I have pondered over our prayers and thought of the state of many of the praying people. So, I detected a strong link between neglecting the prayer with all its due meanings and the status of the Muslim nation along with the crisis that the Muslims undergo. In fact, it is not a single crisis, rather they are crises in the social, moral and military spheres, in addition to psychological defeat and so on.
Likewise, the state of the individual in the prayer depends on his righteousness and conduct. The more the person perfects his prayer, the more his conditions and conduct are improved and vice versa.
One may wonder: How?!
My answer is that the prayer is a way of life; it is the highest level of servitude to Allah, the Exalted.
Observing khushoo' (i.e. the state of the heart when it stands before its Lord in full submission, humility and absolute concentration) in the prayer is the reason for attaining success in this worldly life and in the Hereafter as well. Allah, the Exalted, says (what means): {Certainly will the believers have succeeded * They who are during their prayer humbly submissive...} [Quran 23:1-2] The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Prayer is the best deed, so whoever could pray more, let him do so." [Ahmad, At-Tabarani; Al-Albani: authentic] He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) also said: "... prayer is a light…" [Muslim] Prayer is a light for the slave in this worldly life and the Hereafter.
Let us have a quick glance at the meanings of the prayer.
When the praying person stands before his Lord with an attentive, submissive, pure heart, directing it towards his Lord, and recites takbeer (i.e. saying 'Allahu Akbar': Allah is the Greatest) to start the prayer; he is proclaiming that Allah, the Exalted, is greater than anyone and anything else. Then, he commences his prayer and seeks the forgiveness from Allah, the Exalted, by saying the istiftaah (the opening supplication of the prayer) supplication which reads: "Allahumma, ba‘id bayni wa bayna khatayaya kama ba‘adta bayna al-mashriqi wa al-maghrib. Allahumma, naqqini min khatayaya kama yunaqqa ath-thawbu al-abyadhu min ad-danas. Allahumma, ighsilni min khatayaya bil-ma’i wa ath-thalji wa al-barad." (O Allah, set me apart from my sins (faults) as the East and the West are set apart from each other, and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah, wash off my sins with water, snow and hail.) [Al-Bukhari and Muslim]
If one fully comprehends what this means, will he then commit a sin deliberately or insist on it?!
Then, the praying person seeks refuge with Allah, the Exalted, from the devil and recites Al-Fatihah, which is known as Umm Al-Kitab (i.e. The mother of the Book), because it combines all the meanings of faith and tawheed (i.e. Islamic monotheism) from praising, expressing gratefulness, glorifying, worshipping and relaying on Him Alone, acknowledging the Day of Judgment and that Allah is its Master, along with asking his Lord for guidance and nothing except it. Guidance here refers to the guidance to the path of the prophets, may Allah Exalt his mention, and the believers. Then, the praying person asks Allah, the Exalted, to shield him against the path of those who have incurred [His] anger and of those who are astray, meaning the Jews and Christians and those who are similar to them.
After reciting Al-Fatihah, the praying person says takbeer (saying Allahu Akbar) and performs rukoo‘ (i.e. bowing) before his Lord, saying: "Subhana Rabbi Al-‘Atheem." (how Perfect my Lord is, the Great!). When the praying person understands the meaning of this glorification of Allah, the Exalted, this bowing, this physical submission before his Lord, and this veneration with the tongue; should he not know that his Great Lord loves His slave to be submissive to Him in all matters? Would he not know that his Lord Wants him not to favor his personal desires (preferences), opinions, and reason over that which He Has Legislated for His slaves?!
How strange the case is of someone who performs the prayer (as described above), and then after that he approves legislations other than that ordained by Allah and shows keenness on going against His commands! Such a person did not perform the prayer as due.
Reflect on the condition of someone who is raising his head from rukoo‘ and is praising and glorifying Allah, the Exalted, saying: "Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd, mil’ as-samawati wa mil’ al-ardh wa mil’ ma shi’ta min shay’in ba‘d. Ahla ath-thana’i wal-majd la mani‘a lima a‘tayt wa la mu‘tya lima mana‘t wa la yanfa‘u thal-jaddi minka al-jadd" (Allah, the Exalted, hears the one who praises Him; Our Lord, to You be the praise, filling the heavens, filling the Earth, and filling whatever else You may will, Lord of Glory and Majesty.
None can withhold what You grant, and none can grant what You withhold, nor can the wealth of a wealthy benefit him before You." [Al-Bukhari and Muslim]
Then, the praying person prostrates himself before his Lord. What a great and honorable position it is as the praying person places his forehead on the ground, showing submission, humility, and poverty to his Lord, saying, "Subhana Rabbi Al-A‘la." (How perfect is my Lord, the Most High!) If the Muslim was offered heaps of money to prostrate himself before other than Allah, the Exalted, he would never accept it. Prostration serves as a spiritual remedy for the human self from arrogance, blameworthy sense of pride, and haughtiness. Thus, the praying person learns to adhere to humility and submission to Allah, the Exalted, which entails modesty and treating others with kindness.
