In this article we will continue our discussion regarding The Treatise of Rights by Imam Zayn Al-Abidin (AS). We will discuss the Right of Prayer. Regarding this, the Imam (AS) has said:

Then the right of your ritual prayer is that you should know that it is an arrival at the threshold of God and that through it you are standing before God. And when you realize that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased.

And you will magnify Him Who is before you through stillness, and bowing of the head, and humbleness of the limbs, and yielding of the wing, and by saying the best supplications to Him in yourself and beseeching Him to release (from punishment) your neck that is encompassed by your offenses and destroyed by your sins. And there is no power but in God.

Imam Sajjad (AS) first stresses the importance of prayer since it is the means by which we can appear at the threshold of God. It is the means with which we can migrate from the material world, put all that entertains us behind, attend to the divine grandeur, leave the darkness of this world and enter the world of brightness. This migration should be according to the requirements stated by the Imam.

Islam has established the prayer as the most important form of worship, and has made especial recommendations to Muslims regarding it. Islam has made it incumbent upon boys and girls to pray five times each day from the time they reach adolescence. They are supposed to make up any prayers that they may skip for any excuse. Especial times are also specified for saying the prayers.

In the Nahj al-Balaghah there is a sermon which deals with Salat, Zakat and delivering of trust; after emphasizing the importance of Salat, Amir al-Muminin (as) further says:

Certainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck. The Holy Prophet Muhammad (saw) likened it to a refreshing stream at one's door in which one takes a purifying bath five times in a day and night. Will after so much cleansing any dirt remain on him?

A heart filled with the remembrance of Allah (SWT) is a heart that finds peace and tranquility. Allah (SWT) says in Noble Qur'an: "Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (Surah al-Rad 13:28)

Salat is the most important act of worship in Islam, and if Allah (SWT) accepts the Salat all other acts of worship will be accepted, but if the Salat is not accepted, all the other actions will also not be accepted.

Traditions have greatly emphasized on punctuality with regard to prayer times and performing it on time. One should not delay prayer without a valid excuse. Our guides did not ever miss the best time of prayers even in the most difficult circumstances.

This was embodied on the day of Ashura, It is reported that on the day of Ashura at the time of Zawaal, Abu Thamama Saidawi came to the Chief of Martyrs, Imam Hussain (as) and said, "O my Master! We shall all be killed without any doubt and the time for noon prayer (Zuhr) has arrived. So you please lead us in Prayer. This shall be our last Prayer and we hope that on this great occasion we meet the Lord in the condition of having performed one of the religious obligations." Chief of Martyrs, Imam Hussain (as) lifted his head towards the sky and said, "You have remembered Prayer, may Allah (SWT) include you among the praying ones. Yes, it is the time for Prayer." Then he said, "Recite Azaan (the call for Prayer)."

Here even in the most difficult circumstance Imam Hussain (AS) Performed Salat. Individuals who consider their Salat to be unimportant or trivial are just like those who have not performed their Salat at all.

There are verses in the Holy Qur’an that specify the times of the prayer. Consider the following verse in this regard:

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

This verse refers to the morning, evening and night prayers. Also, consider the following verse:

“Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.” [The Holy Qur’an, Bani Israil 17:78]

There is a tradition in Majma Ul-Bayan which says: “One day Imam Ali looked at the people and asked: Do you know which verse of the Holy Qur’an is the most hopeful one?" Some people said it was the following verse:

“God forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with God is to devise a sin most heinous indeed.” [The Holy Qur’an, al-Nisaa 4:48]

The Imam said no. Others said it was the following verse:

“If anyone does evil or wrongs his own soul but afterwards seeks God's forgiveness, he will find God Oft-forgiving, Most Merciful.” [The Holy Qur’an, al-Nisaa 4:110]

Again, Imam Ali said: No, that is not what I mean. Others said it was the following verse:

“Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God forgives all sins: for He is Oft-Forgiving, Most Merciful.” [The Holy Qur’an, al-Zumar 39:53]

Again, Imam Ali said no. Then the people asked him which verse it was. Imam Ali said: I heard God’s Prophet say that the most hopeful verse is:

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

From this we can clearly understand the importance and magnitude of Prayer. It is through prayer that we can become closer to Allah. We should consider prayer as a time with the one who cares and loves us the most.

