom and civil right for his country. His persistence has inspired me; it makes me want to stand up for my dreams and my rights. It also makes me appreciate the freedom that I have because I know to create it; many people had sacrificed even their lives. Kings works have been continued by many activists, he would love it if he could see that.

Unseen Effects of Title Nine :: Sports Female Social Norms Essays

Unseen Effects of Title Nine Using the four topics, history, race and class, gender, and sexual orientation in sport, assume you are a screen writer in the year 2010. You have been commissioned to write a movie script about women's sports and current society. What is the theme? Who are the protagonists? What are the issues and how does the movie end? When Annie came in with an idea to do a sports movie, the first thing I did was laugh in her face. She quickly cut me off. "Harry. Harry what do you know about Title Nine?" "What is that, some new soy product?" "Title Nine, enacted in 1972, represents a large change in attitudes toward women and their aspirations. Since sports affect boys and girls as they grow up, the way we treat women's sports may prove as important to changing social attitudes as anything else we do. If girls are socialized the way boys are in taking part in sports, and if boys and girls grow up with the idea that girls are strong and capable, it will change the way girls and women are viewed by themselves and by civilization." "Oh it's a movie about the fate of civilization! Are there any explosions? Aliens?" "Title Nine. It's this law that says that boys and girls are entitled to the same resources when it comes to sports. Like, at a public school they can't give nice basketballs to the boys and crappy sacks to the girls. And they can't hire this all-star retired big shot for the boy's swim team and get some lifeguard to coach the girls. Everything has to be equal opportunity across the board." "Well that's something I'm happy to see at PTO meetings, but I don't give a damn about seeing it on the big screen. Annie, no one wants to shell out eight bucks to read the Constitution." "Ok look. This girl, Jane, grows up in this wealthy family, goes to a prestigious prep school, plays lacrosse, the works. Her aunt from the Bronx comes to visit her one weekend, and her aunt and her mother get into a huge fight because the Bronx cousin accuses he mother of spoiling Jane. She says Jane will never have to fight for anything, everything's always handed to her. She doesn't earn any of the stuff and privileges she has, she just gets it. Naturally Jane gets all huffy about this and it affects he deeply.

Engineering Research Paper

Package Contents 1 Hardware Connection Wireless Router Cable/DSL Modem Quick Installation Guide 54Mbps Wireless Router TL-WR ss Router 54M Wirele 340G WLAN PWR SYS WAN 1 2 3 4 TL-WR340G/TL-WR340GD Power Adapter RJ45 Internet 3 2 54Mbps Wireless Router POWER 4 3 2 1 WAN RESET LAN LINE 1 Cable Line Cable MODEL NO. TL-WR340G/TL-WR340GD Ethernet Cable Resource CD QIG Step 1. System Requirement  · Windows 7 MODEL NO. Connect the WAN port on your Router to the Modem’s LAN port with an Ethernet cable. Connect your computer to any Port labeled 1~4 on the Router with an Ethernet cable.Plug the provided Power Adapter into the Power jack on the back of the Router and the other end to a standard electrical Wall socket, and power on the Modem. Step 2. Step 3.  · Windows XP  · Windows 2000  · Windows Vista TL-WR340G/TL-WR340GD 2 Connecting by Easy Setup Assistant The Easy Setup Assistant is not supported in Linux or Mac OS. If you are runing Linux /Mac or without CD-ROM, please refe r to Appendix 1. 1 Insert the TP-LINK Resource CD into the CD-ROM drive. 3 After con rming the hardware connection and the status of LEDs, click Next to continue. 5 Select the connection type your ISP provides and click Next.Here we take connection type PPPoE for example. 7 Create a unique or easy-to-remember name for your wireless network. You can also keep the default setting. Click Next to continue. 2 Here we take TL-WR340G for example. Select TL-WR340G and click Easy Setup Assistant. 4 After the connectivity has been checked successfully, please click Next to continue. 6 Enter the User Name and Password provided by your ISP and then click Next. 8 You are recommended to select Most Security (WPA2-PSK) to secure your wireless network. Enter a key of 8~63 characters and click Next. (Turn over) 106503567 2 Connecting by Easy Setup Assistant 9 NEXT to continue. (continued) Appendix 1: Connecting by WEB Management Interface Router. 1) Set the IP address of your wired network adapter a s Automatically. For Windows 7 Go to ‘Start > Control Panel’. Click ‘View network status and tasks > Local Area Connection > Properties’ and double-click ‘Internet Protocol Version 4 (TCP/IPv4)’. Select ‘Obtain an IP address automatically’, choose ‘Obtain DNS server address automatically’ and click ‘OK’. For Windows Vista Go to ‘Start > Settings > Control Panel’.Click ‘View network status and tasks > View status > Properties’ and double-click ‘Internet Protocol Version 4 (TCP /IPv4)’. Select ‘Obtain an IP address automatically’, choose ‘Obtain DNS server address automatically’ and click ‘OK’. For Windows XP/2000 Go to ‘Start > Control Panel’. Click ‘Network and Internet Connections > Network Connections’. Right-click ‘Local Area Connection’, select ‘Properties’ and then double-c lick ‘Internet Protocol (TCP/IP)’. Select ‘Obtain an IP address automatically’, choose ‘Obtain DNS server address automatically’ and click ‘OK’. ) Click Finish or Reboot to make your settings take e ect. 2) Open your browser and type tplinklogin. net in the address eld. Then use admin for user name and password to login. 3) Go to Quick Setup and click Next. Select your Internet connection type and click Next. 11 Click FINISH to close the wizard. You can save these settings in a text le on your desktop. If you forget the Network Security Key, you can check the Router Settings. txt. You can click WEB management interface for more advanced settings. 4) Here we take PPPoE for example. Enter the User Name and Password provided by your ISP and then click Next. 0 12 click Next. The basic settings for your Router are completed. You can go to http://www. tp-link. com to verify the Internet connection. 5) Con gure your network name (SSID) an d password. and then click Next to continue. Appendix 2: Troubleshooting How do I restore my Router’s con guration to its factory default settings? With the Router powered on, press and hold the RESET button on the rear panel for 8 to 10 seconds using a pin before releasing it. Technical Support What can I do if I cannot access the Internet? 1) Check to see if all the connectors are connected well, including the elephone line (for your modem), Ethernet cables and power adapter. Check to see if you can access the Router’s web management page. If you can, please follow the following steps to solve the problem. If you can’t, please refer to Appendix 1. Make sure that you are connected to the TP-LINK Router with the computer that was originally connected to your modem, then log on to the web-based management page and browse to ‘Network > MAC Clone‘, click ‘Clone MAC address‘ and then click ‘Save‘. Reboot the Router and try to acce ss the Internet from your computer, if the problem persists, please go to the next step.What can I do if I forgot my password? 1) Restore the Router’s con guration to its factory default settings. If you don’t konw how to do that, please refer to How do I restore my Router’s con guration to its factory default settings? Use the default user name and password: admin, admin. Try to con gure your router once again by following the instructions in the previous steps of the QIG. For more troubleshooting help, go to www. tp-link. com/support/faq. asp To download the latest Firmware, Driver, Utility and User Guide, go to www. tp-link. com/support/download. sp For all other technical support, please contact us by using the following details: Global Tel: +86 755 26504400 E-mail : [email  protected] com Service time: 24hrs, 7days a week Singapore Tel: +65 62840493 E-mail: support. [email  protected] com Service time: 24hrs, 7days a week UK Tel: +44 (0) 845 147 0017 E- mail: support. [email  protected] com Service time: 24hrs, 7days a week USA/Canada Toll Free: +1 866 225 8139 E-mail: support. [email  protected] com Service time: 24hrs,7days a week Germany / Austria Australia & New Zealand Tel: AU 1300 87 5465 NZ 0800 87 5465 E-mail: [email  protected] com. u Service time: 24hrs, 7 days a week Malaysia Tel: 1300 88 875465 (1300 88TPLINK) E-mail: support. [email  protected] com Service time: 24 hrs a day, 7days a week Turkey Tel: 444 19 25 Turkish Service E-mail: support. [email  protected] com Service time: 9:00 AM to 6:00 PM, 7days a week Italy Tel: +39 02 66987799 E-mail: support. [email  protected] com Service time: 9:00 AM to 6:00 PM, from Monday to Friday Switzerland Tel: +41 (0)848 800998 (German service) E-mail: support. [email  protected] com Fee: 4-8 Rp/min, depending on Service time: Monday to Friday 9:00 AM to 6:00 PM. GMT+1 or GMT+2 (DaylightSaving Time) 2) 2) 3) 3) You can refer to our User Guide on the CD to set up more functions of the Router. Tel :+49 1805 875465 (German Service) / +49 1805 TPLINK E-mail: support. [email  protected] com Fee: 0. 14 EUR/min from the German 0. 