The objective of Islam is purification
of the soul. Attainment of excellence in this purification relies on a
person’s relationship of servitude with the Almighty. The stronger this
relationship, the greater a person is able to achieve purification both
in his concepts and in his deeds. Love, fear, sincerity, faithfulness and
gratitude as an acknowledgement of His innumerable favors and blessings
are the inner manifestations of this relationship. In the life of a person,
this relationship manifests in the form of the following three: worship,
obedience and support. In the religion of the Prophets, worship rituals
are prescribed to serve as a reminder for this relationship. The Salah
(prayer) and the Zakah are worship; the rituals of Fasting and
I‘tikaf are a symbolic expression for obedience, while the rituals
of Hajj, ‘Umrah and Sacrifice are symbolic expressions for
offering support and backing for the cause of Allah.
In the following pages, the directives
of the Shari‘ah regarding these worship rituals will be explained.
The Prayer
إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا
مَّوْقُوتًا (103:4)
Indeed, the prayer is a duty
incumbent on the faithful to be discharged at appointed hours. (4:103)
The most important worship ritual of Islam
is the prayer. A little deliberation shows that the essence of religion
is comprehension of God and an expression of humility and meekness before
Him. The most prominent expression of this essence is worship. Invoking
and glorifying Him, praising and thanking Him and kneeling and prostrating
before Him are the practical manifestations of worship. The prayer is nothing
but an expression of these manifestations and, with graceful poise, combines
all of them.
It occupies extra ordinary importance
in Islam. In order to understand this importance, the following aspects
need to be appreciated.
1. The Foremost Directive
The prayer is the foremost directive
of Islam. The status monotheism occupies in beliefs is the exactly the
same as the prayer occupies in deeds. It is evident from the Qur’an
that the prayer is the foremost consequence of the comprehension of
Allah which one gets after being reminded by His revelations and as a result
of which the emotions of love and gratitude which appear or should appear
in a person. The Almighty says:
إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا
خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ
تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا
وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (32: 15-16)
Only those believe in Our revelations who when are reminded
through them, prostrate themselves in adoration and give glory to their
Lord and praise and thank Him and do not adopt a rebellious attitude; who
forsake their beds to pray to their Lord in fear and hope; who spend [in
His way] from what We have given them. (32:15-16)
The following verses of Surah Rum also
depict the same thing:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي
فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ
الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ مُنِيبِينَ إِلَيْهِ
وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (30:
30-31)
Therefore, leaving everything aside, turn yourself to
this religion. [In this manner] obey [the dictates of human] nature on
which God created mankind. No change is allowed in this nature [created
by] God. This is surely the right religion, although most men may not know
it. Turn to Him and fear Him. [Stand steadfast on it] fully turning to
God and fear Him only and diligently attend to the prayer and be not among
the Idolaters. (30:30-31)
The Prophet (sws) has called the prayer
a pillar of Islam1. Consequently,
at all places in the Qur’an where a compact style is adopted, indeed
the words ‘عَمِلُوْا
الصَالِحَات’ (righteous deeds) succeed a mention of
‘اِيْمَان’ (faith), but at places where a comprehensive style is adopted
it is the mention of the prayer which immediately comes after a mention
of ‘اِيْمَان’:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ (3:2)
These who believe without [seeing] and show diligence
in offering the prayer. (2:3)
إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ
(277:2)
Indeed, those who believe and do righteous deeds and
are diligent in the prayer. (2:277)
The first thing towards which Muslims
are directed in order to attain Tazkiyah (purification of the soul), which
according to the Qur’an is the very objective of Islam, is the prayer
as well:
قَدْ أَفْلَحَ مَن تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (87: 14-15)
[At that time], indeed he succeeded who purified himself
and [for this] remembered the name of his Lord and offered the prayer.
