Alhassanain(p) Network for Heritage and Islamic Thought

REALITY OF SALAAT

It is evident that the Holy Quran has been revealed in eloquent Arabic. The Holy Prophet (s.a.w.a .) and the infallible Imams (a.s .) conveyed their views and opinions to the people in the customary language prevalent in those times. And there is no evidence or document in support of change in the meanings of terms used by these holy personalities. Therefore, it is obligatory that every term that has come in the Quran or used by the Holy Prophet (s.a.w.a .) and the infallible Imams (a.s .), must be used in that very literal meaning as was prevalent in their times. This premise is applicable to all the terms and phrases used by them including the words that mean worship. But for the limitations and conditions set by them on the literal applications, especially of the words used to imply worship, we must apply the apparent meanings to achieve our aim.

The word ‘salaat ’ is among the Arabic words whichis used in abundance in Quran and the traditions of the Holy Prophet (s.a.w.a .) and the infallible Imams (a.s .). Thus, to know its actual meaning, first and foremost, we must search for its literal meaning and then strive to look for its conditions and definitions in the words of the infallibles (a.s .).

InLesaanul Arab, vol. 14, p. 464,Ibn Manzoor writes:As-salaat meansal-dua (invocation) andal-isteghfaar (seeking forgiveness)…. AndZujjaaj has said:

The root in the wordal-salaat is necessity. It is said, ‘when a thing becomes obligatory (i.e. when it does not become separate or separates a thing). And among the meanings of amusalli is the horse that comes second in the race, i.e. it trails behind the first horse. Yet another meaning ofsal’ya is roasted meat and other roasted items. Also,salaat means to warm one’s hands…salaat also means to whirl or spin a staff to soften it or to make it straight.

Ibn Atheer , in al-Nihaayah , vol. 2, p. 50, writes:Salaat means a special form of worship. Its literal root implies invocation….Also it is said that its literal meaning indicates respect.

The meaning that has been accepted by all Arab litterateurs is ‘invocation’.

This translation is also universally accepted among the jurists. But considering the fact that the word invocation is always used in the transitive form, whilesalaat is non-transitive, it becomes clear that these are not synonyms or equivalents of each other. The reality of invocation is not only calling out orsupplicating, rather it is only one of its facets. Invocation, in reality, suggests the calling out the invoked one by the one who invokes to attract the attention of the former. And when it is coupled with calling out, it is termed as‘doa ’ (supplication). But as the word‘salaat ’ is non-transitive, i.e. it is not in need of an object, it connotes sheer attention of one to another, without him expecting that person to pay attention to him. Therefore, the literal meanings of this expression indicate thatsalaat is an attention that is accompanied with softness, respect and following.

The word‘salaat ’ has been used in this very meaning in the Holy Quran and tradition. Like in the verse:

“Surely Allah and His angels send blessings on the Prophet.”

(Surah Ahzaab : 56)

where the blessings of Allah upon the Prophet (s.a.w.a .) have been supplemented with the blessings of the angels.

Similarly, in another verse:

“Their (polytheists)prayers in theKa’ba was nothing but whistling and clapping of hands.”

(Surah Anfaal : 35)

In still another verse, the Holy Quran declares:

“He is the One who turns towards you and so do His angels that He may bring you out from the darkness to light.”

(Surah Ahzaab : 43)

Yet another verse commands the Holy Prophet (s.a.w.a .):

“And turn your attention towards them. Certainly your attention provides them comfort.”

(Surah Taubah : 103)

Thesalawaat sent by the Muslims on the Prophet (s.a.w.a .) and his progeny (a.s .), which incidentally is the most oft-uttereddhikr in Islam, is another evidence to support our view. Therefore, it is clear that thesalaat of Allah, His angels and the Muslims on the Holy Prophet (s.a.w.a .) and his pure progeny (a.s .), and similarly thesalaat of the polytheists in theKa’ba and thesalaat of Allah’s Messenger on the Muslims while taking charity from them, none comprised of prostration, bowing or other essential elements of the daily ritual prayers in them.

Another proof is this famous slogan that was used in the early period of Islam to call the society towards Allah’s religion, which is the Arabic equivalent of ‘your attention please,’ when you want to draw the attention of others to a very important matter.

Yet another proof is that traditions have talked about thesalaat ofIblis ,Hazrat Adam (a.s .),Hazrat Nuh (a.s .),Hazrat Sulaiman (a.s .),Hazrat Moosa (a.s .) andHazrat Eesa (a.s .). Therefore, it is evident that the literal aspect, root and reality ofsalaat , was present in all the Prophets (a.s .). Moreover, there were many Arabs who practiced Christianity and Judaism yet used this term for their form of worship. And if the wordsalaat bore any other meaning than attention in their vocabulary, it would have been used in that very sense. In that case, the unanimity of the litterateurs on the meaning of this word would not hold water.

Thisitself is a proof for the fact that the wordsalaat has been used in Islamic ideology in its literal sense and nobody used it in its new sense in the initial era of Islam. And only after applying the requisite definitions and conditions to it, they have accepted and limited its literal meaning and concept.

More important than all these is the basic and fundamental difference in the types ofsalaat - obligatory(waajib ), recommended (mustahab ) , types of obligatory and types of recommended. Also, the differences insalaat prescribed for different individuals -traveller , sick, drowning and dumb.

Obviously, no other meaning can take in its fold all the above applications, except the literal meaning on which everybody agrees - the only difference being in the definitions and conditions attached to them. E.g. the daily prayers are the same as the Friday prayers but each of them possesses certain conditions peculiar only to itself. In the tradition of ascension(me’raj ) it has been narrated from the Holy Prophet (s.a.w.a .):

“Hazrat Moosa (a.s .), in one of hismunaajaat (whispering supplications) to Allah prayed, ‘O Allah! Grant meYour recognition.’

