3. Five Daily Ritual Prayers (Salah)

a. Significance of Salah

٣٣. عَنْ أُمِّ سَلَمَةَ رَضِيَ اللّٰهُ عَنْهَا قَالَتْ: كَانَ مِنْ آخِرِ وَصِيَّةِ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«الصَّلَاةَ الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ» حَتَّى جَعَلَ نَبِيُّ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يُلَجْلِجُهَا فِي صَدْرِهِ وَمَا يَفِيصُ بِهَا لِسَانُهُ.

33. Ummu Salamah (r.a.), the mother of Muslims narrated:

“One of the last wills of the Prophet (pbuh) was:

“Pay attention to your prayers! Pay attention to your prayers! Pay attention to the rights of those who work for you!”

Allah’s Messenger (pbuh) repeated these words so many times that when his blessed tongue could not pronounce them any longer, he started to whisper them. (Ahmad, VI, 290, 315. Also see Abu Dawud, Adab, 123-124/5156; Ibn Majah, Wasayah, 1; Baihaqi, Shuab, VII, 477)

٣٤. عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللّٰهُ عَنْهُ قَالَ: أَوْصَانِي خَلِيلِي صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنْ:

«لَا تُشْرِكْ بِاللّٰهِ شَيْئاً وَإِنْ قُطِّعْتَ وَحُرِّقْتَ. وَلَا تَتْرُكْ صَلَاةً مَكْتُوبَةً مُتَعَمِّداً فَمَنْ تَرَكَهَا مُتَعَمِّداً فَقَدْ بَرِئَتْ مِنْهُ الذِّمَّةُ».

34. Abu Darda (r.a.) reported: The Messenger of Allah (pbuh) whom I love more than my soul advised me:

“Even if you are torn apart or even burned, never associate anything as a partner to Allah! And never miss your obligatory (Fard) prayers intentionally! Whoever knowingly misses an obligatory prayer becomes distanced from the protection and trust of Allah.” (Ibn Majah, Fitan, 23)

 

Explanations:

Ritual prayer is the most prominent principle of Islam. It is a distinguishing sign which separates believers from nonbelievers. Therefore, it is necessary to pay attention to prayer and be full of determination to continue performing it. For this reason, one of the last wills of the Messenger of Allah (pbuh) was insistence on prayer.

One of the reports manifesting that the Prophet (pbuh) emphasized prayer in his last wills is as follows:

Anas (r.a.) reported:

We were with the Messenger of Allah in his death bed. He told us three times:

“Fear from Allah about the matter of prayer!” and continued his words:

“Fear from Allah about being unjust to your workers, and fear from Allah about the two weak groups: They are widowed women and children. Fear from Allah about the matter of prayer!”

The Messenger of Allah (pbuh) started to repeat “prayer, prayer…”  Even when his blessed tongue couldn’t say any longer, he continued to whisper it until his soul ascended to his Divine Companion. (Baihaqi, Shuab, VII, 477)

These reports clearly display the significance of prayer which is the foundation and clearest manifestation of being a servant of Allah. In the following verses of the Qur’an emphasizing the importance of prayer Allah the Almighty says:

“And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).” (Al-Baqarah; 2:43)

“Enjoin prayer on thy people, and be constant therein…” (Al-Taha; 20:132)

“But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.” (Al-A’la; 87:14-15)

Our Almighty Lord wants prayer to be performed with great attention and to be practiced continuously without showing any signs of abatement.^[1] He warns with a painful torment His servants who are neglectful of their prayers:

“So woe to the worshippers who are neglectful of their prayers…” (Al-Ma’un; 107:4-5)

“Except the Companions of the Right Hand. (They will be) in Gardens (of Delight): they will question each other, and (ask) of the Sinners: “What led you into Hell Fire?” They will say: “We were not of those who prayed; “Nor were we of those who fed the indigent; “But we used to talk vanities with vain talkers; “And we used to deny the Day of Judgment, “Until there came to us (the Hour) that is certain.” (Al-Muddassir; 74:39-47)

The first sin confessed by those who fell into hell was abandoning their prayers. Then, other sins follow. This is an important point to pay attention to.

The Messenger of Allah (pbuh) said the following in order to draw attention to the importance of prayer:

“Your best deed is your prayer…” (Muwatta, Taharah, 6)

“Prayer is the key to the Paradise, and cleanliness is the key to prayer.” (Ahmad, III, 340)

The Messenger of Allah (pbuh) said the following to the leader of Saqif Clan who were arguing that practicing prayer would be hard for them:

“There is no good in religion without bowing (prayer).” (Abu Dawud, Haraj, 25-26/3026)

According to what the Prophet (pbuh) informed us:

“The first deed that a person will be asked in the Day of Judgment will be his prayers. If a person had performed the prayers as Allah commanded, he will find salvation.  If a person had missed or not performed them with awe, he will lose and be disappointed. If the obligatory prayers are not complete, our Almighty Lord will order:

“Look if My servant has any supererogatory (nafilah) prayers?” The supererogatory prayers will complete the missing obligatory prayers. Then, the person will be questioned for his other deeds.” (Tirmidhi, Salah, 188/413; Nasai, Salah, 9/462)

The significance and place of prayer (salah) among other acts of worships is so lofty that it is not allowed to be missed even under extraordinary conditions such as illness or travel, but some compromises are made to ease its performance under such conditions.

In our second hadith, we are informed that those who miss an obligatory prayer without a valid excuse will lose the protection of Allah. Just like they face some dangers in this world, such people will also be condemned to a harsh punishment in the hereafter. The Messenger of Allah (pbuh) explains their bitter end in the Hereafter as:

“Last night two angels came to me (in a dream) and woke me up and said to me, “Proceed!”  I set out with them. We came across a man lying down. Another man was standing over his head, holding a big rock. He was throwing the rock at the man’s head, smashing it. The rock rolled away and the thrower followed it and took it back.  By the time he reached the man, his head returned to the normal state. The thrower then did the same as he had done before.

I said to my two companions:

“Subhan Allah (Glory be to Allah)! Who are these two persons?

They said “We will inform you” and continued:

“As for the first man you came upon whose head was being injured with the rock, he is the symbol of the one who studies the Qur’an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers…” (Bukhari, Ta’bir, 48; Jana’iz, 93)

The Prophet (pbuh) saw the harsh punishment that is going to be given to those who dawdle in reciting and practicing the Qur’an, and miss the Dawn and Night Prayer times by falling asleep, and he warned us because of his mercy for his people. Undoubtedly, the prophets’ dreams are true and a fact. For this reason, everything they told based on their dreams should be believed as they are.

