Table
of Contents
"...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
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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)
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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 the 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.
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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 manifest: 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.
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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.
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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 dimension of this
formula a fact and a realizable 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 dimensions
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 repentant 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 underlines 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 annoyance
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 inculcates 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 envelopes 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 solely 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 equates 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 formulas 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]
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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.
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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 abandoning 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]
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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 remembrance
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:
-
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?
-
Prayer nurtures in
man the desire to repent, and turn to righteousness by continually asking
Allah's remission 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.
-
Prayer cultivates
in man love of good for others and saves him from bearing grudges and egoism
which are the source of myriad 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.
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FOOTNOTES
-
Al-Raghib
al-Isfahani / Mufradat fi Gharib al-Qur'an (also by Abu Dawud in his works
of traditions/ Part 3/ P. 340.
-
Al-Bukhari
/ Sahih al-Bukhari/ Section of the Adhan 18.
-
Al-Tousi
/ al-Tahdhib/Part 3/P.237.
-
Al-Amili
/ Wasa'ilal-Shi'a/ Part 2/4th Edition/ P.29.
-
Ibid
(also by Ibn Maja in his works of tradition/ Section of Tarik al-Salat -
342. /Part 1/P
-
Al-Kulaini
/ al-Kafi/ Part 3/ P.270.
-
Al-Amili
/ Wasail al-Shi'a/ Part 2 / P. 16.
-
Al-Kulaini
/ al-Kafi/ Part 3/ P.264.
-
Al-Kulaini
/ al-Kafi/ Part 2/ P.28.
-
Al-Bukhari
/ Sahih al-Bukhari / Part 1 / P. 112.
-
Al-Majlisi
/ Bihar al-Anwar / Part 38 / P 9.
-
Al-Naraqi
/ Jami al-Sa'dat / Part 3/ P.327
-
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).
-
Al-Majlisi
/ Bihar al-Anwar / Part 84/ P. 249.
-
Al-Naraqi
/ Jamial-Sa'dat/ Part 3/ P.328.
-
Al-Majlisi
/ Bihar al-Anwar / Part 83 /P 16.
-
Al-Amili/
Wasa'ilal-Shi'a/ Part 3/ Page 378/(also by Siyutiin Jam'e al-Saghir/ Part 2/
P. 531.)
-
Al-Amili/
Wasa'il al-Shi'a/Part 3/P.374 (also by Sahih Muslim/ 3rd Edition/ part 5/ p.
151 and 165).
-
Al-Amili/
Wasa'il al-Shi'a/ Part 3/ P.374.
-
Ibid/
P. 372.
-
Al-Amili
/ Wasa'il al-Shi'a/ Part 3/ P. 36.
-
Ibid
/ P.39.
-
Ibid
/ P.30.
-
Ibid/
P.377.
-
Ibid
/ P.375.
The material for this page are
reproduced with
permission from the Al-Balagh Foundation.