Allah retorted, ‘Testify that there is no god but Allah.’Hazrat Moosa (a.s .) asked, ‘O Allah! How issalaat ?’ Allah the Almighty replied, ‘Say,‘There is no god but Allah’ and till the day of judgment, My servants will utter this statement.”

(Behaarul Anwaar , vol. 93, p. 202)

A little attention on this tradition reveals the fact that the literal aspect of the wordsalaat covers all types of remembrance and attention towards the Almighty. The only difference being among them is that while one is perfect, the other is more perfect, one is obligatory and the other, recommended. To imply that the application of the wordsalaat is true only for the obligatory while for others it is just metaphorical is definitely wrong and incorrect. For, the most completesalaat is that which includes the recitation of the Holy Quran, its invocations and other conditions that are available in the traditions of the Holy Prophet (s.a.w.a .) and his infallible progeny (a.s .). As the Quran itself descended in stages and the traditions of the infallible were narrated sequentially, proves thatsalaat of the Prophets (a.s .) prior to the Holy Prophet (s.a.w.a .) and that of the Muslims in early Islam, was only in its metaphorical sense (and not as used today).

Then it will not be incorrect if we say: The literal meaning ofsalaat is applicable everywhere, except that for each occasion some conditions and restrictions have been imposed.In the conversation between ImamSadeq (a.s .)

and Mansoor , theAbbaside Caliph, the same meaning can be derived:

“On a Friday,Mansoor emerged from his palace while leaning on the shoulders of ImamSadeq (a.s .). On seeing this, a person called ‘Rezaam ’ remarked, ‘Who is this man who enjoys such a status that the chief of the believers (Mansoor ) is leaning on him?’ He was told that he is AbuAbdillah ,Jafar Ibn Muhammad al-Sadeq (a.s .). He cried (with the intention of insulting the Imam), ‘How I wish that the face of AbuAbdillah would become the shoe ofMansoor !’ Thereafter, he came in front ofMansoor and said, ‘O Chief of the believers! Permit me to pose a query.Mansoor answered, ‘Ask him (Imam (a.s .)).’ He insisted, ‘I want to ask you.’Mansoor was obstinate, ‘Ask him’. On this,Rezaam stood before ImamSadeq (a.s .) and demanded, ‘Define for mesalaat and its conditions and restrictions. Imam (a.s .) replied, ‘Salaat has four thousand definitions and you do not deserve to be informed of all of them.’ He said, ‘Inform me only of those conditions that cannot be forsaken andwithout whichsalaat will not remain asalaat .’ Imam (a.s .) explained, ‘Salaat will not be complete till a person performs the ablutions (wuzu ) completely and prays without any shortcomings.

Unawareness, hypocrisy and deviation should be totally discarded. He should recognize Allah and stand before Him with total cognition. A feeling of humility and modesty should encompass him. He should find himself between complete hope and absolute despair, patient as well as anxious. That is, he should stand as if Allah’ promises will be fulfilled for him and that His threats will beactualised against him. He should put aside his own honor and dignity. His aim and goal should be right in front of his eyes. He must submit his heart to the Almighty and tread on His path. He should not be distanced with his prayers to such an extent that his relationship with his Lord is totally severed. Remember, he is standing before Him who is his aim and brought for Him his own gift, and at the same time, hoping for His Help, Assistance and Grace.

Thesalaat that is ordered and revealed (in Quran) is this verysalaat . And it is thissalaat which keeps a person away from evils and indecencies.’

When ImamSadeq (a.s .) completed his reply,Mansour turned to him (a.s .) and said:

‘O AbuAbdillah ! We always quench our thirst from the ocean of your knowledge and come nearer to you. You have extricated us from deviation and have dispelled our darkness with your light. We will always float in the brilliance of your holiness and the oceans of your greatness.”

(Behaarul Anwaar , vol. 84, p. 250)

Therefore, the reality of the term ‘salaat ’, its subject and application, is the very attention towards Allah the Almighty but this meaning has been subjected to some definitions, restrictions and conditions in theQuranic verses and traditions of the infallible (a.s .). For instance, the condition of timings, facing theQiblah , saying ‘Allah-o-Akbar’, recitation of Quran, glorification, praise, saying ‘there is no god but Allah’, witnessing monotheism and prophet hood, praying for the Prophet (s.a.w.a .), bowing in respect, prostration, etc. Hence, the various actions and utterances in the obligatory and recommended prayers and the numerous types of prayers are not the reality of the term ‘salaat ’.

Rather, these have been connected to it through the medium of other proofs.

INNATE RECOGNITION OF ALLAH AND ITS ROLE IN SALAAT

According to the verses of the Holy Quran and the traditions of theAhle Bait (a.s .), any person who steps into this world, bears the recognition of Allah. This introduction was in a world prior to this and was firmly ingrained in his heart.

ImamSadeq (a.s .) says:

“Recognition (of Allah) was established and they forgot the occasion. Soon, they will remember it on a day. If this (recognition) was not there, none would have followed who is his Creator and who is his sustainer.”

(Elalush Sharaaye ’, p. 118)

Allah the Almighty orders:

“Then turn your face towards the religion, being upright.The nature of Allah on which He has created man. There is no change in Allah’s creation. This is the strong religion but most people know not.”

(Surah Rum: 30)

Explaining the above verse, ImamSadeq (a.s .) says:

“He created them on monotheism at the covenant (meethaaq ) on His recognition that He is their Lord…”

(Tauheed , p.330)

Imam MuhammadBaqer (a.s .), elucidates the term uprightness(haneefeeyah ) in the verse:

“…being upright for Allah, and not among those who associate with Him.”