(87:14-15)
Similarly, in verses where the Qur’an
has referred to the deeds which are essential for success in the Hereafter,
the prayer is mentioned the foremost:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
الَّذِينَ
هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ
وَالَّذِينَ
هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
وَالَّذِينَ
هُمْ لِلزَّكَاةِ فَاعِلُونَ
وَالَّذِينَ
هُمْ لِفُرُوجِهِمْ حَافِظُونَ
…وَالَّذِينَ
هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
وَالَّذِينَ
هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ (23: 1-9)
Successful are the believers, who are humble in their
prayers; who avoid profane talk, and give Zakah; who preserve their chastity
… who are true to their trusts and promises [both with regard to the Almighty
and their fellow human beings], and are diligent in their prayers. (23:1-9)
In Surah Ma‘arij, the Qur’an
says:
إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا إِذَا مَسَّهُ الشَّرُّ
جَزُوعًا وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا إِلَّا الْمُصَلِّينَ الَّذِينَ
هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ
مَّعْلُومٌ لِّلسَّائِلِ وَالْمَحْرُومِ وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ
الدِّينِ وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ إِنَّ عَذَابَ
رَبِّهِمْ غَيْرُ مَأْمُونٍ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ
…
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ وَالَّذِينَ هُم
بِشَهَادَاتِهِمْ قَائِمُونَ وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ
أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ (70: 19-35)
Indeed, man has been created very impatient. [If he does
not discipline himself, then indeed] whenever some affliction befalls him
he becomes depressed and when good fortune befalls him he becomes stingy.
Not so those who pray, who are always steadfast in prayer; who set aside
a fixed portion in their wealth for those who ask and for those [also]
who are ashamed to ask; who truly believe in the Day of Reckoning and dread
the punishment of their Lord – Indeed, the punishment of their Lord is
not a thing to be fearless of – and those who preserve their chastity …
and those who keep their trusts and promises [both with regard to Allah
and with regard to their fellow human beings] and those who stand firm
in their testimonies and those who keep guard over their prayers. It is
they who will be in gardens of paradise, laden with honours. (70:19-35)
Ibn Mas‘ud (rta) narrates
that he once asked Prophet Muhammad (sws): ‘Which deed does Allah like
the best?’ He replied: ‘Offering the prayer on time’.2
‘Umar (rta) once wrote an epistle
to his administrators: ‘The most important thing in your religious affairs
is the prayer. A person who protects the prayer, protects the whole religion
and a person who squanders it would be the foremost in sqaundering other
[directives of] religion.3
2. A Requisite for Muslim Citizenship
The prayer is a requisite for a person
to be called a Muslim. The Qur’an has made it very clear that in
an Islamic state only those people can demand the rights of a Muslim who
offer the prayer and pay Zakah. In Surah Tawbah, the Qur’an,
while launching an offensive against the Idolaters of Arabia, declared:
فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَإِخْوَانُكُمْ
فِي الدِّينِ (11:9)
If they repent and be diligent in the prayer and pay
the Zakah, they shall become your brothers in religion. (9:11)
It is evident from the above stated premise
that in the Hereafter also, a person be dealt in a similar manner. The
Qur’an has very subtly alluded to this in the following words:
فَلَا صَدَّقَ وَلَا صَلَّى وَلَكِن كَذَّبَ وَتَوَلَّى ثُمَّ ذَهَبَ إِلَى
أَهْلِهِ يَتَمَطَّى أَوْلَى لَكَ فَأَوْلَى ثُمَّ أَوْلَى لَكَ فَأَوْلَى (75:
31-35)
But [look at this man]! He neither believed in [the good
fate of the Hereafter] nor prayed; on the contrary, he denied and turned
away. Then he went to his family conceitedly. Woe be to you, then woe be
to you! And again woe be to you, then woe be to you!! (75:31-5)
It is implied from the contrast between
the words ‘??????’ with ‘????????’ and ‘????? ?????? ?????
???????? ??????????’ that this importance has been invested in the prayer
because in the sight of Allah a person who does not offer the prayer is
showing arrogance and pride and the Qur’an has made very clear in
7:40 that a camel can enter the eye of a needle but an arrogant person
cannot enter Paradise.
The Prophet (sws) is reported to have
said:
??? ????? ??? ?????? ? ????? ??? ?????? (????
??? 134)
The line which demarcates disbelief and polytheism in
a person is abandoning the prayer. (Muslim, No: 134)
Similarly, at another occasion, he remarked:
??? ????? ??????? ???? ????? ?? ???? ?????? ??????
