{"id":6459,"date":"2019-08-30T15:00:00","date_gmt":"2019-08-30T14:00:00","guid":{"rendered":""},"modified":"2019-12-10T10:28:21","modified_gmt":"2019-12-10T10:28:21","slug":"what-is-worship-ibadah","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/6459\/what-is-worship-ibadah\/","title":{"rendered":"What is worship (ibadah)?"},"content":{"rendered":"

What is worship (ibadah)?<\/h4>\n

Worship {\u2018ibadah} is the purpose behind our creation. The Qur\u2019an states:
\n\u0648\u064e\u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u062a\u064f \u0627\u0644\u0652\u062c\u0650\u0646\u0651\u064e \u0648\u064e\u0627\u0644\u0625\u0646\u0652\u0633\u064e \u0625\u0650\u0644\u0627 \u0644\u0650\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0646\u0650<\/strong><\/h4>\n

\u201cI did not create the jinn and humans except that they may worship Me.\u201d [1][1]
\nIf the work we are doing is for the sake of seeking the pleasure of God, then it is an act of worship. It is so even though it may be a business or professional venture, the pursuit of knowledge, marriage, service to people, or anything that is meant to meet our needs or that of society.
\nThat which makes an action an act of worship {\u2018ibadah} is the sacred motives behind its performance and in the parlance of the Qur\u2019an, it has the \u201cdivine baptism\u201d {sibghat Allah}.[2][2]<\/h4>\n

Natural disposition {fitrah} and worship {\u2018ibadah}<\/strong>
\nSome of our actions or activities are based on worship {\u2018ibadah} while others are anchored in natural disposition {fitrah}. A habit can be meritorious such as sports or not meritorious such as smoking. But if an action was anchored in natural disposition\u2014that is, if it was done based on the natural disposition and pure mold which God has bestowed on the constitution of every human being\u2014then it would always be meritorious.
\nThe merit of natural disposition compared to worship is that time and place, gender and race, and age and condition have no effect on it, and every human being, on account of his being a human, possesses it. An example of this is the affection given to one\u2019s child that is not true only to a particular generation and period rather, it is common for every parent to do so.[3][3] Issues such as form and style of dress or food are governed by habit and they vary in different times and places. In some regions, a certain thing is a custom while the same is not regarded as such in other places.
\nWorship and devotion are also among those actions that pertain to the natural disposition of man, and thus, the most ancient, beautiful and durable buildings constructed by man are related to worship such as temples, churches, mosques, and fire-temples.
\nOf course, many differences can be seen with respect to forms and types of devotion. One difference pertains to the objects of worship extending from stone, wood and idols to the Beloved Lord, and another difference is in the form and style of worship, which varies from dancing and singing to the most profound and subtle litanies {munajat} of the awliya\u2019 {saints} of God.
\nThe objective of the prophets (\u2018a) has not been to create the spirit of devotion in man but rather to reform worship in terms of its object and form.
\nThe large sums of money spent on the construction of churches, synagogues, Hindu temples, and mosques; considering as sacred the national flags and heroes; and praising the excellences and values of individuals and even objects are all manifestations of the spirit of devotion which exists in man.
\nEven those who do not worship God worship their spouses, children, credentials, ideology, creed, or path and they are ready to move forward along this way even to the extent of sacrificing themselves. Worship has a deep natural root in man although he may be unaware of it, as Mawlawi (ar-Rumi)[4][4] says:
\n\u0647\u0645\u0686\u0648 \u0645\u064a\u0644 \u0643\u0648\u062f\u0627\u0643\u0627\u0646 \u0628\u0627 \u0645\u0627\u062f\u0631\u0627\u0646 \u0633\u0631\u0651 \u0645\u064a\u0644 \u062e\u0648\u062f \u0646\u062f\u0627\u0646\u062f \u062f\u0631 \u0644\u0628\u0627\u0646<\/strong>
\nJust like the children\u2019s fondness of their mothers,
\nHe regards not the satisfaction of his desire in frankincense.
\nGod, the All-wise, has endowed man with all desires and instincts while also creating outside of man the means to satiate and meet these desires. If man ever becomes thirsty, water is created (to quench it), and if there is hunger, food also exists. If man is endowed with the sexual instinct, spouses have been created for him, and if the sense of smell is created, things to smell have been created too.
\nAmong the profoundest feelings of man are the desire for eternity, love of perfection and the yearning for immortality. A relationship with God and worshipping Him guarantee the fulfillment of these natural inclinations. Prayer and worship are the relationships of man with the Fountainhead of Perfections, familiarity with the Real Beloved, and seeking refuge in the Eternal Power.<\/h4>\n

The Root of Worship<\/strong>
\nWho could recognize God with all His perpetual qualities and perfections without resorting to subservience and obeisance to Him? Through stories and historical accounts, the Qur\u2019an expresses the signs of His power and grandeur.
\nIt states that God gave a child to Maryam (Mary) without her having a husband; He split the Nile River for Musa (Moses) (\u2018a)[5][5] and drowned Fir\u2018awn (Pharoah) therein; He made the prophets (\u2018a) victorious while being empty-handed, against the superpowers of their respective times, and rubbed the nose of the taghuts [6][6] in the ground.[7][7]
\nIt is He Who created you out of lifeless clay, and your life and death as well as honor {\u2018izzah} and humiliation {dhillah} are in His hand. Is there anyone who could perceive his own weakness, impotence, ignorance, and limitation as well as predictable and unpredictable perils and mishaps, but could not sense the need for the Power of Salvation and for him to submit to It?
\nIn various verses, the Qur\u2019an reminds man of his weakness, saying: At the time of birth, you had no awareness of anything; you were utterly in a state of weakness such that after acquiring strength, you shall also be heading toward weakness again.
\nIn every moment, you are under the threat of different types of dangers.
\nIf the movement (both rotation and revolution) of the earth should slow down or should the day stand still, who could expedite its movement and change it?
\n\u0642\u064f\u0644\u0652 \u0623\u064e\u0631\u064e\u0623\u064e\u064a\u0652\u062a\u064f\u0645\u0652 \u0625\u0650\u0646\u0652 \u0623\u064e\u0635\u0652\u0628\u064e\u062d\u064e \u0645\u064e\u0627\u0624\u064f\u0643\u064f\u0645\u0652 \u063a\u064e\u0648\u0652\u0631\u064b\u0627 \u0641\u064e\u0645\u064e\u0646\u0652 \u064a\u064e\u0623\u0652\u062a\u0650\u064a\u0643\u064f\u0645\u0652 \u0628\u0650\u0645\u064e\u0627\u0621\u064d \u0645\u064e\u0639\u0650\u064a\u0646\u064d<\/strong><\/h4>\n

\u201cSay, \u2018Tell me, should your water sink down {into the ground}, who will bring you running water?\u2019\u201d[8][8]
\n\u0644\u064e\u0648\u0652 \u0646\u064e\u0634\u064e\u0627\u0621\u064f \u062c\u064e\u0639\u064e\u0644\u0652\u0646\u064e\u0627\u0647\u064f \u0623\u064f\u062c\u064e\u0627\u062c\u064b\u0627 \u0641\u064e\u0644\u064e\u0648\u0652\u0644\u0627 \u062a\u064e\u0634\u0652\u0643\u064f\u0631\u064f\u0648\u0646\u064e<\/strong><\/h4>\n

\u201cIf We wish We can make it (water) bitter. Then why do you not give thanks?\u201d[9][9]
\n\u0644\u064e\u0648\u0652 \u0646\u064e\u0634\u064e\u0627\u0621\u064f \u0644\u064e\u062c\u064e\u0639\u064e\u0644\u0652\u0646\u064e\u0627\u0647\u064f \u062d\u064f\u0637\u064e\u0627\u0645\u064b\u0627 \u0641\u064e\u0638\u064e\u0644\u0652\u062a\u064f\u0645\u0652 \u062a\u064e\u0641\u064e\u0643\u0651\u064e\u0647\u064f\u0648\u0646\u064e<\/strong><\/h4>\n

\u201cIf We wish, We surely turn it (plant) into chaff, whereat you are left stunned (or regretful).\u201d[10][10]
\n\u0625\u0650\u0646\u0652 \u0646\u064e\u0634\u064e\u0623\u0652 \u0646\u064e\u062e\u0652\u0633\u0650\u0641\u0652 \u0628\u0650\u0647\u0650\u0645\u064f \u0627\u0644\u0623\u0631\u0652\u0636\u064e \u0623\u064e\u0648\u0652 \u0646\u064f\u0633\u0652\u0642\u0650\u0637\u0652 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0643\u0650\u0633\u064e\u0641\u064b\u0627 \u0645\u0650\u0646\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0621\u0650<\/strong><\/h4>\n

