Prayer/ Salaah in Perspective
Pillar of Faith
Salaah is a pillar of Islam and its performance at prescribed times is an obligatory duty upon every mature, mentally sound Believer. It is a manifestation of obedience in practice and an expression and symbol of one’s faith. The holy Prophet (pbuh) is reported to have said that “Salaah is the core of ‘Ibaadah (servitude to Allah)” and that “the best ‘Ibaadah is Salaah.” (Mustadrak al- Hakim).
Prayer in History
All Messengers of Allah from Adam to Muhammad (peace be upon all of them) were commanded to establish the institution of prayer. This is evident from numerous verses in the holy Qur’an: Abraham (pbuh) (Q 14:37- 40); Isaac and Jacob (pbut) (Q 21: 73); Moses (pbuh) (Q 20:11-14); Zacharia (pbuh) (Q 3:39); Mary (pbuh) the mother of Prophet Jesus (Q 3:43); Jesus (‘Isa- pbuh) (Q 19:30-31).
The Prophet Muhammad (pbuh) experienced the highest manifestation of the Glory of Allah on the Night of the Mi’raj (ascension). He experienced great joy and the contentment in communion with God; there he was given the gift of prayer and the news that if Muslims observe the institution of prayer, they will enjoy the pleasure and satisfaction of being in communion with Allah. Muhammad (pbuh) therefore said: “Prayer is the Mi’raj of the Believer.”
Importance of Salaah
The holy Prophet (pbuh) acknowledged time and again the importance of Salaah and referred to it as a pillar of Islam and the first matter a person would be questioned about on the Day of Reckoning. Even on his deathbed, he urged his followers to safeguard the institution of prayer.
As a cardinal institution of Islam, Salaah reflects its religious, spiritual, moral, social, cultural and political objectives. Centers established for congregational prayer (Mosques/ Masajid) serve as the axis for the Ummah (global community of Believers). Salaah is the binding force between Believers; whosoever deliberately breaches this bond by abandoning Salaah, borders on a state of unbelief.
It is evident that Salaah is the foremost link between the Believer and Allah. It keeps alive one’s relationship with Allah and ever- conscious of Godliness. It is an expression of supra-national unity which is one of the greatest social ideals of Islam. It induces in Believers a spirit of universal brotherhood and sisterhood.
Salaah is a constant reminder to the Believers that they are brethren in Faith, who are to remain united as a single people, otherwise they will fall into disputes through which all depart their power and their unity will be shattered; “And obey Allah and His Messenger; and fall not into disputes, lest you lose heart and your power depart; rather be patient and preserving” (Q 8:46).
Prayer as a Force for Unification and a Source for Solidarity
When Muslims perform Salaah, they pray in the same manner, same prescribed times, face the same qiblah and pray in the same language. Prayer is thus a great force for unification of Muslims worldwide. The uniformity in prayer strengthens universal brotherhood and helps in the realization that all Muslims are on fraternity.
Punctuality
Allah commands, “Establish regular prayer; for prayer is enjoined at prescribed times” (Q 4:103). The consistent performance of prayer at stated times, is a training in punctuality and teaches the worshipper the appreciation of time.
Self- Development and Moral Development
Prayer implies a degree of self- discipline in the individual. There exists no restraint from evil better than consistence and conscientious prayer. The Qur’an refers to this, “Establish regular prayer, for it restrains from shameful activity and unjust deeds.” (Q 29: 45).
Prayer develops qualities of patience, endurance and contentment; qualities which are essential in the service of justice, equity and goodness and serve as a source of strength in the face of trials and tribulations of life. The believers are directed to seek Allah’s help through prayer: “O you who believe. Seek help with patience, perseverance and prayer; for God is with those who patiently persevere.” (Q 2: 153) Prayer, on every performance, strengthens one’s will power and reaffirms one’s trust in Allah, while developing the individual emotionally, spiritually and mentally.
Purification
Wudu (ablution) is essential before every prayer as Allah commands in (Q 5:7). The Messenger of Allah said, “The key to Paradise is prayer, and the key to prayer is purity.” Ablution removes physical dirt as prayer wipes out spiritual pollution. “Surely, Allah loves those who turn to Him and those who (physically and spiritually) purify themselves” (Q 2: 222). Ablution is thus a preface to spiritual rejuvenation and moral regeneration, a key to the key- hole of the eternal door of success.
