Allahulazi khalaqakum suma razaqakum suma yumitukumsuma:
"Allah is He Who created you and then maintained you, then will cause you to die."

(The Qur’an 30.40)

Then Shree Chaitanya Mahaprabhu said, "Creation, maintenance and dissolution come from Allah."
(Chaitanya-charitamrita, Madhya-lila, 18.192)

Here Mahaprabhu explains that Allah is the sole creator, maintainer and destroyer of the universe. Allah performs everything through His inconceivable potencies. When the time was ripe, He created the universe. He then undertook to maintain it with all the planets on their orbits and supply sustenance for all living beings. When the duration of the existence of the universe is over, Allah will destroy it. He is the supreme controller and everything depends on Him. Certainly, Allah acts as the creator, maintainer and destroyer only in relation to the material world because the spiritual world is never created, it is eternal and it is never destroyed.
Thus in the Holy Qur’an we can find plenty of evidence of these points. For instance, in the sura "Al-Baqarah", or "The Cow", it states:

Ya-’ayu-han-nasu’-budu Rabba-kumulazi khalaqakum walazina min-qablikum la-’alakum tataqun.
‘Alazi ja-’aia lakumul-arza fira-shanw-wasama-’a bina-’a / wa ‘anzala minas-sama-’i ma-anfa-’akh-raja bihi minas samarati rizqal-lakum:

"O mankind! Worship your Lord, Who created you and those who came before you that you may become righteous.
Who has made the earth your couch, and the sky your canopy, and sent down rain from the sky, thereby producing fruits as foods for you." (2.21-22)

Furthermore, in the sura "Qaf" there is the following verse:

Wa laqeb halaqna ssamawati wa larda wa ma baynahuma fi sittati ayyamin wa ma messana mil lugub: "Verily We created the heavens and the earth, and all between them in six Days, and nor did any sense of weariness touch Us." (50.38)
As for the Creation in six Days, in (22.47), we are told that a Day in the sight of Allah is like a thousand years of our reckoning, and in (70.4), the comparison is with 50,000 of our years.

It is also explained in the Holy Qur’an:

Huwal-lazi khalaqa lakuma fil-’arzi jami-’a / sumas-tawa ‘ilas-sama-’i fasawa-hunasab-’a samawat: "It is He Who has created for you all things that are on earth. Then He turned to the heaven and fashioned it into seven firmaments." (2.29)
Yakhluqu ma yasha: "He creates what He will." (5.17)
Zalikumul-lahu . . . Khaliqu kulli shay-’in fa’-budu / wa huwa ‘ala kulli shay-’inw-wakil: "Such is Allah, . . . the Creator of all things, so worship Him. And He takes care of all things." (6.102)

It is stated in the sura "Yunus", or "Jonah":

Innahu yabda-’ul-khalda suma yu-’iduhu: "Behold! He produces creation, then reproduces it." (10.4)

So Allah’s creation is not a simple act, once done and finished with. It is continuous, and there are many stages.
Next, it is said in the sura "Al-Ra‘d", or "Thunder":

Qulil-lahu Khaliqu kulli shay-’in wa huwal Wahidul Qahar: "Say: Allah is the Creator of all things and He is the One, the Almighty." (13.16)
Then, in the sura "Al-Hashr", or "The Gathering" is the following verse:

Huwal-lahul - Khaliqul Baari ‘ul-Musawiru: "He is Allah, the Creator, the Shaper out of naught, the Fashioner." (59.24)

Ustad Abdullah Yusuf Ali comments:

"Allah’s attributes of Goodness and Power having referred to, we are now told of His creative energy, of which three aspects are here mentioned. The point is emphasized that He does not merely create and leave alone; He goes on fashioning, evolving new forms and coloUrs, and sustaining all the energies and capacities which He has put into His Creation, according to various laws which He has established.
Khalaqa is the general term for creation, and the Author of all Creation is Khaliq. Baraa implies a process of evolving from previously created matter or state: the Author of this process is Bari-u, the Shaper. Sawwara implies giving definite form or color, so as to make a thing exactly suited to a given end or object: hence the title Musawwir, Fashioner for this shows the completion of the visible stage of creation." (9, p. 1726)