\u201cIf We like, We can make the earth swallow them, or let fall on them a fragment from the sky.\u201d[11][11]
\nThe Qur\u2019an mentions these and tens of other examples so as to take man out of his negligence, obliterate his pride and invite him toward worship and submissiveness to the Creator.<\/h4>\n

The profundity of worship<\/strong>
\nWorship is an act, which we outwardly consider as a type of humility, but it has deeper profundity.
\nWorship stems from the soul; it springs from gnosis {ma\u2018rifah}; it emanates from cognition; it originates from piety {taqaddus}; it radiates from adoration; it derives from admiration; it comes from seeking refuge and assistance; and it arises from the love of the perfections {kamalat} of the Worshipped Being {ma\u2018bud}.
\nYes, worship is outwardly a simple act, but if it is other than the above, worship will not be entertained by man. Worship means emptying the heart of material things, letting the spirit fly, and allowing the feet to make steps beyond the seeable and hearable things. Worship guarantees the love of man whose politeness in relation to his Lord is sometimes expressed through eulogy and adoration; at other times through glorification {tasbih} and sanctification {taqdis}; and yet at some other times, through gratitude and gestures of submission.<\/h4>\n

Indifference toward worship<\/strong>
\nHadrat[12][12] \u2018Ali (\u2018a) says:
\n\u0642\u064e\u0631\u0651\u064e\u062a\u0652 \u0625\u0650\u0630\u0627\u064b \u0639\u064a\u0646\u0647 \u0625\u0630\u0627 \u0671\u0642\u062a\u064e\u062f\u0649 \u0628\u0639\u062f \u0627\u0644\u0633\u0646\u064a\u0646 \u0627\u0644\u0645\u062a\u0637\u0627\u0648\u0644\u0629 \u0628\u0627\u0644\u0628\u0647\u064a\u0645\u0629 \u0627\u0644\u0647\u0627\u0645\u0644\u0629 \u0648 \u0627\u0644\u0633\u0627\u0626\u0645\u0629 \u0627\u0644\u0645\u0631\u0639\u064a\u0651\u0629<\/strong>
\n.
\n\u201cMay I get blind if after having passed so many years of my life (and with the possession of all talent, capabilities, facilities, intellect, knowledge, and inspiration), I now turn into an animal in human form!\u201d
\nYes, civilization, technology and the progress of new instruments have made life more comfortable, bestowing comfort and welfare as a gift (to us), but does the perfection of man lie in attaining such material comforts?
\nIf this is so, then the animals are more advanced than man in food, clothing, habitation, and the satisfaction of carnal desire!
\nIn terms of food, they eat better, are more comfortable, and have no need of cooking and preparation!
\nIn terms of clothing, they have no need for sewing, washing and ironing!
\nIn terms of carnal desire, they satisfy it without difficulty and predicament.
\nIn procuring a place for habitation, there are so many birds and insects whose technique in making nests and dens astonishes man.
\nIn essence, has this technological advancement brought about progress in our humanness as well?
\nHave individual and collective corruptions lessened?
\nHas this comfort also brought tranquility?
\nIn any case, just not placing the hand of man in that of the infallible and just leaders would be an injustice to humanity, if the heart of man is not linked to God, an insult would have been made to the station of humanity.<\/h4>\n

The pleasure of God as the axis of worship<\/strong>
\nJust as heavenly bodies and the earth always have a fixed axis though they make diverse rotations and revolutions, worship, with all its various forms and appearances, is also anchored in a fixed axis, which is the pleasure of God. This is in spite of the fact that spatial and temporal as well as individual and collective circumstances determine the type of movement along this axis.
\nFor example, travel makes (a four-cycle {rak\u2018ah}) prayer a two-rak\u2018ah prayer; illness may necessitate changes in the form of the prayer. Yet, the two-rak\u2018ah or shortened prayer is still a prayer and it is based on the axis of remembering God, seeking His pleasure and performing His command:
\n\u0648\u064e\u0623\u064e\u0642\u0650\u0645\u0650 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u0644\u0650\u0630\u0650\u0643\u0652\u0631\u0650\u064a<\/strong><\/h4>\n

\u201cAnd maintain the prayer for My remembrance.\u201d[13][13]<\/h4>\n

The spirit of worship<\/strong>
\nWorship is the nourishment of the soul and the best food is that which is absorbed by the body. Similarly, the best act of worship is that which is internalized by the soul; that is, if it is performed with enthusiasm and presence of heart. Eating too much food is not beneficial. What is important is eating useful food.
\nThe Holy Prophet (S)[14][14] said to Jabir ibn \u2018Abd Allah al-Ansari:
\n\u0625\u0650\u0646\u0651\u064e \u0647\u0670\u0630\u064e\u0627 \u0627\u0644\u062f\u0651\u064a\u0646\u064e \u0641\u064e\u0627\u064e\u0648\u0652\u063a\u0650\u0644 \u0641\u064a\u0647\u0650 \u0628\u0650\u0631\u0650\u0641\u0652\u0642\u064d \u0648\u064e\u0644\u0627 \u062a\u064f\u0628\u064e\u063a\u0651\u0650\u0636\u064f \u0625\u0650\u0644\u0649\u0670 \u0646\u064e\u0641\u0652\u0633\u0650\u0643 \u0639\u0650\u0628\u064e\u0627\u062f\u064e\u0629\u064e \u0627\u0644\u0644\u0647\u0650<\/strong>
\n.
\nIndeed this religion is firm. Therefore, act moderately in relation to it (and when you have no spiritual readiness for worship, do not impose it on yourself) so that the worship of Allah would not be detested by you.[15][15]
\nIn another hadith, we also read that the Holy Prophet (S) said:
\n\u0637\u064f\u0648\u0628\u0649\u0670 \u0644\u0650\u0645\u064e\u0646\u0652 \u0639\u064e\u0634\u0650\u0642\u064e \u0627\u0644\u0652\u0639\u0650\u0628\u0627\u062f\u064e\u0629\u064e \u0648\u064e \u0639\u0627\u0646\u064e\u0642\u064e\u0647\u0627<\/strong>
\n.
\n\u201cBlessed is he who loves worship and is always fond of it.\u201d[16][16]<\/h4>\n

Moderation in worship<\/strong>
\nThe spirit of worship and devotion remains alive when man is moderate in its performance. This has been narrated in the books of hadith under the heading, bab al-iqtisad fi\u2019l-\u2018ibadah {section on moderation in worship}.[17][17]
\nMan is healthy when there is proportionality in his bodily limbs, and if a certain body member is bigger or smaller than the normal size, it is considered deformed (or defective in general). In spiritual affairs, man should also harmoniously nurture all that is valuable in himself.
\nIt was reported to the Holy Prophet (S) that under the pretext of worship, a group of his ummah {community} had abandoned their spouses and children and had secluded themselves in the mosque. The Prophet stated in a loud voice: \u201cThis is not my way and method. I myself am living with my spouses and reside in my house. Anyone who acts contrary to this does not belong to me.\u201d[18][18]
\nImam as-Sadiq (\u2018a) narrates the story of a Muslim who had a Christian neighbor that embraced Islam. That Muslim had awakened the former Christian during the first dawn (prior to the time for the dawn prayer {salah as-subh}), brought him to the mosque and said to him: \u201cPerform your supererogatory night prayers {tahajjud} till the time for the dawn prayer and thereafter, engage in supplication {du\u2018a\u2019} till the sunrise.
\nThen, read the Qur\u2019an up to the time for the noon prayer {salah az-zuhr}.\u201d In this manner, the Muslim urged the former Christian to engage in prayer, recital of the Qur\u2019an and supplication day and night. When the new Muslim returned home, he abandoned Islam and did not go to the mosque anymore.[19][19]
\nYes, such extremism and lack of moderation in worship will drive people away.
\nThe martyred professor, Murtada Mutahhari,[20][20] narrates that \u2018Amru ibn al-\u2018As had two sons. One was a votary of Hadrat \u2018Ali (\u2018a) while the other was a supporter of Mu\u2018awiyah. One day, the Prophet (S) said to the good son of \u2018Amru ibn al-\u2018As (named \u2018Abd Allah): \u201cI have heard that you spend your night in worship and your day in fasting.\u201d He said: \u201cYes, O Messenger of Allah.\u201d The Prophet (S) said: \u201cThis way is not acceptable to me.\u201d[21][21]
\nWe read in the traditions:
\n\u0625\u0650\u0646\u0651\u064e \u0644\u0650\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650 \u0625\u0650\u0642\u0652\u0628\u0627\u0644\u0627\u064b \u0648\u064e \u0625\u0650\u062f\u0652\u0628\u0627\u0631\u0627\u064b<\/strong>
\n.
\n\u201cIndeed, there is inclination and disinclination in the heart (of man).\u201d[22][22]
\nYou have to take advantage of wherever it inclines and leans to. And whenever it is not ready, do not exert pressure on it otherwise it will unconsciously show a negative reaction.
\nIn the Islamic instructions it is mentioned that you have to divide your time into four parts, and allot time for entertainment and enjoyment, for if you do so, you will also have enthusiasm for other activities.[23][23]
\nThe Holy Qur\u2019an gives the title of \u201cviolators\u201d to the Jews who engaged in work and went fishing during the Sabbath Day:
\n\u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u0639\u064e\u0644\u0650\u0645\u0652\u062a\u064f\u0645\u064f \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0627\u0639\u0652\u062a\u064e\u062f\u064e\u0648\u0652\u0627 \u0645\u0650\u0646\u0652\u0643\u064f\u0645\u0652 \u0641\u0650\u064a \u0627\u0644\u0633\u0651\u064e\u0628\u0652\u062a\u0650<\/strong><\/h4>\n