(Surah Hajj:31 )

“It is the nature (fitrat )on which Allah has created mankind. There is no change in Allah’s creation.”

Imam (a.s .) reiterates:

“Allah has created them on recognition.”

(Tauheed , p.330)

Thus, Allah the Almighty has placed His recognition in the soil (teenat ) of every creature, mixed it with his essence and ruled out the possibility of change in this form. This is the covenant that Allah has taken from all His creatures before their arrival in this world and is attached with them in this world as well to complete His argument upon them. Allah the Almighty informs:

“… And (remember) when your Lord removed from the backs of the progeny of Adam (a.s .), their off-springs and made them witness against themselves, ‘Am I not your Lord?’ They all said, ‘Yes. We testify.’ (This was) so that you may not say on theday of Judgment, ‘Surely we were unaware of this.’ Or that you say, ‘Our forefathers were polytheists from before and we are only their off-springs. Will you destroy us for what the wrong-doers did?”

(Surah A’raaf : 172, 173)

So, all the humans have been created on the nature of Allah’s recognition

(marefatullah ) and hence the question of doubt and ambiguity concerning the Almighty. Prophets of Allah (peace be upon them) who came to invite the people towards Him, used to say:

“Are you in doubt about Allah, the Creator of the heavens and the earth?”

(Ibrahim: 10)

ImamBaqer (a.s .) says that the Holy Prophet (s.a .) said:

“Every child is born onfitrat (God-knowing nature). That is, on the recognition that surely Allah (Mighty and Glorified be He) is his Creator. And this is His saying, ‘And if you ask them who has created the heavens and the earth, they would certainly say, Allah.”

(Tauheed , p.331)

Therefore, all the human beings, at the time of their birth, possess the recognition of Allah, His Unity, (Tauheed ) His being their Creator and Sustainer in their nature. But this recognition is simple(baseet ). That is, it is present in their nature but they are not aware of its existence. Had they continued to live in this veryway, and there did not come any reminder in their entire lives, they would be neither believers nor unbelievers or polytheists.

Someone asked ImamSadeq (a.s .) concerning the verse:

“People were one nation. Then Allah raised the Prophets as givers of glad tidings and aswarners .”

(Surah Baqarah : 213)

He (a.s .) replied:

“They were not on guidance. They were on Allah’s nature on which He created them. There is no change in Allah’s creation. And they could not be guided till Allah guided them. Have you not heard Ibrahim saying, ‘Had my Lord not guided me, I would definitely have been among the deviatedones. ’ (An’aam : 77), i.e. I would have been among those who forgot the covenant.”

(Tafseer -e-Ayyashi , vol.1, p. 104)

WhenHazrat Ibrahim (a.s .), among the greatest monotheists and those who haverecognised Allah, confesses in this manner, then how is it possible that others can acquire the cognition of Allah through their intellects and understanding?! How can theyrecognise a thing that is beyond their intellects and remote from their understanding?

Allah the Almighty says to the Holy Prophet (s.a.w.a .),

“Their guidance is not on you but Allah guides whosoever He pleases.”

(Surah Baqarah : 272)

“Allah does not place responsibility on a soul but within its capacity.”

(Surah Baqarah : 286)

“Allah does not place responsibility on a soul but what has been given to it.”

(Surah Talaaq : 7)

AbdulA’laa says I asked ImamSadeq (a.s .): ‘Has Allah provided man any faculty by which he can acquire the recognition of Allah?’ He (a.s .) replied in the negative. He questioned again, ‘Has he imposed on them a responsibility to acquire His recognition?’ Once again Imam (a.s .) answered, ‘No. Explanation is only from Allah’s side.’ Thereafter, he (a.s .) recited the last two verses quoted above.’

ImamSadeq (a.s .) says:

“Allah has not imposed any responsibility on His creatures that they recognize Him. It is upon Allah alone to introduce Himself to His creatures. And it is the duty of the creatures that when Allah introduces Himself, they should accept His recognition.”

(Al-Kafi , vol. 1, p. 164)

In yet another tradition, he (a.s .) said:

“Allah has not placed any responsibility on Hiscreatures vis-à-vis recognition. Nor has he provided them any path for it.”

(Behaarul Anwaar , vol. 5, p. 222)

Therefore, notwithstanding the fact that Allah, on account of His grace and nobility, has instilled His recognition in the creatures, but for His munificence, none would be able torealise and find Him in the concealed depths of their essence.

Here, another question crops up and that is: What is the use of prior world’s introduction in this life? The answer is that firstly, it is not necessary that this innate recognition be only for this world. Rather, it is quite possible that it might be simply for the sake of completing the argument. Secondly, if prior recognition was not available- as the traditions have stated explicitly- none would be able torecognise their Lord, their Creator and their Sustainer.

Therefore, Allah has not only introduced Himself in the previous world by instilling this cognition in the essence of the people, in fact, even in this world, which is a place of examination and tribulations, it is He Who has lifted the veils of negligence and forgetfulness from the hidden recognition in their nature and guided them towards it. Evidently, the tradition of Allah is that this guidance can be achieved only through the media of causes like sending of the Prophets (a.s .), His signs, placing man in difficulties and problems, etc.

Ameerul Momineen (a.s .) considers guiding the people to the innate recognition and reminding them of their covenant to their Lord, as the important aims of sending the Prophets (peace on them):

“Then He raised among them His messengers, and sent successively to them His Prophets, to make them fulfill the covenant of their nature, and remind them of His forgotten bounties…”

(Nahjul Balagha , Sermon 1)

And Allah the Almighty addresses His messenger (s.a .) thus:

“Then remind; for you are only a reminder. You are not dominant over them.”

