Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 12: Akhlaq of The Holy Prophet (s.a.w.w.)

Part I

When trying to instill morals in a person, it is necessary to present a role model who can be followed. Without such a practical example, akhlaq (etiquette) is just a set of theories that written down in books.

In secular systems, such models do not exist. No human is perfect and as such there in nobody who can be looked up to and followed as an example or moral excellence. This makes it difficult for such systems to encourage or convince its followers to strive towards good conduct.

Divine schools of thought are the opposite and rely on their guides as examples of perfect conduct. In Islam, this guide is the Holy Prophet (s.a.w.w.) whom the Holy Qur'an calls Uswatun - Hassanah (The Perfect Example). It says:

" Indeed there is for you an apostle from Allah (S.W.T.), an excellent role model." Sura Ahzaab, Verse 21

Having such a perfect example as a model to follow, allows Muslims to ignore the false leaders and to lead a life directed at achieving the perfect character. If we do not study the life of the Prophet (s.a.w.w.) and his seerah, we risk the danger of not being able to differentiate between tradition, culture and Islam. It is this lack of knowledge and interest that leads people astray and causes them to commit wrong doings in the name of Islam.

We must study the life and sunnah of the Prophet (s.a.w.w.) and try our best to follow it as well as we can. It is impossible to fully appreciate his flawless character and equally impossible to achieve the state of perfection that he had either morally or spiritually.

We must however, try to emulate his manners because if we succeed in adopting even a minute aspect of his personality into our own then we will find ourselves above all others in this world and on the road towards success.

Using Prophet Muhammad (s.a.w.w.)'s life as our example and source, let us study some of the akhlaq that we should attempt to have in our individual and social lives. We will deal with the individual aspect in this chapter and the social in the next.

A. Individual Morals

1. Prayers

The Holy Prophet (s.a.w.w.) was often heard to say, "My happiness is in prayers."

One day, while sitting with his companions, the Prophet (s.a.w.w.) asked them that if they lived near a river where they could go and bathe five times day, would any dirt remain upon their bodies? They all answered to the negative. Hearing this, the Prophet (s.a.w.w.) then told them, "Five times a day, through Salaat, Allah (S.W.T.) purifies a persons soul, washing away all diseases of the Nafs and removing all stains of sin."

In another incident, the Holy Prophet (s.a.w.w.) entered the mosque and noticed a man praying, who was careless in his performance of Ruku and Sajdah. The Prophet (s.a.w.w.) watched him and then said that if the man died not having corrected this flaw, he would not die a Muslim.

Another famous hadith of the Prophet (s.a.w.w.) regarding Salaat is as follows: "Prayer is like a pillar of a fortress. If the pillar is firm, the whole fortress will stand upright but if the pillar breaks then the entire structure would collapse."

Thus, we can say that pillar is a foundation of our relationship with Allah (S.W.T.) and every other aspect is based on it.

A final hadith regarding the Prophet (s.a.w.w.) will perhaps drive home the true status of prayer in the life of a Muslim. One of the wives of the Holy Prophet (s.a.w.w.) says:

"The Prophet (s.a.w.w.) used to converse with us but as soon as the time for prayer dawned, he would change as though he did not recognize us and hatily proceed towards Salaat. When he stood for prayer, the colour of his face would become pale in awe of Allah (S.W.T.). Humility and fear would reflect on his expression and he would stand for hours on end, praying, reciting du'a and munajaat."

2. Hard work

Since his childhood, Prophet Muhammad (s.a.w.w.) was a very active person. When he was still with his foster mother - Halima - he once saw her other sons going out and asked her, "Where are my brothers going?"

Halima explained that they were going to graze the sheep and the Prophet (s.a.w.w.) immediately insister that he wanted to join them. After that he would go out often and graze the sheep with them.

The Holy Prophet (s.a.w.w.) had no respect for people who chose to be idle despite having the capability to work. A group of his companions once came across the following words in the Holy Qur'an:

"Whoever obtains piety, Allah will open ways for him to solve his problems and bless him with sustenance."