If the state of those who linger in performance of prayer, one should imagine the state of those who do not perform prayer at all!

It is understood from this hadith that those who abandon the most honorable worship will be punished from their head, which is the most honorable body part.

Due to these kinds of warnings in the verses of the Qur’an and in the sayings of the Prophet (pbuh), his companions paid a lot of attention to their prayers. For example, Umar (r.a.) wrote to his governors as:

“For me your prayers are the most important of your deeds. Whoever performs it well paying attention to its acts and times, he would protect his religion.  Whoever neglects his prayers neglects the rest of the commands of the religion more.” (Muwatta, Wuqutu’s-Salah, 6)

Miswar b. Mahrama (r.a.) narrated:

“I went to Umar b. Khattab (when he was stabbed). Covered with a blanket he was unconsciously lying down.

I asked those who were beside him:

“How is his condition?”

“As you see…” they said.  And I said:

“Call him to prayer! Nothing else than prayer scares and wakes him up!”

Upon that, they said:

“O the Ruler of Believers, it is the time of prayer!”

At once, Umar (r.a.) said:

“Yes, I swear to Allah, those who abandon prayer do not get any share from Islam” and he stood up and performed his prayer in spite of his bleeding wound.” (Haythami, I, 295. Also see Muwatta, Taharah, 51; Ibn Sa’d, III, 35)

These examples show how important a place prayer occupies in practicing the religion.

Attaching importance to prayer is parallel to realizing the essence of the religion. When there is a decrease in the religious consciousness, it would immediately have negative effects on our attention and accuracy that we pay to our prayers.

b. The Virtue of Prayer

٣٥. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«اَلصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ».

35. Abu Huraira (r.a.) reported that the Messenger of Allah (pbuh) said:

“Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.” (Muslim, Taharah, 16)

٣٦. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّهُ سَمِعَ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

«أَرَأَيْتُمْ لَوْ أَنَّ نَهْرًا بِبَابِ أَحَدِكُمْ يَغْتَسِلُ مِنْهُ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ هَلْ يَبْقَى مِنْ دَرَنِهِ شَيْءٌ؟» قَالُوا:

«لَا يَبْقَى مِنْ دَرَنِهِ شَيْءٌ» قَالَ:

«فَذٰلِكَ مَثَلُ الصَّلَوَاتِ الْخَمْسِ يَمْحُو اللّٰهُ بِهِنَّ الْخَطَايَا».

36. Abu Huraira (r.a.) heard the Messenger of Allah (pbuh) saying the following to his companions:

“If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” 

His noble companions said:

“Not a trace of dirt would be left.”

The Messenger of Allah (pbuh) said:

“–That is the example of the five prayers with which Allah blots out (annuls) evil deeds.” (Muslim, Masajid, 283. Also see Bukhari, Mawaqid, 6; Tirmidhi, Al-Adab, 80/2868; Nasai, Salah, 7/460; Ibn Majah, Iqamat, 193)

Explanations:

After faith, ritual prayer is the most virtuous^[2] and perfect act of worship to remember Allah. It is the most important element of Islam after reciting the Kalimat al-Shahadah.^[3] Prayer is the best medicine for human desires that would refrain one from remembering Allah. There is no other act of worship that makes fear and hope clear and contains the call for help and salvation. Since prayer is repeated in certain times of the day, there is no other act of worship that is more effective on human ego, in restraining worldly desires and ambitions, encourages the truth, and being on the right way in all respects. For this reason, Ali (r.a.) said the following to one of his subordinates:

“Everything depends on your prayer.” ^[4]

First of all the performance of the ritual prayer and then all the other obligatory act of worships become expiation for the minor sins given that one avoids major ones. For those without a sin, it advances their state in the presence of Allah. Allah the Almighty says:

“And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord)” (Hud; 11:114)

“If you (but) eschew the most heinous of the things which you are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honor.” (Al-Nisa; 4:31)

The following narration which shows how prayer elevates the state of a person in the presence of Allah also explains the reason of occurance^[5] of the first hadith:

Sa‘d b. Abi Waqqas (r.a.) reported:

“There were two brothers. One of them passed away forty days before the other one. The righteousness of the one who passed away earlier had been told to the Messenger of Allah. Upon that the Messenger of Allah (pbuh) asked:

“Was not the other one a Muslim?” They said:

“Yes, O the Messenger of Allah, he was a Muslim and he was not a bad person either!”

The Messenger of Allah (pbuh) said:

“You would not know how much his prayers benefited to him. Prayer is like a river with plenty of fresh water at the door of anyone of you and in which he took a bath five times a day. What do you say, would there be any dirt left on him? You would not know to what levels his prayers elevated him.” (Muwatta, Qasr al-Salah, 91)

The brother who passed away later achieved a more elevated state since he had a chance to perform more prayers compared to his brother who had passed away earlier. In other words, the more one performs prayer in awe, the more elevated his state will be. For this reason, we must increase the productivity of our lives and our capital for the Hereafter by performing supererogatory prayers as much as we can after performing the obligatory ones.

Prayer which nullifies earlier sins also prevents a person from future sins and mistakes.^[6] That is because when one knows that his minor sins are forgiven also gets a lesson of self-control for not to commit major sins. A well-performed prayer elevates one to a spiritual maturity and fills his hearth with inner-peace. And a person with inner-peace and awe pays extra attention to stay away from the things that Allah dislikes and therefore gets purified from sins.

In this respect, the Messenger of Allah (pbuh) says “Prayer is light.”^[7]  In other words, a prayer prevents humans from rebellious, evil, and impure acts and guides them to the right path just like light brightens its environment. On the other hand, since a servant of Allah turns externally and internally to Allah by removing everything else out of his heart, his prayers cause lights of wisdom to brighten, relieve the hearts, and discover the truths. Also, prayer is a valuable act of worship that enlightens the face of a believer with a divine light both in this world and in the Hereafter.

Since prayer is the key to Paradise^[8], the Messenger of Allah (pbuh) advised to perform prayers to those who seek going to Paradise and being next to the Prophet in there.

Rabi‘a b. Ka’b (r.a.) said:

I used to spend the nights with the Messenger of Allah (pbuh), bring him water and take care of his other needs. Once he said to me:

“Ask (anything you like)!”

And I said:

“I ask your company in Paradise.”

The Prophet (pbuh) said:

“Is it possible that you ask for something else?”

This time I said:

“That is all (that I wish)!