Furthermore, the Holy Qur’an said:

Alladhi khalaqa fasawwa: "Who creates, then disposes." (87.2)
Anta khay-rur-raziqin: "O Allah our Lord! . . . You art the best of Sustainers." (5.114)
Iny-yasha yuz-hibkum wa ya ‘ti bi-khalqin-jadid: "If He will, He can remove you and bring (in) some new creation." (14.19)
Allahu lazi khalaqakum suma razaqakum suma yumitukum suma yuhyikum: "It is Allah Who has created you; further, He has provided your sustenance; then He will cause you to die; and again He will give you life." (30.40)
Allah is not only the Creator of the universe, but the Destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time and then it is annihilated by His will. He extends His transcendental potency for the creation, maintenance and dissolution of the cosmic world. The creation, maintenance and dissolution of this cosmic manifestation are due to the existence of the Supreme Lord. Nonetheless, the Lord is unaffected by all these changes in the material elements. The Supreme Lord is the original cause of creation, maintenance and dissolution. Everything emanates from Him, everything is maintained by Him and everything is dissolved in Him. He is the ultimate controller of creation, maintenance and dissolution. Thus creation, maintenance and dissolution are created by His will.

As Mahaprabhu states, Allah is the shelter of everything. None but He is the real shelter of everyone. Having forgotten Allah, we now seek the shelter of our family, relatives, friends, community, nation or country, none of whom are capable of sheltering us. Who can save us from the inevitable grip of death? When it arrives, no one can dodge it. Only Allah can extricate us from all material suffering, including death by providing us His shelter.
Shelter signifies the constant protection and sustenance that Allah provides to this material world and its residents. Within the material world, there are gross manifestations, which are visible to the mortal’s eye of flesh and subtle manifestations which are normally invisible. For example, the Qur’an refers to Jinns and Angels who are subtle and normally invisible creatures.

It is mentioned in the sura "Al-Falaq", or "The Daybreak" of the Holy Qur’an:

Qul a'udhu bi - rabbil falaqi: "Say: I seek shelter in the Lord of the Daybreak." (113.1)

Ustad Abdullah Yusuf Ali comments:

"In Allah’s created world, there are all kinds of forces and counter-forces, especially those put in motion by beings who have been endowed with some sort of will. The forces of good may compared to light, and those of evil to darkness. Allah can cleave the depths of darkness and produce light, and therefore we should cast off fear and take refuge in divine guidance and goodness." (9, p. 2030)

Next, it is said in the sura "An-Nas", or "Mankind":

Qul a'udhu bi - rabbin nasi
Malikin nasi Illahin nasi:

"Say: I seek shelter in the Lord of mankind,
The King of mankind,
The God of mankind." (114.1- 3)

The previous verse (113.1) brings to our attention the necessity of seeking Allah’s protection against external factors which might affect an individual. Here mankind is being viewed as a whole and the need for protection from internal factors is pointed out. For this reason, the threefold relationship which man has with Allah is mentioned:

Allah is Rabb which means Lord, Maker, or Cherisher. Allah sustains one and cares for him. He provides one with all the means for his growth and development, and for his protection against evil;
Allah is Malik which means King, or Ruler. Allah has the prerogative to guide man’s conduct, and lead him to well-being. He has made laws, which man must abide by.
Allah is Ilahi which means God, or Judge. To Him mankind must return. Allah judges man according to his deeds in this life and determines his next destination. He is the goal of life, and the only Being Whom man must always worship.

Thus man could and should seek Allah’s protection against evil.

Furthermore, it is stated in the sura "Al-Muminun", or "The Believers":

Rabbi a'udhu bika min hamazati ash - shayatini
Wa a'udhu bika rabbi 'an yahduruni:

"O my Lord! I seek shelter in You from the incitement of satanic ones,
And I seek shelter in You, O my Lord, lest they should approach me." (23.97-98)

Thus no one can side-step evil and demoniac influences without Allah’s aid and protection. One must not only be impervious to all promptings of evil, but one must shun its proximity. In retaliation on evil, or even in curiosity to discover what evil is, one is very likely to be victimized by it. One should avoid going near it or anything which brings it near him. In order to succeed in doing so, one must take complete shelter of the Supreme Lord.