Upon reading this, they all stopped working and began to concentrate on praying. When the Prophet (s.a.w.w.) heard of this, he asked them why they had done such a thing and the companions answered that it was because of the ayat they had read. The Holy Prophet (s.a.w.w.) said to them:

" Whoever sits idle and does not perform his duties, Allah (S.W.T.) will not even accept his dua and salaat. Work hard and while working place your trust in Him, then he will give you blessings and rizq from that effort." He looked at the companions and added, " Whoever is lazy in striving for his worldly life will surely be more lazy in striving for his hereafter."

In another hadith, our Prophet (s.a.w.w.) says:

"Worship has 70 parts and the best of them is seeking a lawful livelihood." Another story that shows us the importance of hard work is when the Prophet (s.a.w.w.) was sitting with his companions and they happened to see a young man busy working in the early hours of the morning.

The companions watched him and commented on how beneficial it would be if he put his effort in worshipping Allah (S.W.T.) instead. When he heard this, the Holy Prophet (s.a.w.w.) said to them:

" Do not say that! Because he is working to be independent and self sufficient, it is in the way of Allah (S.W.T.). Even if he were striving to earn a living in order to support his family, it would still be a noble act. It is only when a person takes pride in his efforts and money that he is working in way of Shaytan."

Our Aimmah (a.s.) followed the footsteps of the Holy Prophet (s.a.w.w.) and worked extremely hard themselves to set an example for the people. They valued it so much that Imam Ali (a.s.) used to say, "There is no joy better than hard work."

3. Simplicity

One of the most outstanding qualities of our Holy Prophet (s.a.w.w.) was his simplicity. He lived in the most basic of houses and his food and dress were minimal at best.

The Prophet (s.a.w.w.) neither coveted luxuries, nor did he accept them from others. At all times he preferred to live an uncomplicated life and advised his companions to do the same.

Although towards the end of his life, he was in essence a King over the Muslim Empire, his lifestyle never changed in the slightest. He expected no great tributes from his followers and never rode while those around him were walking. It was his aim to make no one feel uncomfortable or awed in his presence just because of his status.

Once, when some of his wives complained that they were tired of having no luxuries and wanted a greater share of the war booty, he politely explained to them that he lived a simple life and could not do this. He told them living in such a manner was best in the eyes of Allah (S.W.T.) but if they did not think they could bear it then he was willing to give them back their mahr and part with them amicably. This shows that he was not willing to be swayed from his principles even for his family.

Our Aimmah (a.s.) also lead simple lives. Note that Islam does not advocate poverty - only simplicity. Money can be used to help the poor and in ways to help the Muslim Ummah and Islam.

Finally, the Holy Prophet (s.a.w.w.) was heard to say:

"The most successful person amongst the Believers in the one who expects less in life and is steadfast in prayer."

4. Cleanliness

As we have said, the simplicity of the Prophet (s.a.w.w.) was not equal to poverty. Now we can add that it was far removed from untidiness either. Rather, he was known for being an extremely neat and clean person. He liked to be well-groomed and presentable at all times.

Once when a man came to visit him, he neatened his clothes before going to greet him. One of his wives, seeing this, asked him why he was doing so when he was the Prophet of Allah (S.W.T.) and had no need to impress others. The Holy Prophet (s.a.w.w.) replied, "Allah (S.W.T.) had recommended highly to the Believers that they be well-dressed and presentable before going to meet with their brethren in faith."

The Holy Prophet (s.a.w.w.) always encouraged his companions to keep themselves clean and their houses tidy and organized. On Fridays especially, he would tell them to perform Ghusl-e-Jumu'ah, dress in good clothes, apply perfume or attar and then proceed to prayers. He himself did this with great pleasure.

He also used to brush his teeth several times a day, including when he woke up, before going to bed and before every prayer. He would say to his companions, "Remember to keep the paths of Qur'an clean." And when they asked him what he meant by the paths of Qur'an, he told them that it was their mouths that he referring to. "How can we do this?" they asked. "By brushing your teeth," he replied.

