لطفا منتظر باشید ...
PRAYER-WORSHIP AND EDUCATION
PRESENTED BY
AL-BALAGH FOUNDATION
...and keep up prayer for My
remembrance.
Holy Qur'an (20:14)
Prayer is the faithful's ladder to
sublimity.
Prophet Muhammad (s.a.w.)
INTRODUCTION
Praise be to Allah, the ever Sublime. a praise that
however sublime, cannot comprehend His mercy and
blessings. Prayers and peace be upon the master of
mankind. the conveyer of His Message, the truthful and
the trustworthy.
Muhammad, (s.a.w.) and upon his favourites and beloved
ones- the Prophet's descendants, and upon those devoted
to Allah and His helpers - the righteous companions of
the Prophet (s.a.w.), and upon all the revolutionaries
who are travelling on the path of struggle till the Day
of Judgement.
One misconception commonly held is that prayer
(salat), and other Islamic rites, represent a mere
abstract spiritual relationship between the Muslim and
his Creator; a relationship that is irrelevant to the
individual and the society's economic, social and
political affairs.
This error can even be noticed among good natured
Muslims who are involved in proselytizing for Islam. In
addition, the enemies of Islam propagate the likes of
these misconceptions about Islam in order to keep prayer
out of its proper context and thus spiritless. The prayer
would then become mere physical movements and unconscious
uttering of formulas.
Another common mistake is that the performance of
prayer is sufficient to ascertain a Muslim's identity.
There is also supposedly no wrong in embracing other
concepts and even ideologies, indulging in unlawful
dealings with others (e.g. taking usury, swindling and
hoarding merchandise) and cooperating with tyrants all
the while, thinking that performing prayer is sufficient
and that one can still count her or himself among the
Muslims. Most surely prayer that does not enjoin what is
good and restrain one from committing wrong deeds, will
not keep the individual from Allah's pleasure.
Another erroneous idea is that prayer has a single
message for people : namely to remain good and honest in
dealing with people. It may be argued accordingly that to
be upright and 'democratic' with others, justifies
cancellation of this Islamic rite. Such misconceptions
and ignorance are widespread among a broad section of
Muslim youth. This is part of our enemies designs for
creating strife within the Muslim ummah.
Al-Balagh Foundation presents this booklet,
Prayer Worship and Education, as one in its
continuing series of publications dedicated to and
entitled .Islamic Concepts' for our respected readers,
hoping that you will thus become better acquainted with
the significance of the prayer and its marked influence
on psychological. social and ethical affairs. Our purpose
is also to make better understood the unique devotional
role of prayer in comparison with other Islamic
obligations.
We invoke Allah the Sublime. the Powerful, to guide us
to have trust in Him. hold fast to His laws and
perpetuate the holy struggle in order to defeat our
enemies and have the banner of Islam wave high and
indomitable.
AL-BALAGH FOUNDATION
MEANING OF PRAYER
Prayer (salat) literally means: Supplication, invoking
Allah's blessings, asking His exaltation and forgiveness.
This word 'salat' (prayer) appears several times
throughout the Qur'an in its general sense, as for
instance the Prophet (s.a.w.) was addressed:
Take charity out of their property, you
would cleanse them and purify them thereby, and pray for
them; surely your prayer is a tranquility to them, and
Allah is Hearing, Knowing
Holy Qur'an (9:103)
Here the word prayer acquired the meaning of
supplication for goodness, benediction and purifications.
There is also a call to the faithful presented by way of
exhorting the believers to offer their blessings and
obedience to the Prophet (s.a.w.):
Surely Allah and His angels bless the
Prophet; O you who believe offer your blessings on him
and submit to him in full submission.
Holy Qur'an (33:56)
The meaning of the verse is clear, The context of
prayer here defines and clarifies the scope of Allah's
compassion and blessings on the Prophet. In addition. the
angels invoke Allah to purify and forgive the Prophet.
while exhorting the believers to offer their blessings on
him. Thus the believers say O Allah. may Your
blessings be upon Muhammad and his descendants.
The Holy Prophet (s.a.w.) used the word 'prayer' in
his traditions and instructions in its literal sense.
e.g. supplication, and invoking Allah's good and
blessings. The Prophet (s.a.w.) said:
Whoever of you is invited to food, let him
accept the invitation, if he is fasting, he should offer
his prayers[1]
This is to invoke Allah's good and blessing on the
hosts.
The Qur'an developed the meaning of prayer from the
literal definition of supplication into a special usage,
referring specifically to the Islamic rite consisting of
particular actions and recitations in a formula related
by the Prophet (s.a.w.) and outlined clearly by him. This
is precisely the form of devotion which the prophet
called upon the Muslims to safeguard its content, meaning
and dynamic objectives.
The Prophet (s.a.w.) said:
Perform your prayer as you have seen me
performing it.[2]
The Qur'an refers to this mode of prayer in several
verses such as:
And keep up the prayer and pay zakat (the
poor-due) and obey the Messenger that may be graced with
mercy.
Holy Qur'an (24 56)
....surely prayer is a timed ordinance for
the believers.
Holy Qur'an (4:103)
PRAYER: THE FAITHFUL'S LADDER
Say to My worshippers who believe that
they should keep up the prayer...
Holy Qur'an (14:31)
Prayer is a spiritual journey in which man traverses
the distance between him and Allah, It is a practical
institution of worship, that aims at discovering
consciously the relation between the devotee and the
Creator. It is intended to inspire an abstract spiritual
awareness and lively, vivid conscience in the devotee,
who desires to be put in close contact with the great
divine love.