Also it states in the Holy Qur’an:

Wa ‘imma yanzaganaka minash-shaytani nazgun-fasta-’iz billah / innahu Sami un ‘Alim: "If a suggestion from the devil wound you, seek shelter in Allah. For He is the Hearer, the Knower." (7.200)
Wa ‘imma yanzaganaka minash shaytani nazgun-fasta-’iz billah / Innahu huwa Sami ‘ul ‘Alim: "If a whisper from the devil reach you, seek shelter in Allah. He is the One Who hears and knows all things." (41.36)
The sura 113 "Al-Falaq", "The Daybreak", derives its name from a word in the first verse. It is a prayer to Allah for protection from evils especially supernatural ones proceeding from the unknown. The Prophet is asked to pray and to seek shelter in Allah, the Lord of the Daybreak. Daybreak is a phenomenon by which Allah changes the dark night unto bright day thus reducing the power of darkness by His command. The reference to the Rabbil Falaqi, "Lord of the Daybreak", is very significant in this early Meccan sura since the pagan Arabs had a strong belief in witchcraft which was usually practiced in the dark hours of the night. Therefore, the Prophet, and through him all believers, are asked to seek shelter in Allah so that nothing evil or cruel can harm them. (135, pp. 130-131)
The sura 114 "An-Nas", "The Mankind", takes its name from a word in the first verse. This sura is the second of al-Muawwadhatayn (two prayers for shelter and protection). Like the sura al-Falaq, here also the Prophet is asked to seek shelter in Allah, the Lord of mankind. "The Lord of mankind" here means the Maker, the Cherisher and the Sustainer of man. By referring to Allah as "the King of mankind", it is meant that He is the Ruler, the Legislator and the Governor of the human race. Allah is the God of mankind, the only being entitled to worship and none should be associated with Him in worship as an agent, son or daughter of God. (135, p. 43)
Mankind, by nature, is very insignificant in the face of the massive forces of nature and weak to resist the temptations of Satan. Therefore human beings need to cling tenaciously to Allah’s shelter. Under the shelter of Allah the humans are secure and protected. Allah can give complete shelter because He is beyond the material energy.
Allah is the only shelter of the cosmic manifestation and the supreme shelter for all living entities. Giving up such shelter, the living entities are deluded by the material energy, forgetting God. Therefore, without His shelter, nothing can exist. He is the shelter of the whole universe. The Lord is the only shelter of fearlessness for the surrendered soul. One can not save himself from the cruel hands of death in the material world without having surrendered himself to the Lord. The Lord is impartial to all circumstances of the sufferings of the living entities, but to one who takes shelter at Him, the Lord gives proper protection, and takes such a living entity to His eternal abode. God is the shelter of everything - this is the verdict of all scriptures. Everything is resting in Allah's energy, therefore, He is the supreme shelter. Without His shelter nobody can be happy. He is the ultimate goal of shelter and therefore one should take shelter of God either for protection or for the annihilation of distress. Let everyone take shelter of the supreme omnipotent God. That is the ultimate perfection of life.

Here Mahaprabhu stresses that Allah is the Supreme Lord worshipped by everyone. Actually everyone ought to worship and serve Allah. It is supreme law for everyone and supreme duty of everyone. The constitutional position of the soul is to worship and serve the Supreme Lord. When we forget God we begin to serve and worship something else since no one can be inactive. In forgetfulness of our supreme duty, we begin to serve and worship material objects. As a result, we are frustrated and miserable. Nothing can satisfy us and bring us happiness unless we engage ourselves in service to God. It is supreme happiness and the goal of one’s life.
This human life offers us the opportunity to return to Allah by worshiping Him. Worship of Allah is man’s supreme goal. Actually, everyone is directly or indirectly worshiping the Supreme Lord.