Upon that the Messenger of Allah (pbuh) said:

“Then help me to achieve this for you by devoting yourself often to prostration!” (Muslim, Salah, 226; Ahmad, III, 500)

When Thawban (r.a.) asked questions similar to the following ones to the Messenger of Allah (pbuh):

“Tell me an act that will help me to enter the Paradise!”

“What is the deed that Allah loves most?”

The Messenger of Allah (pbuh) answered him by saying:

“Perform a lot of prostration to Allah! As a matter of fact, when one performs one prostration to Allah, Allah elevates his level by one and forgives one of his sins.” (Muslim, Salah, 225)

The Prophet (pbuh) said to one of his companions:

“If you want to join me (in the hereafter), then increase your prostrations!” (Ahmad, III, 428)

Prostration is also a means to save one from the Fire. This reality is expressed in the following noble hadith:

“…Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations.” (Bukhari, Adhan, 129)

The prostration mostly refers to salah (prayer).  In those narrations, prayer is referred to by its most important part, or prostration. Therefore, prayer is an act of worship that will make one enter the Paradise and be next to the Messenger of Allah.

Moreover, prayer will get those believers who entered the Paradise closer to seeing Allah’s Face. Jarir (r.a.) reported:

One night, we were sitting with the Messenger of Allah, and he said looking at the full moon:

“As all of you can clearly see the full moon without a hustle, you will see Allah (your Lord) in the same way (in Paradise).  Now do your best to perform all prayers between the sunrise and sunset.”

Then, the Messenger of Allah (pbuh) recited the following noble verses:

“…and celebrate (constantly) the praises of your Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that you may have (spiritual) joy.” ^[9] (Taha; 20:130) (Bukhari, Mawaqît 16, 26; Tafsir, 50/1; Tawhid, 24; Muslim, Masajid, 211)

As it is seen, the Messenger of Allah (pbuh) mentions the obligatory prayers as the primary requirement of seeing Allah the Almighty.

As prayer is the spiritual nourishment, it is also a healing power for the body. Since it requires the body, clothes, and the place that the prayer is performed to be clean, the prayer is an important protector of health. It is also well-known that prayer keeps the body active by causing some parts of the body to move, some joints to bend, and some muscles to stretch and relax.^[10]

Abu Huraira (r.a.) reported that:

“Once, the Messenger of Allah (pbuh) performed a prayer early. Then I performed some more prayer and sat down. The Messenger of Allah (pbuh) turned to me and said:

“Do you have a stomach ache?”

I said:

“Yes, O the Messenger of Allah!”

Upon that the Messenger of Allah (pbuh) advised me:

“Stand up and perform a prayer!  Because there is healing in prayer.” (Ibn Majah, Tibb, 10; Ahmad, II, 390, 403)

Prayer is at the same time a balancing element in a Muslim’s life. This act of worship which is performed at certain times of the day makes one’s life disciplined and organized.

c. Having Awe in Salah (Prayer)

٣٧. عَنْ أَبِي أَيُّوبَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ:

«يَا رَسُولَ اللّٰهِ! عَلِّمْنِي وَأَوْجِزْ» قَالَ:

«إِذَا قُمْتَ فِي صَلَاتِكَ فَصَلِّ صَلَاةَ مُوَدِّعٍ وَلَا تَكَلَّمْ بِكَلَامٍ تَعْتَذِرُ مِنْهُ وَأَجْمِعِ الْيَأْسَ عَمَّا فِي أَيْدِي النَّاسِ».

37. Abu Ayyub (r.a.) reported:

A man came to the Messenger of Allah (pbuh) and said:

“O Messenger of Allah! Teach me (the religion), but let it be brief!”

Upon that the Messenger of Allah (pbuh) said:

“When you intend to pray, perform it like someone who is leaving this world!  Do not say a word for which you have to ask forgiveness! Do not raise your hopes for things that others have!” (Ibn Majah, Zuhd, 15; Ahmad, V, 412)

٣٨. عَنِ الْفَضْلِ بْنِ عَبَّاسٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«الصَّلَاةُ مَثْنَى مَثْنَى تَشَهَّدُ فِي كُلِّ رَكْعَتَيْنِ وَتَخَشَّعُ وَتَضَرَّعُ وَتَمَسْكَنُ وَتَذَرَّعُ وَتُقْنِعُ يَدَيْكَ تَرْفَعُهُمَا إِلَى رَبِّكَ مُسْتَقْبِلًا بِبُطُونِهِمَا وَجْهَكَ وَتَقُولُ يَا رَبِّ يَا رَبِّ وَمَنْ لَمْ يَفْعَلْ ذٰلِكَ فَهُوَ كَذَا وَكَذَا».

38.  Fazl b. Abbas (r.a.) reported that the Messenger of Allah (pbuh) said:

“Prayer is performed in two by two by two units. You sit to recite Tashahhud in every two units. You feel deep reverence and say invocation and prayers. You act humbly and modestly. After the completion of a prayer, you say prayers “Dear Lord! Dear Lord!” as the palms of your hand towards your face.  Whoever does not do this, his prayer is not complete.” (Tirmidhi, Salah, 166/385)

٣٩. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ دَخَلَ الْمَسْجِدَ فَدَخَلَ رَجُلٌ فَصَلَّى فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَرَدَّ وَقَالَ:

«اِرْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ» فَرَجَعَ يُصَلِّي كَمَا صَلَّى ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ:

«اِرْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ» ثَلَاثًا فَقَالَ:

«وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أُحْسِنُ غَيْرَهُ فَعَلِّمْنِي» فَقَالَ:

«إِذَا قُمْتَ إِلَى الصَّلَاةِ فَكَبِّرْ ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا وَافْعَلْ ذٰلِكَ فِي صَلَاتِكَ كُلِّهَا».

39. Abu Huraira (r.a.) narrated:

One day the Messenger of Allah (pbuh) came to the mosque. Then, a man came in, offered a prayer, and greeted the Prophet. The Prophet returned his greeting and then said to him:

“Go back and perform your prayer again for you have not prayed!

The man offered the prayer again, came back and greeted the Prophet.

Our Master the Prophet (pbuh) said to him one more time:

“Go back and pray again for you have not prayed!

This happened three times and finally the poor man said:

“By Him Who has sent you with the truth! I do not know a better way of praying. Kindly teach me how to pray.”