During prayer, the individual proclaims his lowliness
and servitude to his Creator.
One's poverty and weakness are therein clearly impressed
upon thc soul and thus it realizes the need for a
bounteous Creator whose mercy and blessings are
unstinting.
In prayer the veils between the individual and the Lord
are lifted and the divine beauty and love shine
brilliantly on the human soul. which feels Intense joy
and experiences deep satisfaction. Such times are the
sublimest occasions for awakening a conscientious
response to learning and taking up the commands of
devotion.
In prayer there is a real attempt to abandon sins and
secure salvation from its evils. Indeed, there is an urge
to restore the soul to its original state of purity. When
facing Allah, a person is solemnly determined to abandon
wrong habits and boldly attempts to be freed from the
chain of materialism and lust.
What follows is a flight to Allah and ascension
towards Him. It is a return to the Source, after set
intervals in life is daily activity designed to recall
one's personal behaviour and dealings both with people
and the Creator. Such reflection helps check one's
mistakes, wrong impulses and encourages taking relevant
corrective measures.
Failing to perform one's obligations towards Allah or
maltreating other people, leads to evil. When the
individual is in such a state, there arises the pressing
need to stand before Allah, humbly entreating Him for
forgiveness and promising to abandon disbelief, with a
determination to be upright and virtuous. This
opportunity is furnished by daily prayer.
In the individual's heart-felt relationship with
Allah, and standing in prayer, one seeks Allah's
forgiveness, acknowledges his or her humbleness towards
the Creator, and proclaims both repentance and a great
desire to choose the righteous path. Thus, one renews the
covenant with Allah, identifies the landmarks of the path
chosen, and promises to streamline one's life. Praying
regularly enhances good traits, weakness evil impulses
and diminishes potential for wrongdoing. Consequently
will grows stronger.
Thus, prayer is a practical system of worship
specifically intended to protect the soul from its whims
and deviant desires. It is an original cure for all its
spiritual diseases that subtley cultivates good habits
and inclinations.
The Prophet's (s.a.w.) described prayer, its paramount
significance, and its role in chastening the soul, and
straightening human behaviour by asking 'If there be a
flowing a river in front of one's house in which he
washes himself five times a day; will there remain
anything of uncleanness on his body? We said
No. The Prophet then said, 'The (daily)
prayer is like the moving river; whenever one says the
prayer, his/her sins will be forgiven'.[3]
A man approached the Prophet (s.a.w.) and requested, '
O Messenger of Allah, advise me'. The Prophet (s.a.w.)
replied,
'Never purposefully quit prayer. Whoever
abandons it intentionally has in fact quit Islam'.[4]
It is reported from the Prophet (s.a.w.) that he had
said,
'What keeps unbelief distant from faith is giving
up prayer'.[5]
The Prophet (s.a.w.) said,
'Everything has a characteristic symbol, and the
character of your religion is prayer. Thus, never defile
the visage of your religion'.[6]
He is also quoted as having said:
'Whoever makes light of his prayer, he is not from
me. He will never meet me at the fountain (of
al-Kauthar)'[7]
It is narrated from Imam al-Sadiq (a.s.):
'I know nothing better than prayer saving
knowledge. Do not you see the righteous slave of Allah,
Jesus, son of Mary say: 'And he has enjoined on me prayer
and zakat(poor-rate) so long as I live.[8]
It is due to the outstanding importance of prayer that
it was ordained by Allah as a religious duty in every
divine message propagated by the prophets, as it is the
relationship between the slave and his Creator , and a
veritable staircase the individual ascends to the
pinnacle of righteousness.
The Holy Qur'an, when talking about the prophets and
their messages in this life declares:
And we made them Imams who guided (people)
by Our command, and we revealed to them the doing of good
and the keeping up of prayer and the giving of the alms,
and Us (alone) did they worship.
Holy Qur'an (21:73)
Prayer is indeed the motto of the faithful and the
ummah (the Muslim nation). It is precisely the boundary
separating the faithful from those who do not belong to
the faithful ummah:
...keep up prayer. surely prayer is a
timed ordinance for the believers
Holy Qur'an (4:103)
Prayer is the attribute of the monotheists of all
generations and throughout the centuries. The Qur'an
talks about Muslims and their habits of worship alongside
the Prophet Muhammad (s.a.w.) extolling them and compares
them favorably with the followers of the other prophets
and their disciples. Allah the Exalted says in the
Qur'an:
Muhammad is the messenger of Allah, and
those with him are firm of heart against the
disbelievers, compassionate among themselves; you will
see them bowing down, prostrating themselves, seeking
grace from Allah and pleasure; their marks are on their
faces because of the effect of prostration; that is their
description in the Torah (Old Testament) and their
description in the Injeel(Gospel), like as seed produce
that puts forth its sprout, then strengthens it, so it
becomes stout and stands firmly on its stem, delighting
the sowers that He may rage the disbelievers on account
of them...
Holy Qur'an (48:29)
The Qur'an has no goal, when it talks historically of
prayer, but to assure the faithful that prayer was the
primary rite in all the divine messages and the
foundation of their worship after acknowledging faith in
Allah.
The Qur'an speaks of the sanctity and importance of
prayer in the messages of the prophets. It mentions the
supplication of Ibrahim (a.s.), the father of the
prophets, and the monotheistic adage he received from his
Lord, and which he was humbly repeating. That statement
represents the spirits of supplication that is constantly
flowing in the depths of His followers: a doctrine, an
awareness, and a way:
Say; surely my prayer and my worship and
my life and my death are (all) for Allah, the Lord of the
worlds. No associate has He; fort hat I am I commanded,
and I am the first of the Muslims.