?????? ???? ?????? ??????? ??? ?? ??? ???? ??? ?? ???? ?? ??? ?? ???? ????
?? ??? ???? ??? ?? ??? ??? ?? ??? ??? ????) ??? ????:??? 435 (
These are the five prayers which the Almighty has made
obligatory on people: a person who did ablutions in a befitting manner,
offered the prayers on time and prostrated both his inner and outer selves
before he Almighty, has been promised forgiveness by Him. And a person
who does not do these things is not promised anything. If He wants He will
forgive him and if He wants He will punish him. (Abu Da’ud, No:
435)
3. Means of Strong Adherence to Islam
The prayer is a means to remaining
steadfast on Islam. The Qur’an has informed us that a devil is deputed
on a person who becomes indifferent to remembering the Almighty and evades
Him: ‘????? ?????? ??? ?????? ??????????? ????????? ???? ?????????? ??????
???? ???????’ (We shall impose a devil on the person who does not heed
the warning of the Merciful and he shall be his companion, (43:36)). This
devil then becomes his permanent companion. The prayer saves a person from
this indifference and evasion and protects him from the devil. It can be
seen from the verses of Surahs Mu’minun and Ma‘arij quoted earlier that
the directive of prayer encircles all directives that were mentioned there:
they begin with the prayer and end with it. It is obvious from this that
it is safeguarding the prayer which ensures a person’s adherence to Islam.
No doubt, the onslaughts of Satan continue even after this but he cannot
dwell permanently in the heart of a person who is punctual and ever vigilant
in offering the prayer. Like a citadel, the prayer continues to ward off
Satan and protects a person’s mind and heart from his offensives. It is
precisely for this reason that it has been emphasized that a person should
offer it in all circumstances: in times of danger also he should offer
it in whatever way he can while on foot or while riding. In Surah Baqarah,
where the section on the Islamic Shari‘ah ends, it is said:
?????????? ????? ???????????? ??????????? ??????????
?????????? ?????? ?????????? ????? ???????? ?????????? ???? ??????????
??????? ????????? ???????????? ?????? ????? ?????????? ???? ???? ??????????
??????????? (2: 238-239)
Be watchful over your prayers, especially the one which
comes in the middle [of the morning and evening prayers when it is not
easy for you to take out time from your involvements], and stand before
Allah devoutly [leaving aside everything]. Then if you fear any danger,
pray on foot or while riding, as may be most convenient, but when there
is security, remember Allah in the very manner He has taught you, which
you knew not. (2:238-9)
On these very grounds, the Qur’an has
referred to indulgence in lust and desires as if it was a consequence of
wasting the prayer: ‘???????? ??? ?????????? ?????? ????????? ??????????
???????????? ????????????’ (But after them there followed a posterity who
missed prayers and followed after lusts (19:59)).
In Surah ‘Ankabut the words
are even more explicit:
???????? ?????????? ????? ?????????? ???????
???? ??????????? ???????????? (45:29)
Be steadfast in the prayer because it stops lewdness
and evil. (29:45)
The verse says that like a preacher, the
prayer cautions a person that in spite of the onslaught of desire and emotions
he should not forget the fact that one day he will have to face the Almighty
and present an account of his deeds before Him. While explaining the above
quoted verse, Imam Amin Ahsan Islahi has written:
Those who offer the prayer, whether in public
or in private, giving due regard to its etiquette and conditions, the prayer
with both its inner and outer aspects reminds them of all those realities
which are necessary to keep them on the right path in life. In particular,
the prayers offered in seclusion influence the life of a person a lot.
A person who does not offer the prayer is like the driver of a car who
is driving the car of his life with speed but who is totally indifferent
and unaware of the landmarks which appear on the road to guide him and
protect him from danger. It cannot be said when such a driver may fling
his car in some pit.4
4. The Prayer Blots Sins
When a person stands in prayer he
revives his commitment with God that he would try to refrain from disobeying
Him. As a consequence of this, he necessarily feels ashamed of the sins
he has committed in between two prayers and with new vigour and determination
returns to the busy routine of life to protect himself from indulging in
them. A little deliberation shows that this is the very essence of repentance
and it is known that repentance cleanses a person. It has thus been said:
???????? ?????????? ???????? ?????????? ?????????