Upon that Prophet (pbuh) said:

“When you stand for the prayer, say Takbir and then recite from the Qur’an what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterwards prostrate calmly till you feel at ease and then raise (your head) and sit with calmness till you feel at ease and then prostrate with calmness till you feel at ease in prostration and do the same in the whole of your prayer!” (Bukhari, Adhan, 95, 122; Ayman, 15; Isti’dhan, 18; Muslim, Salah, 45. Also see Tirmidhi, Salah, 110/302; Abu Dawud, Salah, 143-144/856; Nasai, Istiftah, 7/882; Ibn Majah, Iqamah, 72)

٤٠. عَنْ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

«إِنَّ الرَّجُلَ لَيَنْصَرِفُ وَمَا كُتِبَ لَهُ إِلَّا عُشْرُ صَلَاتِهِ تُسْعُهَا ثُمُنُهَا سُبُعُهَا سُدُسُهَا خُمُسُهَا رُبْعُهَا ثُلُثُهَا نِصْفُهَا».

40. Ammar b. Yasir heard our master the Messenger of Allah (pbuh) say:

“Verily, a man leaves, and none of his prayer has been recorded for him except a tenth of it, a ninth of it, an eighth of it, a seventh of it, a sixth of it, a fifth of it, a fourth of it, a third of it, or a half of it” (Abu Dawud, Salah, 123-124/796; Ahmad, IV, 321)

٤١. عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ:

«اَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ صَلَاةٍ لَا تَنْفَعُ».

41.  As narrated from Anas b. Malik, the Messenger of Allah (pbuh) used to pray as:

 “O Allah, I seek refuge in You from the prayer which is not beneficial!” (Abu Dawud, Witr, 32/1549)

 

Explanations:

The significance and virtues of salah (prayer) mentioned previously refer to a well-performed salah that is performed by following the obligatory acts before and during prayer. The best elixir that will accomplish this is having awe in our prayers.

As a result of reverence towards Allah the Almighty, awe (hushu’) can be described as tranquility and modesty during the performance of the acts of worship especially during prayer. It is also the reflection of this state in our daily life. Awe is softening the hearts and obeying Allah and being feared from Him due to high respect and love for Him.

When we talk about awe, the first thing that comes to mind is the state of tranquility while performing a prayer. Therefore, one must perform his prayers being aware of that he is the presence of Allah and feeling His Magnificence and Grandeur in his heart. It is expressed in the following verses of Qur’an:

“The believers must (eventually) win through, those who humble themselves in their prayers.” (Al-Muminun; 23:1-2)

“Nay, seek (Allah’s) help with patient perseverance and prayer: It is indeed hard, except for the humble ones, who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.” (Al-Baqarah; 2:45-46)

That is to say, only a prayer that is performed in awe helps one find salvation. A prayer which is not performed with the feeling of tranquility in the heart and feeling of reverence in the body movements is not considered a true prayer. For this reason, it is said:

إِنَّ الْمُصَلِّينَ كَثِيرٌ وَالْمُقِيمِينَ لَهَا قَلِيلٌ

“The number of people who perform prayers is a lot but there are very few of them who truly perform it.”^[11]

The permission for the sick and weak to perform their prayers without doing some of the body movements shows that the essence of prayer is feeling awe in the heart.

The best way to ensure the feeling of awe is to perform the prayer as if it is our last prayer in this world. All the prayers should be performed in a state of a person whose time is up and is spending his last minutes and how he feels being in front of his Lord. Actually, this is what the reality is. As a matter of fact, there is no guarantee that a person will reach to the next prayer time. Accordingly, a person who is performing a prayer should sincerely turn to Allah and stay away from all kinds of material thoughts, think about the meaning of the verses which he is reciting, shed tears, look at the place of prostration, and say prayers. Only a prayer performed in this manner benefits the performer by preventing him from wrongdoings and idle talk which would hurt others. It also protects the believer by turning him towards Allah and the Hereafter away from useless desires such as holding grudge against people and hoping to get something from them.

In the second hadith, the way we should say the supplications is explained by emphasizing the importance of having awe during praying. Allah’s servants should acknowledge their weakness, be extremely modest and humble, and pray sincerely to Allah.

A prayer is not complete unless it is performed by feeling such deep awe. For this reason, the Messenger of Allah (pbuh) advised us to stay away from actions which would affect the awe in our prayers such as looking around.^[12] Muslim scholars also found it contrary to the state of awe playing with one’s hair, beard, nose, or something on the floor^[13] while praying.

Indeed, Said bin Musayyab said when he saw someone who was playing with his bread while praying:

“If his heart had felt awe, his body parts should also have been in awe.” (Abdurrazzak, Musannaf, II, 266-267)

The Messenger of Allah (pbuh) did not consider it right to pray when the food is ready^[14] or when one has to use the bathroom if there is no issue of expiration of the prayer time.^[15] That is because these conditions keep the heart busy and affect the awe.

The Messenger of Allah (pbuh) would perform his prayers in awe as he prescribed in this hadith. During night prayers, he used to experience such a deep awe that he would lengthen his prayers. He used to say that the prayers with long standing are more virtuous than the shorter ones. (Muslim, Musafirin, 165)

Abdullah ibn al-Shikhkhir (r.a.) describes Prophet’s (pbuh) state of awe in his prayers:

“I saw the Apostle of Allah (pbuh) praying and a sound was coming from his breast like the rumbling of a mill owing to weeping.” (Abu Dawud, Salah, 156-157/904; Ahmad, IV, 25, 26) 

The Messenger of Allah would not permit anything that diverts his attention away during his prayers. One day, Abu Jahm (r.a.) gifted a nicely embroidered khamisa (a square garment). The Messenger of Allah wore it and performed a prayer. When he finished the prayer he said to the mother of believers Aisha (r.a.):

“Take this khamisa back to Abu Jahm as I looked at its marks and it diverted my attention from the prayer.” (Muwatta, Salah, 67; Bukhari, Salah, 14)

The most important requirement for achieving awe is to perform prayer by following the right order. In other words, fulfilling the acts of prayer perfectly; bowing, standing after bowing, prostration, and sitting between the two prostrations, and to perform them very calmly. For this reason, the Messenger of Allah (pbuh) perfectly explained in our third hadith what it means to perform a prayer by following its rules. According to this, while praying, one must keep still for a moment while performing each acts of the prayer, must place all the body parts where they are supposed to be and when someone looks, he should see him staying still. As a matter of fact, it is reported that the amount of time that the Messenger of Allah was spending during bowing, or prostration, or sitting in between the two prostrations, or standing after bowing were almost the same. (Bukhari, Adhan, 121)

The Messenger of Allah (pbuh) warned his companions about performing a prayer in awe and by following its rules saying:

“Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back.”