Holy Qur'an (6:162-163)
Deeply eager for nearness to Allah, Ibrahim (a.s.)
stretches his hands forward to the Creator, beseeching
Him to make him and his offspring regular in prayer, so
he says:
My Lord! make me keep up prayer and from
my offspring (too),...
Holy Qur'an (14:40)
The Qur'an, thus, shows us through examples of the
revelation given the prophets, that prayer was an
obligatory duty for their people and their followers.
This underscores the importance of prayer, and the
extremely great role it played in the messages of the
prophets and apostles.
QUITTING PRAYER - DISOBEDIENCE AND
SCHISM
What has brought you into hell? They shall
say: We were not of those who prayed.
Holy Qur'an (74:42-43)
The aim of worship is maintaining the prayer. It is
the most obvious form of thanks and gratitude. It is the
most ardent expression of faithfulness and
trustworthiness, and the most personal declaration of
one's servitude to Allah.
Adversely, giving up prayer is an explicit expression
of abandonment. It reflects the disobedience of a lost,
fumbling soul, and its separation from its principle and
goal, the Great Creator.
This breech leaves dangerously negative and harmful
repercussions on the human soul. Thus, the human soul
that lives with the feeling of separation from Allah,
incessantly seeks an alternative and leaves no stone
unturned looking for calmness and bliss. It, however,
searches in vain, wandering aimlessly about.
As a cautionary measure, Islam heartily emphasizes the
necessity to keep up prayer, so-that man will not bring
on himself the misfortune of being distant from Allah:
Keep up the prayer and the middle prayer
and stand up obedient to Allah.
Holy Qur'an (2:238)
Those who do not offer their prayers, Islam scolds
them severely and deems giving up prayer and unbelief
alike with regard to the final destiny after death.
With regard to their psychological condition and
behaviour both states are far from Allah, and have no
relationship whatsoever with Him. They both are
ungrateful for His grace and blessings and consequently
suffer greatly from the soul's darkness, living under the
gravely tiresome a burden of massive accumulation of sins
and deviation. For this very reason, prayer in Islam is
the separating edge between faith and infidelity.
Hear then what is related from the Prophet (s.a.w )
which clearly expresses Islam's judgement of the one who
does not sustain his prayer:
'Between infidelity and faith is merely giving
up prayer'.
It is narrated from him that:
'Islam is based on five principles: bearing
witness that 'there is no god but Allah and Muhammad is
His servant and messenger, keeping up prayer, giving
zakat (poor-rate), hajj(pilgrimage) to the house of Allah
in Mecca, and fasting during the month of Ramadhan'.[9]
The Prophet (s.a.w.) is also quoted as having said:
'Prayer is the pillar of religion, whoever keeps
it up, he keeps religion, and whoever gives up his prayer
he demolishes religion'.
From these quoted texts of Qur'an and Sunnah (the
Prophet's tradition), which underline the sublime
importance of prayer and its role in solidifying faith ,
we can see for ourselves the true value of prayer in
Islam, which is literally the dividing line between faith
and infidelity Prayer is the badge of the faithful, the
trait of the pious, the pillar of Islam and its soul,
expressing its deep sense of obedience to Allah. In
essence it is an intense, abbreviated expressing of
ultimate obedience in the form of an excellent rite. In
prayer all the characteristic objectives of Islam are
amnfest: faith in Allah loyalty to Him, expressing
gratitude, purifying the soul, training oneself to love
the good, improving behaviour, continuing relationship
with Allah, setting up a link with the Hereafter...etc.
Consequently, giving up prayer means destroying one's
Islam, disconnecting the lifeline with Allah, and opening
a gap through which deviation and corruption penetrate.
PHILOSOPHY OF ADHAN (THE CALL TO
PRAYER)
At certain times, specifically at five intervals a
day, with every time change, and solar movement we find
ourselves absorbed in our problems, and drawn into the
vicissitudes of this world. Some of us are far removed
from Allah, and profoundly attracted by life's
distractions, to which we dedicate our attention and
time. During all this we hear the adhan perfuming the
earth, entering the heart as a declaration of monotheism,
raising to the heights the name of Allah, rebuking those
ignorant of Allah, calling people to perform the best of
rites, namely meeting the Omnipotent.
We hear the adhan and listen to its sublime meaning,
and beautiful hymn. We listen but the everlasting call
never fades away...? It persists with a life of its own
penetrating the thirsty hearts, like a light pouring into
the straying souls, awakening in them an awareness of
mind; a sharpened conscience, and renewing the flow of
hope. It calls out 'Allahu-Akbar' (Allah is the
Greatest).
Allah is the great, that cannot be described...
Allah is the great, whose greatness can never be
perceived by any human being...
Allah is the great, whose existence cannot be apprehended
by any mind.
Great, and how great He is! Is there anything in this
entire world that can bar man from meeting Him, enjoying
his mercy, delighting in blissful supplication to Him,
and subsequently becoming enlightened in His brilliance?
The call ascends like a memory pouring into the mind,
and as beacons of light encircling the soul...
'I bear witness that there is no god but Allah)'.
It awakens the mind from its stupor and the conscience
from its lethargy.. and the muadhin (the caller to
prayer) goes on rhythmically.
'I bear witness that Muhammad is the messenger of
Allah'. It tells of the good news descending from
heaven to earth. It is an invitation to people to follow
the messenger of right and guidance. Let them hurry up to
prayer , amidst this spiritually fragrant atmosphere and
psychically enriching feeling.