These four qualities that we as individuals can adopt are only a few of the excellent habits that the Prophet (s.a.w.w.) not only encouraged in others but also possessed himself. As we mentioned in the beginning, it is only by studying his life that we find the others and try to practice them too.

Lesson 13: Akhalaq of The Holy Prophet (s.a.w.w.) Part II

We studied some of the examples of personal good habits that the Prophet (s.a.w.w.) propagated; let us now discuss morals that he had on a social level i.e. in relation to others.

B. Social Morals

1. Politeness and Loyalty

The Holy Prophet (s.a.w.w.) paid great attention in the way he spoke and dealt with other people. He would maintain good relations with all and never forget a friend or anyone who had shown him kindness.

During his stay in Medina, there was a lady who used to sweep the mosque and keep it clean. She was there every day and slept in the mosque at night. On day, the Prophet (s.a.w.w.) passed by and did not see her. Asking where she was, he was told that she had died and been buried already.

Prophet Muhammad (s.a.w.w.) was extremely saddened that no one had told him the news and he immediately made his way to the graveyard where he prayed at her grave and asked Allah (S.W.T.) to pardon her sins. His appreciation of her efforts show us that even if we do not people personally, we should still understand how they affect our lives and be grateful for them.

In another incident, Halima, the Prophet (s.a.w.w.)'s foster mother came to meet him many years after he had left her care. When the Prophet (s.a.w.w.) saw her approach, he quickly stood up and spread his cloak for her to walk upon and sit.

After showing her great respect, he asked her how she was and when she explained that she and her village were experiencing great drought and famine, the Prophet (s.a.w.w.) organized for plenty of food to be taken back with her so that it may ease the burden of the people.

This affection is what made him so endearing to people. They knew that he would nor forget or ignore them once he had befriended them.

2. Humility

The humility of the Prophet (s.a.w.w.) was so great that Abu Dhar says when strangers would come to visit him, they would not be able to tell him apart from the ordinary people and ask " Which one is Muhammad?"

A famous story about humility is one of the poor and rich man who lived in Medina. Once the poor man came to visit the Prophet (s.a.w.w.) and sat amongst the group around him. He happened to take a place near a rich man who instinctively moved his fine clothes out of the way.

The Prophet (s.a.w.w.) was not pleased by this action and asked the rich man for its reason. The man had already realized his mistake and he apologized to both the Prophet (s.a.w.w.) and the poor man offering the latter half of his wealth in compensation.

The poor man accepted his apology but rejected his money. When asked for his reason, he replied: "I fear that by becoming rich I too will behave the way this man did I so not want his money."

3. Forgiveness

Overlooking the mistakes of others and forgiving them was a great quality of our Holy Prophet (s.a.w.w.). He would forgiven not only his friends and Believers but also others who had shown him no kindness.

When he conquered Mecca and entered the city as its ruler, the people were sure that he would take revenge for all the hardships he had suffered at their hands. Yet he stood in front of them and asked them, " What do you expect from me?"

The people knew they were at his mercy and replied, "Nothing except goodness. You are our generous brother and the son of a great brother of ours. Power is in your hands and it is for you to decide how to deal with us." Hearing this the Prophet (s.a.w.w.) was greatly moved and he wept, telling them, "I say to you what my brother Yusuf said to his brothers: 'Go I set you free'."

Many Meccan's accepted Islam after this because they were so impressed by the values and compassion its leader practiced.

The Prophet (s.a.w.w.) was so kind and forgiving that after he experience the grief caused by the Mushrikeen when they trampled the body of his uncle Hamza in Ohad, he ordered that no Muslim should treat the body of an enemy in the same manner and cause them the same pain.

In matters of Islam, the Prophet (s.a.w.w.) excused only those who repented sincerely and changed their ways and to these he showed great forgiveness and gave them hope to expect the same from their Lord.