So in the sura "Al-Baqarah", or "The Cow" of the Holy Qur’an it is clearly explained:

Ya-’ayu-han-nasu’-budu Rabba-kumullazi khalaqakum walazina min-qablikum la-’allakum tataqun: "O mankind! Worship your Lord, Who created you and those who came before you that you may become righteous." (2.21)
Furthermore it is stated in the sura "Al-Nahl", or "The Bee":

Wa lillahi yasjudu ma fi-samawati wa ma fil-’arzi min daba tinwal-mala-’ikatu wa hum la yastakbirun: "To Allah does prostrate all that is in the heavens and on the earth, whether living creatures or the angels. For none are proud (before their Lord)." (16.49)
Thus even the highest angels are not arrogant; they bow down and serve their Lord, as does all Creation. It is the duty of everyone to worship and serve God. It is the only way to connect our consciousness to the divine consciousness and perfect our human life.

It is also explained in the sura "Al-Ra’d," or "Thunder" of the Holy Qur’an:

Wa lillahi yas-judu man fi-samawati wal-’arzi taw-’anwa kar hanwa zilaluhum-bilgu-duwi wal-’asal: "To Allah falls prostrate whatever beings there are in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours." (13.15)
Here the words "willingly" and "unwillingly" are very important and have profound significance. It is said that we bow down before the Lord with our face down willingly; conversely, at the time of death, we are forced to lie before the Lord with our bodies lying flat on the ground. It is better to voluntarily bow down before God and be saved than forcibly fall flat at the time of the death infront of the Lord and rot in this material world.

Next, it is said in the Holy Qur’an:

Alam tara ‘annallaha yasjudu lahu man fi-samawati wa man fil-’arzi washamsa wai-qamaru wan-nujumu wal-jihalu washajaru wadawabu wa kasirum-minanas: "Have you not seen that to Allah prostrate whatsoever is in the heavens and whatsoever is on the earth, - the sun, the moon, the stars, the hills, the trees, the animals, and a great number among mankind?" (22.18)
Wa ma khalaqtul jinna wal-’insa ‘illa liya’-budun: "I (Allah) have created the jinns and men, that they only may worship Me." (51.56)
Sabaha lillahi ma fi-samawati wal-’arz / wa huwal ‘Azizul Hakim: "All that is in the heavens and the earth glorifies Allah. For He is the Mighty, the Wise." (57.1)

It is explained in the sura "Al-Imran", or "The Family of ‘Imran":

Lahu ‘aslama man fi-samawati wal-’arzi taw-’anwa karhanwa ‘ilayhi yurja-’un: "To Him submits whosoever is in the heavens and the earth, willingly or unwillingly, and unto Him they will be returned." (3.90)

Ustad Abdullah Yusuf Ali comments:

"All Nature adores Allah, and Islam asks for nothing peculiar or sectarian; it but asks that we follow our nature and make our will conformable to Allah’s Will as seen in Nature, history and revelation. Its message is universal." (9, p. 166)

Furthermore, in the sura "Al-Baqarah", or "The Cow" it is stated:

Ballahu ma fi-samawati wal-’arz / kullul-lahu qanitun: "To Him belongs all that is in the heavens and on the earth. Everything renders worship to Him." (2.116)

Allah is the only worshipable object. Everyone worships Him directly or indirectly, willingly or unwillingly. This cosmic manifestation is meant for worshipping Him. Those who worship Him with love and devotion attain peace and prosperity, otherwise life becomes full of miseries and distress.

Allah is the cause
Innallaha ya’-ti bi shamsi minal mashriqi:
"Behold! Allah causes the sun to rise in the East."

"Allah is the cause of all causes", Shree Chaitanya Mahaprabhu said.
(Chaitanya-charitamrita, Madhya-lila, 18.193)

Here Mahaprabhu explains that Allah is the original cause of all causes. Each effect has its cause, which in turn has its own cause. In this way, if we were to move backwards from cause to cause, we will naturally arrive at the supreme cause. This supreme cause is Allah. Everything originates from Him. But He Himself is beginningless. Allah has no beginning. Therefore He has no cause. He Himself is the primeval cause of all causes.