42 EUR/min from mobile phone. Service Time: Monday to Friday 9:00 AM to 6:00 PM. GMT+1 or GMT+2 (Daylight Saving Time in Germany) * Except bank holidays in Hesse POWER 4 POWER 3 4 2 3 1 2 1 WAN WAN RESET RESET 4) Please feel free to contact our Technical Support if the problem persists. TP-LINK TECHNOLOGIES CO. , LTD. www. tp-link. com Engineering Research Paper Thesis Statement After exploring the field of engineering, it will be determined whether mechanical or genetic is better. Outline I. Introduction A. Intro of two careers II. Mechanical Engineering A. Description of career B. History C. The Job 1. Types of Jobs 2. Work Environment 3. Salary D. Education III. Genetic Engineering A. Description of career B. History C. Potential risks and dangers IV. Conclusion Introduction In the modern times of today, the world revolves around technology. With astonishing breakthroughs in science and technology every single day, the world is always changing, always adapting to the next big thing.To be more specific, the world revolves around engineering, genetic and mechanical. There are medicinal breakthroughs in genetic engineering all the time, cures for diseases, much needed vaccinations for new viruses, genetically improving plants for better produce, and overall improving different organisms so they will be better suited for life. On the other ha nd, in mechanical engineering, breakthroughs happen more often: better fuel efficient cars and cars that don’t run on gas at all, faster processing computers, new smart phones, and so many other gadgets that make life so much easier.Both of these fields are very important to society. The world literally wouldn’t be anywhere close to being the same without one or both of these fields, but which one is better? They each have equal importance in the world, but which is a better field to go into? Which field is easier to get into? Which will provide better benefits for its employees and for the world as a whole? After vigorous research the answer will be known. Mechanical Engineering: Description of career Mechanical engineers plan and design tools, engines, machines, and other mechanical systems that produce, transmit, or use power.These designs range from gasoline engines to rockets to kitchen food mixers. Their work varies by industry, employers, and function. They may work in design, instrumentation, testing, robotics, which is whole different field, transportation, or bioengineering (Careers in Focus, pg. 83). Mechanical engineering is the broadest of all engineering disciplines and fields; it extends across many interdependent specialties. Mechanical engineers may work in productions operations, maintenance, or technical sales and finance. There also many engineering administrators or managers (Engineering Careers, pg. 5). There are approximately 221,000 mechanical engineers employed in the United States (buzzle. com). Mechanical Engineering: History The earliest people who might have been called mechanical engineers were the ones who built things, large or small, safely and efficiently. Mechanical engineering has existed for thousands of years. Although on a simpler scale, pyramid building in ancient Egypt, for example, required extensive knowledge of engineering principles, large blocks of two and even three ton stone were transported and pos itioned perfectly to make the pyramids the world knows today (Mech.Eng. New Book of Knowledge pg. 224). The Ancient Greeks and Romans were also great builders, and also very influential on western civilizations architectural style. Unlike the Egyptians, they developed and made use of elaborate mechanical devices, like water pumps and power generating treadmills that were used for lifting and moving heavy objects. The Greeks even invented a steam engine, but back then they viewed it as a toy and not useful (Careers in Focus pg. 84). The term engineer was coined in the 14th century. It applied only to those who designed equipment for war.Their achievements were so important that the strength of a country’s military became heavily dependent on their inventions. Engineers who worked on civilian projects became simply known as civil engineers. Later, engineers who worked on machinery and generating power were called mechanical engineers (Engineering Careers pg. 98). The modern fie ld of mechanical engineering sprouted during the Renaissance. During this time engineers focused their energies on developing more efficient ways of doing ordinary tasks like pumping water. Water wheels and windmills were common energy producers (buzzle. om). Leonardo da Vinci was a true innovative engineer. He tried and nearly succeeded in creating a helicopter, submarine, and his famous flying machine. One of the most significant inventions of the Renaissance was the clock (Encyclopedia of Careers pg. 221). Despite these developments, it wasn’t until the Industrial Revolution that modern day mechanical engineering came to life. The steam engine was introduced in 1712 by Thomas Newcomen. Over half a century later, James Watt modified the steam engine to be power large industrial machines.In 1876 Nicolaus Otto developed the internal combustion engine which became one of the most significant and important inventions of the century. The American Society of Mechanical Engineers was formed by 1880 (Careers in Focus pg. 85). Mechanical engineering expanded rapidly in the 20th century. Mass production systems allowed large quantities of standardized goods to be made at a low cost, and mechanical engineers played a large role in the design of these systems. In the second half of the 20th century computers came into play heavily.Mechanical engineers now design mechanical systems on the computer, and they are used to test, monitor, and analyze mechanical systems and factory production, a trend that is evident during modern times (Goodwin, Peter pg. 51). Mechanical Engineering: The Job On average a mechanical engineer makes anywhere from $48,426 to $100,000+, and they deserve every penny of it. The work of a mechanical engineer begins with research and development. Depending on what company you work for, you could be asked to develop a more fuel efficient car engine or many other things.Then research is done to further knowledge in whatever you’re trying t o build before you actually design it (buzzle. com). Information gained from research is then taking to be analyzed and used to make a commercially useful product. The engineer would be responsible for specifying every single detail of the machine or mechanical system. Since the late 1900’s, mechanical engineers have increasingly used computers in the design process. After the product has been designed and a prototype has been developed, the product is analyzed by engineers.Design and testing engineers continue to work together until the product meets the necessary criteria (Careers in Focus pg. 85). Once the final design is set, it is the job of the engineer to come up with most time and cost efficient way of making the product without sacrificing quality. The amount of factory floor space, the type of manufacturing equipment and machinery, and the cost of labor and materials has to be considered. Engineers select the necessary equipment and machines and oversee their arrang ement and safe operation. Other engineer specialists, like chemical, electrical, and industrial engineers may help (Mech.Engineering New Book of Knowledge pg. 226). Mechanical engineers also work in marketing, sales, and administration. In a small company an engineer may need to perform most if not all of the above tasks on their own. The working conditions of mechanical engineers vary. Most work indoors in offices, research laboratories, or production departments of factories and shops (Careers in Focus pg. 89). Depending on the job, an engineer may spend a significant amount of time on a noisy factory floor, at a construction sight, or at another field operation.Mechanical engineers originally designed systems on drafting boards and making the traditional blueprints, but since the introductions of sophisticated software programs, design is more and more done on computers (Goodwin, Peter pg. 55). For the most part, engineering is a cooperative effort. An engineer may have specific duties and require independent work; each project is usually the job of an entire engineering team, a team that can include other engineers, engineering technicians, and engineering technologist (Mech.Engineering New Book of Knowledge pg. 228). Mechanical engineers generally have a standard 40 hour workweek. However their work hours heavily depend on the deadlines for projects. They may work long hours to make a deadline, or show up for second and third shifts to check production at a factory or a construction project (Engineering Careers pg. 101). Mechanical engineering can be a very satisfying occupation. Engineers often get the pleasure of seeing their designs or modifications built and operating.On the other hand it can be very frustrating when a project is stalled, full of errors, or even just abandoned. Mechanical Engineering: Education Before anyone can become a mechanical engineer, like any other career, they need an education. Starting high school, one must take courses in geometry, trigonometry, and calculus. Communication skills are important for mechanical engineers because they interact with a variety of co-workers and vendors and are often required to make and/or/ present reports, so English and speech classes are also helpful.Also because computers are now so important to engineering, computer science courses are also recommended (educationportal. com). A bachelor’s degree in mechanical engineering is usually the minimum educational requirement for entering the field. A master’s degree or even a Ph. D. may be necessary for obtaining some positions, like those in research, teaching, and administration (educationportal. com). In the United States, there are more than 200 colleges and universities where engineering programs have been approved by the Accreditation Board for Engineering and Technology.Most of these institutions offer programs in mechanical engineering. Although it varies from school to school, most require a solid backg round in mathematics and science (Career in Focus pg. 87). In a four year undergraduate program, students start with studying calculus, physics, and chemistry. At some schools, a five or six year program combines classroom study with practical experience working for an engineering firm. Students usually end up working for the firm after college. A graduate degree is a prerequisite for becoming a university professor or researcher.It may also lead to a higher level job within an engineering department or firm (Encyclopedia of Careers pg. 223). Genetic Engineering: Description of Career Genetic engineering is the direct manipulation of an organism's genome, or DNA structure, using biotechnology. Genetic engineering alters the DNA of the chosen organism, by either altering the DNA directly or inserting a different DNA strand inserted that was made outside the host. If genetic material from another species is added to the host, the resulting organism is called transgenic (Gen. Engineeri ng New Book of Knowledge pg. 2). Genetic engineers use their research and experiments to find cures for disease, breed better animals and plants, and to one day map the human genome which would then give us the knowledge of a potential disease free human race. Genetic Engineering: History Long before the principles of genetics were known people began to domesticate wild animals and plants and selected those that could be used for food or for doing work. This selective breeding was an early kind of genetic engineering, a deliberate effort to develop strains of organisms that would benefit human beings.There is even a bible story revolved around genetic engineering in which Jacob strategically mated his black sheep with his employer Labans white sheep, creating spotted and streaked sheep (Gen. Engineering New Book of Knowledge pg. 82). In time, many new strains of plants and animals were developed. Among these were new strains of cattle, horses, dogs, cats, wheat, rice, and corn. An e xample would be the different kinds of horses, a sleek fast racehorse and strong larger workhorses. Breeding animals this way became very popular and useful to the US (Encyclopedia of Careers and Vocational Guidance pg. 51). During the 1900’s, genetic engineering became a much more accurate science and study. Scientist learned to breed pure strains of plants and animals. These purebred strains are genetically constant. This means that all of the offspring will be exactly like their parents for every