The muadhin then reiterates the purpose of adhan by
saying, 'Hasten to the ritual prayer...hasten to
salvation... hasten to best deed'. O Muslims come on! Get
ready for the prayer. Meet your Lord and stand in front
of Him. These are the most beautiful moments in your life
and assuredly a fruitful deed awaits you. Come with your
soul, heart, and mind.. in it is your salvation and
benediction.
At the end of adhan the muadhin repeats the basic
lesson of the message 'Allah is the Great.. there is
no god but Allah', so that no earthly matter becomes
greater than Allah in one's soul. Then he hastens and
stands in front of Allah the Exalted.
FACTS WITH DEEP MEANINGS
Islam fixed stated times for prayer, and embellished
them with a certain precise, accompanying rituals. It
stipulates rules for the prayer's correctness, outlines
conditions under which it is fruitless and clarifies the
objectives of worship that must be reached in order for
the prayer to be complete in its full sense. These
conditions weave from the spiritual atmosphere and the
rites a sacred formula encompassing the entire scope of
prayer. Islam made every dimention of this formula a fact
and a realizible state of consciousness, drawing a line
on the map of perfection for the soul.
When these lines and factors converge, they result in
an inspired deed with concerted results and effects on
the soul of the person maintaining prayer and on that
individual's way of life.
These conditions and dimentions are:
1. Time:
When offering our prayer five times a day, most of us
may not ask why this correlation between prayer and time?
Why is it compulsory for us to offer our prayers at the
beginning of every new part of the day? Why is prayer
connected to the astronomical changes, and the general,
natural cycle of the universe?
Keep up prayer from the declining of the
sun till the darkness of the night and the morning
recitation , surely the morning recitation is
witnessed.
Holy Qur'an (17:78)
Bear then patiently what they say, and
glorify your Lord by the praising of Him before the
rising of the sun and before its setting, and during
hours of the night do also glorify (Him) and during parts
of the day, that you may be well pleased.
Holy Qur'an (20:130)
This connection and relationship is neither a random
choice, nor a harmonious circumstance created by the
worshipper. It is actually the sagacious divine hand that
leads man to the ladder of perfection. It prepares for
him the atmosphere for devotion, surrounding which is the
ultimate of the prayer's goals; glorifying Allah,
acknowledging His grace, and expressing deep gratitude to
Him.
The Most Exalted has tied man's desire for worship
with certain time, that he may observe the greatness and
omnipotence of his Creator. He then imbibes the essence
of submission and its connection to the Great Creator's
will. Man becomes so habituated that after every time
cycle, he greets the coming one with prayer and thanks.
He celebrates the praise of Allah. The daily, natural
changes etch submission and acknowledgement of Allah's
greatness and glory on every aware soul that discovers
the true rhythm of this world, comprehends its movement,
and the direction towards which it moves.
The Qur'an refers to this sense in many places and in
every instance wherein it, wants to turn the human
beings' attention to the Creator of this world, like in
the following verse:
And He it is Who made the night and the
day to follow each other for him who desires to be
mindful or desires to be thankful.
Holy Qur'an (25:62)
2. Purification:
Bodily purification, basic cleanliness of the
devotee's clothes, and the place of prostration are
essential conditions for ritual correctness.
The purification demanded here is from any state of
uncleanness stemming from: nocturnal pollution,
menstruation, breaking wind, bodily excretions such as
urine, blood and excrement... etc, and removing its
traces by washing with water or effacing it with earth.
Purification then is a bodily and psychological
readiness to attain cleanliness, thus perceiving the
loftiness of the Creator in front of Whom one must stand,
and the exaltedness of the position to which one aspires,
accustoming the worshipper to be always clean and
purified. The individual's inclination for immaculateness
achieved by getting rid of the physical and spiritual
impurities, will grow into a sense of Creator
consciousness, interrelated with worship and the desire
to be closer to Allah:
O you who believe, when you rise up to
prayer, wash your faces and your hands as far as the
elbows, and wipe a part of your head, and your feet to
the ankles. If you are in junub, then cleanse yourselves,
and if you are sick or on a journey, or one of you come
from the privy, or you have been in touch with women, and
you can find no water, then do Tayamum on clean earth and
wipe a part of your faces and your hands with it. Allah
desire not to make any uneasiness on you, but He desires
to purify you, and to complete His blessing upon you, so
that you may be thankful.
Holy Qur'an (5:6)
...certainly a masjid founded on piety
from the very first day is more deserving that you should
stand in it; in it are men who love that they should be
purified; and Allah loves those who purify
themselves.
Holy Qur'an(9:108)
...surely Allah loves the repentants and
loves those who cleanse themselves.
Holy Qur'an (2:222)
Islam emphasizes heavily physical purity. i.e. that of
the body, clothes, house, environment...etc.
Simultaneously, it underliness spiritual cleanliness, and
purifying the heart and conscience of evil, corruption,
and deviation. This path links piety and repentance - the
two aspects of behaviour essential for correcting the
intention and stimulating action towards purity. Islam,
by no means wants, to attend to man's physical
appearance, bodily state and environment. while ignoring
that of the soul and conscience, lest purity be
partitioned in the Muslim's conscience, as in the
European man, who expresses hannoyance with the dirtiness
of the street, his clothes and the seat on a bus, while
he is inwardly dirty, fetid, and ignorant of his soul's
filth, but is never annoyed by telling lies, or swindling
others.
