We Muslims repeatedly use this
word---Aqamatus-Salaah----in everyday life. I would therefore try to explain, in
the light of Qura’an and Sunnah, what it really means. In the second line of the
caption there are two additional concepts/questions, which emerge as an organic
or logical consequence of prayer. These would also be explained to make the
concept of establishment of prayer comprehensively understood and benefitting.
These explanations would also clear some misconception developed by repeatedly
reading in-part text of the Holy Qura’an----which though with accurate
translation---do not convey full understanding due to fragmentation. Thu
misconception/wrong understanding gets developed.(such as:-Prayer stops one from
sins).
Establishing the prayer
By employing all manners and mores, inwardly and outwardly, exactly the way
Prophet did.
Outwardly mores:-Cleanliness of body, clothes, place of offering the prayer and
in-congregation.
Inwardly mores:-Standing in fear of Allah, with humility* in a manner as if
begging from Him.
Those who establish prayers in this fashion Allah may grace them with treading
the right path.
Question-What if someone, despite praying accordingly, may not tread the right
path?
In this regard there are two ahadith and one saying of Ibn-Abbas (R.A); which
are elucidations of Surah Al Ankabut, verse 45 of Qura’an “”Innis salata tanha
anil fahshae wal munkare…….”” Prophet (PBUH) in hadith 1-said—if prayer does not
stop one from sins his prayer is nothing. In hadith 2-said---it is the obedience
of the prayer which keeps one from sins. In Saying 3-Ibn- Abbas (R.A) said---if
one’s prayer does not stop from sins would push him rather farther from Allah.
These explanations point to the fact that prayers offered have flaw(s)—for not
being effective—which need to be addressed. (All requisite conditions must be
fulfilled for one to reap the benefits).
Prayer does forbid from sins and shamelessness but people do not take up the
advice earnestly, hence the prayer remains from properly being—ESTABLISHED.
Qura’an and Ahadith, in the similar way, forbid from sins and shamelessness yet
everyone does not take the advice earnestly therefore, continue committing sins.
The reason for this anomaly is that the verse cited above is not of an
injunctive but of an advisory character. Therefore for Qura’an, Ahadith and
Prayer to be effective not only the required conditions have to be met, but also
with the grace and will of Allah, one may get rid of sins and shamelessness.
Insha-Allah.
Zikr (remembrance) of Allah
Verse 45 also reads:-Wala zikrullaho akbaro wallaho ya’alamo ma tasnaoon? –It
means:-and indeed remembrance of Allah is the greatest, and Allah knows what you
do. It could also be said that the remembrance, including prayers, is the
greatest. Another sense may also prevail, as elucidated in another verse (2:152)
Faz kurooni Az kur kum----which means---remember me I will remember you--a Huge
favor by Allah—witnessed by angels. In the light of the above verses, it can
safely be deduced that, abstinence from sins and shamelessness, as a consequence
of prayers or otherwise remembrance while complying with inwardly and outwardly
mores and manners is yet
Contingent upon the will and grace along-with auspiciousness (a huge favor
showered) of Allah.
To sum up there are 3 constituents of a perfectly established beneficial prayer.
1) Compliance of inwardly & outwardly mores and manners. 2) Grace & will of
Allah. 3) Allah remembering you.
*Humility—here tantamount to—Khushu & Khuzu—which are important constituents
desired in any Ibadah—BUT—are not mandatory. For simple reason that these are
beyond human control and, like guidance and admittance into paradise, are also
dependent on His absolute will & grace, so could be granted to whomsoever He
may.
(May Allah forgive me for any shortcomings or lapses).