(Surah Ghaashiyah : 21, 22)

Divine emissaries were sent so that they could draw the attention of mankind to the concealed recognition in their nature. They performed this task in various ways and adopting numerous methods. Similarly, their successors(awsiyaa ) too followed in the footsteps of the Prophets (a.s .) and invited the people towards their Lord.

A man came to ImamSadeq (a.s .) and requested:“O son of Allah’s messenger!

Guide me to Allah as to who is He. For indeed the disputants have argued with me a lot in this regard and have even confused me.”

ImamSadeq (a.s .) replied:

“O slave of Allah! Have you ever boarded an ark?”

He replied in the affirmative. Imam (a.s .) questioned him further,“Has it ever happened that the ark was wrecked and there was no other ship which could rescue you? Nor did you know swimming by which you could reach to the shore?”

When he replied in the affirmative again, Imam (a.s .) questioned,“At this juncture (when all your hopes have been severed), did you not rely on SOMEONE who could save you from this difficulty?”

He exclaimed,“Of course.” ImamSadeq (a.s .) confirmed:

“The One who was your hope in that moment of calamity and from whom you expected salvation when there was no otherSaviour , a refuge when there was no other refuge…is Allah”

(Tauheed , p. 230)

Therefore, it is clear that philosophical discussions and theological arguments did not bring this man nearer to Allah. But, ImamSadeq (a.s .), in his simple and lucid style, reminded him of his Lord, introduced in his (fitrat ) nature. Of course, this is one of the methods to guide a man towards the recognition of his Lord. This method which is called as that of difficulties and calamities(basaa wa zarraa ) has been used extensively in Quran. Allah the Almighty reminds:

“Your Lord is HeWho speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you. And when distress afflicts you in the sea, away go those whom you call except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful.”

(Surah Asraa : 66, 67)

Another method which has been extensively relied upon by the Quran and the traditions of the infallible Imams (a.s .), is to remind man of the bounties of Allah. Ranging from man himself, to the smallest dust particle, not only the existence of every creature, but even their survival is bonded with Allah’s Power and Grace.

Imam MuhammadBaqer (a.s .) reveals:

“Allah, the High, revealed to Moses (a.s .), ‘Love Me and makeMy creatures love Me.’Hazrat Moses (a.s .) said, ‘O Lord! You know that nobody is dearer to me thanYou . But how can I change the hearts of the servants?’ On this, Allah revealed to him, ‘Remind them ofMy bounties and endowments. Then certainly they will not remember anything but good aboutMe .”

(Behaarul Anwaar , vol. 70, p. 22)

The lateAyatullah Mirza Mahdi Isfahaani (may Allah’s mercy be on him) opines in this regard,“The aim of rationalization through the signs is to prevent the denial of Allah’s existence (hadd -e-nafy -o-ta’teel ). For, the existence of a creature is impossible without a Creator…Moreover, the conclusion of this reasoning in divine science, is perplexity and confusion in the recognition of His Being, the Most High, -and it is obligatory that it should be thus- and therefore, He is called as ‘Allah’.”

(Abwaabul Huda, p. 17)

Thus, it is clear that the natural recognition of Allah implies that He on account of His grace and nobility has bestowed His recognition to the entire mankind and ingrained it in their essence and created them on it. But as this recognition is simple (baseet ), they are unaware of its existence in their essence and whenever Allah the Almighty so desires, He will remind them about it and draw their attention. Of course, their reminder and attention has different levels and grades. Some reminders are very severe and intense while others are weak and yet others are moderate. We have already stated that it is a divine tradition that He usually makes His slave attentive towards Himself and reminds them about this recognition on different occasions, of which we have mentioned a few. One of these instances issalaat .

Insalaat , Allah the Almighty remembers His servants and this remembrance is much more than what the servants remember of their Lord. Insalaat , the slaves, feeling their need, paucity, degradation and dependence, raise their hands to beg their Lord, the Self-Sufficient, the Needless. Allah the Almighty fulfils their needs and helps them achieve their desires. It is known that the most important and greatest desire of acognizant servant is to attain proximity with His Lord, meeting Allah and rising to the highest levels of recognition. Allah the Almighty on His part, according to His promise, helps him reach to the unprecedented degrees. As a result, when he finds himself in the presence of the Almighty, he realizes His greatness and might to suchand extent that he is completely oblivious of everything else around him. Previously, we have narrated the statement ofAmeerul Momineen (a.s .) that he said:

“And the meaning of ‘surely the prayers have been established’ inEqaamah is that: ‘The time of visitation, conversation, fulfillment of needs, comprehending the desires and reaching to Allah (Mighty and Glorified be He), His nobility, pardon, satisfaction and forgiveness has arrived.”

Imam MuhammadBaqer (a.s .) says that Allah the Almighty has said,“The best thing by which My servants can gain proximity to Me are the obligatory acts who performance has been imposed upon them. And certainly,My servant comes so close to Me by performing the recommended acts that I love him. And when I love him, I become hisear by which he listens, his eyes by which he seas, his tongue by which he speaks and his hand by which he takes. When he calls Me, I answer him and if he asksMe for something, I grant him.”