generation. The purebred strains did not always show desirable qualities. But when different purebreds were mated with one another, some of the offspring showed more desirable qualities and unusual vigor. The offspring produced are called hybrids.They have genes from two or more different strains (Dhillon, Sukhraj pg. 34) At first, scientist depended on natural mutations to produce the kinds of genes that could be used in developing new strains, but nature took too long. Later the y learned to cause mutations by exposing organisms to radiation such as X-rays. Offspring who actually displayed useful mutations were developed into new valuable strains. Offspring that did not display useful mutations were kept for further testing, set free, or terminated depending on the mutation (McCuen, Gary pg. 30).Millions of lives have been saved by one product of genetic engineering that was developed in this way. In 1928 a Scottish scientist discovered that penicilium molds make a bacteria fighting substance know to us as penicillin. It was first used during World War II to treat infections in soldiers’ wounds. The molds however did not produce enough penicillin to meet the demand. In a lab, some strains of penicilium were X-rayed to cause mutations. In time, high-yielding strains of the mold were developed and large amounts of penicillin were produced (The Ethics of Genetic Engineering pg. 6). As scientist learned more about genetics, they learned how to remove, pu rify, and study the genes of simple organisms. Bacteria were of particular interest because of their ability to make enzymes that can cut through strands of DNA at specific places. With these enzymes, bacteria can attack viruses that invade their cells by cutting the DNA from the viruses into harmless fragments (Gen. Engineering New Book of Knowledge pg. 84). Genetic Engineering: Potential Risks and Dangers These enzymes also have made possible a dramatic new kind of genetic engineering called gene splicing.Gene splicing is actually portrayed accurately in fiction movies. The freakish monsters can actually be created. Using this method, scientist can take a gene from one organism and splice into another organism’s genetic material. Since the bases of DNA are the same for most organisms, pieces of DNA from quite different species can be spliced together to create incredible creatures. Almost any kind of plant or animal DNA can be inserted into the DNA of bacteria, and vice ver sa. Even synthetic DNA can be spliced into a cell’s genetic material. This is DNA made entirely in the laboratory (Career in Focus pg. 69).Some people believe that gene splicing could be used to create new kinds of dangerous new organisms, either accidently or on purpose. Government and private research organizations follow guidelines for gene splicing. Some kinds of experiments can be carried out only in laboratories that have special safety features. So far, gene splicing has not caused any out breaks of serious illnesses or environmental disasters, as critics feared. However, the possibility exists that gene splicing will not always work as planned. As a result, some people have called for stricter regulations of this technology (Levine, Harry pg. 52). Besides gene splicing, biological and biochemical warfare is the biggest threat of genetic engineering. Biological warfare is the use of biological toxins or infectious agents such as bacteria, viruses, and fungi with intent to kill or incapacitate humans, animals or plants as an act of war. Diseases have been genetically engineered to kill its host and be completely immune to any vaccines. Although biological warfare was outlawed in 1972, the United States has biological defense and offense programs in case that level of war would ever be needed (McCuen, Gary pg. 119). ConclusionIn conclusion, mechanical and genetic engineering are both very important to society. Mechanical engineers are the backbone to society. Mechanical engineers design, build, and test new technology to help better the lives of humans. They not only give us new toys to play with, but advances in technology keep us safe with fast reacting systems for police, unbelievably accurate weather tracking systems to warn people of severe weather, and advancements in the United States military to keep the country the land of the free. While on the other hand genetic engineering has saved the human ace countless times. The scientific engineer s have developed vaccines and immunizations to all kinds of disease most people have never even heard of. Although they are both very important fields, mechanical engineering outweighs genetic engineering. As a career mechanical engineering provides better opportunities and is more enjoyable as a career. Although genetic engineering has important breakthroughs, those breakthroughs don’t happen very often, every couple decades or so, while breakthroughs in mechanical engineering happen by the months. Mechanical engineers make people’s lives easier.That could mean making a car that runs on less gas and someone doesn’t have to pay as much gas, making a high tech phone, or putting GPS satellite tracking in your phone so you will never lose it. Also and more importantly, mechanical engineers don’t such a high risks as genetic engineers. Genetic engineers have to understand that they can contract diseases or be exposed to an experiment that could be fatal on jo b. Mechanical engineers have no risks like. All in all mechanical engineering is the way to go. Works Cited (n. d. ). Career Information Center. (2002).Princeton, New Jersey: Macmillan Reference USA. Careers in Focus: Engineering. (1999). Chicago, Illinois: Ferguson Publishing. Dhillon, S. (1990). Genetic Engineering. dayton, Ohio: PPI Publishing. Encyclopedia of Careers and Vocational Guidance. (2005). New York, NY: Facts on File Inc. Engineering Careers. (2003). Chicago, Illinois: Ferguson Publishing. Genetic Engineering The New Book of Knowledge. (2002). Danbury, Connecticut: Groiler Inc. Goodwin, P. (1994). More Engineering Projects for Young Scientists. New York, NY: Franklin Watts Publishing. LeVine, H. 2006). Genetic Engineering. Los Angeles, Califronia: ABC-CLIO. McCuen, G. (1985). Manipulating Life. Hudson, Wisconsin: McCuen Publishing. Mechanical Engineering Education Requiremnts and Career Info. (n. d. ). Retrieved 2 5, 2013, from Education Portal: www. educationportal. c om Mechanical Engineering The New Book of Knowledge. (2002). Danbury, Connecticut: Groiler Inc. The Ethics of Genetic Engineering. (2005). Detroit, Michigan: Thomas Gale Publishing. Types of Engineers and What They Do. (n. d. ). Retrieved 1 08, 13, from buzzle. com: ww. buzzle. com/articles

In the Early Hours by Khurram Murad

In the Early Hours: Reflections on Spiritual and Self Development (Khurram Murad) Preface THE title of this book, In the Early Hours, has been carefully and specifically chosen to highlight that precious but often neglected time during the night that Allah is closest and most receptive to His servants. The Messenger of God said: Our Lord descends each night to the nearest Heaven when only the last third of the night remains, and says: `Is anyone praying that I may answer him? Is anyone seeking forgiveness, that I may forgive him? Is anyone asking, that I may give to him? ‘, and this continues until dawn. (Tirmidhi. The later part of each night is the most conducive period for reflection and self development. It is the occasion with the most potential for the heart to be present, alert and free of worldly concerns as the Quran declares: Lo! The vigil of the night is [a time] when impression is more keen and speech more certain. [al-Muzzammil 73:6. ] This book is a collection of inspirational advice by a dear and beloved teacher, Ustadh Khurram Murad on the subject of spiritual and self development. In it he sets out the goal of the Believer- the single-minded desire to seek the good pleasure of Allah and Paradise.He then outlines the methods and instruments which must be used in the attainment of that ultimate goal. These spiritual exhortations that follow were originally delivered in those early hours of Summer 1993 just after Salat al-Fajr as part of a course entitled Self Development for Islamic Workers at The Islamic Foundation, Leicester. That course represented one of many similar courses Ustadh Khurram conducted for young Muslims, both male and female. He recognised that it was in the young generation's eagerness, strength and enthusiasm that the future of the Muslim Umma lay.Each of the seven sections in this book represents one Nasiha or Advice. Each Nasiha was delivered in a presentation of approximately 45 minutes. This time allotment was not, o f course, sufficient for Ustadh Khurram to discuss the subjects in detail. I have therefore drawn material from several of his other speeches and works for `thoroughness', coherence and to provide clarity on the topics discussed. I have also added Quran and hadith references wherever I felt they were relevant and added to the richness of the text.Only Allah knows how close I have come to making clear the Message of the Quran and the Sunna as expressed by Ustadh Khurram. Let me emphasise that this book merely represents an introduction to spiritual and self development. I hope that each of the topics exposed here will lead you to further study so that you can continue to grow and progress along the path of attaining closeness to Allah, our Lord and Master. A selection of suggested readings is given at the end of this text to assist in further study. The task of preparing this text has certainly been a challenge for me, but one, which I have enjoyed and benefited from immensely.I am g rateful to Muhammad Abdul Aziz, Alyasa Abdullah, Asim Abdullah, Sharifa Abdullah, Fazeela Mollick, Wajid Mollick, Hashim Mohammed and Lucy Bushill-Matthews who all read the manuscript and offered valuable comments and advice during the initial phase of this text's preparation. My deepest appreciation, however, goes to Abdul Wahid Hamid, whose literary skills, advice and motivation were instrumental in finalising this work Ultimately, though, any mistakes this book contains are my own – may Allah forgive me and have mercy on me.Whatever good is derived from it, all praise is due to Him, for without His help and guidance, nothing is possible. I would like to end with a dua or supplication of the Prophet which epitomises the sole objective of this work and our goal in life: O Allah, You change hearts, so change our hearts to be obedient to You. (Muslim. ) Riza Mohammed Leicester, October 1999 CHAPTER ONE: The Process of Self Development THE path to God is only illuminated when a person recognises the central place of God in his life and strives to develop his self accordingly.The Messenger of God said: If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God (in his heart and life. (Hakim) The term nearest in meaning to self development in the Quranic vocabulary is tazkiya. Tazkiya means purification and refers to the cleansing of the human self from all that is