When we look in the dictionary under the word prayer (as one of the words used as an approximate translation of the 'Arabic word ad-Du'a) we come across the following definition:

• Prayer (prar) n.

• A reverent petition made to God.

• An act of communion with God, such as in devotion, confession, praise, or thanksgiving.

A specially worded form used to address God.

Thus, prayer is to converse with Allah (SwT), prayer is the interaction of the soul with Allah (SwT), not in reflection or meditation, but indirect address to Him. It is the act of "calling upon our Lord"; "pouring out our soul before Allah (SwT) " and "drawing near to Allah (SwT).

Prayer presupposes a belief of the love of Allah (SwT) for His servants His ability and willingness to hold communication with us, His personal control of all things, all His creatures and all of their actions.

An acceptable prayer must be sincere, offered with reverence and godly consciousness (Taqwa), coupled with a humble sense of our own insignificance as His creations, along with earnest importunity, and with unhesitating submission to the Divine Will. The prayer must also be offered with the faith that Allah (SwT) is the Hearer and Answerer of the prayer, and that He will fulfil His word:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

And your Lord says: Call upon me, I will answer you. (Surah al-Ghafir or al-Mu'min, 40:60).

When a person is faced with difficulties or desires something in his life like a child, he immediately hastens to find a way out of his problems and a way to fulfil his needs usually through the natural world and through employing physical cures and methods instead of first resorting to Allah (SwT).

In a long narration, the following point is mentioned directly by Allah (SwT) in the hadith al-qudsi:

ا يُؤَمِّلُ غَيْرِي فِي الشدائد و الشَّدَائِدُ بِيَدِي وَ يَرْجُو غَيْرِي وَ يَقرَعُ بالفكر بَابَ غَيْرِي وَ بِيَدِي مَفَاتِيحُ الْأَبْوَاب وَهِيَ مُعْلَقَةٌ و بَابِي مَفْتُوحٌ لِمَنْ دَعَانِي

“Does a person put his hopes in other than Me when in difficulties, while (the succour from) all difficulties are in My Hands; and does a person rely on other than Me and with his own thoughts, knocks on the door of other than Me while in My Hands are the keys to all of the doors (of succour) and all of the doors are locked, while My Door is (always) open for the one who calls upon Me."

Mankind's innate disposition tells him that when he falls into difficulty, he must immediately call upon Allah (SwT) as there is no problem, no matter how big that He can not solve. All we need to do is call upon and ask Allah (SwT), for help but where is He?

When we refer to the Noble Qur'an, we see that Allah (SwT) has given us the answer as to where He is, and He states this in one word:

وإذا سألك عبادِي عَنِّي فَإِنِّي قَرِيبٌ

And when My servant asks you (O' Muhammad) about Me so then (say to them) that verily I am near. (Surah al-Baqarah, 2:186).

Thus, wherever we turn, we find Allah (SwT) there ready and willing to hear and accept our prayers, granted that what we desire is best for us both in this world and in the next life (as only He knows what is truly the best for us).

A Mother's Prayer is a compilation of tried and tested prayers and supplications all of which have been extracted from the authentic and original sources of the teachings of the Prophet of Islam (S) and the Ahl Al-Bayt.

The prayers in this book begin with the period of trying to conceive a child, and once Allah (SwT) has granted this prayer to the couple, the prayers then continue on through the period of pregnancy. This is one of the most critical and crucial periods for the upbringing of the child, as we are told in a hadith:

الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ سَعَدَ فِي بطن أمه

"The unfortunate child is the one who is unfortunate from the time is in his mother's womb, and the happy (and successful) child is the one who is so from the time in his mother's womb.''

Therefore, this period is one of great importance if we wish our children to be successful in the life of this world and in the next world, and one must not be negligent or careless of this important time for the spiritual development of our child.

Prayers are then mentioned to avoid a miscarriage or still birth and other hazards which the woman and her fetus may face during pregnancy. The supplications continue into the delivery stage to ensure a safe and easy delivery with no complications The right of the child breastfeeding is also covered with prayers aimed in increasing the supply of breast milk.

However, the spiritual training of the child does not end with these supplications, rather, both on and after the seventh day of birth, there are several recommended acts which should be performed by the couple for the child to ensure the child remains on the path of Islam and to ensure that the parents have fulfilled some of their responsibilities to the child.

Continuing on, supplications are then given to protect a child from the evil elements from among the Jinn and Mankind. As we know, while the child grows, he or she is still in need of assistance from Allah (SwT) and thus, the chapter which follows is packed with prayers for various circumstances and troubles that the young infant may face.

The selection of prayers ends with a touching Du'a taught to us by the great grandson of Prophet Muhammad (S), Imam 'Ali Ibn al-Husayn Zayn Al-’Abidin (‘a), which he taught for one's children - a prayer which each and every parent must read and understand.

This work closes with excerpts from the valuable work, The Islamic Family Structure, on the period of pregnancy, how the pregnant woman should be treated and ends with the spiritual worth of children.

All of the supplications have been given in 'Arabic with full English translation, however it should be noted that the larger chapters of the Noble Qur'an which have been recommended to be recited and /or written have not been included in this work so as to preserve space.

The prayers and supplications mentioned in this manual are not meant to remove the medical specialists from the picture rather both can and should be employed hand in hand. This is something which we are told from the ahadith of the Ma’sumin that we must not only perform the payers, rather we must also refer to the specialists when we require assistance. Amir Al-Mu’minin 'Ali Ibn Abi Talib (‘a) has told us:

من كتم الاطباء مرضه كان خائن بدنه

"A person who hides his sickness from the doctor has done an injustice to his body”.1

Thus, the mother and father-to-be should not simply rely on the prayers and supplications which have been handed down to us and refrain from visiting the doctor or specialists if the need arises for any illness.

In closing, we ask the readers to point out any errors that you may find in this work so that we may improve this book for future editions. We would like to thank those who came forward to offer their support for the publication of this work may Allah (SwT) reward you amply for your contributions.

We also ask that you remember us, our dear daughter Muhadditha Fatema, and our parents when you make use of this book. And I have no success (in my endeavours) except with the permission of Allah (SwT).

Saleem Bhimji & Arifa Hudda

13th of the Month of Dhul Hijjah, 1424 AH

9th of February, 2004 CE

• 1. Ghurar al-Hikam, p. 663.