Thus it is stated in the Holy Qur’an:

Allazi ja-’aia lakumul-’arza fira-shan-wasama bina / wa ‘anzala minas-sama-’i ma-anfa-’akh-raja bihi mina samarati rizgal-lakum: "Who has made the earth a resting place for you and the sky a canopy, and cause water to pour from the sky, thereby producing fruits as food for you." (2.22)
Iz qala ‘Ibrahimu Rabbi-yal-lazi yuhyi wa yumitu. . . . Innallaha ya’-ti bi shamsi minal mashriqi: "Abraham said: My Lord is He Who gives life and causes death. . . . Behold! Allah causes the sun to rise in the East." (2.258)
Tulijul-layla fi-nahari wa tulijun-nahara fi-layl / wa tukhrijul-haya minal-mayiti wa tukhrijul-mayita minal-hayi wa tarzuqu mantasha-’u bi-gayri hisab: "You (Allah) cause the night to pass into the day and You cause the day to pass into the night. And You bring forth the living from the dead, and You bring forth the dead from the living. And You give sustenance to whom You choose, without measure." (3.27)
From all these quotations we can easily understand that Allah is the supreme cause of all causes. But we can see today mans blunt senses, his lack of divine knowledge and spiritual understanding leads him to falsely think he is the cause of all things around him. Man thinks, "I have created my son". But who is the cause of the parents that cause the son? Allah is the primal cause, the cause of everything. Man thinks, "I have created this nice house with my own energy." But who is the cause of the five fundamental elements - earth, water, fire, air, ether - which form the ingredients for every material construction, whether it be a single brick for your house, a metal for your spaceships or the complex bodily form for your soul? Allah is the original cause of the material manifestation and this material manifestation is not independent from Him. He has no cause, for He is the eternal cause of all causes, transcendental to this material manifestation. He is the ultimate dative, causative and accommodating cause of all causes. When any human can produces anything starting with zero then we can say he is the cause. The scientist today even with the fundamental ingredients can not produce even a single blade of grass what to speak of human life. Allah is the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is independent because there is no other cause beyond Him. The Lord is ultimately the cause of all animation in the material world. He is the original cause. Effects of the original cause become the causes of other effects and thus everything, either permanent or temporary, is working as cause and effect. Because the Lord is the primeval cause of all persons and energies, He is called the cause of all causes. He is the principle primeval cause of all causes and effects. There is no cause for all phenomenal activities except Him, the Supreme Lord. Although, He is without a cause.

Now Mahaprabhu points out that only by engaging in devotional service to the Supreme Lord can one free himself from the miserable material life. In forgetfulness of God one pursues illusory material happiness which bring him nothing but miseries. Actually one cannot achieve happiness without devotional service to the Lord. It awards one real happiness and ultimate perfection of human life. Therefore one who has sufficient intelligence must engage himself in devotional service unto Allah to get freed from the pangs of material life.
So in the Holy Qur’an there are descriptions of different devotional processes: Wa ‘iza sa-’alaka ‘ibadi ‘ani fa-’inni qarib / ‘ujibu da’-watad-da-’i ‘iza da-’ani fal-yastajibu li walyu’-minu bi la-’allahum yar-shudu: "When My servants question you concerning Me, I am indeed close (to them). I respond to the prayer of every suppliant when he calls on Me. So let them hear My call and let them trust in Me, in order that they may be led aright." (2.186)
Fasabih bismi Rabbikal ‘Azim: "So chant the name of your Tremendous Lord." (69.52)
Alla-zina ‘a-manu wa tatma-’innu qulu-buhum-bi-zik-rillah / ‘ala bi-zik-rillahi tatma-’innul-qulub
Alla-zina ‘amanu wa ‘amilus-salihati tuba la-hum wa husnu ma-’ab:
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah. Indeed in the remembrance of Allah do hearts find satisfaction!
For those who believe and do right, is joy and a beautiful place of (final) return." (13.28-29)
Wa ‘innallaha Rabbi wa Rabbukum fa’-buduh / haza siratum-mustaqim: "Verily Allah is my Lord and your Lord. So serve Him. That is the right path." (19.36)

It is stated in the sura "Al-Baqarah", or "The Cow":

Ya-’ayu-han-nasu’-budu Rabba-kumullazi khalaqakum wallazina min-qablikum la-’allakum tataqun:
"O mankind! Worship your Lord, Who created you and those who came before you that you may become righteous." (2.21)

Ustad Abdullah Yusuf Ali writes in this regard:

"Adoration is the act of the highest and humblest reverence and worship. When you get into that relationship with Allah. Who is your Creator and Guardian, your faith produces works of righteousness. It is a chance given you; will you take it? If you do, your whole nature will be transformed." (9, p. 11)