4. Dealing with people

Although he had come as a guide, mentor and teacher to the people, the Prophet (s.a.w.w.) never created any barriers between himself and them. One would expect that being their leader and King, he had every opportunity to keep himself aloof and surround himself with guards and servants but this was not in his character.

As he preached equality to all, he practiced it himself. When people would visit him, he would sit with them and spend time talking to them not only about religion, but also about their lives. Offering encouragement, sympathy and advice, he gained the love of the general public so that they constantly turned to him for comfort. They knew that he would equally share their laughter and grief.

Many people think that the Prophet (s.a.w.w.) concentrated only on preaching laws and fact. What they do not know is that he also spoke of general matters and made jokes with his friends. He lived a normal life as people do but within the limits of Islam and of his dignity.

The Prophet (s.a.w.w.) was known never to criticize or listen to criticism about people, as he did not want to be prejudiced against anyone. He never chose a particular place in public gatherings but sat where he found space. He was very much saddened by those who spoke ill of others or publicized their shortcomings. One day, he asked his companions, "Do you know who is the worst amongst men?"

His companions said yes, they would want to know this so they could avoid the habits of such a person. The Prophet (s.a.w.w.) then told them, "He is the one who creates Fitna and who find faults in God-conscious people."

We can say that in following the Prophet (s.a.w.w.) we must treat others with the utmost respect and consideration and always be on the lookout to avoid hurting them in any way.

5. Avoid arguing

The Prophet (s.a.w.w.) greatly discouraged disputes and squabbles amongst his followers and never indulged in such behaviour himself. One day he passed a group of Muslims who were arguing amongst themselves and he stopped them saying, "I remind you that many past nations have been destroyed due to squabbles - this ugly act prevented them from progressing.

I advise you to disputing amongst yourselves for Allah (S.W.T.) hates this act! Remember, on the Day of Judgement, I will not intercede for such people. After idol-worship, the first prohibited habit was that of quarrelling."

6. Rights of Neighbours

When the Holy Prophet (s.a.w.w.) was setting off towards Tabuk, he had announced that all those who knew that they had hurt their neighbours at home in anyway should not accompany him. This was the extent to which he disliked such manners. Islam is a religion that came to harbour and nurture harmony amongst people and the most important of our close relations, after family, are our neighbours.

The Holy Prophet (s.a.w.w.) has said:

"Whoever believes in Allah (S.W.T.) and in the Day of Resurrection must respect his neighbours. The right of neighbours upon a person is like the right of a mother upon her children."

In another incident, when his companions spoke highly of a woman who was well known for her fasting and praying, he told them, "Although she fasts and prays, she will be from the dwellers of the fire of Hell, because someone cannot be a Mo'meen unless he is good to his neighbours…"

7. Rights of Animals

Cruelty to animals is forbidden in Islam. As much as we treat our fellow humans with respect, we must also handle all other living things with kindness, especially those for whom we are responsible. Allah (S.W.T.) created animals to serve us and provide us with our various needs and we should be grateful for that and treat them well.

There are many incidents where the Holy Prophet (s.a.w.w.) showed this kind of gentleness to animals. On of the famous ones was the time when a cat gave birth to a litter of kittens on one end of his cloak. Instead of chasing them away, the Prophet (s.a.w.w.) took a knife and cut off the area they were on, leaving a large piece as blanket for them.

At another time, he was walking when he saw a group of people torturing an animal with a hot iron. He told them to stop straightaway and warned them that those who indulged such inhuman acts were cursed by Allah (S.W.T.). The Prophet (s.a.w.w.) emphasised good treatment of animals by telling his companions the following story.

"One day, a man was travelling in the desert. The heat was extreme and he was very thirsty. Suddenly he came across a well and pleased with his find, he quickly drew up some water and drank it. Having quenched his thirst, he was about to walk away when he noticed a dog nearby who was parched.

Thinking that he would help it, he drew up some more water and gave it to the dog to drink. In return for this one act one kindness, Allah (S.W.T.) forgave all his sins!"

The companions were surprised and asked the Prophet (s.a.w.w.), "If we treat animals well, will we be rewarded also?"

