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.)
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
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)
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.
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.
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.
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:
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)
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.
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)
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.
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]
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.
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]
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.And praise be to Allah, Lord of the worlds.
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.