unwholesome, undesirable and unwelcome. It also refers to the nurturing and strengthening of all the qualities within the human self that are essential for growth and development, for blossoming and flowering. THE GOAL IN LIFESuccess and happiness in this world and the Hereafter depend on tazkiya, the purification and nurturing of our personality. The Quran states that true success is only reserved for those who seek to purify themselves: Successful indeed is the one who purifies his whole self [ash-Shams 91:9] Our personality comprises not only the physical body but also the mind and the heart, feelings and attitudes, character and behaviour. Proper nurturing and development of these elements of the personality will achieve desirable goals. When goals are desirable, the process of aspiring to, working towards and achieving them also become desirable.This is part of human nature. It is critical, therefore, that we recognise and understand the true nature of our ultimate goal in life. For the Believer, the most coveted goal in life is to seek the good pleasure of Allah and Janna or Paradise. Our Creator has set this goal for us: And surely Paradise – it is the goal [an-Naziat 79: 41]; Indeed the Next abode – it is truly the life! [al-Ankabut 29: 64]; The companions of Paradise – they are the triumphant ones [al-Hashr 59: 20]. Know, however, that attaining the pleasure of Allah takes precedence over seeking Janna but the two are closely connected.Paradise can only be attained through seeking Alla h's pleasure, and when Allah's pleasure is gained, we will indeed be granted Paradise. Reflect upon the following two verses in the Quran: And there is a kind of person who would willingly give up personal interests, seeking Allah's pleasure; and God is Most Compassionate towards His servants. [al-Baqara 2: 207. ] Indeed Allah has purchased from the Believers their lives and their possessions, promising them Paradise, in return. [at-Tawba 9: 111. ] The alternative to attaining Paradise in the Hereafter is to be placed in Jahannam or Hellfire and to receive its punishments.The Quran states: But in the life to come: [it is either] severe suffering, or God's forgiveness and His goodly acceptance. [al-Hadid 57: 20. ] What is it that makes a person deserving of such a suffering? The answer is to be found in the second part of the same verse: for the life of this world is nothing but an enjoyment of self-delusion [al-Hadid 57: 20. ] Jahannam therefore, is for those who seek as their ultim ate goal in life, not the pleasure of Allah or Paradise, but the enjoyment of worldly gains. The pursuit of worldly gain is but a mirage. All worldly gains are left behind when you die.All that is on earth is bound to perish while Allah and His good favour will remain forever. It is for this reason that the Queen advises: Vie with one another in seeking to attain to your Sustainer's forgiveness; and to a Paradise as vast as the heavens and the earth, which has been readied for those who have attained to faith in God and His messengers: such is the bounty of Allah which He grants unto whomever He wills -for Allah is limitless in His great bounty. [al-Hadid 57: 21. ] All your efforts in this world should therefore be focused only on seeking Paradise. It is the Promise of the Almighty that:You will only be rewarded fully for all your good deeds on the Day of Resurrection, and [on that Day] whoever will be drawn away from Hellfire, and admitted into Paradise, will indeed have triumphed [Ali Imran 3:185. ] THE FIRST STEP TO PARADISE The first step in self development, then, is to concentrate single-mindedly on Paradise. Indeed, the one who is unsure of his destiny in life, torn between this world and the Next, like one standing with his feet in two separate boats – will be thrown off balance. Many of the difficulties that we face are due to this lack of commitment and inability to focus on the real and ultimate goal.If you can keep your focus on Janna, then everything else will be possible. The selection of the ultimate goal of Paradise must be made consciously and may involve an absolute break with the past. To choose this new goal as the ultimate goal in one's life is in fact to choose a new life, to begin a new journey. Embark on this new journey by refreshing your wudu (ablution) and offering two rakas (units) of Salat or Prayer reminding yourself of all the punishment of Hellfire you have just resolved to avoid at all costs and all the rewards of Paradi se that you will strive to achieve.Remind yourself also of the important stations and landmarks on the journey; imagine death as near; imagine the moment when the Angel of Death will declare, `your time is over, now you must follow me'; imagine that moment when you will be made to stand in the presence of Allah, Most High, so that the final judgment of life may be passed on you and imagine the consequences of that judgment. When you have completed the two rakas then resolve once more that all efforts will be directed towards achieving Paradise, beseech Allah and pray with humility: O Allah, I ask for Your mercy and whatever brings me closer to it, in word and deed.O Allah, I ask for a faith that will never vanish, a blessing that will never diminish, a pleasure that will never abate, and the most elevated position in Paradise distinguished by the companionship of Your Messenger, Muhammad. While improvement in your habits and actions is a life-long process, the desire to achieve it c an thus be sparked in a moment. This desire will provide the momentum for attaining your goal – the good pleasure of Allah and Paradise. YOUR MISSION Having taken the fast step and resolved to attain Paradise, you may ask yourself, what does Allah require from me in order for me to succeed?What Allah requires of you, in Quranic vocabulary, is for you to be a mumin and mujahid. A mumin is one who is true and firm in his faith in God. A mujahid is one who strives his utmost, with all the means at his disposal, to gain God's pleasure. If you are a mumin and a mujahid, Allah, the Most Exalted in Power and yet the Most Compassionate, will assist you to rise to higher stations both in this world and in the Hereafter. Allah has promised this to those who possess the qualities of iman or faith and the active resolve for jihad or struggle.The Quran states: The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and thei r lives in the way of Allah; they are the truthful ones. [al-Hujurat 49:15] You now have a mission: to become a mumin and mujahid. As you embark upon this mission you may come to feel that your knowledge of Islam is somewhat limited or perhaps that you are unable to attain those heights of submission and purification that you desire or others expect of you. This is only natural. You must not, however, allow these feelings of personal shortcomings to undermine your efforts to practise Islam.Remember that Islam is a state of becoming not a state of being. Each day you must strive to improve and better yourself – and you will improve. Tazkiya or this new programme for self-improvement that you now find yourself in, is a process that unfolds itself step by step. You cannot expect to change all at once. This is against the laws of nature. The Prophet was always aware of this when he was dealing with his Companions. Whenever someone embraced Islam, the Prophet would not ask that pe rson to do everything immediately.Instead, he would teach and expect that person to start fulfilling his obligations only as much as he could bear at a time. This gradual process of change is also clearly reflected in the manner in which the Quran was revealed over a period of 23 years. In all your efforts towards becoming a better Believer, you must bear in mind this principle of gradualism, otherwise you may try to attain the impossible, and when you do not achieve it, you may become frustrated. At this stage, what matters most is that your bargain with Allah, iman, remains sound and firm.This definition of iman is perhaps a little different from the definition you usually hear. It is, however, a definition that we find in the Quran [at-Tawba 9: 111]. Furthermore, attainment of such iman, allows you to be counted among the true and sincere servants in the eyes of your Lord. The Quran states: Behold, God has bought of the Believers their lives and their possessions, promising them Paradise in return, they fight in God's cause, and slay, and are slain: a promise which in truth He has willed upon Himself in the Tawra, and the Injil, and the Quran.And who could be more faithful to his covenant than God? [at-Tawba 9: 111] Once you have committed yourself to Allah, all that you have must be spent in His way. This is the ideal. Ideals, however, are always difficult to achieve – and this you must understand and accept. Ideals are always to be pursued; if they are easily and always achievable, they can hardly remain as ideals. Keeping to your side of the bargain then, is an ideal that you must always seek to maintain. It is this seeking and this striving to spend all that we have in the way of Allah that is known as jihad nd alternatively, in this instance, as tazkiya. PREREQUISITES OF TAZKIYA As you proceed on your journey along the new path, in quest of the ultimate goal of Paradise, you will encounter difficulties and hardships. These may often seem insurmo untable. Overcoming them may be made easier by a good early grasp of the prerequisites of tazkiya. These are as follows: 1. Tazkiya -Your Personal Responsibility You must accept that tazkiya is a highly personal process and that it demands taking personal responsibility for carrying it forward.You can only see the results of tazkiya through your own realisation, your own personal efforts and your own exertions. No one else can perform tazkiya for you. No organisation, no leader and no teacher can replace your own responsibility. God says: And no bearer of burdens shall be made to bear another's burden; and if one weighed down by his load calls upon [another] to help bear carry it nothing thereof may be carried [by that other], even if it be one's near of kin. [al-Fatir;5:18 ] This sense of personal responsibility is basic to the whole purpose and approach of Islam.Ultimately, we are judged individually for discharging our own responsibilities. If someone else fulfils your obligation s, then it should be he that is rewarded, not you. To be rewarded you must do what is expected of you by Allah by yourself: Whoever strives hard in God's cause does so only for his own good: for, verily, God does not stand in need of anything in all the worlds! And as for those who attain to faith and do righteous deeds, We shall most certainly efface their bad deeds, and shall most certainly reward them in accordance with the best that they ever did. al-Ankabut 29: 6-7. ] Some people allow themselves to be dictated by others. The Quran states that the weak will say on the Day of judgment that they were coerced into following the dictates of others, but that Allah will reply that the excuse is not legitimate