(Al-Kafi , vol. 2, p. 352)

The LateAyatullah Mirza Mahdi Isfahaani (may Allah’s mercy be on him) says: True divine recognition cannot be gained except through Him and the reins of this recognition are in His hands. It is upon Him to introduce Himself to His servants. Thus, seeing Him, meeting Him and recognizing Him is entirely dependent on Him. Hence, He has made some houses on the earth for His vision and recognition and named them as ‘mosques’. The timings ofsalaat are the timings of meeting and recognizing Him. To announce the timings of this ascension, He has ordained theazaan . To attend to His presence, He has imposed some conditions like cleanliness of the body and clothes and the mode of dressing. The basis of this recognition is to stand before Him with respect and attention and this is done through announcing His greatness (Allahu Akbar), praising Him (Alhamdulillah), purifying Him (Subbuhun Quddus ), invoking, modesty, humility, a sense of degradation and lowliness, etc. As there is no limit for the recognition of Allah and even the levels of this recognition are infinite, hencesalaat has been made obligatory for everybody till their last breath. Anyone who tastes the sweetness of prayers and achieves itsaim, will realize that his advent in this world and his imprisonment in this abode, is only for recognition. For, a person’s recognition is incomplete till he enters the house of deprivation and realization and his changing from one condition to another so that he attains the levels of recognition which cannot be achieved but in such a house. Therefore, he will know the reason for his arrival in this house of examination and test.Because if man does not witness the conditions of degradation, poverty and helplessness, he will never know might, needlessness and perfection. Consequently, he will never know whois the source of this might and needlessness . And one, who is not aware of the pains of veil and ignorance, will never recognize the value of recognition, knowledge and vision.”

(Abwabul Huda, p. 125-127)

AZAAN AND EQAAMAH

BothAzaan andEqaamah are considered to be highly recommended and emphasized acts insalaat . Numerous traditions have underlined their significance and importance.Azaan andEqaamah , with their profound meanings and concepts, prepare a worshipper to acquire proximity to the Almighty in the way of worship and ascend to great heights. The Holy Prophet(peacebe uon him and his progeny) advisedAbuzar (Allah be satisfied with him) thus:

“Allah always takes pride and boasts about three individuals to his angels: (Among them is the) One who gets up in the desert without food and water but says hisAzaan andEqaamah and only then performs hissalaat . Your Lord says to the angels, “Look at My slave how he is worshippingMe when he cannot see anybody other than Me.”

Thereafter, seventy thousand angels come forward and performsalaat behind him and seek forgiveness for him till the morrow. OAbuzar ! When a person is hungry and thirsty on the earth, and doeswuzu ortayammum and performssalaat after reading theAzaan andEqaamah , Allah orders the angels to pray behind him in rows in such a way that he cannot be spotted. They bow when he bows and prostrate when he prostrates and say ‘Aameen ’ when he invokes.

OAbuzar ! If somebody says only theEqaamah but forsakes theAzaan , only two angels perform thesalaat with him.”

(Wasaaleush Shia , vol.5, p. 383)

Imam Husain (a.s .) narrates:

“We were sitting in the mosque when the caller for prayers (moazzin ) went on the minaret and cried, ‘Allahu AkbarAllahu Akbar’. On hearing this call,Ameerul Momineen (a.s .) wept profusely due to which even we began weeping. When themoazzin completed hisAzaan , Ali (a.s .) said, ‘Do you know what did themoazzin say?’ We said, ‘Allah, His Messenger and his successor know the best.’

He said:

‘If you knew what he said, certainly you would have laughed less and cried more. The call ofAllahu Akbar bears a few meanings:

One meaning ofAllahu Akbar denotes the eternity,everlastingness,knowledge , power, strength, benevolence, endowment, greatness and honor of Allah the Almighty. By sayingAllahu Akbar, themoazzin implies, ‘Allah is He to whom belong the creation and the command. He brings everything into creation by His Will. All that the creation possesses is due to Him. Also, its return is unto Him. He is the First, before everything, from eternity. He is the Last, after everything, and is Everlasting. He is Evident, more than anything else, but cannot be comprehended. He is the Hidden, more than anything else, but is sans limits. (In other words, His being apparent is more evident than the manifestation of anything else and His concealment is more hidden than anything else).

The second meaning ofAllahu Akbar is:

He is the All Knowing and All Aware. That is, He knows what has occurred and what will occur before its occurrence.

The third meaning ofAllahu Akbar is:

He is the All Powerful and commands authority over everything. His dominion extends over whatever He wishes. He is Strong means that He has power over His creation and rules them. His Strength is His Own and His Power is dominant and established over all things. When He desires to bring something into existence, He just commands ‘Be’ and it is.

The fourth meaning ofAllahu Akbar connotes His Forbearance and Honor. He is soForbearing as if He does not know (our mistakes) at all. His is soForgiving as if He has not seen (our sins) at all. He conceals our transgression as if there had been no obedience.

He does not hasten to punish or reprimand because of the aforementioned attributes.

Another meaning ofAllahu Akbar is:

He is Generous and Munificent. His endowments are plenty and His actions honorable.

The fifth meaning ofAllahu Akbar is:

He can neither be described nor does He possessany how -ness (kaifiyyah ). When somebody saysAllahu Akbar it is as if he is confessing that Allah is too Great than to be comprehended by the attributes ascribed unto Him by the describers. These so-called describers of attributes do so according to their own whims and imaginations and not in correspondence with His Greatness. Allah is muchHigher than that the describers comprehend His attributes.

Yet another connotation ofAllahu Akbar is that Allah is the Greatest and Highest. He is Needless and can dispense with the actions (or existence) of His creatures.

The statement ‘I witness that there is no god but Allah’ is an announcement that testimony without recognition from the heart is impossible. The announcer confesses:

I know that there is no god but Allah and every deity besides Him is false. I hereby make a verbal admission and acknowledge from the depth of my heart that there is no god except Him. I also witness that no other god can provide refuge but Him and there is no asylum from evils, mischief and corruption except in His Holy Being.