\u201cAnd certainly you know those of you who violated the Sabbath.\u201d[24][24]
\nIn any case, keeping zeal and ardor in worship is a principle which comes into being through moderation.<\/h4>\n

Management in worship<\/strong>
\nManagement is confined not only to social, political and economic issues. In fact, devotional affairs are also in need of management.
\nThe principles discussed in management are: Planning and work design; selection of an efficient workforce; discipline and supervision; encouragement and control and the like. In the domain of worship, these principles should also be observed in order to engender advancement and perfection.
\nPrayer has a specific design; it starts with takbir {utterance of Allahu akbar} and ends with salam or taslim {salutation}. Its number of rak\u2018ahs {cycles}, ruku\u2018 {bowing down} and sujud {prostration} is specified. Its time of performance is determined and its direction is toward the qiblah {the Ka\u2018bah in Mecca}.
\nThe mere design, however, is not enough. Its performance also necessitates the selection of a competent and socially oriented congregational prayer leader {imam}. Through good manners, morality, supervision, and enthusiasm, the people encouraged and persuaded to perform prayer and attend the mosque.
\nOrder and arrangement in the lines of the congregation as well as in following the Imam should be observed. In any case, it requires perfect management for it to be conducted in the best possible manner.<\/h4>\n

Worship as a 24-hour pharmacy<\/strong>
\nAnyone can have communion with God at any time, under any circumstance, and without any prior arrangement and mediation. Although special times such as the time of dawn, sunset on Friday, after the deliverance of the Friday prayer sermons, when it is raining, and the Night of Power {layla al-qadr}[25][25] have particular importance for supplication {du\u2018a\u2019} and worship {\u2018ibadah}, supplication and devotion are not confined to these periods.
\nWorship, at any rate, is the medicine for negligence, oblivion and disobedience: \u201cAnd maintain the prayer for My remembrance.\u201d[26][26] It is the source of tranquility and serenity and the effacer of anxieties and worries\u2014\u201cLook! The hearts find rest in Allah\u2019s remembrance!\u201d[27][27]<\/h4>\n

Worship as the source of tranquility<\/strong>
\nYou know of ruffian taghuts, big capitalists, and possessors of knowledge, industry and technology, but do you know anyone among them who has peace of mind and tranquility of heart?
\nDo Western societies today have peace of mind and tranquility of heart?
\nHave the possession of power, industry and wealth brought about serenity, friendship, tranquility, and peace of mind?
\nYet, worship and obedience to God bring about such a state for the saints of God that under no circumstance whatsoever would they experience anxiety. At this juncture, it is appropriate for me to narrate two recollections of the Great Leader of the Islamic Revolution, Imam Khomeini (q):[28][28]
\nAfter the escape of the Shah from Iran, even though his subservient puppet, Shapur Bakhtiyar was ruling, Imam Khomeini decided to return to his country after 14 years in exile. A reporter in the airplane asked him: \u201cWhat do you feel now?\u201d He replied: \u201cNothing!\u201d
\nThis is while millions of enthusiastic Iranians were worrying for the safety of the Imam. Having peace of mind, the Imam was busy in the night supererogatory prayers and remembrance of God.
\nThis tranquility was only because of his constant remembrance of Him.
\nThe other recollection, which I heard from the son of the Imam, the late Hajj Sayyid Ahmad Khomeini, is this: \u201cOn the day of the Shah\u2019s escape from Iran, tens of reporters and photo journalists from around the world gathered in the house of the Imam in Paris in order to relay his speeches to the world. The Imam stood on a chair and uttered a few statements.
\nThen, he turned to me and asked: \u2018Ahmad, has the time for the noon prayer {salah az-zuhr} arrived?\u2019 I said: \u2018Yes.\u2019 Without any delay, the Imam concluded his speech and came down from the chair for the performance of prayer at its initial (and best) time. All were perplexed as to what had happened. I said: \u2018The Imam performs his prayer on time\u2019.\u201d
\nWhat the Imam did in Paris was a lesson he had learned from his leader, Imam ar-Rida (\u2018a). It has been recorded in history that the chief of the group of Sabeans, a group that has been mentioned in the Qur\u2019an,[29][29] was an arrogant and fanatic scholar.
\nWhenever he would sit down in a dialogue with Imam ar-Rida (\u2018a), he would not surrender and concede until when, during a certain intricate discussion, his mind became so confused that he said: \u201cNow, my heart has softened and I accepted your logic.\u201d At that time, the call to prayer {adhan} was recited. Imam ar-Rida (\u2018a) left the assembly in order to pray.
\nAlthough the companions of the Imam (\u2018a) insisted that if he continued the discussion for some moments, the chief of the Sabeans and all his followers would become Muslims, he (\u2018a) said: \u201cTo perform the prayer at its earliest (and best) time is more important than discussion. If he really deserves it, he can also accept the truth after the prayer. The Sabean scholar, who saw this dignity, decisiveness, obedience and love for the truth in the Imam (\u2018a), became more interested.[30][30]<\/h4>\n

Worship and acquisitions<\/strong>
\nWorship is a means to acquire divine help and graces.
\n\u0648\u064e\u0627\u0639\u0652\u0628\u064f\u062f\u0652 \u0631\u064e\u0628\u0651\u064e\u0643\u064e \u062d\u064e\u062a\u0651\u064e\u0649 \u064a\u064e\u0623\u0652\u062a\u0650\u064a\u064e\u0643\u064e \u0627\u0644\u0652\u064a\u064e\u0642\u0650\u064a\u0646\u064f<\/strong><\/h4>\n

\u201cAnd worship you Lord until certainty (or death) comes to you.\u201d[31][31]
\nHadrat Musa (Moses) (\u2018a) engaged in worship and litanies for 40 days and nights on the Mount of Tur for the acquisition of the heavenly book, Tawrah (Torah). The Holy Prophet of Islam (S) was busy in the performance of acts of worship in the cave of Hira for a long time before the acquisition of divine revelation. It is thus stated in the traditions:
\n\u0645\u064e\u0646\u0652 \u0627\u064e\u062e\u0652\u0644\u064e\u0635\u064e \u0627\u0644\u0652\u0639\u0650\u0628\u0627\u062f\u064e\u0629 \u0644\u0644\u0647\u0650 \u0627\u064e\u0631\u0652\u0628\u064e\u0639\u064a\u0646\u064e \u0635\u064e\u0628\u0627\u062d\u0627\u064b \u0638\u064e\u0647\u064e\u0631\u062a\u0652 \u064a\u064e\u0646\u0627\u0628\u064a\u0639\u064f \u0627\u0644\u0652\u062d\u0650\u0643\u0652\u0645\u064e\u0629\u064e \u0645\u0650\u0646\u0652 \u0642\u064e\u0644\u0652\u0628\u0650\u0647\u0650 \u0639\u064e\u0644\u0649\u0670 \u0644\u0650\u0633\u0627\u0646\u0650\u0647\u0650<\/strong>
\n.
\n\u201cHe who sincerely worships Allah for forty days, springs of wisdom shall appear from his heart to his tongue.\u201d[32][32]
\nYes, sincere worship is an academy that trains in the course of forty days the sage who would acquire wisdom from the divine fountain and share it with others.<\/h4>\n

The reciprocal effects of faith and worship<\/strong>
\nJust as faith draws man toward worship, worship is also effective in strengthening faith. Their similitude is that of a root which delivers water and food to the branches, and in turn, the branches transfer heat and light to the root. Yes, whenever worship improves and increases, man\u2019s enthusiasm toward the Object of Worship is also enhanced.<\/h4>\n