Furthermore the Holy Qur’an said:

Wasta-’inu bi-sabri wa-salah / wa iinnaha lakabiratun ‘illa ‘alal-khashi-’in: "Seek help in patience and prayers. Truly, it is hard except for those who are humble." (2.45)

Wa ‘ati-’ullaha wa-rasula la-’allakum turhamun: "Obey Allah and the messenger, that you may obtain mercy." (3.132)
Wa man-yata-wal-al-laha wa rasulahu wallazina ‘amanu fa-’inna hiz-ballahi humul-galibun: "Those who take Allah, His messenger, and the believers for friends, - it is the party of Allah that must certainly triumph." (5.56)
Inne ddina 'inda llahi lislam: "The Religion before Allah is the surrender (to His will and guidance)." (3.19)
One who engages in unalloyed devotional service to the Supreme Lord transcends the material nature and is immediately elevated to the spiritual platform. Pure devotional service consists of nine different activities:

1. Hearing the holy name, qualities and glories of the Lord;
2. Chanting the holy name and glories of the Lord;
3. Remembering the Lord;
4. Serving the Lord;
5. Worshipping the Lord;
6. Praying to the Lord;
7. Obeying the orders of the Lord;
8. Maintaining friendship with the Lord;
9. Surrendering everything unto Him.

The first and foremost of all such devotional engagements is hearing about the Lord. This is a very powerful transcendental method for purifying the mind of all misgivings. After the devotee engages in the processes of hearing, chanting, remembering, serving, worshipping, praying, obeying and becomes fixed in these processes, he can later become a devotee capable of rendering spontaneous devotional service, namely maintaining friendship and surrendering everything to the Lord. One can engage in all nine devotional processes, or eight, or seven, or at least one and that will surely make one perfect.

In the Holy Qur’an we can find descriptions about all nine processes of devotional service:

1.Hearing 

Wa ‘iza sa-’alaka ‘ibadi ‘ani fa-’inni qarib / ‘ujibu da’-watad-da-’i ‘iza da-’ani fal-yastajibu li walyu’-minu bi la-’allahum yar-shudu: "When My servants question you concerning Me, I am indeed close (to them). I respond to the prayer of every suppliant when he calls on Me. So let them hear My call and let them trust in Me, in order that they may be led aright." (2.186)
Wa ‘iza quri-’al-Qur’anu fas-tami-’u lahu wa ‘ansitu la-’allakum turhamun: "When the Qur’an is recited, listen to it with attention, that you may obtain mercy." (7.204)

Fasabih bismi Rabbikal ‘Azim: "So chant the name of your Tremendous Lord." (69.52)
Wa lil-lahil-’asma-’ul-husna fad-’uhu biha: "The most beautiful names belong to Allah. Invoke Him by them." (7.180)
"(Triumphant) are those who turn repentant (to Allah), . . . those who praise Him." (9.112)
Qulid-’ullaha ‘awid-’ur-Rahman / ‘ayama tad-’u fala-hul ‘asma-’ul-husna: "Say: Call upon Allah, or call upon Rahman (Beneficent), by whatever name you call upon Him (it is well). For to Him belong the most beautiful names." (17.110)
Wa sabi-hu lay-lan-tawila: "So glorify Him through the livelong night." (76.26)
Sabihisma Rabbikal ‘Ala: "Chant the name of your Lord, the Most High." (87.1)
Wa sabihuhu bukratan wa ‘asila: "And glorify Him morning and evening." (33.42)

Alla-zina ‘amanu wa tatma-’innu qulu-buhum-bi-zik-rillah / ‘ala bi-zik-rillahi tatma-’innul-qulub: "Those who believe, and whose hearts find satisfaction in the remembrance of Allah. Indeed in the remembrance of Allah do hearts find satisfaction! (13.28)
Faz-kuruni ‘az-kurmun washkuru li wa la takfurun: "Therefore remember Me, I will remember you. Give thanks to Me and reject not Me." (2.152)
Fa-’iza qa-’zaytun manasika kum faz-kurullaha kazikrikum ‘aba-’akum ‘aw ‘ashada zikra: "When you accomplished your rites, then remember Allah as you remember your fathers or with a more lively remembrance." (2.200)
After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung. It was required from pilgrims to stay on two or three days after the Day of Sacrifice, but they must use them in prayer and praise to Allah.
Ya-’ayuhallazina ‘amanuz-kurullaha zikran-kasira: "O you who believe! Remember Allah with much remembrance." (33.41)
Waz-kurisma Rabbika bukratan-wa ‘asila: "Remember the name of your Lord morning and evening." (76.25)