He replied, "Yes! For every good action you do, you will certainly be rewarded!" He then told them that they should be so considerate that even when hunting, they should kill their prey quickly and prevent it from suffering more agony that it already has.

Below are some of the rights that animals have over their owners according to Islam:

a) Animals should always be offered their own kind of food to eat and not be forced to eat what the owner is eating.

b) When travelling, if they reach water, the owner should allow the animal to quench its thirst first.

c) When encouraging an animal to move i.e. beasts of burden then one should not hit it on the face or head.

d) When riders stop to talk to each other, they should dismount so that the beast is not tired by their weight.

e) Animals should not be forced to carry more than they can.

f) The owners should not make their animals walk on rough or uneven ground.

We can see that while societies have begun to fight for the rights of animals in the recent years, the Holy Prophet (s.a.w.w.) introduced this over 1400 years ago to his followers!

8. Rights of Human Beings

When Islam has so greatly propagated the rights of animals, do you think that it would ignore those of human beings? Definitely not! Apart from the rights that believers have socially one each other, there are other rights that apply at a more basic level and relate to humanity as a whole. We will briefly mention them below.

It is against the laws of Islam to torture another human being or usurp his rights. Life is sacred in Islam and as such Muslims are not allowed to end another life without justification.

When dealing with people, we must especially be considerate when dealing with women, children, old people, the sick and wounded. The honour and chastity of women must be protected at all times.

Another vice that is disliked is that of harming others or the environment through ones actions. Things like pollution, smoking, gossip, loud noises, foul language, inconsiderate driving all fall under the above category.

To a Muslim, a home is a private refuge and should be treated as such. Breaking into peoples houses and violating their privacy is a sin. Violating a person's dignity through ridicule and mockery is also despised and the Prophet (s.a.w.w.) has said, "A Muslim is one from whose tongue and hand others are safe."

He also said, "Whosoever hurts a Mo'meen hurts me and whosoever hurts me has hurt Allah (S.W.T.) and whosoever hurts Allah (S.W.T.) is indeed cursed by Him, His angels and all people."

9. Avoid Burdening Others

The Holy Prophet (s.a.w.w.) always performed all his own work and even helped out in household chores. He used to say, "May the curse of Allah (S.W.T.) be upon those who burden others with their own affairs."

Once the Prophet (s.a.w.w.) was travelling with his companions and they stopped by a pool of water to rest and pray at noon. Having left their animals in the shade, they went to the pond to perform wudhoo. Suddenly, the Prophet (s.a.w.w.) left them and walked back to the camels.

His companions were surprised by this and thought that perhaps the place did not suit him. They turned to follow him and ask if they should move, when they saw to their surprise that the Prophet (s.a.w.w.) reached the shade, tied up his camel and then began walking back towards them.

When he reached them, they asked him why he had taken the trouble to go back when he could have sent anyone of them to tie up his camel for him. He smiled and said, "Do not seek unnecessary help from your brother even if it is in very small matters."

This policy was one that he always upheld and encouraged all his followers to also.

We now come to the end of our discussion regarding Akhlaq. We should remind ourselves yet again that these morals and virtues outlined in the past two lessons are only a few guidelines and that our character must incorporate many other finer points in order to reach the stage of perfection for which it was created.

Lesson 14: Akham Why Study Them?

We know that that Islam is not merely a collection of rituals, a few rules of conduct, and some sayings put together. It is an ideal and reasonable system of life that deals with every aspect of humanity.

Once a person has developed strong faith and conviction, all his actions stem from this faith and become a sign of this inner belief. Yet, despite this, Islam still imposes certain laws upon him.

These rules and laws provide a means of understanding Islam better and developing a deeper relationship with Allah (S.W.T.) and a Believer not only pays great attention to carrying them out but also follows them without hesitation.

Where do we Start?

Having already understood why we need to follow Ahkam, the next step is to discover where we can find these heavenly rules and laws. We know that Islam encompasses all the available knowledge and its concepts are extensive and diverse. Thus, it is not possible for every Muslim to be able to study and analyse the vast sources of Islamic Laws i.e.