The philosophy of worship according to the Qur\u2019an<\/strong>
\nThe Qur\u2019an regards the remembrance of God as the philosophy of prayer: \u201cAnd maintain the prayer for My remembrance.\u201d[33][33] And the remembrance of God is the source of tranquility of the heart: \u201cLook! The hearts find rest in Allah\u2019s remembrance!\u201d[34][34]
\nAnd the consequence of tranquility of the heart is soaring to the celestial realm: \u201cO soul at peace! Return to your Lord!\u201d[35][35]
\nIn other cases, the Qur\u2019an considers gratitude to God as the reason behind worship:
\n\u0627\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0627 \u0631\u064e\u0628\u0651\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0651\u064e\u0630\u064a \u062e\u064e\u0644\u064e\u0642\u064e\u0643\u064f\u0645\u0652<\/strong><\/h4>\n

\u201cWorship you Lord, who created you.\u201d[36][36]
\n\u0641\u064e\u0644\u0652\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0627 \u0631\u064e\u0628\u0651\u064e \u0647\u0630\u064e\u0627 \u0627\u0644\u0652\u0628\u064e\u064a\u0652\u062a\u0650 \u066d \u0627\u0644\u0651\u064e\u0630\u064a \u0623\u064e\u0637\u0652\u0639\u064e\u0645\u064e\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062c\u064f\u0648\u0639\u064d \u0648\u064e \u0622\u0645\u064e\u0646\u064e\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062e\u064e\u0648\u0652\u0641\u064d<\/strong><\/h4>\n

\u201cLet them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear.\u201d[37][37]
\nIn some verses, the educational function of prayer has been pointed out:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u062a\u064e\u0646\u0652\u0647\u0649\u200f \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u0627\u0621\u0650 \u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0646\u0652\u0643\u064e\u0631\u0650<\/strong><\/h4>\n

\u201cIndeed the prayer prevents indecencies and wrongs.\u201d[38][38]
\nFor the sake of the authenticity or acceptance of prayer, the performer of prayer has no option but to observe the religious precepts as a whole, the observance of which is itself a strong foundation for abstaining from sin and indecency. Yes, anyone who would wear a white garment will naturally not sit on a dirty and polluted ground.
\nAfter enjoining prayer, the Qur\u2019an states:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0652\u062d\u064e\u0633\u064e\u0646\u0627\u062a\u0650 \u064a\u064f\u0630\u0652\u0647\u0650\u0628\u0652\u0646\u064e \u0627\u0644\u0633\u0651\u064e\u064a\u0651\u0650\u0626\u0627\u062a\u0650<\/strong><\/h4>\n

\u201cIndeed good deeds efface misdeeds.\u201d[39][39]
\nThus, prayer is a practical repentance for past sins, and through this verse, God gives hope to the sinner that if he would perform meritorious acts such as prayer and worship, his misdeeds will be erased.<\/h4>\n

Prayer in the words of Imam\u2018Ali (\u2018a)<\/strong>
\nHadrat \u2018Ali\u2019s (\u2018a) many references to prayer and the remembrance of God as recorded in Nahj al-Balaghah[40][40] have been compiled in a book entitled, Namaz dar Nahj al-Balagheh {Prayer in Nahj al-Balaghah}. Here, I shall quote a statement of the Imam (\u2018a) concerning the philosophy of glorification and the remembrance of God whose most important manifestation is prayer:
\n\u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647 \u0639\u064e\u0632\u0651\u064e \u0648\u064e \u062c\u064e\u0644\u0651 \u062c\u064e\u0639\u064e\u0644\u064e \u0627\u0644\u0630\u0651\u0650\u0643\u0652\u0631\u064e \u062c\u064e\u0644\u0627\u0621\u064b \u0644\u0650\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u0650 \u062a\u064e\u0633\u0652\u0645\u064e\u0639\u064f \u0628\u0650\u0647\u0650 \u0628\u064e\u0639\u0652\u062f\u064e \u0627\u0644\u0652\u0648\u064e\u0642\u064e\u0631\u064e\u0629 \u0648\u064e \u062a\u064f\u0628\u0652\u0635\u0650\u0631\u064f \u0628\u0650\u0647 \u0628\u064e\u0639\u0652\u062f\u064e \u0627\u0644\u0639\u064e\u0634\u0648\u0629<\/strong>
\n.
\nCertainly, Allah, the Glorified, the Sublime, has made His remembrance the light for hearts which hear with its help despite deafness, see with its help despite blindness and become submissive with its help despite unruliness.[41][41]
\nThen, concerning the blessings of prayer, the Imam (\u2018a) said:
\n\u0642\u064e\u062f\u0652 \u062d\u064e\u0641\u0651\u064e\u062a\u0652 \u0628\u0650\u0647\u0650\u0645 \u0627\u0644\u0652\u0645\u064e\u0644\u0627\u0626\u0650\u0643\u064e\u0629 \u0648\u064e \u0646\u064f\u0632\u0651\u0644\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u064a\u0647\u0650\u0645\u064f \u0627\u0644\u0633\u0651\u064e\u0643\u064a\u0646\u064e\u0629 \u0648\u064e \u0641\u064f\u062a\u0650\u062d\u064e\u062a\u0652 \u0644\u064e\u0647\u064f\u0645 \u0627\u064e\u0628\u0652\u0648\u0627\u0628\u064e \u0627\u0644\u0633\u0651\u064e\u0645\u0627\u0621\u0650 \u0648\u064e \u0627\u064f\u0639\u0650\u062f\u0651\u064e\u062a\u0652 \u0644\u064e\u0647\u064f\u0645 \u0645\u064e\u0642\u0627\u0639\u0650\u062f\u064e \u0627\u0644\u0643\u0650\u0631\u0627\u0645\u0627\u062a<\/strong>
\n.
\nThe angels have surrounded them (performers of prayer) and peace is showered upon them. The doors of heaven are opened for them and abodes of blessedness, of which He had informed them, have been prepared for them.[42][42]
\nIn another sermon, the Imam (\u2018a) says:
\n\u0648\u064e \u0627\u0646\u0651\u064e\u0647\u0627 \u0644\u064e\u062a\u064e\u062d\u064f\u062a\u0651\u064f \u0627\u0644\u0630\u0651\u064f\u0646\u064f\u0648\u0628\u064e \u062d\u064e\u062a\u0651\u064e \u0627\u0644\u0652\u0648\u064e\u0631\u064e\u0642 \u0648\u064e \u062a\u064f\u0637\u0644\u0650\u0642\u064f\u0647\u0627 \u0627\u0650\u0637\u0652\u0644\u0627\u0642\u064e \u0627\u0644\u0631\u0651\u064e\u0628\u064e\u0642<\/strong>
\n.
\n\u201cCertainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck.\u201d[43][43]
\nIn continuation, he narrates an interesting comparison from the Holy Prophet (S): \u201cPrayer is like a hot spring situated at someone\u2019s door. If he takes a bath in it five times a day, will then any dirt remain on him?\u201d[44][44]
\nIn Sermon 196, the Imam (\u2018a) enumerates some of the moral vices such as pride {kibr}, disobedience and oppression {zulm}, and then he (\u2018a) says: \u201cIt is on account of these perils that God has encouraged His believing servants to perform salah and zakah,[45][45] to fast during the days when it is made obligatory.\u201d Then, concerning the effects of prayer, he (\u2018a) says:
\n\u062a\u064e\u0633\u0652\u0643\u064a\u0646\u0627\u064b \u0644\u0627\u064e\u0637\u0652\u0631\u0627\u0641\u0650\u0647\u0650\u0645\u060c \u062a\u064e\u062e\u0652\u0634\u0650\u064a\u0639\u0627\u064b \u0644\u0627\u064e\u0628\u0652\u0635\u0627\u0631\u0650\u0647\u0650\u0645\u060c \u062a\u064e\u0630\u0652\u0644\u064a\u0644\u0627\u064b \u0644\u0650\u0646\u064f\u0641\u064f\u0648\u0633\u0650\u0647\u0650\u0645\u0652 \u062a\u064e\u062e\u0652\u0641\u0650\u064a\u0636\u0627\u064b\u060c \u0644\u0650\u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0647\u0650\u0645\u060c \u0627\u0650\u0632\u0627\u0644\u064e\u0629\u064b \u0644\u0650\u0644\u0652\u062e\u064e\u064a\u0652\u0644\u0627\u0621 \u0639\u064e\u0646\u0652\u0647\u064f\u0645 \u0627\u0650\u0646\u0652 \u0627\u064e\u0648\u0652 \u062d\u064e\u0634\u064e\u062a\u0652\u0647\u064f\u0645 \u0627\u0644\u0652\u0648\u064e\u062d\u0652\u0634\u064e\u0629 \u0622\u0646\u064e\u0633\u064e\u0647\u064f\u0645\u0652 \u0630\u0650\u0643\u0652\u0631\u064e\u0643<\/strong>
\n.
\n{This act of worship} gives their (God\u2019s believing servants\u2019) limbs peace and rest, casts fear in their eyes, softens their spirits, cultivates a sense of humility in their hearts and purges them from pride. At the time of fear, anxiety and loneliness, remembrance of You gives them enthusiasm and intimacy.[46][46]
\nOf course, it is obvious that everyone does not receive such benefits from prayer; rather, it is only that group which is enamored by prayer and the remembrance of God. This group will not exchange them for the entire world.<\/h4>\n