“Perform your bowings and prostrations properly!” (Bukhari, Adhan, 88)

He warned about the prayers which are not performed as prescribed:

“Allah does not look at (does not value) prayers of those who do not strengthen their backs in between bowings and prostrations.” (Ahmad, II, 525)

That is because, in order for a prayer to be ascended to the divine presence, it should be performed perfectly. Otherwise, it comes back without going to heavens and returns to its owner.

In a hadith, it is said that:

“If a person performs his prayer well by fulfilling the bowings and prostrations right, that prayer says to him:

“As you protected me, may Allah protect you!” The prayer gets glorified and accepted. If a person does not perform his prayer well by fulfilling the bowings and prostrations right, the prayer says to him:

“As you lost me, may Allah lose you!” The prayer is thrown up to his face like a scrap.”  (Baihaqi, Shuab, III, 143; Suyuti, Jami, I, 58/364)

Due to such warnings of the Prophet (pbuh), his companions paid extra attention to follow its rules and to achieve awe while praying. One day Hudhaifa (r.a.) entered into a praying room and saw a man praying without paying attention to his bowing and prostrations. After the prayer, he asked the man:

“For how long have you prayed like this?”

The man said:

“For forty years.”

Hudhaifa (r.a.) said:

“You have not prayed for forty years. If you die continuing to pray like this, you will not die in a state of Muhammad’s (pbuh) nature” and taught him the way he should pray.

Then he said:

“One can perform his prayer lightly, but one must perform the bowings and prostrations properly!” (Ahmad, V, 384; Bukhari, Adhan, 119, 132)

As it can be understood from our fourth hadith, the prayer that is performed without paying attention to its acts and without achieving awe eventually gets meaningless and its rewards lessens to one tenth. And the angels record it to the Book of Actions as:

“So and so reduced one fourth of his prayer, or this one omitted half of his prayer…” (Abdurrazzak, Musannaf, II, 371)

Prayers performed in such an incomplete manner in time become fruitless. As they do not protect its owner from wrongdoings, they do not advance his level in the sight of Allah. The Messenger of Allah (pbuh) sought refuge in Allah from such prayers that do not benefit. Also, in one of his noble hadith, he said:

“The prayer that does not enjoin its performers goodness and prevent them from wrongdoings does not do anything else than alienating them from Allah.” (Haythami, II, 258)

These kinds of sayings of the Prophet are revealed to forbid people from performing prayers unconsciously. That is not to say that “It is better not to perform a prayer at all than performing it deficiently!”  As a matter of fact, even it is not complete, its performance is better than not performing it at all. (Abdurrazzak, Musannaf, II, 368)

We must express it one more time that, in order to benefit from a prayer, the body should be turned towards Ka’bah and the heart should turned towards Allah the Almighty. As a matter of fact, it is expressed in the noble verse:

“…bow down in adoration, and bring yourself closer (to Allah.)!” (Al-Alaq; 96:19)

The Companions of Allah paid extra attention to perform their prayers in awe. Aisha reported that her mother Ummu Ruman (r.a.) had said:

“I was moving left and right while I was praying. Abu Bakr (r.a.) saw me and he scorned me so bad that I was about to nullify my prayer. Then he said to me:

“The Messenger of Allah (pbuh) said: “When anyone of you is praying, all his body should be calm and in a state of awe. It should not move to sides like the Jews. As a matter of fact, the calmness of the body parts is one of the essences that complete the prayer.” (Abu Nuaym, Hilye, IX, 304; Alusi, Ruhu’l-Ma‘ani, XVIII, 3)

Abdullah b. Abu Bakr (r.a.) reported the following:

“Abu Talha (r.a.) was performing a prayer in his yard. A bird called dubsi wanted to fly away from the yard but could not find a place to fly out and kept flying. Abu Talha liked it and followed it with his eyes for a moment. Then he returned to his prayer but forget how many units (rak’ahs) he performed. Later, he informed the Messenger of Allah what had happened in his yard thinking that his wealth caused unrest and affected his awe:

“O Messenger of Allah!  I am giving all my wealth as charity, you can spend it as you wish or you can give it to whomever you wish.” (Muwatta, Salah, 69)

 Zainalabidin, one of the grandchildren of the Messenger of Allah, used to grow pale when he prepared to make ablution and his feet used to shiver when he stood up to pray.         He answered those who asked why:

“Don’t you know to whose presence I am going to?” (Abu Nuaym, Hilya, III, 133)

d. Observing prayer early in its period

٤٢. عَنْ أُمِّ فَرْوَةَ رَضِيَ اللّٰهُ عَنْهَا قَالَتْ:

«سُئِلَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«أَيُّ الْأَعْمَالِ أَفْضَلُ؟» قَالَ:

«اَلصَّلَاةُ لِأَوَّلِ وَقْتِهَا».

42. Ummu Farwah (r.a.) reported:

The Messenger of Allah (pbuh) was asked:

“Which of the actions is the most virtuous?”

The Messenger of Allah (pbuh) said:

“–Observing prayer early in its period.” (Tirmidhi, Salah, 13/170; Abu Dawud, Salah, 9/426. Also see Bukhari, Mawaqit, 5; Jihad, 1; Muslim, Iman, 137-139)

٤٣. عَنِ ابْنِ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«اَلْوَقْتُ الْأَوَّلُ مِنَ الصَّلَاةِ رِضْوَانُ اللّٰهِ وَالْوَقْتُ الْآخِرُ عَفْوُ اللّٰهِ».

43. Ibn Umar reported that the Messenger of Allah (pbuh) said:

“There is Allah’s contentedness at the early hours of a prayer, and His forgiveness in later hours.” (Tirmidhi, Salah, 13/172)

 

Explanations:

The Messenger of Allah (pbuh) responded to a question what the most virtuous act of worship was as “observing prayer early in its period.”^[16]

Allah the Almighty likes the observance of a prayer early in its period more. That is because, in this act are observed the peak of love, obedience, and submission to Allah. These nice traits are the reasons that make the servant of Allah run to a prayer. Therefore, Allah responds with love and contentedness to the prayers performed with these feelings.

On the other hand, a deed is more valuable if it is done on time. As a matter of fact, the most efficient state of something occurs at its scheduled time. If a prayer is performed early in its period, its benefits and wisdom can be better observed.

In order to emphasize the value of earlier parts of a prayer period and hurrying up in performing it, Allah said “Run” and “Race” in the Qur’an to His servants and praised those who act in this way.^[17] This shows that the earlier time of everything is more virtuous and valuable.^[18]  Therefore believers run to fulfill their acts of worship in early parts of their period in order to be honored with the manifestation of Allah’s name “Al-Awwal” (The First One).