Qur'an, sermons, traditions and speeches of the Ma'soomeen (a.s.). For this reason, only some of people dedicate their lives to this study and become professionals in it. These are the Fuqaha (Islamic Jurists) It becomes obligatory on every Mukkalaf (One who has attained Buloogh) to follow one of these scholars in matters of jurisprudence.

He does this placing his trust in the superior knowledge of his chosen Marja'e Taqleed. The ordinary man does not question the scholar in his decisions (unless they obviously go against the Qur'an) and accepts them without doubt.

From the above description of Taqleed (the following of a Marja'e), it is obvious that taqleed is not allowed in matters of belief. Since belief is based on a person being convinced he must ask questions in this area.

We can therefore say that general Islamic beliefs are divided into two:

a) Usul-e-Deen (Roots of Religion) which refers to belief in Tawheed (Oneness of God), Adalat (Justice of God), Nubuwwat (Prophethood), Imamat (Successorship) and Ma'ad/Qiyamat (Resurrection/Day of Judgement).

b) Furu-e-Deen (Branches of Religion) which consist of the various acts of ebadah that a Muslim must perform.

In matters of Usul, a person can raise any questions he requires answered in order to convince himself of their truth. Taqleed comes in the second group of Furu.

If a person performs his ebadat without following a Marja'e then his actions are considered void. The only exception to this is when he decides to do ehtiyaat.

Ehtiyaat may arise in the situation where one mujtahid is of the opinion that an act is haram and another disagrees. The ehtiyaat in this case would be to avoid the act all together. If one is unable to perform ehtiyaat for any reason then one must follow the Marja'e.

Outside of ehtiyaat, any ebadat a person performs without doing taqleed is considered nullified unless he is absolutely sure that he has performed in correctly and according to the fatwa's of the marja'e he was supposed to follow.

Kinds of Taqleed

There are four different kinds of taqleed that can occur:

1) A mujtahid following another mujtahid.

2) An ignorant person following another ignorant person.

3) An aalim (mujtahid) following an ignorant person.

4) An ignorant person following a mujtahid.

The first kind of taqleed is not allowed. By definition, a mujtahid must have enough Ilm at his disposal to be able to understand all the required articles of faith and derive solutions about them if needed. If a mujtahid is so unconfident of his own knowledge and decisions that he finds it necessary to follow other scholars then he is not fit to lead the general ummah.

The second and third kinds of taqleed are only destructive and must be avoided at all times. It is this kind of blind following that led the idol worshippers in the ancient times to tell the prophets sent to them that they would continue in their shirk simply because their fathers before them had done so!

It is worse when an aalim, who can tell the difference between right and wrong, finds himself so blinded by the world that he follows its ignorance. When a Muslim who knows his true purpose in life begins to imitate the ignorant ways of the materialistic world then he is in the third category and is much cursed.

The last definition of taqleed is the only feasible option of the four. It can be likened to a sick person who goes to a doctor for a cure. What we would say of the same person if he went to another sick person for help or to a mechanic?

When a person who does not know enough about a certain subject, seeks answers from an expert in the field, he is doing taqleed. In the case of Islam, the Marja'e followed must be both an A'lim (Knowledgeable) and Adil (Just).

Common Terminologies in Taqleed

When we follow a particular marja'e, we do so through the risaalah (Articles of Islamic laws) he presents. In his presentation, he explains the Sheriat under a number of classifications. Below is a brief description of each.

I. Fatwa

When a mujtahid gives a Hukm (Law) where he knows that there are no doubts about its performance and has not had to resort to ehtiyat, then this law is called a Fatwa. For example, when he says that it is waajib to wash ones face, hands and perform masah in wudhoo, then this is a fatwa. Basically, Hukm refers to that law which is definite.