The effects and blessings of servitude and submission<\/strong><\/h4>\n

1. Sense of honor and esteem<\/strong>
\nImam Zayn al-\u2018Abidin (\u2018a) says in his litanies {munajat}:
\n\u0625\u0650\u0644\u0670\u0647\u0650\u064a \u0643\u064e\u0641\u0670\u0649 \u0628\u0650\u064a \u0639\u0650\u0632\u0651\u0627\u064b \u0623\u064e\u0646\u0652 \u0623\u064e\u0643\u064f\u0648\u0652\u0646\u064e \u0644\u064e\u0643\u064e \u0639\u064e\u0628\u0652\u062f\u0627\u064b<\/strong>
\n.
\n\u201cO Lord! It is already enough of an honor for me that I am Your servant.\u201d[47][47]
\nWhich honor is more sublime than that man could talk to his Creator and He in turn would listen to the words of man and grant them?!
\nIn this fleeting world, if a person speaks with a scholar or a great man, he feels a sense of honor because of his presence and the opportunity to be in conversation with him, and that a person who was once a student of a certain distinguished professor also gives him self-esteem.<\/h4>\n

2. Sense of strength<\/strong>
\nSo long as a child is holding the hand of his strong and kind father, he feels a sense of strength, but if he is alone, he experiences fear and apprehension lest others annoyed him.
\nA person who is linked to God feels a sense of strength vis-\u00e0-vis the superpowers, taghuts and arrogant (powers).<\/h4>\n

3. Sense of dignity<\/strong>
\nDignity {\u2018izzah} means not to come under the influence of others. In the school {maktab} of the prophets {anbiya\u2019} (\u2018a), all dignity belongs to God just as all power belongs to Him. Thus, the Qur\u2019an criticizes those who incline to other than God, saying: \u201cDo you want dignity from other than God?\u201d[48][48]
\nIt is natural that linking with the Absolute Beloved and Eternal Power gives dignity to man, just as words such as \u201cAllahu akbar\u201d {Allah is greater} humiliate the taghuts in the eyes of man and make him dignified in comparison to them.
\nSo, the Qur\u2019an orders us to seek power and strength from prayer and worship when we face difficulties and adversities:
\n\u0648\u064e\u0627\u0644\u0635\u0651\u064e\u0644\u064e\u0648\u0670\u0629\u0650 \u0628\u0650\u0627\u0644\u0635\u0651\u064e\u0628\u0652\u0631\u0650 \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0639\u0650\u064a\u0646\u064f\u0648\u0627<\/strong><\/h4>\n

\u201cAnd take recourse in patience and prayer.\u201d[49][49]
\nDuring critical moments, the saints of God also used to strengthen themselves through prayer. On the afternoon of the ninth day of Muharram in Karbala\u2019, the army of Yazid made an assault on the camp of Imam al-Husayn (\u2018a). The Imam (\u2018a) said: \u201cPostpone the battle for one night as I am fond of prayer and I would like to engage in worship tonight till morning.\u201d[50][50]
\nThe righteous servants of God are not only fond of the obligatory {wajib} prayers but also of the recommended {mustahab} prayers. The recommended prayer is a sign of fondness for prayer. There are many people who perform the obligatory prayers due to fear of divine wrath for missing them. With respect to the recommended prayer, however, love rather than fear is not the issue.
\nYes, anyone who loves somebody likes to talk with him more and does not want to separate from him. How could man claim that he loves God when he has no enthusiasm for speaking with Him?!
\nOf course, this distaste for prayer and recommended acts is not without reason. In fact, according to the traditions, sin takes away the opportunity for the night and dawn supererogatory prayers.[51][51]
\nIn any case, the one who does not perform the optional prayers is not worthy of expecting virtues from God, just like someone who is waiting for the advent of the Reformer {muslih} (Imam al-Mahdi (\u2018a)) while he himself is not reformed or righteous {salih}.
\nThe recommended prayers also compensate for the defects and shortcomings of the obligatory prayers.[52][52] A certain person asked the Imam (\u2018a): \u201cMy heart is not in my prayer and I do not benefit from the blessings of prayer. What should I do?\u201d The Imam (\u2018a) said: \u201cAfter the obligatory prayers, perform the optional prayers as they compensate for the shortcomings of the former and lead to the acceptance of the obligatory prayers.\u201d
\nIt is on account of these effects and blessings that the saints of God paid much attention not only to the obligatory prayers but also to the optional prayers, and they used to keep aloof from those things that obstruct and disturb this religious wayfaring and spiritual ascension such as excessive eating, excessive talking, excessive sleeping, eating unlawful or unlawfully earned food, debauchery, and worldly engagements, which keep man away from worship and make prayer heavy for him. As the Qur\u2019an says:
\n\u0648\u064e \u0625\u0650\u0646\u0651\u064e\u0647\u0627 \u0644\u064e\u0643\u064e\u0628\u064a\u0631\u064e\u0629\u064c \u0625\u0650\u0644\u0627\u0651 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u062e\u0627\u0634\u0650\u0639\u064a\u0646\u064e<\/strong><\/h4>\n

\u201cAnd it (prayer) is indeed hard except for the humble.\u201d[53][53]<\/h4>\n

4. Training agent<\/strong>
\nAlthough prayer is spiritual and religious communion whose aim is the remembrance of God, Islam seeks to implement this spirit (of communion) under the framework of a set of educative programs, and thus, it has set many requirements for it\u2014i.e. requirements for the correctness of the prayer, requirements for its acceptance and requirements for its perfection.
\nCleanliness of the body and clothing, facing the qiblah, correct recital of the words, permissibility {mubah} of the place and clothing of the performer of prayer are some of the factors necessary for the correctness of prayer, which are related to the body of the performer and not his soul.
\nHowever, Islam has framed this prayer in this manner so as to give lessons to the Muslims about hygiene, cleanliness, independence, and the observance of the rights of others.
\nJust like concentration, complete devotion, acceptance of the leadership of the infallible Imams (\u2018a) and payment of those financial obligations such as khums[54][54] and zakat are requirements for the acceptance of prayer, so too are the performance of prayer at its earliest time, in the mosque and in congregation, that the performer of the prayer wears clean garments, applies perfume, brushes his teeth, and observes the order of the lines and the like are among the requirements for the perfection of prayer.
\nA keen scrutiny of these requisites makes it clear that each one of them plays a key role in training human beings.
\nWhichever direction we stand in prayer is toward God, as the Qur\u2019an states:
\n\u0641\u064e\u0623\u064e\u064a\u0652\u0646\u064e\u0645\u0627 \u062a\u064f\u0648\u064e\u0644\u0651\u064f\u0648\u0627 \u0641\u064e\u062b\u064e\u0645\u0651\u064e \u0648\u064e\u062c\u0652\u0647\u064f \u0627\u0644\u0644\u0651\u0647\u0650<\/strong><\/h4>\n

\u201cSo whichever way you turn, there is the face of Allah!\u201d[55][55]
\nHowever, in order for Muslim society to understand that it must have a single direction and learn the lesson of unity and solidarity, everyone is ordered to face a single direction. But why is that direction toward the Ka\u2018bah?
\nIt is because the Ka\u2018bah is the first place to have been selected as a place for the worship of mankind:
\n\u0625\u0650\u0646\u0651\u064e \u0623\u064e\u0648\u0651\u064e\u0644\u064e \u0628\u064e\u064a\u0652\u062a\u064d \u0648\u064f\u0636\u0650\u0639\u064e \u0644\u0650\u0644\u0646\u0651\u0627\u0633\u0650 \u0644\u064e\u0644\u0651\u064e\u0630\u064a \u0628\u0650\u0628\u064e\u0643\u0651\u064e\u0629\u064e \u0645\u064f\u0628\u0627\u0631\u064e\u0643\u064b\u0627 \u0648\u064e \u0647\u064f\u062f\u064b\u0649 \u0644\u0650\u0644\u0652\u0639\u0627\u0644\u064e\u0645\u064a\u0646\u064e<\/strong><\/h4>\n