for the decision to deviate from the Straight Path was their own. [Qaf 50: 26-28]. Even Shaytan will stand up on the Day of Judgment saying: ‘I invited you and you responded to me, so don't blame me, blame yourselves. [Ibrahim 14: 22] Ultimately, then, the blame and the re ward will be yours, because the responsibility was yours: On that Day all people will come forward, cut off from one another, to be shown their deeds. And so, he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it. [az-Zalzala 99: 6-8. ] Taking charge of your own affairs may certainly seem a daunting task, but one which you will accomplish with distinction if you appreciate and take advantage of the tremendous human potential that Allah has blessed you with.Allah says in the Quran: Verily, We created man in the best conformation, and thereafter We reduced him to the lowest of the low – excepting only such as attain to faith and do good works: and theirs shall be a reward unending! [at Tin 95: 4-6. ] Tazkiya does not consist simply of ideas, but of life, behaviour and conduct. The key to success, according to the Quran, lies in having true faith. To inculcate true faith you must start by acquiring a sound knowledge of Islam through a dedicated study of the Quran and Sunna.You must then translate your knowledge into practice. For this to occur, you need to have firm resolve and determination. This, in turn, will produce amal salih or righteous conduct. To aid you in your task, you must seek the company of those who are also striving to please Allah. They will encourage you towards righteousness and correct you when you deviate from the true Path. Your company also includes your mental and psychological company- the ideas you entertain, the ambitions you nurture, the sensitivities and sensibilities you develop and the books you read.All of these represent a form of company because they are your companions in solitude. 2. Genuine Effort In order to succeed, you must have a deep desire to make a genuine effort to fulfill your obligations as a Muslim: But as for those who strive hard in Our cause – We shall most certainly guide them onto paths that lead unto Us: for, behold God is indeed with the doers of good. [al-Ankabut 29: 69. ] With desire, of course, come actions. But know that it is not solely the results of your endeavours that count; what matters most is that you made your best effort.This is a very important point to appreciate because without genuine effort nothing can happen. Those who think that Prayer alone can work miracles are not living in a realistic world. Prayers are part of the effort, but Prayers are not the whole answer. If you pray, `Allah! Guide me and make me good', it is not going to bring you any benefit unless you are also determined to become good and make an effort towards becoming good. Once you have done the latter two things, then, of course, Prayer will be a source of baraka or Divine grace that will further inspire and strengthen your efforts.The initial desire and the ensuing effort to do and become good, is part of the continuing process of self development, a process that may begin at any point in life that you c hoose and continue till your last breath: O you who have attained to faith! Be conscious of Allah with all the consciousness that is due to Him, and do not allow, death to overtake you until you have surrendered yourselves unto Him. [Ali Imran 3: 102. ] There will never be a point when you will be able to say that you are now a perfect person or that you have achieved your full potential.If at any point you feel so, then be sure that is the starting point of your downfall, On the other hand, you may find that the greater your desire to fulfill your obligations as a Muslim, the more you feel beset or plagued by frustration, despondency and despair in your heart and mind. All of us, whether young or old, have experienced these diseases, and often just give up. What we should try to remember at such times is that it is the intention and effort that matters, not the result. This effort must be a continuing process: Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are believers. Ali Imran 3: 139] 3. Sustaining Willpower To achieve the ultimate goal in life requires a sustained determination to do so, a willpower that is forever responsive and strong. In Quranic terminology this is called irada. Irada is basic to all our efforts. Without willing to do something you cannot do anything. Irada is very different from desire. You always hear people reflecting upon unfulfilled aspirations. One of the main reasons why aspirations and dreams remain unfulfilled is that they are no more than desires which faded to assume the status of irada.The Quran explains that one of the basic weaknesses in human nature which impedes self development is the weakness of will. While narrating the story of Adam, Allah informs: And, indeed, long ago We made Our covenant with Adam; but he forgot and We found no firmness of purpose in him. [Ta Ha 20:115] Irada requires strength and consistency and is indeed the antithesis of doubt, hesitation or lethargy. Once irada is firmly in place, then you must have no doubts and you must not hesitate. Now, what purpose should irada serve?The Quran makes it clear that this will power must be a firm resolve to seek the pleasure of Allah because this is the part of the bargain that you must deliver: And whoever desires [arada] the Life to Come, and strive for it as it ought to be striven for, and are [true] Believers withal-they are the ones whose striving finds favour [with God]. [al-Isra 17: 19] 4. Reliance on Allah Self-confidence is borne from the Believer's intimate knowledge and understanding that Allah is ever ready to assist those who strive and struggle in His way.Self-confidence comes from depending upon Allah and knowing that He is there to help you, protect you and shower His mercies upon you: So he who gives [in charity] and fears [Allah] and [in all sincerity] testifies to the best- We will indeed make smooth for him the path to Bliss. [al-Layl 92: 5-7. ] Self-confidence also emanates fr om knowing that Allah in His infinite mercy has equipped you with all that you require to undertake the tasks set before you. It is not characteristic of the One that is Most Just and Most Merciful to prepare you for a duel without equipping you with the necessary tools.Self-confidence is thus borne of total reliance and trust in Allah. It is knowing that at every step of your journey Allah is there assisting you. If you constantly hold yourself back believing that you are weak and incapable and blame your incompetence on minor inadequacies, then you are bound to fail. You must never allow yourself to believe or feel that Allah has treated you unfairly or that He has placed upon you a burden you cannot shoulder for on no soul does Allah place a burden greater than it can bear. [al-Baqara 2:286. ] Likewise, hope is central to your efforts and your success.You must sincerely hope and believe that everything you do to earn the pleasure of Allah will lead you to fulfillment. A superiori ty complex negates the task of self development. An inferiority complex is derived from a lack of confidence in Allah and oneself. You should never allow yourself to believe that you cannot fulfill your obligations nor should you despair of the mercy of Allah. Confidence, hope and determination are all important ingredients for your success: Those unto whom men said: Lo! the people have gathered against you, therefore fear them. But it only increased them in faith and they cried..Allah is sufficient for us! Most Excellent is He in Whom we trust! [Ali Imran 3: 173-174] You must be wary, however, of the kind of self-confidence that causes a person to proclaim himself self-sufficient. Modern concepts of self sufficiency are indeed an evil form of shirk or polytheism. To ascribe self-sufficiency to one's self is to assume for oneself an attribute reserved only for Allah. For the Muslim, self-confidence is wholly dependent upon the trust one places in Allah; it is not an arrogant proclam ation of complete independence from Allah. Allah alone is self-Sufficient.All else is reliant upon Him for existence. 5. The Best Use of Time Time is not money or gold; it is life and it is limited. You must begin to appreciate every moment of your life and always strive to make the best use of it. With all the demands of worldly life on your time, you will yet need to find time for self-development and maximise its potential. The better route towards self-development is, of course, to integrate all your efforts into a structured daily life. Imam al-Ghazali, may God have mercy on him, in his great work, Ihya Ulum ad Din, gives the following dvice: You should structure your time, arrange your regular devotions and assign to each function a set period of time during which it is given first priority but which it does not overstep. For if you abandon yourself to neglect and purposelessness, as cattle do, and just do anything that may occur to you at any time it happens to occur to you, most of your time will be wasted. Your time is your life, and your life is your capital; it is the basis of your transactions [with God], and the means to attain to everlasting felicity, in the proximity of God the Exalted.Each of your breaths is a priceless jewel, and when it passes away it never returns. Remember also that `the deeds most loved by Allah [are those] done regularly, even if they are few. ‘ (Bukhari, Muslim. ) While you must always strive to make the best use of your time, you must always aim for excellence in everything you undertake, whether at school, at home, at work or at play. Indeed, the Prophet has said, `Verily Allah has prescribed ihsan (proficiency and excellence) in all things. (Muslim. ) 6. Tazkiya -All-embracing Process.Islam does not subscribe to the type of asceticism where we purify our hearts and yet remain immersed in political, economic or social corruption. Tazkiya must encompass our entire life – the privacy of our thoughts as well as their social manifestations in our daily life. Everything must be in conformity with Allah's will. This will of God also requires you to seek and maintain a delicate balance between the various obligations that demand your attention; between your obligations to Allah, your obligations towards others and your obligations towards yourself The Prophet advised us against extremism of any kind.It is reported that he said to Abdullah ibn Amr: `Have I heard right that you fast everyday and stand in prayer all night? ‘ Abdullah replied, `Yes, O Messenger of God. ‘ The Prophet said, `Do not do that. Fast, as well as eat and drink. Stand in prayer, as well as sleep. For your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you. ‘ (Bukhari, Muslim. ) Unless you approach tazkiya as an all-embracing process, you will find that your life is compartmentalized, certain parts impeding the development of o thers.This can only result in a life of disharmony and unhappiness. Approached as a comprehensive and