3. Qiblah (the direction of prayer):
Qiblah is the direction of prayer, and Masjid al-Haram
(the Holy Mosque) in Mecca is the Muslims qiblah, to
which their hearts and souls turn, and vibrate for.
At the dawn of Islam, Muslims were turning towards
Jerusalem in their prayer. Then the Prophet (s.a.w.)
ordered them to change their qiblah, and turn towards
Masjid al-Haram in Makkah al-Mukarramah, when he was
addressed by the following verse:
'Indeed We see the turning of your face to
heaven, so We shall surely turn you to a qiblah which you
shall like; turn then your face towards the Sacred
Mosque, and wherever you are, turn your face towards it,
and those who have been given the Book most surely know
that it is the truth from their Lord, and Allah is not at
all heedless of what they do.'
And even if you bring every proof to those who have
been given the Book, they would not follow your Qiblah
(prayer direction), nor can you be a follower of their
Qiblah, neither are they the followers of each other's
Qiblah, and if you follow their desires after what has
come to you of knowledge, then you will surely be among
the unjust.
Holy Qur'an (2:144-145)
That is the exact divine order stating the new qiblah
which the Wise Creator has approved to be the qiblah of
the Islamic ummah.
Qiblah is the point to which the Muslim turns in his
prayer and supplication. It is the direction, whether in
wakefulness or sleep to which the Muslim directs his or
her heart and feelings. This concept embodies more than a
simple definition and imprints on the worshipper' s soul
indelible impression and a constant awareness.
A single qiblah is then a source of unification of the
ummah, whose members sacredly and respectfully turn
towards it, several times a day It is the place to which
they look, and incessantly attend. It is the pivot around
which their feelings revolve and the point at which their
emotions converge. It is the spindle on which the feeling
of love and unity are woven. This qiblah which attracts
the Muslims and their psychic energy distinguishes the
character of the Muslim ummah, and clarifies its
direction, and purpose from the rest of the nations.
Identifying the qiblah, and fixing it in one place,
was a milestone in the history of worship in that it has
set a spiritual center for the ummah to which the souls
gather around and made discernable a holy place that
incalculates in ourselves the meaning of Islam which grew
in its very land. Thus, turning to the Masjid al-Haram -
inside Makkah al-Mukarramah - has an import of doctrinal
and emotional attraction; a force prompting a continuous
spiritual and psychological response. It constantly
reminds us of Islam and its perpetual meanings, and
imparts continuous attention to the legacy of the
message. It is the site where the Islamic message
appeared and from which the Islamic doctrine was
initiated and grew. For this reason turning towards the
qiblah is considered one element of the spiritual formula
which envolps the meaning of prayer in Islam, and is
considered a condition for its correctness.
For the sake of preserving the doctrine of unity and
purifying the sense of faith from any vestiges of
deviation, the effects of the beliefs of other nations,
or of the cult of personality , the Qur'an refers to an
exceptionally important fact connected to the qiblah
which highlights the core of the relationship between man
and his Creator. It cautions that turning towards a
certain direction, does not confine seeking Allah to that
direction only. It does not mean linking worship to a
perceptible, limited thing. Allah the Exalted is never
tied to place, time, and direction. He does not need
these factors. Facing the qiblah has specific devotional
and human goals in mind soley for the benefit of the
Muslims. The Qur'an says:
To Allah belongs the East and the West;
whithersoever turn, there is the presence of Allah; He is
Infinite, Omniscient.
Holy Qur'an (2:115)
Surely I have turned my self to Him Who
originated the heavens and the earth as an upright, and I
am not of the polytheists.
Holy Qur'an (6:79)
4. Permissibility
Permissibility here signifies that the worshipper is
free to make use of anything he needs for offering his
prayer. The condition must certainly be present in
anything the worshipper uses while praying or during
preparation. like the water ablution for, or its utensil,
the place of prayer, the clothes. All these have to be
purely halal (lawful). never usurped (unlawfully taken
from other people), so that one stands in front of Allah,
completely clean, and abiding by Allah's orders. In this
way , prayer is conducive to preserving rights, and
property , and in fighting injustice and coercion.
That is why praying on usurped ground is not correct,
making ablution with usurped water is disallowed and
prostrating in stolen garments is forbidden.
Moreover, prayer in clothes bought with money from
which one has not paid the poor-dues (zakat) is not
correct.
This is stipulated in order to protect the financial
system in Islam, and harmonize its laws and commandment.
5. Presence of Heart and Sincerity:
The Prophet (s.a.w.) is quoted as having said:
'When one stands up to offer his prayer, be
communes with his Lord'.[10]
And he said:
'Whoever makes light of prayer, be would never
meet me at the spring of Kauthar, never by Allah'.[11]
Prayer is quite worthless if it is no more than
automatic actions, verbal formulas and soulless physical
movements.
Prayer can never achieve its distinct goals, if the
worshipper is physically present, but spiritually absent
and thus removed from the object to which he offers his
devotion. There must be a genuine presence, to the point
that one deeply realizes the value of the position of
standing in front of Allah and the grandeur of the
Creator he speaks to in his prayer. The soul, then,
absorbs the meanings of prayer psychologically,
spiritually and morally.. which equtes to submission,
love of Allah. desire for His reward, uprightness in
behaviour, and correctness in dealing with people.. etc.