There are 4 ways of obtaining the verdicts of a mujtahid:

i)Hearing it from the mujtahid himself.

ii)When it is quoted from the mujtahid by two Adil (Just) persons.

iii)When it is heard from a person whose honesty you do not doubt.

iv)Reading the mujtahid's book of masa'il (laws) provided you are satisfied by its authenticity and translation.

A marja'e uses four different definitions to define a fatwa. These are:

a) Strong meaning the opinion is has a strong foundation i.e. it is a definite fatwa.

b) Close, that is, near to the truth. Such a statement will also be considered as fatwa.

c) Clear means the opinion is apparent and can be understood from the resources given. It can be justified as fatwa.

d) Not Distant which means not very far from truth. Such an opinion can be considered as fatwa also..

II. Ehtiyate - Mustahab

Occasionally, the A'lam Mujtahid observes precaution after or before giving a fatwa. His order is permissible but he expresses it as Ehtiyate-Mustahab, which means Recommended Precaution. In this case, his followers can choose not to perform that particular act.

An example will help us better understand this term. It is Ehtiyate-Mustahab that when Salaatul Jama'at is being prayed, the people in the second row should wait for those in the first row to recite their Takbir before reciting their own takbir. This means that those in the second row can chose not to wait and still pray valid Salaat.

III.Ehtiyate - Waajib

If a marja'e marks a fatwa as Ehtiyate-Waajib, then this means that his followers must act according to it. If however, they have some Ishkal (Doubts) regarding it then they can follow the ruling of another Marja'e Taqleed who may be available.

A case of Ehtiyate-Waajib is for example, when you find a lost item and cannot trace its owner. It is Ehtiyate-Waajib for you to give out that item in charity on behalf of the owner. This means that if another Marja'e has a different fatwa regarding this issue, which you find easier to perform then you can choose to follow him.

Lesson 15: Philosophy of Prayer Part 1

The most important act of ebadat (Worship) in Islam is Salaat (Prayer). It is an expression of total submission to Allah (S.W.T.) and a means of communication between the Creator and His servants.

Imam Ali ibn Abi Taalib (a.s.) has said about prayer:

"Know that every action you do will depend on you salaat."

From this we know for a fact that is our salaat is accepted then all other actions are also accepted and if our salaat is rejected then so are our other deeds. "The prayer is what differentiates Mo'meen from Unbeliever. Whoever leaves it and claims to have belief, his own actions belie him and will be a witness against him." "Remind yourselves that every action from you must be from the mediator of Salaat."

Salaat greatly affects the lives of those who perform it. It keeps the soul of a person free from idolatry and when carried out sincerely, it also helps to cure moral diseases such as infidelity, hypocrisy, pride, dishonesty etc.

By praying at the specified times, a person learns to be both disciplined and punctual. It gives a purpose to the lives of people and has a stabilising effect. In times of stress, salaat provides a oasis of peace where a person can forget all worries and cares and rest his weary head on the doorstep of Allah (S.W.T.).

the Holy Prophet (s.a.w.w.) used to say to Bilal, who was the mu'adhin of the Muslims, "Comfort me, O Bilal!" meaning that he should recite the adhaan and call out for prayer.

Salaat is a source of piety and perfection. Through is performance a person can discover the hidden secrets of his soul and its amazing relationship with Allah (S.W.T.). All those acts that surround it or are related to it also fall under its special influence.

For this reason we shall look at the things connected to and performed within Salaat and study the philosophy behind each. This will help us better appreciate why we perform it in the manner we do.

1. Qiblah

During the first years of prophethood, Mecca was still the centre of idol worshipping and the Kuffar had filled the Holy Ka'aba with idols that they used to pray to. Thus, the Holy Prophet (s.a.w.w.) and the Muslims used to pray facing Baytul Muqaddas i.e. Masjidul Aqsa in Jerusalem. They did this for 13 years in Mecca and the first few in Medina.

At this time, the Jews began to mock the Muslims saying that they were using Jewish holy sites for their religious prayers. The people also began to ask the Prophet (s.a.w.w.) why they did not face the Ka'aba. They said that if the Prophet (s.a.w.w.) truly preached the same faith as Prophet Ibrahim (a.s.)'s then they should have faced the Ka'aba built by him.