Delaying the prayer for a believer who contemplates all these facts cannot be excused unless there is a good reason. As a matter of fact, being reluctant in performing a prayer and delaying it are listed among the signs of hypocrites.

It is mentioned in the noble verse that:

“When they (The Hypocrites) stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance.” (Al-Nisa; 4:142)

Ala bin Abdurrahman reported the following which has the characteristic to explain the verse above:

We visited Anas ibn Malik after Zuhr (noon). When we reached there, Anas stood up and prayed the late Afternoon Prayer (Salah al-Asr). We mentioned that he performed the prayer early in its time. He explained why he did it this way and said:

“I heard the Messenger of Allah saying:

“That is the prayer of the hypocrites!  That is the prayer of the hypocrites! That is the prayer of the hypocrites! The prayer of the hypocrites is that one of them sits until the sun becomes yellow and is between the two horns of Satan, and then gets up and rattles off four units just as a bird picks up a food, hardly remembering Allah in them at all.” (Muwatta, the Qur’an, 46; Muslim, Masajid, 195)

Wherever he was, the Messenger of Allah (pbuh) loved to perform his prayers as soon as it was their time.^[19] One can even say that he has performed all of his prayers at earlier parts of their period. As a matter of fact, Aisha, the mother of believers, reported:

“Allah the Almighty has taken the Messenger of Allah (pbuh) to His presence without him postponing two prayers to the last minutes of their period.” (Tirmidhi, Salah, 13/174; Ahmad, VI, 92)

In other words, except under extraordinary circumstances, such as war, there was almost no time that the Prophet (pbuh) postponed his prayers to the last parts of its period. Even under the most difficult situations he performed his prayer at its early times. Even most troublesome military expeditions did not prevent this. The following story is one of the best examples of this fact:

In a military expedition, the Messenger of Allah (pbuh) and his companions came to a narrow tunnel. The Messenger of Allah was on his horse. It was heavily raining and the mud under the feet of their horses was preventing them from getting off their horses. It was the prayer time. The Messenger of Allah (pbuh) commanded the muaddhin to call adhan and the muaddhin recited the adhan and iqamah. Allah’s Messenger (pbuh) came forward on his horse and led the prayer for his companions. They performed their prayer by head gestures.  When they were performing the prostration (al-Sajdah), they were bending a little more than bowing (al-Ruku‘). (Ahmad, IV, 173-174)

As the Messenger of Allah (pbuh) paid extra attention to perform his prayers at earlier part of their period, he also taught his companions in this manner. Once, he had to go immediately to somewhere far after he performed the noon prayer. Thinking that they might be late to come back, he told Bilal:

“If I do not return until the late afternoon prayer, tell Abu Bakr to be leader (imam)!”

When it was the time of Salat al-Asr’, Bilal (r.a.) asked Abu Bakr:

“Abu Bakr!  The Messenger of Allah (pbuh) did not come back yet. The prayer time has arrived. Would you be our imam and lead us to perform the prayer?”

 Abu Bakr said:

“Okay, let’s do it” and they started performing the prayer in order to fulfill it in early part of its period. While they were praying, the Messenger of Allah (pbuh) returned.^[20]

The Messenger of Allah (pbuh) praised those who perform their prayers at early times of their period, introduced them as examples, and asked Allah’s mercy for them. Once he said:

“May Allah show mercy on my brother Abdullah b. Rawaha!  Wherever he is, he stops his ride as soon as the prayer time enters and performs it.” (Haythami, IX, 316)

Performing a prayer at the last minute saves us from the responsibility but it is an act that needs forgiveness. That is because, it is stated in the second hadith that Allah will forgive those who act this way. Forgiveness is only for wrongdoings or sins.

Thus, prayer is the best act that helps someone to gain the contentedness of Allah when it is performed at its early times, whereas its rewards decrease as time passes and in its last minutes, it only saves one from committing a sin. Therefore, those who perform a prayer at its last minutes miss the chance to earn more divine rewards even if they are saved from the responsibility of the prayer.

e. Praying in Congregation

٤٤. عَنْ عَبْدِ اللّٰهِ بْنِ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً».

44. Ibn Omar (r.a.) reported that the Messenger of Allah (pbuh) said:

“The prayer in congregation is twenty seven times superior to the prayer offered by person alone.” (Bukhari, Adhan, 30; Muslim, Masajid, 249)

٤٥. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«أَلَا أَدُلُّكُمْ عَلَى مَا يَمْحُو اللّٰهُ بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ؟» قَالُوا:

«بَلَى يَا رَسُولَ اللّٰهِ» قَالَ:

«إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ وَانْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ فَذٰلِكُمُ الرِّبَاطُ».

45. Abu Huraira (r.a.) reported that the Messenger of Allah (pbuh) say:

“Should I not suggest to you that by which Allah obliterates the sins and elevates the ranks (of a man)?”

His companions said:

“Yes, let us know, the Messenger of Allah!”

The Messenger of Allah (pbuh) said:

“Performing the ablution thoroughly despite odds, steping more towards the mosque, and waiting for the next prayer after observing a prayer, and that is mindfulness.” (Muslim, Taharah, 41)

٤٦. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«إِنَّ الْمَلَائِكَةَ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَ فِي مُصَلَّاهُ مَا لَمْ يُحْدِثْ: اَللّٰهُمَّ اغْفِرْ لَهُ اَللّٰهُمَّ ارْحَمْهُ».

Abu Huraira (r.a.) narrated that the Messenger of Allah (pbuh) said:

“The angels keep on asking for Allah’s Blessing and Forgiveness for anyone of you as long as he is at his Musalla (praying place) and does not do Hadath (passes wind). The angels say, ‘O Allah! Forgive him and be Merciful to him.’” (Bukhari, Adhan, 36)

٤٧. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«إِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ».

47. Abu Huraira (r.a.) reported that the Messenger of Allah (pbuh) said:

“Say Amin when the Imam says Amin, for it anyone’s utterance of Amin synchronizes with that of the angels, he will be forgiven his past sins.” (Bukhari, Adhan, 111; Muslim, Salah, 72)

٤٨. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«لَيْسَ صَلَاةٌ أَثْقَلَ عَلَى الْمُنَافِقِينَ مِنَ الْفَجْرِ وَالْعِشَاءِ وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا».