The soul is, in this way, affected by the ritual
verbal formuls and actions. Every word pronounced by the
worshipper and every action performed has a
correspondingly deep effect on the human spirit. When man
prostrates he realizes the meaning of submission and
respect for Allah's greatness, and becomes aware of the
falsity of human prides. When the individual raises his
hands to supplicate for parents and his faithful brothers
and sisters that soul feels love, mercy, sympathy and
love of good towards others. The Qur'an praises highly
the respectful devotees and lauds their uniquely sublime
position:
Successful indeed are the believers. Who
are humble in their prayers.
Holy Qur'an (23:1-2)
The Prophet (s.a.w.) calls sincere hearts to be tied
to Allah. to be deeply attached to Him and to have
genuine presence in front of Him, by saying:
'Allah never accepts a prayer if the man's heart
is not present along with his body.[12]
It is related that the Prophet (s.a.w.) was once
present in the mosque. when a man came into the mosque
and offered his prayer. He did not bow or prostrate
perfectly. The Prophet (s. a. w.) commented:
'He pecked like a crow. If he dies, and his
prayer is like this, he will die as a non-Muslim'.[13]
He has also been quoted to have said:
'Whoever offers two rakas (cycles of prayer) and
does not talk to himself of this world, Allah forgives
all his previous sins.'[14]
Imam al-Sadiq (a.s.) said:
'A heart where love of Allah and fear of Him
join together, its reward would be paradise. So when you
pray let your heart be present with Allah, because never
does a faithful servant of Allah pray to Him with a
conscious heart, without Allah gathering the hearts of
the faithful round him, and grants him paradise as he is
loved by the faithful'.[15]
Presence of heart must certainly be accompanied by the
sincere intention to offer the prayer as a means of the
nearness to Allah, without hypocrisy, the pretension of
being sincere, humble and pious in front of people, or
pride over one's prayer. The worshipper should
concentrate his intention and will and turn all his
feelings and the depths of his existence towards the
Allah Glorified.
The soul becomes composed and serene through sincere
deeds. Its powers are then ready to receive the blessings
of divine perfection. By achieving this, it deserves to
be granted divine mercy, forgiveness and ample reward.
The Most Exalted says:
And whoever submits himself wholly to Allah and
he is the doer of good (to others), he indeed has taken
hold of the firmest thing upon which one can lay hold;
and Allah's is the end of affairs.
Holy Qur'an (31:22)
Most certainly, the worshipper must cross the plain
both of material and perception in order to spiritually
enter the majestic and divine world and be humbly present
in front of Allah.
Heavily burdened by life its troubles and sins, the
soul finds rest and inhales the fragrance of the nearness
of Allah in this spiritually charged atmosphere.
The Prophet was (s.a.w.) was speaking the truth when
he used to call Bilal al-Habashi to give the adhan by
saying:
'O Bilal, give us rest by it'.[16]
PRAYER BETWEEN PERFORMANCE AND
CONTEMPLATION
Prayer is a formula for worship with concordant
factors and elements and a systematic method aiming at
schooling man to live righteously and happily. It is a
continuous spiritual and psychological movement that aims
at rising above the baseness of life and attaining a
superior position by rebuilding the self with the
prayer's inspiration, according to its rules and in the
light of its import.
Prayer is a ritual unit composed of surtably arranged
words and movements, with harmonious goals and aims,
designed both a clear intention and spiritual
consciousness. Every element in this formula has a
psychic impact and reformative effect which it achieves
along with its other aspects.
These elements and factors are to be governed by a
deep consciousness, and feeling for the profound
implications they embody. Otherwise the devotion
literally becomes an empty formula and automatic
movements devoid of any of the effects of worship or
reformative motives. Eventually it becomes what the
Prophet (s.a.w.) describes as '..pecking of a crow..'
Thus, if prayer is to achieve its goal , the
worshipper must ponder its every word and movement so he
can realise what he says, and be cognizant of the spoken
formulas and physical actions as the means through which
one expresses the relationship with Allah and true
feelings towards Him. Through prayers deep and cumulative
effects, the personality is rebuilt and life taken on a
new meaning as a result of the connection with Allah, the
attempt to extend the self's horizons, and rendering the
soul capable of perceiving new meanings inspired by the
Creator's attributes and His messenger's teachings like
mercy, justice, humbleness, forgiveness, love of goodness
...etc. The moral and spiritual values thus grow and
extend deeply into the human soul, becoming a means of
correcting behaviour and directing life's development.
By repeating prayers and contemplating over its
meanings, moral inspirations intensify , and the
spiritual impulses gather to form a single redemptive
current. Its effects are reflected even outside the
prayer times and recompass man's entire life; his actions
and attitudes.
Prayer, in addition to being a duty, becomes a
training good for the human being and an instrument for
shaping moral conduct, making out of the worshipper an
upright individual living life, filling it with good and
benevolent deeds. This ritual devotion is actually a
formula which accommodates through its words and
movements (recitation, supplication bowing, prostration,
humbleness, beseeching, feeling), all Islam's teachings
concerning submission and humility endeavouring to purify
the soul and improving behaviour, cultivating the
feelings of love for all other people, schooling mankind,
and putting the human being on the right path.
CONGREGATIONAL PRAYER
The Prophet (s.a.w.) said:
'Whoever offers his evening prayer, night
prayer, and noon prayer in congregation in the mosque, it
is as if he had spent the whole night worshipping'.[17]
'Congregational prayer is 25 times better than
individual prayer'.[18]
'Allah is obliged toward His servant, who has
prayed in a congregation then asked him something, to
grant him what he asked before leaving.'[19]
Whoever offers the five daily prayers in
congregation, people will think good of him.[20]
Islam ordained congregational prayer and emphasized it
in the compulsory prayers except for the prayer of
al-Tawaf (circumambulation) prayer during Hajj, and
al-Nawafil Prayers (voluntary prayers). It made it
compulsory in al-Jumu'a prayer (Friday prayer) and al-Eid
prayers (festival prayers) as a display of (group)
worship and a means of unity, brotherhood, and equality
between Muslims.