And the testimony, ‘I witness that there is no god but Allah’ for the second time suggests:

I testify that there is no guide except Allah and none can acquire guidance in religion except through Him. I take Allah as Witness that there is no deity but Him. I take the inhabitants of the skies and the earth and everything in between them, among the angels, mankind, mountains, trees, wild animals, reptiles, in short, all existents of the world of creation, as witnesses, that I bear testimony that there is no creator except Allah. Also, there is no sustainer, no deity, none who can harm, none who can benefit, none who canstraiten things, none who can grant salvation, nobestower , no restrainer, no adviser, none who can cure, none who can advance matters or postpone them, except Allah the Almighty. Creation and command is only in His authority. All the goodness is only in His hands. Blessed is Allah, the Lord of the worlds.

And the announcement, ‘I witness that Muhammad (peace be upon him and his progeny) is the messenger of Allah’, means:

I bear witness that certainly there is no god but Allah, Muhammad (peace be upon him and his progeny) is His slave, His messenger and His chosen one. He has sent him (peace be upon him and his progeny) for the guidance of the entire mankind and conveyed him the true religion. He will make his religion dominate all ideologies even if the polytheists detest it. And I take all the messengers and prophets (peacebe upon them) as witnesses, so also the angels and the entire mankind, residing in the heavens and the earth, that Muhammad (peace be upon him and his progeny) is the master of the first and the last.

And the announcement, ‘I witness that Muhammad (peace be upon him and his progeny) is the messenger of Allah’, for the second time implies: I testify that everybody needs Allah, the One, theSubduer , and the Needless from His servants, creatures and entire mankind. I witness that Allah the Almighty sent Muhammad (peace be upon him and his progeny) as a giver of glad tidings, a Warner, to invite them towards Allah with His permission and be a shining lamp for them. So, whoever denies or refutes him or does not believe in him (peace be upon him and his progeny), Allah (Mighty and Glorified be He) will throw him in hell fire, which shall be his eternal abode as he will never get respite from it.

The call, ‘Hasten for prayers’, indicates:

Hurry for your best deed, to the invitation of your Lord, towards forgiveness and pardon of your God, to extinguish the fire that you have kindled and to free your neck from the shackles that you have cast around it. So that Allah may erase your evil deeds, forgive your sins, convert your misdeeds to good actions, for He is the Master, the Honorable, Possessor of the great obligation. And indeed He has permitted us, the Muslim society, to enter in His service and to be in His presence.

And the call, ‘Hasten for prayers’ for the second time, implies:

Stand up to invoke Allah, your Lord. Present your needs to your Lord, seek from Him through His words, and ask for His intercession through them. Increase your remembrance (dhikr ), yourqunoot (the supplication in the second unit of prayers), your bowing, your prostration, your humility, your submissiveness; raise your hands to ask Him, for certainly, He has permitted us for all these.

And the call ‘Hasten to success’, connotes:

Perform and hasten to the act that will last forever and will never be destroyed, a safety that will never be annihilated, a life whose clue can never be found by death, a bounty that will never end, a kingdom that will never finish, a happiness that will never turn to grief, an acquaintance that will never be a stranger, a light that will never see darkness, a salvation that knows no bounds, a ceaseless splendor,selfsufficiency that will never see want, a health that will never know disease, a honor that will never witness disgrace, a strength that will never turn into weakness, a glory that will remain unsurpassed, and hasten to the joys of both this world as well as the hereafter.

And the call, ‘Hasten to success’, for the second time indicates:

Hasten to all the aforementioned bounties i.e. a great honor, a huge obligation, a lofty bounty, an enormous deliverance, an eternal munificence in the neighborhood of the Holy Prophet (peacebe upon him and his progeny) in the abode of truth and righteousness near the All Powerful King[1] .

Again, the announcement,Allahu Akbar, suggests:

Allah the Almighty is Greater andHigher than that anyone among His creatures can understand the bounties available with Him for His obedient servant. A servant who possessed the following traits- obeyed His commands, worshipped Him, heeded His warnings, was engrossed in His remembrance, loved Him, was contented and satisfied with Him, relied on Him, feared Him, pinned his hopes on Him, and fully submitted and surrendered completely to His decree and destiny.

The announcement,Allahu Akbar for the second time indicates:

Allah is Greater, Higher and Majestic than that anybody can fathom the extent of His honor towards His servants. Or understand His chastisement for His enemies, the level of His pardon, forgiveness and bounties to the one who answers His call and that of His messenger (peace be upon him and his progeny), and the level of His punishment, wrath and reprimand for those who deny and refute Him.

Then the call ‘There is no god except Allah’ means:

For Allah is the clear proof against the people through His messenger (peace be upon him and his progeny), His message, His explanation and His call. And He is Majestic than for anybody to possess any argument against Him. So whoever answers Him, for him is light and honor. And one who denies Him, then indeed Allah is Needless of the universe and He is the quickest in accounting.

And the call, ‘Indeed the prayer has been established’, in theEqaamah , suggests:

The time for visitation, whispering, fulfillment of needs, reaching the desire, uniting with Allah (Mighty and Glorified be He) and His honor, forgiveness, satisfaction and forgiveness, has indeed arrived.”

(Maanil Akhbaar , p. 38-41)

If one pays a little attention to the above tradition and deliberates over its various aspects, he will understand the importance and significance ofsalaat , to a considerable extent, the pillar of religion. Whoever utters the sentences of theAzaan andEqaamah in the light of their aforementioned interpretation, will find his heart full of divine grace andhonour and Allah’s manifestation in his heart will intensify with every passing moment. Saying theAzaan andEqaamah is in fact the remembrance of Allah. And we have already stated that Allah the Almighty assures,“You remember Me, I will rememberYou .” It is evident that when the Almighty remembers His servant, His Power, Greatness and Kingdom encompass him. Consequently, all his thoughts arefocussed only on Him, and for the sake of his heart’s contentment, he prepares himself forsalaat , quiet conversation with his Lord, and thefulfilment of his needs.