????? ????????? ????? ???????????? ?????????? ????????????? ?????? ???????
?????????????? (114:11)
Attend with diligence to your prayers at both ends of
the day and in a portion of the night too. No doubt, good deeds make amends
for sins. That is an admonition for thoughtful men. (11:114)
Abu Hurayrah (rta) narrates from
the Prophet Muhammad (sws): ‘Tell me if there is a stream flowing near
your door in which a person bathes five times a day, then will he still
have a stain of dirt on him?’ The people replied: ‘In this case, no speck
of dirt would remain on him’. The Prophet remarked: ‘This is an example
of the five prayers; through them, the Almighty in a similar manner blots
sins’.5
5. Means of Countering Hardships
When the Jews were invited by the
Qur’an to revive their covenant with the Almighty, it advised them
to seek help from the prayer to discharge its responsibilities.6
The same advice was given to the Ismaelites as well:
??? ???????? ????????? ???????? ?????????????
??????????? ???????????? ????? ?????? ???? ????????????? (153:2)
Believers seek help from perseverance and from the prayer.
Indeed, God is with those who persevere. (2:153)
The Prophet (sws) too was advised to adhere
to the prayer in order to bear with perseverance the mischief and torments
of the miscreants:
????????? ????? ??? ?????????? ????????? ????????
??????? ?????? ??????? ????????? ???????? ?????????? ?????? ?????????
??????????? ??????????? ?????????? (50: 39-40)
Bear then with what they say. Give glory to your Lord
and praise Him before sunrise and before sunset. And glorify Him in the
night also and also after the sun bows down. (50:39-40)
This means that the prayer is the most
effective means to draw the blessings of the Almighty. Consequently, it
is evident from a study of the life of the Prophet (sws) that whenever
he would encounter an important issue he would stand to pray.7
When people requested him to invoke the help of Allah for rain, the Prophet
(sws) first offered the prayer and then put his hands up for invocation.
At the time of solar and lunar eclipses, when it was felt that the Almighty
might send His punishment, the Prophet (sws) offered the prayer. In the
battles of Badr and Ahzab when the Muslim forces were arrayed against their
opponents, the Prophet (sws) resorted to the prayer to seek help from the
Almighty through it.
6. Symbol of true Da‘wah
We are told by the Qur’an that
true reformers are the ones who hold steadfast to the divine book as the
covenant of the Almighty and consider it to be the distinguisher of good
and evil and are diligent in the prayer:
??????????? ???????????? ???????????? ????????????
?????????? ?????? ??? ??????? ?????? ?????????????? (170:7)
And those who hold tightly the book of God and who are
diligent in the prayer [are the righteous and], We shall not deny these
righteous their reward. (7:170)
While explaining these verses, Imam Amin
Ahsan Islahi writes:
This declaration of the Qur’an is a benchmark
to judge all movements and undertakings that aim at reforming the Muslims
and calling them to Islam. It is evident from this that only that movement
of calling people to Islam is on the right path in whose basic ideology,
program, objective – in short, in all its spheres the prayer and adherence
to it is the foremost and is of the same importance which according to
the Qur’an it occupies in the covenant with God and in the struggle
for its enforcement. Movements and undertakings that aim at the revival
of the Muslims and their reformation in which the prayer is not the foremost
and does not hold due significance are fruitless and devoid of any blessings
of Allah. The reason for this is that they are without the backing and
support on which the edifice of such movements rest and also bereft of
the spirit which this edifice needs to take life from.8
7. Means of Perseverance on the Truth
It is obvious that it is only in the
companionship of the Almighty that one can persevere on the path of truth
and the prayer is so close to the Almighty that it is His stand-in for
us in this world. The verse (96 :19) ‘????????? ???????????’ (prostrate
and attain my nearness) refers precisely to this aspect. Therefore, if
one wants to attain the companionship of the Almighty while striving in
His cause, he should adhere to the Book of God and to the prayer. The most
important way to achieve this end is through the late night prayer of Tahajjud.