In al-Jama'a prayers the worshippers, arrayed in
lines, turn towards Allah with one heart and one mind.
They stand facing one qiblah, one Lord, harboring the
sense of the entire humanity' s directing itself to
Allah, unity of the community , and taken the same path
in life. Through all this, the devotee is involved in the
process of dissolving himself in the movement of people
towards achieving human unity, as if a single soul and
moving in the same direction. This exemplifies the
definition of agreement and the community's submission to
Allah's will - in unison with other created beings and
existing objects-in their forms of group worship.
The devotee in congregation are actually a column of
souls comprising an entity of unified members that
supplicate and beseech Allah in quest of nearness and in
search of spring of the sacred divine love. This
ultimately intensifies the sense of humbleness in the
depths of the worshipper's and confers on the prayer an
atmosphere of sacredness and glory. Not only does the
al-Jama'a (general congregational prayer as distinct from
Friday congregational prayer) objectives but exceeds this
to fulfill its reformative role in the life of the
community and the individual.
In the group prayer, acquaintance between the
worshippers is achieved. Brotherhood, love, and peace are
solidified. All devotees feel they are equal, humble. and
exalted owing to their standing in the same position,
reciting similar words, performing expressive,
symmetrical actions, and turning toward one Lord. Their
position inspires them with the feeling of the value of
humanity and the equality of all human beings in front of
Allah.
Meeting each other, cooperating to establish
benevolent projects, like helping the needy and visiting
the sick, are some fruits of the daily congregational
prayers.
Sermons are given in the prayer gathering so the
community's religious education gradually increases; its
social conscience awakens; its political and ideological
awareness blossoms and the way of goodness and
righteousness is clearly identified. Consequently, Islam
exhorts Muslims to attend al-Jama'a prayers, particularly
al-Jumu'a prayer. The Qur'an declares:
O you who believe! when the call is made
for prayer on Friday, then hasten to the remembrance of
Allah and leave off trading; that is better for you, if
you know.
Holy Qur'an (62:9)
Due to the previously cited reasons, al-Jama'a prayer
is of a paramount importance in Islam. Consequently to
the above-mentioned realities, Islam made it clear that
al-Juma'a prayers should be attended by men and women and
even prisoners, who are to be temporarily released on
Fridays and the two Eids (festivals), to attend the
prayers and then return to detention.
It is reported from Imam Ja'far al-Sadiq (a.s.) that
he said:
'Surely the Imam (leader of the prayer) should
release the prisoners on Fridays and the Eids and send
with them someone who teachs them their religion. When,
then, they have offered their prayers on Friday and the
Eids, he returns them to the prison'.[21]
It is narrated that Imam Ali bin Musa al-Ridha (a.s.)
said:
'The sermon on Friday prayer was ordained
because Friday is a day whereon Muslims congregate. So
Allah made it a means for the imam to advise them, exhort
them to obedience, frighten them into abstaining from
sin, show them the true interests of their religion and
life and convey to them the news reaching him from
far-flung areas, which tells of what is harmful and
beneficial.' Two sermons were ordained so that the first
is exclusively for the praising and glorification of
Allah, the Most Exalted, while the second one addresses
the needs, permissions, warnings and supplications,
whereby Allah wants to teach the worshippers what He
orders them to do and what He forbids them from doing,
thus defining for them righteousness and
deviation.[22]
Imam Ali (a.s.) was quoted as having said:
'The Messenger of Allah warned Muslims not to
talk on Friday during the sermon of the imam. Who ever
does it he speaks non sense and he who speaks nonsense,
his worship on Friday is not accepted'.[23]
These unambiguous Islamic texts are sufficient to urge
us to pay more attention to group prayers, keep them, and
attain their aims, especially when Islam strongly
underscores the necessity of not abanding congregational
prayers or the mosques.
Many narratives and traditions were conveyed to this
effect. The Prophet (s.a.w.) said:
'Whoever does not offer his prayer sin the
mosque with the Muslims and has no legal excuse, surely
his prayers are not accepted'.[24]
Imam al-Baqir (a.s.) is quoted as having said:
'Whoever lives near the mosque and does not
offer his prayers in it, without being sick or busy,
surely his prayers are not accepted'.[25]
EFFECT OF PRAYER ON SOCIAL LIFE
The reforming effect of prayer is certainly not
confined to the individual only. It encompasses a wide
range of social domains, so that the life is organized
and straightened according to Allah's will.
In order to fulfill the objectives of prayer, the
Qur'an links keeping up prayers to social reformation and
doing good deeds.
The Holy Qur'an declares:
...and you shall speak to people good
words and keep up prayer and pay zakat (the
poor-rate...
Holy Qur'an (2:83)
Have you not seen those to whom it was
said: Withhold your hands, and keep up prayer...
Holy Qur'an (4:77)
And We made them imams who guided (people)
by Our command and We revealed to them the doing of good
and the keeping up of prayer...
Holy Qur'an (21:73)
Those who, should We establish them in the
land, will keep up prayer and pay zakat (the poor-rate)
and enjoin good and forbid evil; and Allah's is the end
of affairs.
Holy Qur'an (22:41)
Recite that which has been sent down to
you of the Book and keep up prayer surely prayer keeps
(one)away from indecency and evil. and certainly the
rememberance of Allah is the greatest and Allah knows
what you do.