Abdullah Yusuf Ali comments:

"Three methods of Prayer and Devotion are mentioned: 1) to remember and celebrate the holy name of Allah always; 2) to spend a part of the night in humble prostration; and 3) to glorify Him in the long hours of a weary night of waiting and watching. So the tyro, who celebrates the holy name of Allah, hopes some day to see the Face of Allah and be blessed with the privilege of proximity to His Person." (9, p. 1868)
Wazkur Rabbaka fi nafsika tazaru-’an-wa khifa-tan-wa dunal-jahri minal-qawli bil-guduwi wal-’asali wa la takum-minal-gafilin: "Do you (O Muhammad) bring your Lord to remembrance in your (very) soul with humility? And remember without loudness in words, in the mornings and evenings. And be you not of those who are neglectful." (7.205)

4.Serving 

At-ta -’ibunal-’abidunal-hami-dunas: "(Triumphant) are those who turn repentant (to Allah), those who serve Him." (9.112)
Allah ta’budu ‘illal-lah: "Serve none but Allah." (11.2)
Shu’ayba qala ya-qawmi budul-laha: "He (Shu‘aib) said: O my people! Serve Allah." (11.84)
Wa ‘innallaha Rabbi wa Rabbukum fa’-buduh haza siratum-mustaqim: "Verily Allah is my Lord and your Lord. So serve Him. That is the right path." (19.36)
Innal-lazina ‘inda Rabbika la yastak-biruna ‘an ‘iba-datihi wa yusabi-hunahu wa lahu yas-judun: "Those who are with your Lord are not too proud to do Him service, but they praise Him and adore Him." (7.206)

5.Worshipping 

Al-hamdu lillahi rabbi l'alamin.
Iyyaka nabudu waiyaka nastain:

"Praise be to Allah, Lord of the Worlds.
You do we worship, and You we ask for help." (1.1 ... 4)

On realizing Allah’s love and care, His grace and mercy, His power and justice, we bow before Him in the act of worship, and see both our shortcomings and His all-sufficient power. The emphatic style in which the above verse has been constructed clearly shows that not only do we reach the position of worshipping Allah and enlisting His help, but we worship and seek aid from Him alone. Thus there is none worthier of our devotion than Allah Who alone is capable of lending us help.
Fa 'budhu wa tawakkel 'alayin: "So worship Him and put your trust in Him." (11.123)

Ustad Abdullah Yusuf Ali comments:

"Worship implies many things: e. g., 1) trying to understand His nature and His Will; 2) realizing His goodness and glory, and His working in us; as a means to this end; 3) keeping Him in constant remembrance and celebrating His praise, to whom all praise is due; and 4) completely identifying our will with His, which means obedience to His Law, and service to Him and His creatures in all sincerity." (9, p. 620)
Ya-’ayu-han-nasu’-budu Rabba: "O mankind! Worship your Lord." (2.21)
Wa ‘aqimu-salata wa ‘atu-zakata warka-’u ma-’ar-raki-’in: "Establish worship, give zakat and bow down your heads with those who bow down (in worship)." (2.43)
Zalikumul-lahu Rabbukum . . . fa’-buduh: "Such is Allah, your Lord! . . . So worship Him." (6.103)
"(Triumphant) are those who turn repentant (to Allah), . . . those who fast, those who bow down, those who fall prostrate (in worship)." (9.112)
Qulillaha ‘a-budu mukh-lisal-lahu diini: "Say: It is Allah I worship, with my sincere (and exclusive) devotion." (39.14)
Wa minal-lay-li fas-jud lahu: "And worship Him (a portion) of the night." (76.26)
Wa aqimi ssalata tarafayi nnahari wa zulafam min ellayil: "Establish worship at the two ends of the day and in some watches of the night." (11.114)