48. Abu Huraira (r.a.) narrated that the Messenger of Allah (pbuh) said:

“No prayer is harder for the hypocrites than the Fajr and the ‘Isha’ prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to crawl.” (Bukhari, Adhan, 34; Muslim, Masajid, 252. Also see Ibn Majah, Masajid, 18)

 

Explanations:

Islam attaches great significance to social solidarity and living in harmony. Allah the Almighty wants His servants to socialize. For this reason, in the Noble Qur’an there are many commands and signs for humans about living in societies. One of them is as follows:

“And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves…” (Al-i Imran; 3:102-103)

The Messenger of Allah (pbuh) expressed the importance and virtue of praying in congregation as:

“The hand (help) of Allah is with the congregation. Those who leave the congregation leave for the Hell.” (Tirmidhi, Fitan, 7/2167)

“Congregation is mercy and discord is torment.” (Ahmad, IV, 278)

“The blessing is with the congregation” (Ibn Majah, At’ima, 17)

“I command you five things that Allah has commanded me: to hear, to obey, jihad, pilgrimage, and congregation. Whoever gets even one step further from the congregation of Islam, he takes down his bonds with Islam until he returns back.” (Tirmidhi, Adab, 78/2863)

Attending mosques regularly and going to perform prayers in congregation is the most important act of worship and is the most powerful element which ensures the creation of such spirit. The first thing that the Messenger of Allah did when he arrived at Quba and Madina was to build a prayer room.^[21]  Later, the number of the prayer rooms/mosques increased quickly. Those who follow the tradition of the Prophet have built prayer rooms in places that they have conquered throughout history. Today, building a mosque is still considered the best honor and service that one can do and acquire. This is because mosques and congregation are the most important places that Muslims socialize and strengthen the spirit of brotherhood. The following hadith that shows the social solidarity and harmony in mosques is so attention grabbing:

“…If anyone of you leaves congregation and prays by himself, he should not lead anyone else. Whoever does this betrays the congregation.” (Ahmad, V, 250, 260)

This hadith shows not only the quality of a congregation that must be achieved but also the importance of praying for the nation of Islam.

As a matter of fact, praying for the followers of Islam (Muslim ummah) was the tradition of the Messenger of Allah (pbuh), which he did after each prayer. One day when Aisha (r.a.) saw that the Prophet was happy asked him:

“O Messenger of Allah, will you pray for me!”

The Messenger of Allah (pbuh) prayed saying:

“O Allah, forgive Aisha’s all past, future, hidden, and known sins!”

Aisha, the mother of believers, became so happy that she leaned her head.

The Messenger of Allah (pbuh) asked:

“Did my prayer make you happy?”

She said:

“Why should not your prayer make me happy?”

Upon that the Messenger of Allah (pbuh) said:

“I swear to Allah this is my prayer that I say for my followers in every prayer.” (Haythami, IX, 243; Ibn Hibban, Sahih, XVI, 47/7111)

For this reason, the friends of Allah think about the nation of Islam and pray as:

اَللّٰهُمَّ اغْفِرْ لِأُمَّةِ مُحَمَّدٍ

اَللّٰهُمَّ ارْحَمْ أُمَّةَ مُحَمَّدٍ

اَللّٰهُمَّ انْصُرْ أُمَّةَ مُحَمَّدٍ

اَللّٰهُمَّ احْفَظْ أُمَّةَ مُحَمَّدٍ

اَللّٰهُمَّ اجْمَعْ أُمَّةَ مُحَمَّدٍ

اَللّٰهُمَّ أَصْلِحْ أُمَّةَ مُحَمَّدٍ

اَللّٰهُمَّ فَرِّجْ عَنْ أُمَّةِ مُحَمَّدٍ

O Allah! Forgive the followers of the Prophet Muhammad!

O Allah! Show mercy to the followers of the Prophet Muhammad!

O Allah! Help and make the followers of the Prophet Muhammad victorious!

O Allah! Protect the followers of the Prophet Muhammad!

O Allah! Bring the followers of the Prophet Muhammad together and unite them!

O Allah! Straighten out the followers of the Prophet Muhammad!

O Allah! Remove the hardships of the followers of the Prophet Muhammad!^[22]

Muslims should be a strong community interlocked with each other with affection towards one another by praying for their brothers and sisters in Islam. The best way to achieve this divine goal is to attend congregations regularly. Performing prayers in mosques with congregation transforms believers into brothers and sisters in Islam who altruistically want and pray for the goodness of each other. Congregation cleanses Muslims from the feelings of egoism and individuality. For this reason, the Messenger of Allah (pbuh) encouraged believers to attend congregations regularly. He mentioned the virtue of praying in congregation and informed us that a prayer performed in congregation is twenty seven times superior to a prayer performed alone. He even expressed that the reward of a prayer is parallel to the number of people in congregation and said:

“A man’s prayer performed together with another is purer and more rewarding than his prayer performed alone, and his prayer with two men is purer and more rewarding than his prayer with one, but if there are more people, it is even more pleasing to Allah the Almighty.” (Abu Dawud, Salah, 47/554; Nasai, Imamat, 45/841)

He explained the pleasure of Allah with the following example:

“Allah gets pleased and becomes glad by the act of those Muslims who spend time in mosques for prayer and supplication just as a family gets happy when they see their relatives who live abroad.” (Ibn Majah, Masajid, 19)

In our second hadith, while we are being informed that prayer in congregation becomes expiation to our mistakes and elevates our level, it is also pointed out that one must be patient for the difficulties that arise during the process. This is because every hardship faced with patience increases the divine rewards of the performed worship.

The end of the second hadith and the third hadith give good news for the believers who really love being in mosques and don’t want to leave. They inform us about the superiority of acting this way. Those believers who sit after performing a prayer and who look forward to the next prayer earn divine rewards as much as those who keep guard at the borders. And they receive the prayers of the angels. Friends of Allah sincerely considered loving mosques the same as “guarding the borders of the Muslim city from the enemies such as desires of the self and Satan.”

However, this is on the condition not to break the ablution which proves the significance of being in the state of ritual purity (or having ablution) at all times.

Being spiritually awake and in a state of awe during the prayer is as important as coming to a mosque with peace and getting used to be there. By getting lost in thoughts, the congregation should not be unaware of what the imam is reciting. For this reason, the congregation should carefully listen to the chapter of the Opening (Al-Fatiha), which is an important invocation, and sincerely say Amin.

The Messenger of Allah (pbuh) also informed us about the harms of neglecting congregations. In several ahadith, he warned those who have difficulties in coming to congregation. This is because showing reluctance in coming to congregation is a sign of being a hypocrite. Joining the congregation is very difficult for them. Especially, the dawn (Salat al-Fajr) and night (Salat al-‘Isha) prayers become big issues for those who do not have a strong faith. Therefore, the reward of going to a mosque for these two prayers is more than the rewards for the other prayers.