Holy Qur'an (29:45)
Examining these verses we notice:
1. Prayer is always linked to good speech .and you
shall speak to men good words. lest the worshipper say
something evil. he or she should say nothing except what
is good and constructive. Nor does the devotee tell lies,
backbite, vilify, or curse. Such an individual should
never say defamatory words but seek to promote good and
virtue. As a tool to attain this goal the Muslim uses a
good word, the word of reform, and faith, and should
always speak what is charming and pleasing... because
speech plays an effective role in reforming the
community. and the individual ideologically and
educationally. It is conducive in establishing healthy
psychological and social ties:
Have you not considered how Allah sets
forth a parable of a good word (being) like a good tree,
whose root is firm and whose branches are in heaven.
Yielding its fruit in every season by the permission of
its Lord? And Allah sets forth parables for people that
they may be mindful. And the parable of an evil word is
as an evil tree pulled up from the earth's surface; it
has no stability.
Holy Qur'an (14:24-26)
2-Similarly, prayer is linked to abstaining from
mistreating people, and dealing with them unjustly, or
encroaching on their property, souls, honour and anything
that belongs to them.
Have you not seen those to whom it was
said: Withhold your hands, and keep up prayer...
Holy Qur'an (4:77)
Thus has been revealed so that crime and transgression
be rooted out entirely and peace and stability prevails.
3. Prayer is also linked to doing good. and calling
man to righteousness. instructing mankind to do what is
beneficial, and endeavour to fulfill humanity's
objectives of progress in social construction, politics,
economics, sociology, ethics...and in fact. the entire
sphere of life.
The Holy Qur'an says:
...and We revealed to them the doing of
good and the keeping up of prayer and the giving of the
alms and Us (alone) did they worship.
Holy Qur'an (21:73)
4. Prayer is also linked to enjoining good and
forbidding wrong:
...surely prayer keeps (one) away from
indecency and evil....
Holy Qur'an (29:45)
Linking prayer to social reform, fighting against
corruption and decadence as personified in evil and
wrong, certainly has the best reformatory results in the
life of both the community and the individual.
Thus the individual and the community that maintains
prayer, are centres of enlightenment, human reform, and
uprightness, because prayer cultivates deep inside man:
A. Conscious awareness through continual worshipping
of Allah, fear of committing sins and shame of disobeying
Him. How can a devotee commit any crime or disobey Allah,
when he stands in front of Him praying, asking His
forgiveness and reward, five times a day?
B. Prayer nurtures in man the desire to repent, and
turn to righteousness by continually asking Allah's
renission of sins and seeking refuge with Him from
committing further sins. Inwardly the gap between man and
sins widens and the desire to righteousness and reform is
intensified.
C. Prayer cultivates in man love of good for others
and saves him from bearing grudges and egoism which are
the source of myraid evils and human misadventures in all
of life is domains. In prayer the worshipper asks good
for all people. He or she requests for them goodness and
forgiveness. Consequently, feelings of love, and
benevolence in their broader, general social context are
encouraged.
Loving of what is good is not only expressed by du' a
(supplication). This most noble human feeling extends
outward and is reflected in the behaviour and actions
humanity securely and calmly undertakes in its shade.
1. Al-Raghib al-Isfahani / Mufradat fi Gharib
al-Qur'an (also by Abu Dawud in his works of traditions/
Part 3/ P. 340.
2 Al-Bukhari / Sahih al-Bukhari/ Section of the Adhan 18.
3. Al-Tousi / al-Tahdhib/Part 3/P.237.
4. Al-Amili / Wasa'ilal-Shi'a/ Part 2/4th Edition/ P.29.
5. Ibid (also by Ibn Maja in his works of tradition/
Section of Tarik al-Salat - 342. /Part 1/P
6. Al-Kulaini / al-Kafi/ Part 3/ P.270.
7. Al-Amili / Wasail al-Shi'a/ Part 2 / P. 16.
8. Al-Kulaini / al-Kafi/ Part 3/ P.264.
9 Al-Kulaini / al-Kafi/ Part 2/ P.28.
10. Al-Bukhari / Sahih al-Bukhari / Part 1 / P. 112.
11. Al-Majlisi / Bihar al-Anwar / Part 38 / P 9.
12. Al-Naraqi / Jami al-Sa'dat / Part 3/ P.327
13. Al-Amili/ Wasa'il al-Shi'a/ Part 1/ Section of Wujub
Itmam al-Salat; (also by ibn Jabir in his works of
traditions; ibn Maja/ Part 1 / P.459).
14. Al-Majlisi / Bihar al-Anwar / Part 84/ P. 249.
15. Al-Naraqi / Jamial-Sa'dat/ Part 3/ P.328.
16. Al-Majlisi / Bihar al-Anwar / Part 83 /P 16.
17. Al-Amili/ Wasa'ilal-Shi'a/ Part 3/ Page 378/(also by
Siyutiin Jam'e al-Saghir/ Part 2/ P. 531.)
18. Al-Amili/ Wasa'il al-Shi'a/Part 3/P.374 (also by
Sahih Muslim/ 3rd Edition/ part 5/ p. 151 and 165).
19. Al-Amili/ Wasa'il al-Shi'a/ Part 3/ P.374.
20. Ibid/ P. 372.
21. Al-Amili / Wasa'il al-Shi'a/ Part 3/ P. 36.
22. Ibid / P.39.
23. Ibid / P.30.
24. Ibid/ P.377.
25. Ibid / P.375.