So, when the Prophet (sws) was directed by the Almighty to expand his sphere
of Indhar, he was told to adhere to this prayer to get the help needed
to bear the heavy burden of responsibilities of this phase. The reason
for this, as informed by the Qur’an, was that the time of Tahajjud
is a time when one’s heart and mind are fresh and receptive and is
a time that is very appropriate to understand the Qur’an. In the
words of Imam Amin Ahsan Islahi: ‘Since this time is the very time
at which the mind is at rest and the heart fully conscious, hence the words
that emanate from the tongue are very effective and make room in one’s
heart. The reciter himself receives them as if they were the testimony
of his own heart and to other listeners the words are also very stirring.’9
??????????? ????????????.???? ????????? ??????
???????? ..???????? ???? ??????? ?????? ???????? ???? ???? ????????
????????? ?????????? ?????????? ?????? ????????? ???????? ??????? ????????
????? ????????? ????????? ???? ??????? ??????? ?????????? ?????? ?????
???? ??? ??????????? ??????? ???????? ????????? ????? ??????? ???????????
???????? ?????????? )73 :1-8)
O you enfolded in your shawl! stand [in prayer] by night,
but not all night. Half the night, or even less or a little more and [in
this prayer of yours] recite the Qur’an in a slow measured tone.
Because soon We shall lay on you the burden of a heavy word [the burden
of open warning]. Verily, this rising by night is very suitable for the
mind’s peace and the heart’s resolve and for the speech’s correctness.
Because during the daytime you will be hard-pressed with [this task; so
pray at this time] and remember the name of your Lord and [in this loneliness
of the night] devote yourself entirely to Him. (73:1-8)
It is evident from certain narratives
that the Almighty directs His special attention to this world at this time.
Abu Hurayrah (rta) narrates from the Prophet (sws): ‘Every night the Almighty
descends to this nearest sky. When one-third time of the night remains
He says: “Who is offering supplications that I may accept them? Who is
asking that I may give him? Who is calling for forgiveness that I may forgive
him”.’10
8. As the Nature of every Object of the Universe
If only a person has eyes through
which he can really see, there is a doubtless reality that every particle
of this universe glorifies and praises the Almighty, offers his gratitude
and bows down before Him. He may not be able to understand this praise
and glorification, but he can readily observe that just as the outer self
of a thing bows down before the Almighty and is ever obedient to Him, the
inner self too can be no different. Animals which walk on the earth, trees
which flourish in the orchards, birds which chirp in the sky, fish which
swim in the seas, the sun, the moon and the stars which shine in the sky
all bear testimony through their very existence:
????????? ???? ????????????? ????????? ??????????
????? ???????? ????? ???? ?????? ?????? ????????? ?????????? ??????? ????
??????????? ????????????? ??????? ????? ???????? ???????? (17:44)
The seven heavens, the earth, and all who dwell in them
give glory to Him. There is not one thing that does not give glory to Him
while praising and thanking Him. Yet you cannot understand their praises.
Benevolent is He and forgiving. (17:44)
All these are fully aware of their prayer
and glorification of the Almighty. If a person has a keen eye, he can see
that when birds with their wings outstretched fly in the sky they are in
fact bowing down in humility to the Almighty:
?????? ???? ????? ??????? ????????? ???? ???
??? ????????????? ??????????? ??????????? ????????? ????? ???? ?????? ?????????
????????????? ????????? ??????? ????? ??????????? (41:24)
Do you not see how God is glorified by those in the heavens
and those on earth and the birds as they wing their way [across the sky].
Each knows his prayer and glorification of the Almighty and God has knowledge
of all they do. (24:41)
Writes, Amin Ahsan Islahi:
Every object of this universe in its nature has
an Abrahamic temperament. The sun, the moon, the stars, the mountains the
animals that tread the earth all follow the divine law on which they have
been created. None of them deviates from this law in the slightest manner.
The sun whom some foolish people worship bears testimony from its very
existence that it stands and bows before the Almighty every day. It raises
his head at the time of sunrise and then stands before the Almighty till
noon. After midday it kneels before Him and at sunset prostrates before
Him and remains in this state all night. It is to this reality which the
waxing and waning of the moon and the rising and setting of stars point.