Then, the praying person testifies that Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) is the Messenger of Allah, asks his Lord to bestow His blessings and mercy upon him in the prayer. Such marvelous meanings in the prayer serve as a deterring factor for the person from committing vices and sins. Allah, the Exalted, says (what means): {… and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater…} [Quran 29:45]
The more the praying person fails to understand the meaning of all of this, the less his prayers would prevent him from committing vices and sins. Thus, we come to realize that the deficiency is in the worshipper's performance and his understanding of the prayer and not in the prayer itself.
In conclusion, we come to know that the prayer includes the following:
Perfect servitude to Allah, the Exalted.
Praising Allah, the Exalted, with His Names and Attributes.
Disassociation from disbelief and disbelievers.
Acknowledgement of sins.
Reliance on Allah, the Exalted, and humility.
Proclamation that there is no power and strength save by Allah.
Compliance with the guidance of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ).
Submission, obedience, surrender, and humility to Allah Almighty.
Testifying that Muhammad sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) is the Messenger of Allah.
Is this not a way of life for a Muslim, knowing that his Lord and God is the Creator of the universe and the Disposer of all affairs?!
If the person understands the meaning of all of this in his prayer; he will finish the prayer as a different (better) person with brighter inner light. He will renew his submission to his Lord and will never dare to violate or reject the Divine Revelation, be it through negation, plainly going against the Divine Commands, or distortion. Prayer is a way of life that aims to rectify the person ideologically, spiritually, behaviorally, morally, and systematically.
We ask Allah, the Exalted, to make us among those who constantly establish the prayer.
Prayer has great and numerous virtues, some of which are the following:
1) Prayer forbids the person from falling into the abyss of immorality and wrongdoing. Allah, the Exalted, says (what means): {Recite [O Muhammad] what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is Greater. And Allah knows that which you do.} [Quran 29:45]
2) It is the best righteous deed after professing the two testimonies of faith. ‘Adullah ibn Mas‘ood may Allah be pleased with him said, "I asked the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) 'What is the best deed?' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: 'Performing prayer in its due time.' I further asked, 'Then what?' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) replied: 'Dutifulness toward parents.' I further asked, 'Then what?' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) replied: 'Performing jihad in the Cause of Allah The Exalted.'" [Al-Bukhari and Muslim]
3) Prayer wipes away sins. Jabir may Allah be pleased with him reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "The similitude of the five daily prayers is like a great overflowing river running by the door of one of you, in which he washes himself five times a day." [Muslim]
4) Prayer expiates sins. Abu Hurayrah may Allah be pleased with him reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "The five daily (obligatory) prayers, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, are expiation of the sins committed in the interval between them, so long as major sins are avoided." [Muslim]
5) Prayer is a light for the praying person in this worldly life and the Hereafter. ‘Abdullah ibn ‘Umar may Allah be pleased with them narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said:
Whoever keeps on performing prayer (on its due time), it will be a light, evidence, and salvation for him on the Day of Judgment. But, for whoever fails to do so, it will not be a light, evidence, or salvation; and on the Day of Judgment he will be with Qaroon, Fir‘awn, Haman, and Ubayy ibn Khalaf. [Ahmad]
Abu Malik Al-Ash‘ari may Allah be pleased with him reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Prayer is light." [Muslim]
Moreover, Buraydah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Convey glad tidings to those who walk to the mosques in the darkness of a perfect (and full) light on the Day of Judgment." [Abu Dawood, At-Tirmithi; Al-Albani: authentic]
6) As a reward for performing the prayer, Allah, the Exalted, raises the person's degree in Paradise and obliterates his sins. Thawban, the freed slave of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) reported that he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Make frequent prostrations to Allah, the Exalted, for you will not make one prostration except that Allah Almighty raises you to a higher degree and removes a sin from your record because of it." [Muslim]
7) It is one of the greatest reasons for entering Paradise in the company of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). Rabee‘ah ibn Ka‘b Al-Aslami may Allah be pleased with him said, "I was staying with the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) one night and I brought him water (for ablution) and whatever he needed. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said to me: 'Ask (anything you like).' I said, 'I ask for your company in Paradise.' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: 'Do you ask for anything else besides it?' I replied, 'No, that is all (I require).' He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: 'Then, help me in fulfilling your request by devoting yourself often to prostration.'" [Muslim]
8) When the person walks to the mosque with the intention of performing the prayer, he gains rewards, his sins are forgiven, and his degree in Paradise is elevated. Ahu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exat his mention ) said:
He who purifies himself (performs ablution) in his house and then walks to one of the Houses of Allah (mosque) to perform an obligatory prayer of those ordained by Allah Almighty, one step of his will wipe away a sin and another step will raise his degree in Paradise. [Muslim]
Another hadith reads:
If any one of you performs ablution perfectly and thoroughly, and goes out for prayer, he does not take a step by his right foot but Allah records a good deed for him, and he does not take a step with his left foot but Allah obliterates one sin from him… [Abu Dawood]
9) Good accommodation in Paradise is prepared for the Muslim every time he goes to the mosque in the morning or in the evening. Ahu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "He who goes to the mosque at dawn or dusk (for the congregational prayers), Allah prepares a hospitable abode for him in Paradise, every time he does so." [Al-Bukhari and Muslim]
10) Allah, the Exalted, forgives the sins that are committed between two successive prayers. ‘Uthman may Allah be pleased with him said:
I heard the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) say: "If a Muslim performs ablution thoroughly and offers prayer, he will be forgiven for all the sins that are committed between this prayer and the next one." [Muslim]
11) When one performs a prayer, the sins that are committed prior to performing this prayer are forgiven. ‘Uthman ibn ‘Affan may Allah be pleased with him reported that he heard the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) say:
When the time for a prescribed prayer is due and a Muslim performs ablution for it thoroughly, observes khushoo‘ (concentration, submissiveness) in it and performs its bowing and prostration properly, this prayer will be expiation for the sins committed before it, so long as he does not commit major sins, and this applies for every prayer. [Muslim].
12) When the person performs the prayer, the angels supplicate Allah, the Exalted, to forgive him and have mercy upon him as long as he remains in his place of prayer. He is considered in prayer as long as he is waiting for the prayer and it is only the prayer that prevents him from leaving the mosque. Ahu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said:
The reward for a prayer that is performed by a person in congregation is more than twenty times greater than that of the prayer performed in one's house or shop. When one performs ablution perfectly and then proceeds to the mosque with the sole intention of performing prayer, and nothing urges him to proceed to the mosque except the prayer, for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque. When he enters the mosque, he is considered as performing prayer as long as it is the prayer which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They (the angels) say: "O Allah, have mercy on him; O Allah, forgive his sins, O Allah, accept his repentance." This will continue as long as he does not invalidate his ablution." [Al-Bukhari and Muslim]
13) Waiting for the prayer is considered ribat (a type of jiad) for the Cause of Allah, the Exalted. Ahu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Shall I not tell you something by which Allah erases sins and elevates ranks (in Paradise)?” The Companions said; "Certainly, O Messenger of Allah." He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Performing ablution thoroughly even if it is hard to, walking with more paces to the mosque, and waiting for a prayer after a prayer; indeed that is ar-ribat, indeed that is ar-ribat (a type of jihad for the Cause of Allah, the Exalted)." [Muslim]
14) Whoever goes to the mosque with the intention of performing the prayer, will obtain the rewards of a pilgrim in the state of ihram (ritual consecration). Abu Umamah may Allah be pleased with him reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said:
If anyone goes out from his house after having performed ablution so as to offer the prescribed prayer in congregation (in the mosque), his reward will be like that of a pilgrim who is in a state of ihram. Whoever goes out to offer Dhuha prayer, and takes the trouble for this purpose, will obtain the reward like that of a person who performs ‘Umrah. And a prayer followed by a prayer with no worldly talk during the gap between them will be recorded in ‘Illiyyeen (seventh heaven). [Abu Dawood; Al-Albani: good]
15) If someone who is a regular observer of congregational prayers hastens to the mosque to perform the prayer, but finds the prayer has already finished, he will gain the same rewards as if he had performed it with them in congregation. Ahu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said:
Whoever performs ablution perfectly, and then goes to the mosque and finds that the people had finished the prayer (in congregation), Allah will give him a reward like one who prayed in congregation and attended it in full; the reward of those who prayed in congregation will not be curtailed. [Abu Dawood; Al-Albani: authentic]
16) When one performs ablution and goes to the mosque with the intention of performing the prayer, he is considered performing the prayer until he comes back from the mosque. His going to and coming back from the mosque will be recorded for him. Abu Hurayrah may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said:
If any of you performs ablution in his house and then goes to the mosque, he is considered in prayer until he returns; (therefore,) he should not intertwine his fingers while staying in the mosque as he is [considered to be] in prayer.
He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) illustrated this by interlacing the fingers of both his hands. [Ibn Khuzaymah, Al-Hakim; Ath-Thahabi: authentic] Abu Hurayrah may Allah be pleased with him also narrated in a marfoo‘ hadith that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "… since one departs his house, walking to my mosque, his steps are counted as one is recorded as a reward and the other expiates a sin." [Ibn Hibban, An-Nasa’i; Al-Albani: authentic]