all-embracing process, however, you will find that each part of your life will complement some other part. This should, God willing, make your struggle on the path to God and Janna, easier and full of grace. As you struggle to make headway on the path to God, always remember that you have an excellent example before you. This is the example of the Prophet Muhammad, may God bless him and grant him peace.Often we would like to emulate our sports heroes, our parents, our teachers, our friends or others who attract our attention. For your spiritual development, however, the most beautiful example is that of the Prophet. Allah says in the Quran: You have, indeed, in the Messenger of God an excellent exemplar, whoever places his hopes in God and the Final Days and who remembers Allah much. [al-Ahzab 33: 21] BLESSINGS AND BENEFITS The decision to purify and develop yourself requires that y ou clearly define the path and consider the ways and means to achieve Paradise.This whole process will not only purify your heart, but also affect your entire life and the will of Allah will become so much easier for you to follow. Following the Divine Will is, of course, tazkiya itself, Soon, all your efforts will be directed towards the ultimate goal – the pleasure of Allah and Paradise. Know that every sin can be effaced through forgiveness, and forgiveness is a sure way to Paradise. As you strive to better yourself, then, simultaneously and continuously pray for forgiveness for all your shortcomings.God says: And whoever repents and believes and works righteous deeds, God changes evil deeds into good ones, and God is Ever-Forgiving, Merciful. [al-Furqan 25:70] It is a misconception to believe that simply by setting up Paradise as the ultimate goal, one can get there without any further effort. It is also a misconception that Paradise can solely be achieved by concentratin g only on certain aspects of life, the `religious and the spiritual'. The very fact that Paradise is the ultimate objective means that tazkiya must be pursued in all aspects of life, and in life as a whole.Consider, for example, the following: -Is not honesty a means to enter Paradise? -Will not a sense of responsibility enable me to enter Paradise? -Will not striving to fulfill the needs of fellow human beings make me deserve Paradise? -Will not abstaining from vain talk and aimless actions, bring me closer to Paradise? -Is not consciousness of the best use of my time a key to Paradise? -Will not keeping promises and offering Salat on time, which are distinguishing traits of the righteous, put me on the highway to Paradise? -Must not all of the above be sought to attain Paradise?Every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiya Insha Allah (God-willing), if you take heed of all the prerequisites, blessings and bene fits of tazkiya, you will surely find the right environment, the true companionship and brotherhood and the most appropriate training programmes to make the task of self development easier and more rewarding. So give the good news to My servants who listen to the word [of God], then follow the beauty in it. Such are they whom God has guided And such are they who are endowed with understanding. azZumar 39: 17-18. ] SUMMARY The most comprehensive goal for a Muslim is the single-minded desire to attain Paradise. This desire to seek Paradise is a life-long process which can be sparked in a moment- and this desire will provide the means and the momentum to reach the goal. Your model for self-development is that of the Prophet Muhammad. In your quest for Paradise, you must personally take charge of your responsibilities, develop the willpower to perform and make a genuine effort to fulfill your obligations, ensure that you make the best use of your time and adopt a balanced approach to li fe.Remember that every effort that is legitimate and is aimed at attaining Paradise is also an integral part of the process of tazkiya and that every sin can be effaced through forgii&H §ss – and that forgiveness is the sure way to Paradise. And as for the one who fears to stand before his Lord and who restrains himself from base desires, the Garden is surely the abode. [an-Naziat 79: 40-41] May Allah enable us to be among those who purify themselves for it is God Who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breath [an-Nisa 4: 49].Were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For it is God who causes whomever He wills to grow in purity: for God is all-Hearing all-Knowing [anNur 24: 21. ] CHAPTER TWO: A Life of Remembrance IN a verse of the Quran that I love very much, Allah, Most Gracious and Loving, commends: Remember Me and I shall remember you. Be grateful unto Me and deny Me not. [al-Baqara 2:152. ] Can you imagine a more gratifying state than this, where, when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return?The same exhortation has been beautifully conveyed in a hadith qudsi: I treat My servant as he hopes that I would treat him. I am with him whenever he remembers Me: if he remembers Me in his heart, I remember him in My `heart'; if he remembers Me in a gathering, I remember him in a gathering far better than that gathering; if he draws near to Me a hand's span, I draw near to him an arm's length; if he draws near to Me an arm's length, I draw near to him a fathom's length; and if he comes to Me walking, I go to him running. Bukhari, Muslim) Those who remember Allah standing, sitting and reclining and who reflect on the creation of the heavens and the earth are highly commended in the Noble Quran. They are wise in that they fill their hearts with the remembrance of God in every, moment, in every circumstance and in every posture of their lives. [Ali Imran 3: 191] The exhortation to remember Allah at all times is a reflection of Allah's all-embracing and overwhelming love for us. The door to Allah is always open to us: Remember Me and 1 will remember you.We need only find our way to and through that door. THE SIGNIFICANCE OF DHIKR Regarding the significance of dhikrullah or the remembrance of God, Allah says in the Quran, itself the ultimate reminder (dhikr) to all the worlds [Sad 38: 87], the following: Remember Allah. for He has guided you. [al-Baqara 2:198. ] O you who believe! Remember Allah often with much remembrance. And glorify Him morning and evening. [Luqman 31: 41-42. ] And men who remember God much and women who remember – God has prepared for them forgiveness and a vast reward. [al-Ahzab 33: 35 ]Hadith literature is similarly replete with references to the remembrance of Allah: The servant cannot perform a better deed which will save him from God's punis hment than the remembrance of God. (Malik. ) Whoever wishes to feast in the gardens of Paradise, let him remember God often. (Tirmidhi. ) Indeed, with regard to dhikr, the Quran concludes: And the remembrance of Allah is the greatest deed without doubt. [al-Ankabut 29:45] The significance of dhikr lies in the fact that it is God's own chosen and recommended mode by which the muminun or Believers show gratitude for having been shown the straight path.In addition, it is indeed the surest way of attaining God's forgiveness and achieving the ultimate reward of Paradise. The importance of dhikr then is not difficult to understand. It is dhikr that purifies your qalb or heart and makes it sound. And you can only attain salvation and true success by having a pure and sound heart. The qalb or `heart' referred to here is not the pump in your breast that pushes blood around your body but rather the centre or locus of your personality which pumps out your desires and motivations and which make s you conduct yourself as you do.It is this qalb that lies at your centre and dictates your actions which is the key to your ultimate success. Thus, with reference to the Day of Judgment, the Quran declares: [It will be a Day) when neither wealth nor children shall profit [and when] only he [will be saved] who comes before God with a sound heart [free of evil]. [ash-Shuara 26:88-89. ] This point is more elaborately made in a hadith in which the Prophet says: Listen [to me] carefully. There is a lump of flesh in the body – if it is set right and made good, the entire body becomes good and healthy; but if it becomes diseased, the entire body becomes diseased.Remember well – it is the Heart. (Bukhari. ) If the heart is the key to ultimate salvation and success, it may, likewise, be the seat of much corruption and open doors to many evils. It may facilitate the corruption of political and economic activities and ultimately the social institutions of a society. Where such a state prevails, the Quran suggests that it is because people, individually, have become diseased in their hearts. [al-Baqara 2:10. ] In this state, people stop seeing and doing what is right. The Quran explains that this is not because they have become blind in their eyes but because their hearts have become blind. al-Hajj 22: 46. ] This blindness only draws them nearer to the ultimate chastisement. It is the heart, as the decider of our ultimate fate, that must then be the starting point of any tazkiya programme, to purify this heart and then summon it to the service of mankind. Ibn al-Qayyim, one of the great scholars of Islam, states in his Kitab al Adhkar (The Book of Remembrance), that ‘the heart which is devoid of the remembrance of Allah is a heart that is dead'; it is dead even and long before the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the heart's grave.Ibn al-Qayyim's statement is reminiscent of the hadith of tir e Prophet which states: `The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead. ‘ (Bukhari. ) The statement is also reminiscent of the following verse of the Quran: Do not become like those who forget Allah and Allah makes them forget themselves. It is they who are truly deprived. [al-Hashr 59:19. ] The purpose of tazkiya is to ensure that the heart never falls into a sorry state of being and that it is always alive with the remembrance of God.Prosperous indeed is one who purifies himself and remembers the name of His Guardian-Lord, and prays [unto Him]. [al-Ala 87: 14-15. ] The Prophet further emphasised the importance of dhikr when he said to his Companions: ‘Shall I not inform you of the best of your actions, the purest in the sight of your Lord, which raises your rank to the highest, which is better for you than spending gold and silver, better than meeting your enemy so that you strike a t their necks and they strike at yours? ‘ They replied: ‘Yes, indeed,' and he said: ‘It is the remembrance of Allah. ‘ (Tirmidhi. )Strive then, to fill all your moments, all your thoughts and all your actions with His remembrance. Recite tasbih or words of glorification and praise to punctuate all your actions and achievements. THE MEANING OF DHIKR What is the precise meaning of ‘dhikr'? What is its scope and what does it entail? Does it simply involve certain utterances of the tongue, like Subhanallah (I glorify Allah's absolute perfection), Alhamdu lillah (All praise be to Allah), Allahu Akbar (Allah is the Greatest), La ilaha illallah (There is no god but Allah) and the recitation of some other selected verses of the Quran, or is there more to it?Of course, such utterances of the tongue and recitation of verses of the Quran are important. In fact they are very important forms of dhikr for, indeed, the best forms of remembrance are those that involve both the heart and the tongue. You must understand, however, that the scope of dhikr is considerably wider. Dhikr must not only be felt by the heart and uttered with the tongue, but must also affect and effect amal salih, or good deeds.Significantly, Ibn al-Qayyim suggests that dhikr encompasses `any and every particular moment when you are thinking, saying or doing things which Allah likes: Hence, if your conversation is filled with the words of God, this is dhikr and if all your actions are in accordance with His will, this is dhikr. Indeed Allah commends that we remember Him while standing, sitting and even while reclining. This is only possible if dhikr embraces every single aspect of life. Consider for example the following verse of the Quran where dhikr is emphasised in both Prayer and business activity:O Believers, when the call to Payer is sounded on the Day of Congregation, hasten to Allah's remembrance and leave all worldly commerce. This a for your own good, if you but kn ew . And when the Prayer it finished then disperse through the land, and seek of the bounty of Allah; and remember Allah frequently that you may prosper. [al-Jumua 62:9-10] Attending the Salat al-jumua, listening to the khutba or sermon and performing the congregational Prayer are all well known as forms of dhikr. But in our worldly pursuits as well we are urged to remember Allah even more often.We may thus conclude, that attending to your personal needs, earning a livelihood and spending on your family are all forms of dhikr. But of course, they can only be dhikr if, alongside with the relevant adhkar or supplications in the heart and on the tongue, they are done in obedience to Allah, for His pleasure, to attain Janna. Otherwise, as the Quran warns us, far from being dhikr, they may have the opposite effect: Let not your worldly possessions and your children make you neglectful of Allah's remembrance. But spend in the way of Allah. [al-Munafiqun 63:9-10. THE METHODS OF DHIKR We ha ve thus far discussed the significance, meaning and scope of dhikr. Let us now turn to the various forms and methods of dhikr. How do we remember Allah in the morning and evening, during the day and at night and while standing, sitting or reclining. ‘ There are basically two forms of dhikr. The first involves continuous and sustained inner awareness of Allah in all that we say and do in our daily lives. The second involves mechanisms, whether performed individually or collectively, that help to develop the first. 1.Sustained Awareness of Allah Let us begin with a discussion of the first form and its methods. How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life? How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole – every moment of it – is permeated with rem embrance of Allah? Such an all-pervading dhikr can be an onerous task, but one you can accomplish – with some ease.Let me remind you of four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often. ONE: Say to yourself: I am in Allah's presence; He is watching me. : Say to yourself: I am in Allah's presence; He is watching me. If ever you are alone, He is the second and that if you are two, He is the third. He is with you wherever you are. [al-Mujadala 58: 7. ] He is nearer to you than your-jugular vein. [Qaf 50: 16-18. ] He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing.Remind yourself of this as often as you can, and throughout the day- every time you begin a new task, and every time you speak. Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath. Whe n the Prophet was asked by a Companion about the best method of purifying himself, he replied: `You should always remember that Allah is with you wherever you are. ‘ (Tirmidhi. ) TWO: Say to yourself: Everything I have has been given to me by Allah. All that there is – surrounding you, on you and in you – comes from Allah alone.There is none that creates or gives anything but Allah. [an-Nahl 16:78; Ya Sin 36:33-35. ] Therefore, reflect upon all the baraka or blessing that He has created you with and be thankful to Him. In all the adhkar that the Prophet has taught us, hamd or gratefulness to Allah is a constant theme. Many of these adhkar are simple to learn, and indeed, it was the most simple of his adhkar that he used most frequently. When the Prophet rose in the morning, he would say Alhamdu lillah; whenever he ate or drank he would say Alhamdu lillah; and even when he relieved himself he would give thanks to Allah.Learn as many of the adhkar as you can, and t hroughout the day, as you witness all that Allah has blessed you with, punctuate your day with these adhkar. If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: `There are 360 joints in the body and for each joint you must give a sadaqa [thanks or charity] each day. ‘ (Bukhari. ) You must give a sadaqa for each one of them because without any one of them you will be incomplete and handicapped. You must do this on a daily basis for should any one of them become damaged one day, you will similarly become incapacitated.Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats 72 times a minute. Every time it beats, it does so with the permission of Allah. The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank him for the life that He has given you â€⠀œ for, so long as there is life, there is hope. THREE: Say to yourself: Nothing in this world can happen without His permission. Everything lies in the hands of Allah.No harm can befall you and no benefit can reach you except as Allah ordains. It is as the Quran informs us: If God should touch you with misfortune, none can remove it but He, and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All-wise, the All-aware. [al-Anam 6: 17-18. ] The Prophet Muhammad would supplicate to Allah after each Prayer: O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me.Prayer after Prayer, you should recite these beautiful words. And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permiss ion. FOUR: Say to yourself: I am going to return to Allah one day and that day could be today. You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening. Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment.Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the Next in some monastic fashion. It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with – time, ability and energy – as He has advised. Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it.To help you attain this state of consciousness, recall and ref lect upon the following Quranic verse as much as you can and throughout the day: from Allah we came and to Him we shall return. [al-Baqara 2:156] These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah. To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise. 2. Specific Methods of Dhikr For us to achieve a continuous and sustained awareness of Him, Allah, in His Wisdom and Mercy, has aught us some very specific mechanisms of dhikr. These include: the formal ibada-Salat, Sawm, Zakat and Hajj; tilawa of the Quran, dua, istighfar and tawba, seeking the company of the righteous and dawa. Together these mechanisms or methods constitute what we have classified above as the second form of dhikr, but here we may sub-divide them into two groups: those that can be performed individually and those th at are performed collectively. 3. Methods of Individual Dhikr The foremost of the specific methods pertaining to individual dhikr include the fard or obligatory ibada. Allah has said in a hadith qudsi:My servant does not draw near to Me with anything more loved by Me than what I have made obligatory. (Bukhari. ) Each specific formal ibada or act of servitude to God, has been ordained as an instrument of self development. When we observe our Salat regularly at the proper times, together in congregation whenever possible, with clear intentions and sincerity; when we fast in the month of Ramadan with awareness and resolve; when we give Zakat as soon as it falls due with a generous heart; and when we fulfill the obligations of Hajj as soon as we have the means, we will gain that special closeness to Allah that He has promised.Indeed, we may get even closer to God through additional observance of these specific formal acts of servitude, for Allah continues in the hadith qudsi: My servant continues to draw nearer to Me with additional devotions until I love him. When I love him, I become the hearing with which he hears, the sight with which he sees, the hand with which he strikes and the foot with which he walks. Were he to ask for something I would surely give it, and were he to ask for refuge, I would surely grant him refuge. (Bukhari. ) For each specific fard ibada, there is an additional nafl or superogatory equivalent.These are as follows: -The Sunna Salat – these include the additional Prayers before and after the five obligatory ones, but just as importantly the Tahajjud Prayer. -The Sunna Fasts – as recommended by the Prophet and to be practised on Mondays and Thursdays of each week, the thirteenth, fourteenth and fifteenth day of each lunar calendar month, and other recommended days in the Islamic year. -Sadaqa fi Sabilillah – the giving of voluntary charity, however much and whenever one can afford, for the pleasure of Allah. -The Umra – performance of the voluntary short pilgrimage.In addition to the fard and their related nafl ibada, there are two further specific methods of individual dhikr: the first is the daily recitation of the Quran, and the second, frequent dua or supplications to Allah for forgiveness, guidance and fulfillment of needs. Let us explore each of these specific methods pertaining to individual dhikr in more detail, particularly as instruments of tazkiya and dhikr A. Salat Salat is the foremost form of ibada that Allah Himself has prescribed for us. In His own words He commands: Establish regular Prayer that you may rememberMe. [Ta Ha 20:14. ] The whole purpose of Salat is to be ever conscious of Allah, the Creator, Lord and Sustainer of all things. When we perform Salat we involve our tongue, our heart, our mind and indeed our whole body. In this sense, Salat is indeed, one of the most comprehensive forms of dhikr. It is perhaps for this reason that Allah states in a hadith qudsi: `O ut of all the ways through which My servant gets closer to Me, Salat is the dearest to Me. ‘ (Bukhari. ) It is unfortunate, therefore, that we do not always take full advantage of this gift.We may pray five times each day but few of us remain conscious for long that in Prayer we have the best means to develop a strong connection with Allah. We may compare the obligatory Salat to bathing five times a day. If after such frequent bathing, your body remains