The same is true for the mountains, trees and animals. Their shadows at
all times stand, kneel or bow down before the Almighty and a little deliberation
shows that such is the Abrahamic temperament of this shadow that it always
remains opposite to the sun. If the sun is in the east, the shadow will
stretch in the west and vice versa. In other words, the shadow of every
object from its very existence tells us that it is not the sun but its
Creator who is worthy of prostration.11
The Qur’an says:
???? ???? ???????? ????? ??? ?????? ?????? ???
?????? ??????????? ????????? ???? ?????????? ??????????????? ???????? ??????
?????? ?????????? ???????? ???????? ??? ??? ????????????? ????? ???
???????? ??? ???????? ??????????????? ?????? ??? ??????????????? (16: 48-49)
And have they not seen that whatever the Almighty has
created casts its shadow right and left, prostrating itself before God
in all humility? To God bow all the creatures of the heavens and the earth,
and the angels too. They are not disdainful. (16:48-49)
Consequently, when a person stands in
prayer, he in fact prays, prostrates and glorifies on behalf of every object
of this universe. He brings his deeds in harmony with his nature and declares
thereby that he would not lag behind anyone and will prostrate not only
his body but also his soul before the Almighty who created Him. He will
never take a separate route from the rest of the creation in which he has
no companion and if there are such people then they are the ones for whom
the wrath of the Almighty has become certain:
?????? ???? ????? ??????? ???????? ???? ??? ???
????????????? ????? ??? ????????? ??????????? ??????????? ????????????
???????????? ??????????? ????????????? ????????? ????? ???????? ?????????
????? ???????? ?????????? (18:22)
Do you not see that those in the heavens and the earth,
the sun and the moon and the stars, that mountains and the trees, the beasts,
and countless men – all prostrate before God? Yet many have deserved the
punishment. (22:18)
9. The Prayer is Real Life
The call of the Messengers of Allah
has been called life by the Qur’an: ‘??? ???????? ????????? ????????
????????????? ?????? ????????????? ????? ???????? ????? ???????????
’ (O you who believe! respond to Allah and His Messenger when He calls
you to that which will give you life, (8:24)). The reason for this is that
no doubt every living person has a life to live but real life, which has
been called as light, inner calm and faith, is only secured through the
remembrance of the Almighty. The Prophets of Allah summon people towards
this remembrance of Allah and for this purpose they call them foremost
towards the prayer. What is the prayer? When the remembrance of God, His
comprehension and the sense of nearness to Him reaches the level of excellence
then this becomes the prayer. All the sages of the world are unanimous
that real life is the life of the soul and this life is nothing but the
remembrance of God, His comprehension and the sense of nearness to Him.
Only the prayer can furnish such a life to man. The Qur’an has made
a subtle reference to this at one place by placing ‘the prayer’ parallel
to ‘life’ and ‘sacrifice’ parallel to ‘death’:
???? ????? ???????? ????????? ??????????? ??????????
?????? ????? ????????????? (162:6)
Say: ‘My prayers and my sacrifice and my life and my
death, are all for God, Lord of the Universe’. (6:162)
If a person grasps this reality, then
he keenly awaits the time of a prayer the way he awaits the time of food
each day. His eagerness for prayer is the eagerness of a thirsty person
for water and that of a hungry person for food. The prayer becomes his
subsistence from the Almighty. It instils happiness in him and invigorates
him. The Prophet Jesus (sws) is reported to have said: ‘Man does not live
on bread alone, but on every word that comes from the mouth of God.’ (Matthew,
4:4). Just as people eat various types of food to savour their taste, he
nourishes his soul by reading various passages of the Qur’an, different
supplications and liturgies. It is the prayer which enlivens and freshens
up a person when hardships bog him down. It is the prayer which like a
breath of fresh air cleanses the filth of sin. In the autumn of frustrations,
the prayer is the hope of spring and when adversities embrace a person
from all sides, it is the prayer which is his rock of asylum. These lines
should not be counted as some poetical utterance. It is towards these feelings
that the Prophet (sws) has alluded by the words: ‘???? ??? ?????? ???????????
???????????’ (Rise O Bilal!12
And soothe us through the prayer!) and ‘???????? ???????
??????? ??? ?????????? ’ (The coldness of my eyes has been placed in the
prayer.)13
(Translated from Ghamidi’s Mizan by Shehzad
Saleem)
|