\u201cIndeed the first house to be set up for mankind is the one at Bakkah,[56][56] blessed and a guidance for all nations.\u201d[57][57]
\nOn one hand, the founder and custodians of the Ka\u2018bah throughout history have been prophets (\u2018a). Thus, standing facing the Ka\u2018bah is a sort of ideological solidarity throughout the ages.
\nOn the other hand, the Ka\u2018bah is the source of independence. It is because when the Muslims were still facing the Bayt al-Muqaddas, the qiblah of the Jews and Christians, the latter taunted the former, saying: \u201cYou are standing while facing our qiblah; why do you have no independence?\u201d The Qur\u2019an thus states with utmost explicitness:
\n\u0641\u064e\u0648\u064e\u0644\u0651\u200f\u0650 \u0648\u064e\u062c\u0652\u0647\u064e\u0643\u064e \u0634\u064e\u0637\u0652\u0631\u064e \u0627\u0644\u0652\u0645\u064e\u0633\u0652\u062c\u0650\u062f\u0650 \u0627\u0644\u0652\u062d\u064e\u0631\u0627\u0645\u0650 \u0648\u064e \u062d\u064e\u064a\u0652\u062b\u064f \u0645\u0627 \u0643\u064f\u0646\u0652\u062a\u064f\u0645\u0652 \u0641\u064e\u0648\u064e\u0644\u0651\u064f\u0648\u0627 \u0648\u064f\u062c\u064f\u0648\u0647\u064e\u0643\u064f\u0645\u0652 \u0634\u064e\u0637\u0652\u0631\u064e\u0647\u064f \u0644\u0650\u0626\u064e\u0644\u0627\u0651 \u064a\u064e\u0643\u064f\u0648\u0646\u064e \u0644\u0650\u0644\u0646\u0651\u0627\u0633\u0650 \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u0652 \u062d\u064f\u062c\u0651\u064e\u0629\u064c<\/strong><\/h4>\n

\u201cTurn your face toward the Holy Mosque, and wherever you may be, turn your faces toward it, so that the people may have no argument against you.\u201d[58][58]
\nIn sum, the Ka\u2018bah is the source of independence, unity and solidarity, and these are the educative lessons of prayer.<\/h4>\n

5. Summoning up spirits!<\/strong>
\nThe market for hypnotism and summoning up spirits has flourished nowadays in the world, but our point is not those things. Our point is that we have to summon up our runaway soul toward the Creator through prayer and let this truant pupil be present in class. One of the blessings of prayer is the summoning up of the rebellious and runaway soul to the Presence of God.
\nIn the Munajat ash-Shakkin, Imam Zayn al-\u2018Abidin (\u2018a) complains in the Presence of God against his own soul, saying: \u201cO God! I am complaining to You against a soul which is inclined toward carnal desires and is escaping from the truth.\u201d
\nIt is this soul that considers sin to be sweet and light to man, justifying it thus: \u201cYou will repent afterward anyway,\u201d or \u201cOthers have also done these deeds.\u201d The soul is like a wanton child. If his father is not watchful of him, he will separate from his father and go wherever he wants, and in every moment he is susceptible to every kind of danger.
\nThe best way of controlling this rebellious soul is for man to summon it several times a day to the Presence of God and thereby remove its negligence and save it from drowning in the quagmire of material things.<\/h4>\n

6. Guardianship {wilayah} over creation!<\/strong>
\nAmong the blessings of prayer and worship is that gradually man acquires dominance over the universe.
\nFirst step: The Qur\u2019an says:
\n\u0625\u0650\u0646\u0652 \u062a\u064e\u062a\u0651\u064e\u0642\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0647\u064e \u064a\u064e\u062c\u0652\u0639\u064e\u0644\u0652 \u0644\u064e\u0643\u064f\u0645\u0652 \u0641\u064f\u0631\u0652\u0642\u0627\u0646\u064b\u0627<\/strong><\/h4>\n

\u201cIf you are wary of Allah, He shall appoint a criterion[59][59] for you.\u201d[60][60]
\nIn another place, it states:
\n\u064a\u064e\u062c\u0652\u0639\u064e\u0644\u0652 \u0644\u064e\u0643\u064f\u0645\u0652 \u0646\u064f\u0648\u0631\u064b\u0627 \u062a\u064e\u0645\u0652\u0634\u064f\u0648\u0646\u064e \u0628\u0650\u0647\u0650<\/strong><\/h4>\n

\u201cAnd give you a light to walk by.\u201d[61][61]
\nSo, God-wariness {taqwa}\u2014the most important aspect of which is servitude to God and prayer\u2014is a step toward the acquisition of light {nur} and insight {basirah}.
\nSecond step: Those who accept divine guidance and are within the orbit of truth, God will enhance the guidance they possess:
\n\u0648\u064e \u0627\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u0627\u0647\u0652\u062a\u064e\u062f\u064e\u0648\u0652\u0627 \u0632\u0627\u062f\u064e\u0647\u064f\u0645\u0652 \u0647\u064f\u062f\u064b\u0649<\/strong><\/h4>\n

\u201cAs for those who are {rightly} guided, He enhances their guidance.\u201d[62][62]
\nHence, their light and guidance shall not cease; rather, on account of the submission and servitude, they are always in a state of advancement and proximity {qurb} (to God), and the radiance of their existence shines brighter.
\nThird step: Since these individuals are exerting effort in the way of God, God will show them many paths leading toward perfection:
\n\u0648\u064e \u0627\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u062c\u0627\u0647\u064e\u062f\u064f\u0648\u0627 \u0641\u064a\u0646\u0627 \u0644\u064e\u0646\u064e\u0647\u0652\u062f\u0650\u064a\u064e\u0646\u0651\u064e\u0647\u064f\u0645\u0652 \u0633\u064f\u0628\u064f\u0644\u064e\u0646\u0627<\/strong><\/h4>\n

\u201cAs for those who strive in Us, We shall surely guide them in Our ways.\u201d[63][63]
\nFourth step: Whenever Satan makes an insinuation to them, they will immediately be reminded and ask forgiveness from Allah:
\n\u0625\u0650\u0630\u0627 \u0645\u064e\u0633\u0651\u064e\u0647\u064f\u0645\u0652 \u0637\u0627\u0626\u0650\u0641\u064c \u0645\u0650\u0646\u064e \u0627\u0644\u0634\u0651\u064e\u064a\u0652\u0637\u0627\u0646\u0650 \u062a\u064e\u0630\u064e\u0643\u0651\u064e\u0631\u064f\u0648\u0627<\/strong><\/h4>\n

\u201cWhen those who are God-wary are touched by a visitation (or insinuation) of Satan, they remember {Allah}.\u201d[64][64]
\nFifth step: Prayer is the best means for self-building and keeping aloof from indecency and evil:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u062a\u064e\u0646\u0652\u0647\u0649\u200f \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u0627\u0621\u0650 \u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0646\u0652\u0643\u064e\u0631\u0650<\/strong><\/h4>\n

\u201cIndeed the prayer prevents indecencies and wrongs.\u201d[65][65]
\nAfter following these steps, man will acquire dominance over his soul. He harnesses it and will not be entangled by insinuations and desires. As a matter of fact, whenever the pressure of inner insinuation {waswasah} and outer taghut is intensified, he will again seek assistance through prayer and patience:
\n\u0648\u064e\u0627\u0644\u0635\u0651\u064e\u0644\u064e\u0648\u0670\u0629\u0650 \u0628\u0650\u0627\u0644\u0635\u0651\u064e\u0628\u0652\u0631\u0650 \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0639\u0650\u064a\u0646\u064f\u0648\u0627<\/strong><\/h4>\n

