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 servility 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.

The prayer occupies extraordinary 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 exactly the same as the prayer occupies in deeds. It is evident from the Qur’anthat 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 this comprehension, of the emotions of love and gratitude that appear for the Almighty in a person or should appear in him. 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 they 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. [Adhere to it] by turning to Him and fear Him only and diligently offer the prayer and be not among the Idolaters. (30:30-31)

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 the 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], in fact, 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 show humility in the prayer, who avoid profane talk, and are vigilant in giving zakahand who preserve their chastity … who are true to their trusts and promises [both with regard to the Almighty and with regard to 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. When 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 the prayer and who set aside a fixed portion in their wealth for those who ask and for those [also] who are ashamed to ask and 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.” =1= 

‘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 will be the foremost in squandering other [directives of] religion.” =2=

The prayer is a requisite for a person to be called a Muslim. The Qur’an has made it very clear that in a Muslim 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)

So if they repent and are 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 should 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!! (75:31-35)

It is implied from the contrast between the words صَلَّى (prayed) with تَوَلَّى (turned away) and ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى (then he went to his family conceitedly) 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 it 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:

بَيْنَ الرَّجُلِ وَ بَيْنَ الشِّرْكِ وَالكُفْرِتَرْكُ الصَّلاَةِ

The line which demarcates disbelief and polytheism in a person is abandoning the prayer.

 =3=

Similarly, at another occasion, he remarked:

خَمْسُ صَلَوَاتٍ افْتَرَضَهُنَّ اللَّهُ تَعَالَى مَنْ أَحْسَنَ وُضُوءَهُنَّ وَصَلَّاهُنَّ لِوَقْتِهِنَّ وَأَتَمَّ رُكُوعَهُنَّ وَخُشُوعَهُنَّ كَانَ لَهُ عَلَى اللَّهِ عَهْدٌ أَنْ يَغْفِرَ لَهُ وَمَنْ لَمْ يَفْعَلْ فَلَيْسَ لَهُ عَلَى اللَّهِ عَهْدٌ إِنْ شَاءَ غَفَرَ لَهُ وَإِنْ شَاءَ عَذَّبَه

These are the five prayers which the Almighty has made obligatory on people: a person who did ablutions in a befitting manner, offered the prayer on time and prostrated both his inner and outer-self before the 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.

 =4=

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: (43: 36) وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ (We shall depute a devil on the person who evades the remembrance 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 Surah Mu’minun (23) and Surah Ma‘arij (70) 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 even in times of danger in whatever way he can whether on foot or while riding. In Surah Baqarah, where the section on the Islamic shari‘ah ends, it is said:

حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى وَقُومُواْ لِلّهِ قَانِتِينَ فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (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. (2:238-239)

On these very grounds, the Qur’an has referred to indulgence in lust and desires as if it was an essential consequence of wasting the prayer: فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ (19: 59) (then,after them, there followed a posterity who wasted the prayer and followed after lusts, (19:59)). In Surah ‘Ankabut the words are even more explicit:

وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ (45:29)

And be steadfast in the prayer because it deters [a person] from 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 writes:

… those who offer the prayer, whether in public or in private, giving due regard to its etiquette and conditions, are reminded by the prayer with both its inner and outer aspects 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 into some pit.

 =5=

When a person stands in prayer, he renews his commitment with God that he will 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:

وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ (114:11)

And be diligent in your prayer at both ends of the day and in a portion of the night too. No doubt, good deeds make amends for sins. This is a reminder for those who benefit from reminders. (11:114)

Abu Hurayrah (rta) narrates from 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 wipes out sins.” =6=

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. =7= The same advice was given to the believers among the Ishmaelites as well:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ (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:

فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ (50: 39-40)

So bear then with what they say and 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. =8= 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.

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 as a barometer which distinguishes good from evil and are diligent in the prayer:

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُواْ الصَّلاَةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ (170:7)

And those who hold tightly the Book of God and who are diligent in the prayer [are those who reform], We shall not deny these reformers their reward. (7:170)

While explaining these verses, Imam Amin Ahsan Islahiwrites:

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.

 =9=

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 (19 :96) وَاسْجُدْ وَاقْتَرِبْ (prostrate and attain my nearness, (96:19)) 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 be diligent in 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.” =10=

The Qur’an says:

يَاأَيُّهَا الْمُزَّمِّل.قُمْ اللَّيْلَ إِلَّا قَلِيلًانِصْفَهُ أَوْ انْقُصْ مِنْهُ قَلِيلًاأَوْ زِدْ عَلَيْهِ وَرَتِّلْ الْقُرْآنَ تَرْتِيلًاإِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًاإِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًاإِنَّ لَكَ فِي اَلنَّهَارِ سَبْحًا طَوِيلًاوَاذْكُرْ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (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. Indeed, this rising by night is very suitable for the mind’s peace and the heart’s resolve and for the correctness of the speech. 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 our nearest sky. When one-third 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.’” =11=

If only a person has eyes through which he can really see, there is a doubtless reality that he can observe: 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 this testimony through their very existence:

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلَكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا (17:44)

The seven heavens, the earth, and all who dwell in them exalt Him. And there is not one thing that does not exalt Him while praising and thanking Him. Yet you cannot understand their exaltation. Benevolent is He and Forgiving. (17:44)

All these are fully aware of their prayer and exaltationof 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:

أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ (41:24)

Do you not see how God is exalted 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 exaltation of the Almighty and God has knowledge of all that they do. (24:41)

Writes Imam Amin Ahsan Islahi:

Every object of this universe in its nature has an Abrahamic temperament. The sun, the moon, the stars, the mountains and 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 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.

 =12=

The Qur’an says:

أَوَ لَمْ يَرَوْاْ إِلَى مَا خَلَقَ اللّهُ مِن شَيْءٍ يَتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِينِ وَالْشَّمَآئِلِ سُجَّدًا لِلّهِ وَهُمْ دَاخِرُونَ وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مِن دَآبَّةٍ وَالْمَلآئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ (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? And to God bow all the creatures of the heavens and the earth, and the angels too and they are never rebellious. (16:48-49)

Consequently, when a person stands in prayer, he in fact answers this call of praying, prostration and glorification made by every object of this universe. He brings his nature in harmony with the universe 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:

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ (18:22)

Do you not see that those in the heavens and the earth, the sun and the moon and the stars and the mountains and the trees and the beasts, and countless men – all prostrate before God, and there are many on whom punishment has become incumbent. (22:18)

The preaching of the messengers of Allah has been called life by the Qur’an: (8:24) يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ (Believers! 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”:

قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّهِ رَبِّ الْعَالَمِينَ (162:6)

Say: “My prayer 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 the 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 a person eats 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: قُمْ يَا بِلَال فَاَرِحْنَا بِالصَّلاةِ (Rise O Bilal! =13=  And soothe us through the prayer!) and جُعِلَتْ قُرَّةُ عَيْنِي فِيالصَّلَاةِ (the coldness of my eyes has been placed in the prayer.) =14=