One day, Uthman b. Affan (r.a.) came for the Night Prayer (Salat al-‘Isha). When he saw that there were not many people, he lied down at the back of the mosque and waited for others to come. At that time, Ibn Abi Amr came and sat next to Uthman. Uthman (r.a.) asked him who he was and he introduced himself.

 Uthman (r.a.) asked:

“How much do you know from the Qur’an?”  He told him how much he knew.

Then, Uthman (r.a.) said:

“O the son of my brother!  I heard the Messenger of Allah (pbuh) saying:

“Whoever prays the night prayer (Salat al-‘Isha) with congregation, he is like he has spent half of the night praying. Whoever prays the dawn prayer (Salat al-Fajr) with congregation, he is like he has spent the whole night praying.” (See Muwatta, Salatu’l-Jama‘ah, 7; Muslim, Masajid, 260; Tirmidhi, Salah, 165; Abu Dawud, Salah, 47)

Allah the Almighty attached to prayer in congregation so much value that He not only commanded its performance in normal times but also in extraordinary times such as war, and explained how soldiers should perform it in the Noble Qur’an. (Al-Nisa; 4:102; Bukhari, Salat al-Hawf, 1-4; Tirmidhi, Tafsir, 4/3035; Ahmad, II, 522)

The Messenger of Allah (pbuh) strongly emphasized this issue and wanted that believers should regularly attend the congregation unless they have an important excuse.

As a matter of fact, Abdullah b. Ummi Maktum (r.a.) came and said:

“O the Messenger of Allah! I am blind and my house is far from the mosque. I have a guard but he does not treat me nicely and does not help me a lot. Is there permission for me to pray at home?”

 The Prophet (pbuh) asked:

“Do you hear the call (adhan)?”

When he said “Yes”, the Messenger of Allah said:

“I cannot find an excuse for you.” (Abu Dawud, Salah, 46/552)

Normally, being blind is considered as an accepted excuse for not attending to congregation, but this incidence shows the significance of regularly attending to congregation. However, blind people should also try to attend congregation as much as they can so that they should not be deprived of the virtue and rewards of the congregation.

The Messenger of Allah (pbuh) warned against those who show reluctance in attending congregations:

“Whoever hears the call (adhan) but does not come to the mosque (congregation), his prayer is not accepted (as a perfect prayer) unless he has an acceptable excuse.” (Ibn Majah, Masajid, 17)

Once the Companions of the Prophet (pbuh) asked:

“(O Messenger of Allah!)  What is an excuse?”

 The Prophet (pbuh) answered:

“Fear or illness!” (Abu Dawud, Salah, 46/551)

Based on the hadith, Muslim scholars listed the following “excuses which make it permissible to not  attend to a congregation”:

• Being too sick to walk,

• Being paralyzed,

• Being very old,

• Being blind,

• Being crippled.

Apart from these, important personal excuses may make not attending to a congregation permissible. For example, taking care of a sick person at home is one of them.

Attaching so much importance to performing prayers in congregation is to direct believers tosalvation. This is because congregation is one of the most important means for eternal salvation. As a matter of fact, praying in congregation is called “falah” (salvation) in Arabic since it causes the continuation of goodness and eternal salvation. Thus, believers are invited to mosques with the words of “Hayya ‘ala’ al-Falah” (Hasten to Salvation). (Adil Bebek, “Felah” article, DIA, XII, 301)

In shaping the believer’s character, there are many benefits of performing prayers in congregation, which ensures the salvation of the individuals and the society. Some of them are:

• The prayer performed in congregation is twenty seven times superior to the prayer performed alone,

• Sins are forgiven and the spiritual levels are elevated,

• The angels pray for the performer to be forgiven and they become witnesses of his performances,

• Getting rid of insincerity in our acts of worship,

• Performing the prayers at the most preferred time: early parts of their time limits.

• Earning divine rewards by being present when the takbir al-iftitah (opening takbir) is being recited,

• Being socialized,

• Staying away from Satan,

• Getting our share from the spiritual rewards of prayers and supplications that are said in congregation,

• Establishing friendship among Muslims and its continuation,

• Helping each other in obeying and worshipping Allah,

• Learning how the Chapters of the Qur’an can be better recited by listening to the imam’s recitation,

• Performing the prayer perfectly and in a state of awe…

Praying in congregation strengthens the consciousness of being the followers of the same religion by being at the same row in worshipping Allah without discrimination of nation, color, language, position, or rank and by ensuring the social solidarity, cooperation, and accounting. In a social environment where individuals share common thoughts and goals, individual differences can mostly be solved. In such environments, feelings of equality and brotherhood are established in the hearts and  religious excitement is experienced.

The exemplary generation that obeyed Allah and His Messenger, the Noble Companions of the Messenger of Allah (pbuh), used to pay extreme attention to praying with the congregation. Abdullah bin Mas’ud (r.a.) expressed this fact saying:

“I swear to Allah, I have not seen anyone of us who missed the congregation except the hypocrites whose insincerities were known to all. I swear to Allah, even sick people who can’t stand properly used to come with the help of others and stayed standing up in between two people on his sides and with their helpperformed his prayer.” (Muslim, Masajid, 256-257)

Another good example in this topic is the following:

There were two Muslims during the time of the Messenger of Allah (pbuh). One of them was a tradesman and the other one was an ironsmith who made swords. When the tradesman heard the call (adhan), he would put his scale down if he was holding it at the time or just leave it if it was on the floor and run to the Prophet’s Mosque.

The ironsmith would leave his hammer if it was on an anvil and if he lifted his hammer to stroke to a sword, he would just drop it to the floor and run to the Prophet’s Mosque. In order to praise them and others who are like them, Almighty Allah revealed the following noble verse:

“By men whom neither traffic nor merchandise can divert from the remembrance of Allah, nor from regular prayer, nor from the practice of regular charity: Their (only) fear is for the day when hearts and eyes will be transformed (in a world wholly new).” (Al-Nur; 24:37) (Kurtubi, XII, 184)

One day in the market, Ibn Mas’ud (r.a.) saw a group of people who were running to a prayer by leaving their stuff just like that upon hearing the call to prayer. Upon that, he said:

“Now, these are the kind of people that Allah praised in the (above mentioned) 37^th verse of chapter al-Nur (Light).” (Haythami, VII, 83)

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