Wasta-’inu bi-sabri wa salah: "Seek help in patience and prayer." (2.45)
Fed 'uhu muhlisina lahu ddin / alhamdu lillahi rabbi l'alamin: "So pray unto Him, giving Him sincere devotion. Praise be to Allah, the Lord of the worlds!" (40.65)
Ya ayyuha lladina amanu sta'inu bissabri wa ssala / inna llaha ma'a ssabirin: "O you who believe! Seek help in steadfastness and prayer. For Allah is with those who steadfast." (2.153)
Ud-’u Rabbakum tazaru-’an wa khufyah: "Call on your Lord with humility and in private." (7.55)
Wa la tajhar bi-salatika wa la tukhafit biha wabtagi bayna zalika sabila: "Neither speak the prayer aloud, nor speak it in a low tone, but seek a middle course between." (17.110)

Wataqullaha wa lamu ‘annallaha ma ‘al-mutaqin: "Observe your duty to Allah and know that Allah is with those who restrain themselves." (2.194)
Tabi-’a Hudaya fala khawfun ‘alayhim wa la hum yahzanun: "Those who follows My guidance, on them shall be no fear, nor shall they grieve." (2.38)
Wataqullaha la-’allakum tufihun: "Observe your duty to Allah, that you may prosper." (2.189)
Wa ‘ati-’ullaha wa rasula la-’allakum turhamun: "Obey Allah and the messenger, that you may obtain mercy." (3.132)
Tilka hududullah / wa man yut ‘illaha wa rasulahu yudkhilhu jannatin-tajri: "There are the limits (imposed by) Allah. Those who obey Allah and His messenger, will be admitted to Gardens." (4.13)
"(Triumphant) are those who turn repentant (to Allah), . . . those who enjoin the right and who forbid the wrong and observe the limits set by Allah." (9.112)
Fas-bir li-hukmi Rabbika: "So submit patiently to your Lord's command." (76.24)

Allahu waliy-yulazina ‘amanu yukhrijuhum-mina-zulumati ‘ilan-nur: "Allah is the Protecting Friend of those who believe. He brings them out of darkness into light." (2.257)
Innama waliyu-kumullahu wa rasuluhu walazina ‘amanu-lazina yuqi-muna-salata wa yu’-tu-na-zakata wa hum raki-’un: "Your (real) friends are Allah, His messenger, and believers, - those who establish regular prayers and pay zakat and bow down humbly (in worship)." (5.55)
Wa man-yata-wal-al-laha wa rasulahu walazina ‘amanu fa-’inna hiz-ballahi humul-galibun: "Those who take Allah and His messenger and the believers for friends, - it is the party of Allah that must certainly triumph." (5.56)
Lahum daru-salami ‘inda Rabbihim wa huwa Waliyu-hum-bima kanu ya’-malun: "For them will be the abode of peace with their Lord. He will be their Friend because they practiced (righteousness)." (6.127)
Watakhazallahu Ibrahima khalila: "Allah (Himself) chose Abraham for a friend." (4.125)
Abraham is distinguished in Muslim theology with the title of "Friend of Allah". (9, p. 255)

Inne ddina 'inda llahi lislam: "The Religion before Allah (is) the surrender (to His will and guidance)." (3.19)
Man ‘aslama wajhahu lillahi wa huwa muhsinun falahu ‘ajruhu ‘inda Rabbih: "Whoever surrenders his whole self to Allah while doing good, - he will get his reward with his Lord." (2.112)
Id qala lahu rabbuhu aslim / qala aslemtu lirabbi l'alamin.
Wa awsa biha ibrahimu bnih / wa ya'gubu ya baniyya inna llaha stafa lakumu ddina fala tamutunna illa wa entum muslimun:
"When his Lord said to him: ‘Surrender!’ He (Abraham) said: ‘I have surrendered to the Lord of the worlds’.
Abraham enjoined the same upon his sons and so did Jacob (saying): ‘O my sons! Allah has chosen for you the (true) religion; therefore die not but as men who have surrendered (to Him)." (2.131-132)
By sincerely engaging ones self in these nine processes of devotional service everyone can be relieved from the miseries of material existence and attain God's abode.