Consciousness & Conscience
In the holy Qur’an we are commanded strictly to guard the institution of Salaah (2: 238) for the guarding of prayer is not simply the observance of the exterior physical form; it is both the form and the spirit to which attention is drawn; both the outer and the inner dimensions. In that very same verse we are commanded to stand up in true obedience to Allah. This aims at generating the spirit of humility in relation to the Divine. Very often the external behavior of a person serves as an index to inner devotion or feeling towards the Supreme. The Qur’an reprimands those who merely observe the outward form of Salaah but do not conform to its spirit. In Chapter 107 Allah says: “Shame to those worshippers who are unmindful of their prayers. ” These verses indicate that worship does not consist merely of physical rituals. Undoubtedly there is an outward form that must be accompanied by consciousness and the earnest desire to submit to the commands of Allah in word, form and deed. Salaah is in actual fact a manifestation of that commitment. “Shame unto those worshippers who are unmindful (concerning the dimensions of) their prayer”
The unconscious worshippers have been singled out here as unmindful of the nature and the true purpose of prayer since their prayer fails to bring about in them a moral change which prayers are intended to create and the social consciousness that the jama’ah ought to develop in the worshipping person.
Spiritual & Social Dimensions
Prayer represents the duties and obligations we owe to Allah and they are called huquq- Allah (obligations due to Allah- the first basic principle of Islam). These verses also purport that the prayers of those hypocritical persons who do not discharge the obligations they owe to Allah’s creations (huquq al-‘ibad, obligations due to humanity at large) are like a body without a soul, a shell without substance. Their actions tend to be superficial and hypocritical, which instead of doing them good adds to their hypocrisy. They are those who put on a show of piety, who execute the mechanical aspects and pronounce the verbal formulae of prayer, but their hearts are not receptive to them, neither are they enriched by prayer, nor is their social consciousness awakened. Thus the essence and purpose of prayer and its components are not present in they psyche. They offer prayer merely as exercise or a habit; perhaps to impress or deceive others, but not out of true devotion to Allah and His commands regarding himself and the rest of creation. Muslims, it must be remembered, are obliged to offer their prayer regularly, bearing in mind that these prayers are a manifestation of their servitude to Allah in all aspects of life and indicates commitment to comprehensive commands of the Creator.
The term sahun is derived from sahu which implies a mistake done unintentionally or a wrong done neglectfully. In the first case one could be excused, but in the second case one is not. Here, sahun purports negligence with guilt. So being unmindful of prayer could be construed as meaning not paying heed to the spirit of prayer, and prayer in jama’ah specifically should motivate members of the jama’ah to care for the jama’ah as they care for themselves. “Those who perform ostentatious prayer (prayer for show) yet refuse and refrain from helping others.”
Humility & Sincerity
Regular prayer brings about consciousness of the insignificance of the individual creation before the Grandeur and Majesty of the Creator. Humility thus becomes engraved in the psyche of the conscientious worshipper. Such are promised success; “Surely those believers attain success, who humble themselves in their prayer. ” (Q 23: 1-2)
Prayer for show is bereft of sincerity and is merely a prayer of soulless display and hypocrisy which is done in order that people may think of the worshipper as being pious and religious. Such display their prayfulness and their would-be piety to the public. Once again, we find the Holy Qur’an presents the fundamental nature and spirit of prayer. Any semblance of servitude which is intended for show and not devoted to Allah; that kind of prayer that has not affected their hearts their behavior and thus not motivated them to selfless service for the benefit of those they are able to assist; to such hypocrites Allah says; “fa waylul lilmusallin” (woe to such worshippers).
In connection with such hypocrisy there are statements of Nabi ‘Isa / Jesus (pbuh) which are quoted in the Book of Matthew, where he is reported to have said “Beware of practicing your piety before people in order to be seen by them. When you give alms sound no trumpet before you as the hypocrites do in the places of worship and in the streets, so that they may be praised by the people. Truly I say to you they have already received their rewards (the accolades of the people for whom they are showing off). But when you give charity, do not let your left hand know what your right hand is doing; and when you pray you must not be like hypocrites for they love to stand and pray in places of worship and in public so that people may see them. ”
A true Believer feels Khushu’ and Khudhu’ in the Prayer due to an increased awareness of the presence of Allah. Khushu’ is a condition of the heart and the mind which results in constant consciousness of the Supreme Being. Khudhu’ is the effect of this consciousness on the physical self which is manifested by submission and humility. “Believers are those who when Allah is mentioned, feel a tremor in their hearts, and when they hear His Signs being rehearsed find that their Faith strengthened…They are of those who establish regular prayer. ” [Q 8: 2-3]
Communion & Equilibrium
Salaah is in fact a constant reminder of the reality of human servitude to Allah. Prayer provides opportunities for harmonious functioning of the outer and the inner dimensions of the human being in order to achieve Divine enlightenment. The ideal balance between the outer and the inner; the physical, mental and spiritual, in Salaah, assists human beings to achieve true communion with the Creator.