\u201cAnd take recourse in patience and prayer.\u201d[66][66]
\nSixth step: God-wary {muttaqi} individuals, whose existence is illuminated with the divine light move a step forward with every prayer, for prayer is not repetition; it is an ascension. The stairs of a ladder are all similar, but every stair brings man to a higher stage. It is like someone who digs a well. Apparently, he is doing a repetitive task and is always digging, but in reality, with every strike that he makes, his well is becoming deeper.
\nThe rak\u2018ahs {cycles} of prayer are apparently repetitive, but in reality, they are stairs in climbing the ladder of perfection and for deepening gnosis {ma\u2018rifah} and faith {iman}.
\nThe performer of prayer does not allow his life to become a grazing land for Satan or to be dominated by him. In the Du\u2018a\u2019 Makarim al-Akhlaq, Imam Zayn al-\u2018Abidin (\u2018a) asks this from God: \u201cO Lord! If my life is a meadow for Satan, terminate it!\u201d
\nSatan not only gives illusion and fancy but also crushes the soul of man under his feet and makes man negligent of the truth and the reality.
\nYes, the Holy Prophet (S) was awake even when he was asleep whereas we are asleep while awake and even while we are praying our souls are the victims of Satan and the imagination. As Mawlawi says:
\n\u06af\u0641\u062a \u067e\u064a\u063a\u0645\u0628\u0631 \u0643\u0647 \u0639\u064e\u064a\u0646\u0627\u0649\u064e \u064a\u0646\u0627\u0645 \u0644\u0627 \u064a\u0646\u0627\u0645 \u0627\u0644\u0642\u0644\u0628 \u0639\u0646 \u0631\u0628\u0651 \u0627\u0644\u0627\u064e\u0646\u0627\u0645<\/strong>
\n\u0686\u0634\u0645 \u062a\u0648 \u0628\u064a\u062f\u0627\u0631 \u0648 \u062f\u0644 \u0631\u0641\u062a\u0647 \u0628\u0647 \u062e\u0648\u0627\u0628 \u0686\u0634\u0645 \u0645\u0646 \u062e\u0641\u062a\u0647\u060c \u062f\u0644\u0645 \u062f\u0631 \u0641\u062a\u062d \u0628\u0627\u0628<\/strong>
\nThe Prophet said, \u201cMy two eyes are asleep while my heart doesn\u2019t sleep and forget the Lord of the creatures.
\nYour eyes are awake and the heart fell asleep. My eyes are asleep while my heart is looking for the opening door.\u201d
\nIn another place, he says:
\n\u06af\u0641\u062a \u067e\u064a\u063a\u0645\u0628\u0631 \u0643\u0647 \u062f\u0644\u060c \u0647\u0645\u0686\u0648\u0646 \u067e\u0631\u0649 \u0627\u0633\u062a \u062f\u0631 \u0628\u064a\u0627\u0628\u0627\u0646\u0649 \u0627\u0633\u064a\u0631 \u0635\u064e\u0631\u0635\u0631\u0649 \u0627\u0633\u062a<\/strong>
\n\u0628\u0627\u062f\u060c \u067e\u064e\u0631 \u0631\u0627 \u0647\u0631 \u0637\u0631\u0641 \u0631\u0627\u0646\u064e\u062f \u06af\u0632\u0627\u0641 \u06af\u0647 \u0686\u067e \u0648 \u06af\u0647 \u0631\u0627\u0633\u062a \u0628\u0627 \u0635\u062f \u0627\u062e\u062a\u0644\u0627\u0641<\/strong>
\nThe Prophet said that the heart is like a feather, which is captured in a desert by a wind.
\nThe wind shoots away the feather to every corner vainly. Sometimes to the left and sometimes to the right with a hundred difference.
\nIf this soul is not bridled, every moment it can draw man toward corruption:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0646\u0651\u064e\u0641\u0652\u0633\u064e \u064e\u0644\u0623\u064e\u0645\u0651\u0627\u0631\u064e\u0629\u064c \u0628\u0650\u0627\u0644\u0633\u0651\u064f\u0648\u0621\u0650 \u0625\u0650\u0644\u0627\u0651 \u0645\u0627 \u0631\u064e\u062d\u0650\u0645\u064e \u0631\u064e\u0628\u0651\u064a<\/strong><\/h4>\n

\u201cFor the {carnal} soul indeed prompts {men} to evil, except inasmuch as my Lord has mercy.\u201d[67][67]
\nFor this reason, the Qur\u2019an regards paradise as exclusive for those who have no desire for dominance and corruption not only in words but also in the heart.[68][68] And for those who prevent their souls from following their desires, paradise shall be their abode.[69][69]
\nThe saints of God are the rulers {hukama\u2019} over their minds and thoughts and not condemned {mahkumin} by them. As a result of their servitude to God, they have such guardianship {wilayah} and dominance {sultah} over their souls that they do not allow even an insinuation {waswasah} to enter their hearts.
\n\u0645\u0646 \u0686\u0648 \u0645\u0631\u063a \u0627\u0648\u062c\u0645\u060c \u0627\u0646\u062f\u064a\u0634\u0647 \u0645\u06af\u0633 \u0643\u0649 \u0628\u0648\u062f \u0628\u0631 \u0645\u0646 \u0645\u06af\u0633 \u0631\u0627 \u062f\u0633\u062a\u0631\u0633<\/strong>
\nI am like a bird, He is like Jamshid, and the thought over the fly.
\nWhen can I have access over the fly?
\nAfter man attains light, cognition and awareness; controls the soul through gnostic, zealous and conscious prayers; sets his soul toward the pleasure of God; and acquires guardianship and dominance over his soul, he will also acquire dominance over creation. His supplications will be effective and he can perform divine works.
\nThe miracles of the prophets (\u2018a) are the same authority over creation and mastery over nature, which they performed with divine permission.
\nThey are thus saying:
\n\u0627\u0644\u0639\u064f\u0628\u0648\u062f\u064a\u0651\u0629\u064f \u062c\u064f\u0648\u0647\u0650\u0631\u0629 \u0643\u064f\u0646\u0647\u0647\u0627 \u0627\u0644\u0631\u0651\u0628\u0648\u0628\u064a\u0651\u0629<\/strong>
\n.
\n\u201cServitude {\u2018ubudiyyah} is a gem that brings about lordship {rububiyyah}.\u201d
\nIt refers to the dominance over the creation which results from servitude to God.
\nIt is recorded in the hadith that God says: \u201cThrough optional and recommended acts, man gets nearer to Me step by step until such a time that he becomes My beloved {mahbub} and once he attains this station, I will become his eyes, ears, tongue, and hand, and all his actions will become divine and purposeful. He will reach a point where like Hadrat Ibrahim (Abraham) (\u2018a), he will say:
\n\u0625\u0650\u0646\u0651\u064e \u0635\u064e\u0644\u0627\u062a\u064a \u0648\u064e \u0646\u064f\u0633\u064f\u0643\u064a \u0648\u064e \u0645\u064e\u062d\u0652\u064a\u0627\u064a\u064e \u0648\u064e \u0645\u064e\u0645\u0627\u062a\u064a \u0644\u0650\u0644\u0651\u0647\u0650 \u0631\u064e\u0628\u0651\u200f\u0650 \u0627\u0644\u0652\u0639\u0627\u0644\u064e\u0645\u064a\u0646\u064e<\/strong><\/h4>\n

\u201cIndeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds.\u201d[70][70]<\/h4>\n

The visage of prayer<\/strong>
\nWhatever can be said and written about prayer would still not be enough to fully describe it. How could it be possible to express in a few words the pillar of religion, the banner of Islam, the reminiscence of religions and prophets, and the pivot of the acceptance of all deeds?
\n? Prayer is the program for every morning and evening. In the morning the first obligatory word is prayer and in the evening the last obligation is prayer. So, the beginning and the conduct of every day is through remembrance and for the sake of God.
\n? Prayer is the secret of the one who\u2014wherever he is and whoever he is, whether traveling or not, on the ground or in the air, whether in poverty or in affluence\u2014is subservient to Him and not to other than Him.
\n? Prayer is the practical ideology of the Muslim in which he expresses his beliefs, ideas, aspirations, and models.
\n? Prayer means strengthening values and preventing the disintegration of the personality of individuals and members of the society in the same way that if the materials of a building are weak, the building will collapse.
\n? The call to prayer {adhan} is the clarion of monotheism {tawhid}, which summons the scattered soldiers of Islam in a single line and under a single banner, and places them behind a just leader {imam}.
\n? The imam of the congregation {jama\u2018ah} is one person so as to serve as a clue that the imam of the society {jami\u2018ah} should also be one person so as to have centralization in the conduct of affairs.
\n? The imam of the congregation is supposed to attend to the weakest among the people, and this is a lesson that in decision-making, the deprived class of the society must be attended to. While praying, when the Messenger of Allah (S) heard the cry of a child, he hurriedly performed the prayer so that in case the mother of the child had ever participated in prayer, she could quickly attend to the needs of her child![71][71]
\n? The first command after the creation of man was the command for prostration addressed to the angels: \u201cProstrate before Adam (Adam)!\u201d[72][72]
\n? The first place on earth that surfaced and became dry was the site of worship (Mecca and the Ka\u2018bah).[73][73]
\n? The first task done by the Messenger of Allah (S) after his emigration {hijrah} to Medina was the construction of a mosque.
\n? Prayer is both the enjoinment of what is good {amr bi\u2019l-ma\u2018ruf} and the forbiddance of what is evil {nahyi \u2018ani\u2019l-munkar}. We say everyday in the adhan and iqamah: \u201cCome to prayer; come to (the means of) success; come to the best of deeds.\u201d That is, of all affairs, the best deed is prayer. Also, prayer keeps man away from corruption and indecency:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u062a\u064e\u0646\u0652\u0647\u0649\u200f \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u0627\u0621\u0650 \u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0646\u0652\u0643\u064e\u0631\u0650<\/strong><\/h4>\n