Determination is a very important factor in prayer. It can result in sincere presence of the mind during the prayer. When we are more determined to do something, our mind will be better directed at that affair. We must believe that the life of the Hereafter is preferable to that of this world since it is eternal and free from trouble as we read in the following verse:

“What is the life of this world but amusement and play? But verily the Home in the Hereafter, - that is life indeed, if they but knew.” [The Holy Qur’an, al-Ankabut 29:64]

We read in another place in the Holy Qur’an:

“But the Hereafter is better and more enduring.” [The Holy Qur’an, al-A’la 87:17]

We cannot attain the life of the Hereafter except through praying. Praying is the means of approaching God. When this is combined with the belief that this world is really nothing, then we can find a sincere presence of the mind.

The next important factor after sincere presence of the mind is true understanding of what is being said. If one pays attention to the meaning of what he says, then he will ignore the affairs of this world, and all bothering thoughts during the prayer will leave him alone.

We can compare the situation of one who is praying and is bombarded with bothering thoughts with someone who is trying to rest and think under the shade of a tree, but is disturbed by the sounds of various birds. He picks up a stick and tries to drive them away, but the birds come back again.

Humbleness is a spiritual state that leads to recognition of the Grandeur and Majesty of God. This recognition is the foundation of faith. It also leads to the recognition of one’s smallness and his being subject to divine plans. The recognition of the above leads to a state of humbleness in which bowing to God, our Creator, is more meaningful.

Fear of the Majesty of God is a state of mind for man that is derived from the recognition of God’s endless power and His Will’s influence on everything in the universe. The more we recognize God’s power and influence, the more we fear His Majesty.

One of the personal effects of praying five times each day and appearing at the threshold of God is the strengthening of our spiritual powers and determination. Thus, we can stand up against the difficulties that we encounter just like a mountain. Another personal effect of praying is the cleansing of our heart from the filthiness of this material world since we separate ourselves from this material world and travel into the divine world each time we pray. Thus, we can attain peace of mind. It has been recorded that whenever the Prophet got troubled with the events that happened, he sought refuge in praying a lot.

Since praying is a state of meeting the Lord, he would forget his sorrow once he rushed to visit God. He said: “Once one of you stands up to pray and says supplications to his Lord, he knows that there is no distance between him and his Lord. God hears his prayers, responds to his call and fulfills his prayer.” Another personal effect of praying is that it will help us get rid of the selfishness and haughtiness we might experience due to our misunderstandings when we get wealth or position. This is a point of human perfection for which we strive.

Since praying fosters a sense of social responsibility, it has important social effects. There is no doubt that man is created to be a sociable creature. The tendency to live in a group is inherent in man. Living alone bothers us. The worst form of punishment for man is to imprison him in an individual cell. Man has two kinds of responsibilities - that is individual and social responsibility.

The Qur’an says:

“Every soul will be (held) in pledge for its deeds.” [The Holy Qur’an, al-Muddath’thir 74:38]

We also read the following verse in the Holy Qur’an:

“Whatever good, (O man!) happens to thee is from God; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as an Apostle to (instruct) mankind. And enough is God for a witness.” [The Holy Qur’an, al-Nisaa 4:79]

When we consider social responsibility, it is not the individual that is important. The society is important, and we must consider what social responsibility individuals have. The Noble Prophet (PBUH) has said:

“Each one of you is a ruler, and each one of you is responsible for his subjects.”

One of the most important effects of praying is that it will foster the sense of social responsibility. That is why there is a distinction made in Islam between praying individually and attending congregational prayers. The reward for these two is different. Attending congregational prayers is highly recommended in Islam. Islam has decreed a socio-religious Friday prayer that is held each week, where all the Muslims stand to pray side by side.

The prayer leader delivers his sermons and expresses the social problems of the day for all the people to know. Then they can think of solutions. When all the Muslims stand side by side, their majesty is demonstrated. This will prevent their enemies from plotting against them. Then the Muslims can form an independent nation, rely on themselves and benefit from their power and honor. It is recommendable for the lines of the people attending the congregational prayers to be densely formed and orderly.

It is even more important to note that everyone stands there side by side regardless of his position, wealth, race or nationality, and shakes hands with those around him after the prayers. Thus, the true spirit of social equality is fostered, and class differences that always hinder freedom-loving people are eliminated.

Love and sincerity are substituted for hate and animosity. Attending the congregational prayers also helps the people become aware of each other’s conditions. Should one not attend the prayers one week, others will miss him, and ask what has happened to him. They will then do their best to help resolve his problems.

Generally, the prayer unites the whole nation of Islam and establishes an independent society.