“Know! Only with the remembrance of Allah do the hearts gain contentment.”

(Surah Ra’d : 28)

TAKBEERATUL EHRAAM AND THE INVOCATION OF ATTENTION

When the worshipper finishes with his purification,Azaan andEqaamah and prepares himself for the adoration of his Lord, by saying “Allahu Akbar ”- an element ofsalaat , he imposes on himself its prohibitions. That is, till he does not terminate his prayers with the salaam, he prohibits certain things for himself, among them being turning away his attention from Allah the Almighty. And asTakbeeratul Ehraam marks the commencement of prayers, the worshipper while reciting it, should at least intend that whatever he will do during the performance of this action, will be only and only for the obedience of Allah.

Insofar as he continues with this intention in his prayers and does not divert his concentration from it, he will find the reality of prayers andrealise the worship of Allah the Almighty in himself. In fact, this only is the spirit and substance of prayers. Before uttering theTakbeeratul Ehraam , it is worthy that he recites the invocation of attention(doa -e-tawajjoh ) which, in the narration of AbdullahIbn Jafar Himyari (received in thetawqee ’ of Imam-e-Zamana (a.t.f.s .) is as follows:

“I turn my face towards the OneWho has created the heavens and the earth, being upright and submissive, on the nation of Ibrahim and the nation of Muhammad and the guidance ofAmeerul Momineen . And I am not of the polytheists. Surely, my prayers, my sacrifice, my life and my death are (only) for Allah, the Lord of the worlds. There is no partner unto Him. And thus have I been commanded. And I am from those who submit. O Allah! Make me from those who submit.”

(Al-Ehtejaaj , vol. 2, p.7;Wasaaelush Shia , vol. 6, p.25)

How great it is if somebody utters these words, synchronizes his heart with his tongue, and gives his words a practical shape in its truest sense, really turns his heart towards Allah, and removes all other thoughts from his mind. Yes! How good indeed is the servant who, at any given moment of his life, does not do anything or commit any deed against the wishes of his Master and Lord and even goes to the extent of dying in His cause. If at all he does commit some sin or transgression, he immediately begs Him for forgiveness and seeks His refuge. May Allah make us, and all the friends of theAhle Bait (a.s .), from those who submit to His wishes and may He not turn His attention away from us even for a moment.

HUMILITY, MODESTY AND CONCENTRATION IN SALAAT

After reading theTakbeeratul Ehraam andDoa -e-Tawajjoh and turning your attention towards Allah, if you so desire, continue thesalaat by reciting theIsteaazah َ seek refuge in Allah from the accursedShaitan ) that you may seek protection from the whisperings of the devil in Allah and dominate him through His grace. Thereafter, you can proceed with the recitation ofSurah Hamd , the secondsurah , bowing, prostration,qunoot ,tasbeehaat ,tashahod andsalaam , in the order prescribed. While performing the aforementioned actions, strive to synchronize your limbs with your heart so that just as the latter has become humble and modest, each part of the body feels lowly, meek and submissive in the presence of the Almighty Creator.

Therefore, it is necessary that you gather all your attention, do not pay attention to what is going around you, and distance yourself from anything that diverts your attention. To achieve success in this,endeavour to find a lonely, simple and unattractive place. Fix such a time for yoursalaat when your thoughts are soothed and relaxed, and there remains no room for laziness, physically as well as psychologically. It is also necessary that you obey the instructions of the infallible Imams (peace be upon them) concerning the methods ofqiyaam , bowing, prostration,tashahhod andsalaam . For, these instructions are indeed very effective for concentration and humility. Moreover, recite the wordings slowly and try to pay utmost attention to their meanings and concepts unfailingly. Allah the Almighty says:

“Surely the believers are successful; those who are humble in their prayers.”

(Surah Mominoon : 1,2 )

“O ye who believe! Do not go near prayers while you are in an intoxicated condition till you know what you are saying.”

(Surah Nisa : 43)

ImamBaqer (a.s .) explains:

“Do not stand for prayers lazily, yawning or feeling heavy (i.e.considering it to be a burden). For all these are from the traits of hypocrisy. Allah has prohibited the believers from standing for prayers while they are intoxicated i.e. (intoxicated) from sleep.”

(Tafseer -e-Ayyashi , vol. 1, p. 242)

ImamSadeq (a.s .) elaborates:

“When you are in your prayers, then it is obligatory for you to be humble and welcome your prayers. For Allah the Almighty (while describing the believers) says, ‘those who are humble in their prayers.”

(Al-Kafi , vol. 3, p. 300)

The same Imam (a.s .) says:

“Certainly, I love the believer among you who while standing for the obligatory prayers, turns his full attention towards Allah and cleanses his heart from all worldly inclinations. His turns his face with his entire heart towards Allah, Who in turn, turns towards him and makes his heart overflow with His love and affection and Himself loves him tremendously.”

(Sawaabul A’maal : 163)

Again, ImamSadeq (a.s .) says:

“One who prays two units (rak’ats ) of prayers knowing fully what he is saying in it, he does not turn away from it (after completion), but there remains no sin between him and Allah, that He does not forgive.”