dirty, then we may question the usefulness and efficacy of such bathing. Similarly, if after regular observance of Prayer your heart remains unmoved, your morals remain corrupt and your conduct remains unaffected, we may question the usefulness and efficacy of your Prayer?If you enter into Salat and come out of it the same person, then you have missed something, and you may have missed a golden opportunity to achieve something great. Remember, though, Salat is an obligation. Whether your heart is attentive or not, it must be pe rformed. You cannot give up Prayer because to you it appears useless. Don't give up the obligation but try to infuse it with the purpose it seeks to serve – remembrance of Allah. How can you improve the quality of your Salat?Remember, first and foremost, that as soon as you commence your Salat, Shaytan makes it his duty to fill your mind with anything and everything but thoughts of Allah. [al-Araf 7: 16-17. ] For, Shaytan is aware that your remembrance of Allah will draw you closer to Him, so he tries ceaselessly to disengage your mind and heart from such remembrance, so that you may never achieve that closeness. The most important hurdle to overcome from the outset, therefore, is absentmindedness. It is this that destroys the quality of your Prayer, for Allah does not accept the Prayers of a wandering mind.The Prophet Muhammad said: God does not accept the Prayers of an individual until his heart achieves in it what his body has achieved. [Al-Ghazali in Ihya. See Inner Dimen sions of Islamic Worship, Islamic Foundation, Leicester, p. 29. ] The ability to concentrate in Prayer may be improved by undertaking adequate psychological, mental and physical preparation before the Prayer and by utilising certain techniques whilst performing the Prayer. Below we discuss some of them. i. Psychological and Mental Preparation -The planning of your daily activities should revolve around the five daily Salat. al-Ma'arij 70: 22-23. ] Do not plan everything else and then try to fit Prayer into your busy schedule. -Ensure that you are conversant with all the rules and regulations governing your Prayer. Research in depth the Quranic verses and ahadith relating to the virtues of Salat. -Be punctual with your Prayer. [an-Nisa 4:103] Get into the habit of praying at the earliest hour. Do not procrastinate. The Prophet said, `the deed most loved by Allah is Prayer performed on time. ‘ (Muslim. ) -Pray as much of your fard Salat in jama'a or congregation as is possible. al-Baqara 2: 43. ] -Avoid praying in a state in which you are mentally and physically fatigued. [an-Nisa 4: 43] -Rid your mind of all evil thoughts and ideas. [al-Maun 107: 4-6. ] -Keep your mind free of worldly worries and engagements. -Plan what ayat / duas you are going to recite. -If you do not understand Arabic learn the meaning of what you recite in your Prayer. -Remind yourself that engaging in Prayer offers you an opportunity to release yourself from the pressures and tensions of this world. The Prophet has said that in Prayer was placed the comfort of his eyes.Therefore cherish the opportunity to remove the shackles and burdens of this world from your shoulders. [al-Baqara 2: 45. ] -Use your Prayer to remain focused on your mission in life to bring your entire being to serve only Allah. -Use your Prayer as a source of strength, inspiration and enthusiasm for your life and activities. ii. Physical Preparation -Fulfill all your personal needs before you commence your Prayer, for example, thirst, hunger and calls of nature. -Pray in a pure physical state. Perform your wudu with care and perfection. [al-Maida 5: 6. -Although the whole earth is a masjid or a place of worship, choose a place that is clean. -Pray in an environment free of noise and one where there is no distraction. -Adorn yourself with clean and respectable clothes for Allah has said: O Children of Adam, wear your best clothes at every place of worship. [al-Araf 7:31. ] iii. Performing Your Prayer -Assess your mental readiness for Prayer before its commencement, during the various postures with its attendant recitations, after each raka and ultimately at the end- Try to make improvements at each stage Pray with humility both in your mental state and in your physical manner. Pray with hope and awe, asking Allah for His mercy and forgiveness. -Remind yourself continually that you are talking to the most important `Being' in your life – your Creator and Sustainer. He is in front of you. You are facing Him and you are involved in a dialogue with Him. [al-Alaq 96: 19. ] -Commence your Prayer by seeking Allah's help and protection from the influences of Shaytan. [an-Nahl 16: 98. ] -Lower your gaze while praying and do not allow the physical environment to distract you.Anas related that the Prophet said: `My dear son, be sure to avoid being distracted during Prayer, for, to become distracted while praying is a disaster. ‘ (Tabarani. ) -Use a variety of Quranic verses and duas in your Prayer to achieve greater concentration and awareness. -Adopt a whispering technique in your recitation. This will increase your ability to remain focused on what you are saying. [alIsra 17:110. ] -As you recite the Quran, translate it into your own language so that your attention is held. As you concentrate upon the meaning and implications of the words, insha Allah, all thoughts of worldly ideas will disappear. On each occasion that you recite the Sifat or attributes of Allah in r uku and sajda, consider how indebted you are and how grateful you should be to Allah and express your true emotions. -Utilise the occasion of sajda to make additional dua to Allah. The Prophet said: ‘ A servant is nearest to his Lord when he is in sajda, so increase your supplication when in sajda. ‘ (Muslim. ) -Make your Prayer of moderate duration so that you do not become physically and mentally tired but be aware that while in Prayer you must take your time praying. -Give due regard to the proper performance of all the physical postures. Pray as if it is your last Prayer. The Messenger of God said: `When you stand up to pray, perform your prayer as if it were your last, do not say anything you will have to make excuses for tomorrow, and resolve to place no hope in what is in the hands of men. ‘ (Ahmad. ) Performing your prayer in a satisfactory manner should lead to a radical change in the way you lead your daily life. Salat must be as the Quran states: Surely, Salat prevents indecency and evil [alAnkabut 29: 45. ] Your improved and more disciplined life will in turn help the quality of your Prayer to increase even more.The two should feed one another and continuously reinforce each other. Note that there is punishment for a Prayer not performed satisfactorily. It will be a witness against you rather than a witness for you on the Day of Judgment. However, the reward for a Prayer well performed is immeasurable. The Prophet said: `If a man performs two rakas of Salat without the distraction of any worldly thought, all his previous sins will be forgiven. ‘ (Bukhari. ) iv. Tahajjud Salat Even though it is not obligatory, try to establish Tahajjud Salat as part of our nightly activities. The Prophet said: `The best Prayer after the fard Prayer is the night Prayer. ‘ (Muslim. ) One of the characteristics of the Ibadur Rahman or Servants of the Most Merciful, is that they get up at night and perform Tahajjud Salat. [al-Furqan 25: 64] Qiyam al-layl or night vigil is a source of great spiritual energy. The Prophet has said: Keep up qiyam al-layl. It was the way of the virtuous who came before you, it draws you nearer to your Lord, atones for your sins, forbids you from evil and protects the body from sickness. (Tirmidhi. )When a man wakes up his wife at night and they pray two rakas (units) together, they are written down among the men and women who remember Allah. (Abu Dawud) The Quran also commends the one who utilizes the early hours of each day to engage in remembrance of Allah: Is one who worships devoutly during the hours of night prostrating himself or standing [in adoration] and who places his hope in the mercy of His Lord – [like one who does not]? Say: ‘Are those equal – those who know and those who do not know? ’ It is those who are endowed with understanding that receive admonition. [Az-Zumar 39:9]B. Sawm Sawm or fasting is another important instrument of tazkiya. It holds a unique status among all other forms of ibada. In a hadith qudsi we are told: Every good deed of a man is granted manifold increase, ten to seven hundred times. But Allah says: Fasting is an exception; it is exclusively for Me, and I will give reward for it as much as I wish. (Bukhari, Muslim. ) The fruit of fasting ought to be that rich inner quality which the Quran calls taqwa: O Believers! Fasting is ordained for you, even as it was ordained for those before you, that you might attain taqwa. [al-Baqara 2:183]Taqwa is the most basic prerequisite for being guided by Allah. It entails God-consciousness, a sense of responsibility, accountability, dedication and awe. It is that which prompts and inspires us to fulfill our responsibilities towards the Creator. Taqwa is the main criterion by which Allah values the deeds of a Muslim. The Quran states: Surely the noblest among you in the sight of God is the most Godfearing of you. Verily God is all-Knowing and all-Wise. [al-Hujurat 49: 13 . ] We must strive to the utmost to inculcate taqwa in our lives as Allah has ordained: Take provisions with you, but the best of provisions is taqwa.So remain conscious of Me, O you who are endowed with insight. [al-Baqara 2:197] Fasting teaches us to remember Allah. It helps to instill in us certain attributes and qualities which develop our taqwa. We discuss some of these below. i. Fulfilling Allah's Wishes While fasting, the most basic physical needs – Food, water and sleep – are readily and joyfully sacrificed. Hunger and thirst are no longer harmful; Allah's displeasure is harmful. Physical pleasures no longer hold any lure; Allah's rewards do. The scale of values is turned upside down. The measures of comfort and pain, success and failure are radically changed.However, whatever the physical discomfort, the mortification of the flesh is certainly not the desired object. The gifts of Allah are there to be enjoyed but limits by Him must also be strictly observed. O nce the sun has set, the fast must be broken and the sooner the better. All that was forbidden during the fasting hours, at His command, becomes permissible again, at His command. Similarly, eating before dawn is strongly encouraged even though the hour is early for it provides the necessary strength for the rigours of the day ahead. Fasting and praying are obvious acts of worship but eating also constitutes a form of worship. i. Willpower Fasting strengthens our willpower. The Prophet has said: ‘Sawm is a shield [or a screen or a shelter from the Hell-fire]. ‘ (Bukhari. ) The regime of dawn-to-sunset abstinence from food, drink and sex, for the sake of Allah alone, internalises the lesson that we must never en