It was soon after this that Allah (S.W.T.) told the Prophet (s.a.w.w.) to change Qiblah:

"Indeed We see the turning of your face to heaven, so We shall surely turn you to a Qiblah which you shall like. Turn then your face towards the sacred mosque."

The Prophet (s.a.w.w.) received this verse when he had completed two rakaats of a four rakaat prayer facing Baytul Muqaddas and he immediately turned towards the Ka'aba to complete the remaining two.

Unfortunately, even after this, there were some who criticised this change and so Allah (S.W.T.) revealed another verse saying: "Any direction you face in your prayers, indeed you are facing Allah."

We should keep in mind that the Ka'aba was chosen as qiblah to make the Muslims independent of the Jews. Allah (S.W.T.) did not wish for them to have to rely on others for a holy site. The Ka'aba provides a central point for all Muslims. They turn towards it not only in prayer and dua but, at all times: when eating, sleeping, in death, when slaughtering an animal etc.

The Ka'aba provides an external and physical qiblah. It acts as a symbol of unity of the Muslim ummah. A Believers true qiblah, though, lies in his heart, which faces and submits to Allah (S.W.T.) in prayer.

2. Adhaan

Adhaan is the call to prayer and a mustahab pre-requisite to Salaat. It begins with the professing of ones belief in Allah (S.W.T.) and ends with the same. In between, one acknowledges the tenets of Nubuwwat and Imamat.

Adhaan prepares a person for Salaat by reminding him of his basic beliefs and brings him closer to Allah (S.W.T.) before he actually begins his communication with the Almighty.

Its beauty in words and depth in meaning not only enhance the spirit of the reciter but also give him strength of conviction.

3. Place and Dress

When praying, a person must ensure that his clothes and the place of prayer are clean and Taahir. Neither should be Ghasbi. Also, any money used to obtain either should be pure i.e. khums and zakaat should have been paid on it and it should not have been earned in a haram manner.

Concerning the kind of clothes, it is recommended that they be white in colour and new if possible. The Ma'soomeen also encouraged application of perfume before prayers are undertaken. The basic aim of all this being to consciously purify oneself for a meeting with one's Lord. The Holy Prophet (s.a.w.w.) has told us, "The Key of acceptance of prayers is only through purity."

When you physically purify yourself, it is natural that you will also try and clear your thoughts from any evil or immorality. It is necessary to achieve both types of cleanliness - internal and external - in order for prayers to be accepted. It is for this reason that the Prophet (s.a.w.w.) also said, "Allah (S.W.T.) never accepts a prayer if the man's heart is not present with his body."

Other rules regarding the place of worship is that it should be somewhere stable. If the area does not allow normal standing or correct performance of ruku/sajdah then one cannot pray there. In the case of travelling, whether it is by plane, ship or train, one should pray and try to remain still as much as possible.

Also, when performing sajdah, the distance between the place where ones forehead rests and the level of ones toes, should not be higher than a span of four fingers.

Praying in a place where there are pictures, sculptures or statues is makrooh. It is also makrooh for na-Mahram men and women to pray together in the same room.

4. Wudhoo

We have discussed the performing of wudhoo in previous books. In this lesson we only wish to discuss its philosophy. According to Imam Redha (a.s.) wudhoo has three important aspects:

- Spiritual motivation and

- Gaining nearness to Allah (S.W.T.)

- Bodily cleanliness.

When performing wudhoo, it is recommended to use cold water because this refreshes and motivates a person. Wudhoo is meant to act as a cleanser on the soul, washing away minor sins. It is thus, highly recommended to stay in wudhoo at all times especially when studying or performing any constructive task. By creating an atmosphere of purity around a person, it helps him to avoid committing sins.

It is important that while performing wudhoo, we should not waste the water we use. Israaf (Extravagance) is a great sin and Imam al-Sadiq (a.s.) has said, "To throw remaining food or water is Israaf …"