(Sawaabul A’maal , p. 67)

ImamBaqer (a.s .) says:

“Indeed, from the prayers of the believers, 1/2 or 1/3rd or 1/4th or 1/5th only is accepted. Thus, only that part of the prayers is admitted which is performed with complete attention. And we have ordered the recommended prayers (naafilah ) only to cover the deficiencies of the obligatory (prayers).”

(Al-Kafi , vol. 3, p. 363)

ImamSadeq (a.s .) exhorts:

“When you perform your obligatory prayers, pray in its time as if itisyour last prayers and is never going to return to you ever again.Thenlook at the place of your prostration. If you knew who is on your right and left, you would have performed your prayers well. And know that you are in front of the OneWho sees you although you cannot see Him.”

(Sawaabul A’maal , p. 57)

In his famous treatise of rights, ImamZainul Abedeen (a.s .) discusses the rights of the prayers thus:

“As for the rights of the prayers, you should know that it is a means of reaching towards Allah. And you are standing before Allah when you are praying. When you are aware of this, then it is desirous that you stand during prayers like the one who is disgraced, desirous (of rewards), fearful, scared, hopeful, pauper, crying, respectful of the One Who is before Him. Maintain a dignified calm, head down, limbs humble, tender heart, praying with the best of invocations within yourself, seeking the freedom of your neck from Him, an imprisonment caused on account of your sins and a destruction caused by your misdeeds. There is no strength except Allah’s.”

(Tohoful Oqool , p. 258)

Therefore, it is necessary that one who prays, considering the position and status ofsalaat , should pay full attention towards it with his heart and soul, which is worthy of the praying ones. He should derive benefits of both this world as well as the hereafter, from it and the greatest reward of them all, which is, meeting with Allah, comes his way. It does not befit him to become heedless of Allah, his creator, during his prayers, and instead become engaged in him. Although apparently this may seem difficult, rather impossible – which is why it is accompanied with such great rewards and compensation - but one should never despair of it. Perhaps, with Allah’s grace, and our efforts, belief and piety, the difficulties will become easy and problems will be solved. For, if you take one step towards Allah, He will pull you a hundred paces towards Himself. Then, turn towards Him with your entire heart and soul. Don’t allow laziness and indolence to dominate you and keepShaitan away from you.

Abstain from ignorance and heedlessness that the path is paved and the goal is near.

INVOCATIONS IN PRAYERS

Previously, we have quoted on the authority ofAmeerul Momineen (a.s .) thatsalaat is the occasion of fulfilling the desires and achieving one’s aims. Thequnoot insalaat has been ordained to enable the worshipper to place his desires and needs in front of his Lord. Also, for prostration, specific supplications have been recommended. Moreover, after the prayers, great emphasis has been laid to invoke and express our needs in front of the Almighty. ImamSadeq (a.s .) exhorts:

“It is obligatory for you to supplicate aftersalaat , for such supplications are answered.”

(Khesaal , p. 488)

Therefore, invocation is the expression of the need and paucity of our own selves as well as of others along with the confession of the self-sufficiency, generosity,honour , grace, affection and benevolence of the Almighty. Anyone who desires something from others turns and pays attention towards him. As he finds himself in need and impoverished, he strives to present his wants through pleas and persistence, thereby attempting to attract the attention of the invoked one. Traditions have stated that Allah loves importunity and persistence in invocations. Imam MuhammadBaqer (a.s .) assures:

“By Allah, no believer persists with Allah (Mighty and Glorified be He) in his needs but that He fulfils it.”

(Al-Kafi , vol. 2, p. 475)

ImamSadeq (a.s .) informs:

“Surely Allah (Mighty and Glorified be He) detests that people should be importune and persistent while asking each other for some need but loves the same for Himself. Certainly Allah (Mighty and Glorified be He) likes that He is asked and sought for what is with Him.”

(Al-Kafi , vol. 2, p. 475)

On the other hand, anyone who refuses to invoke Allah or express his needs before Him, subjects himself to His wrath. For, he has considered himself to be needless, great and haughty. Allah the Almighty warns, “Surely those who are arrogant regarding My worship (invoking Me),will soon enter hell in a degraded state.”

(Surah Momin : 60)

ImamBaqer (a.s .) interprets the word ‘worship’ in this verse as ‘supplication’

and then proceeds to say:

“And supplication is the most superior form of worship.”

(Al-Kafi , vol.2, p. 466)

Hannan BinSudair relates from his father, who asked ImamBaqer (a.s .), ‘What is the best form of worship?” Imam (a.s .) replied:

“There is nothing better near Allah (Mighty and Glorified be He) than that He is asked and sought for what is with Him. And the most hateful and detestable person for Allah is he who is arrogant in His worship and does not ask Him for what is with Him.”

(Al-Kafi , vol. 2, p. 466)

Hence, we should not claim that Allah the Almighty knows our needs and wants and thus there is no need for us to ask Him further, if as He deems it proper, He will grant it. For, invocation and supplication is this very attention towards Allah and reaching out to His wealth, generosity, and grant. At the same time, it is an expression of our being in His slavery and bondage and confessing to His Lordship and Mastership . And this will be the best form of Allah’s worship. Therefore, we must implore and beseech Allah. Since apparent pleas without heartily attention is fruitless, we must make efforts to ask Him from the depth of our hearts, even if we don’t utter our demands orally.

So, invocation is loved and desirable in all states and at all times but that invocation is more acceptable which is accompanied with its etiquette and conditions of time and place. As said earlier, one of the best times for supplications, is during prayers and after it, because it is that time when a believer rises to converse with his Lord, attains the elevated position of divine recognition and proximity, and his focus and concentration towards his Master is increased. We hope that Allah the Almighty makes our prayers as a channel towards His nearness a means for the acceptance of our supplications and needs.