\u201cIndeed the prayer prevents indecencies and wrongs.\u201d[74][74]
\n? Prayer consists of movements which have emanated from consciousness and cognition. It is through the cognition of God that by His order, for His sake and because of zeal for Him, we stand in prayer, and thus, the Qur\u2019an has prohibited us from praying while in a state of drunkenness[75][75] and indolence[76][76] so that whatever we recite in prayer must be with consciousness and attention.
\n? Prayer gives awareness. The Jum\u2018ah prayer is held every Friday of the week and prior to it two sermons {khutbahs} are delivered. These two sermons are made in lieu of two rak\u2018ahs of prayer, and in a sense, are part of the prayer. According to Imam ar-Rida (\u2018a), the sermons must inform the people of all the issues in the world.[77][77] Listening to the sermons and then praying means being informed and then praying.
\n? Prayer means exit from one\u2019s self and soaring toward God. The Qur\u2019an says in this regard:
\n\u0648\u064e \u0645\u064e\u0646\u0652 \u064a\u064e\u062e\u0652\u0631\u064f\u062c\u0652 \u0645\u0650\u0646\u0652 \u0628\u064e\u064a\u0652\u062a\u0650\u0647\u0650 \u0645\u064f\u0647\u0627\u062c\u0650\u0631\u064b\u0627 \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u0650\u0647\u0650 \u062b\u064f\u0645\u0651\u064e \u064a\u064f\u062f\u0652\u0631\u0650\u0643\u0652\u0647\u064f \u0627\u0644\u0652\u0645\u064e\u0648\u0652\u062a\u064f \u0641\u064e\u0642\u064e\u062f\u0652 \u0648\u064e\u0642\u064e\u0639\u064e \u0623\u064e\u062c\u0652\u0631\u064f\u0647\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650<\/strong><\/h4>\n

\u201cAnd whoever leaves his home migrating toward Allah and His Apostle, and is then overtaken by death, his reward shall certainly fall on Allah.\u201d[78][78]
\nImam Khomeini says: Migration {hijrah} from the abode of the heart to God is one of the manifestations of this verse. Migration from self-admiration, self-centeredness and self-conceit toward worship of God, love of God and God-wariness is the greatest of migrations.[79][79]
\n? Prayer is in the rank {manzilah} of the Greatest Name of Allah {ism al-a\u2018zam}, nay it is the Great Name of Allah itself!
\n? In prayer, the honor {\u2018izzah} of the Lord {rabb} and the lowliness {dhillah} of the servant {\u2018abd} is manifested, and this station is already sublime.
\n? Prayer is the banner of Islam.
\nJust as a banner is a symbol, prayer is the symbol and the emblem of Islam. Just as a flag is respected, and insulting it is tantamount to insulting a nation and country, insulting and neglecting prayer also means insulting and neglecting the religion as a whole. Just as hoisting the flag is a sign of political vitality and military prowess, performance of prayer is also the same.<\/h4>\n

Prayer and the Qur\u2019an<\/strong>
\nIn many cases, the Qur\u2019an and prayer have been mentioned together such as in this verse:
\n\u064a\u064e\u062a\u0652\u0644\u064f\u0648\u0646\u064e \u0643\u0650\u062a\u0627\u0628\u064e \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e \u0623\u064e\u0642\u0627\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e<\/strong><\/h4>\n

\u201cIndeed those who recite the Book of Allah and maintain the prayer.\u201d[80][80]
\nAnd in another place, it states:
\n\u0648\u064e \u0627\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u064a\u064f\u0645\u064e\u0633\u0651\u0650\u0643\u064f\u0648\u0646\u064e \u0628\u0650\u0627\u0644\u0652\u0643\u0650\u062a\u0627\u0628\u0650 \u0648\u064e \u0623\u064e\u0642\u0627\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e<\/strong><\/h4>\n

\u201cAs for those who hold fast to the Book and maintain the prayer.\u201d[81][81]
\nSometimes, one attribute has been mentioned for prayer and the Qur\u2019an, just as the word \u2018remembrance\u2019 {dhikr} has also been mentioned for the Qur\u2019an:
\n\u0625\u0650\u0646\u0651\u064e\u0627 \u0646\u064e\u062d\u0652\u0646\u064f \u0646\u064e\u0632\u0651\u064e\u0644\u0652\u0646\u064e\u0627 \u0627\u0644\u0630\u0650\u0651\u0643\u0652\u0631\u064e \u0648\u064e\u0625\u0650\u0646\u0651\u064e\u0627 \u0644\u064e\u0647\u064f \u0644\u064e\u062d\u064e\u0627\u0641\u0650\u0638\u064f\u0648\u0646\u064e<\/strong><\/h4>\n

\u201cIndeed We have sent down the Reminder and indeed We will preserve it.\u201d[82][82]
\nIn addition, the philosophy of prayer has also been mentioned as \u2018remembrance\u2019:
\n\u0648\u064e\u0623\u064e\u0642\u0650\u0645\u0650 \u0627\u0644\u0635\u0651\u064e\u0644\u064e\u0627\u0629\u064e \u0644\u0650\u0630\u0650\u0643\u0652\u0631\u0650\u064a<\/strong><\/h4>\n

\u201cAnd maintain the prayer for My remembrance.\u201d[83][83]
\nWhat is interesting is that sometimes instead of the word \u2018prayer\u2019 {salah}, the word \u2018recital\u2019 {qur\u2019an} has been mentioned, such as in this verse:
\n\u0625\u0650\u0646\u0651\u064e \u0642\u064f\u0631\u0652\u0622\u0646\u064e \u0627\u0644\u0652\u0641\u064e\u062c\u0652\u0631\u0650 \u0643\u0627\u0646\u064e \u0645\u064e\u0634\u0652\u0647\u064f\u0648\u062f\u064b\u0627<\/strong><\/h4>\n

\u201cIndeed the dawn recital is attended {by angels}.\u201d[84][84]
\nIt is said that what is meant by the \u2018dawn recital\u2019 {qur\u2019an al-fajr} is the dawn prayer {salah as-subh}.
\nApart from the fact that the recital of the Qur\u2019an in the form of Surah al-Fatihah and another surah is one of the obligatory parts of the prayer, prayer is discussed in most surahs {suwar} of the Qur\u2019an including both the longest surah (Surah al-Baqarah, n. 2) and the shortest surah (Surah al-Kawthar, n. 108).<\/h4>\n

Prayer and qisas!<\/strong>
\nThe law on qisas[85][85] is discussed not only in Islam but in all divine religions according to which the punishment for a person who cuts somebody\u2019s ear is to cut his ear and the penalty of one who breaks somebody\u2019s tooth is to break his tooth as well, in order to implement justice. One of the cases of qisas is that the hand of a thief must be amputated. But only four fingers are to be amputated and the palm of his hand should not be included; for, the Qur\u2019an says:
\n\u0648\u064e\u0623\u064e\u0646\u0651\u064e \u0627\u0644\u0652\u0645\u064e\u0633\u064e\u0627\u062c\u0650\u062f\u064e \u0644\u0650\u0644\u0651\u064e\u0647\u0650 \u0641\u064e\u0644\u0627 \u062a\u064e\u062f\u0652\u0639\u064f\u0648\u0627 \u0645\u064e\u0639\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0623\u064e\u062d\u064e\u062f\u064b\u0627<\/strong><\/h4>\n

\u201cThe places of worship belong to Allah, so do not invoke anyone along with Allah.\u201d[86][86]
\nThis is because at the time of prostration {sujud} in prayer, he has to put the palm of his hand on the ground. Thus, concerning the penalty for theft, the issue of prayer and prostration must be taken into account and the palm of his hand should not be amputated, so even a thief\u2019s right of worship is respected!<\/h4>\n

Worship {\u2018ibadah} and guardianship {wilayah}<\/strong>
\nWorship {\u2018ibadah} has value when it is not superficial. In fact, it should be associated with cognizance of the heavenly leader and his guardianship {wilayah} and associated with humility and its particular disciplines.
\nHadrat \u2018Ali (\u2018a) was encumbered by a group of holier-than-thou prayer performers who were known in history under the labels, Mariqun and Khawarij.[87][87] They were those whose foreheads were calloused on account of long and frequent prostrations in prayer. Yet, they revolted against \u2018Ali (\u2018a) and unsheathed their swords against him. We also read in the hadiths that when the Imam of the Time (\u2018a) would appear, a group of mosques will act against him.
\nDo not imagine that those who had gone to Karbala\u2019 to kill Imam al-Husayn (\u2018a) were all neglectors of prayer {tarik as-salah}. In fact, they used to even attend congregational prayers! Mu\u2018awiyah and Yazid themselves were mosque-goers!
\nYes, worship, which is associated with ignorance {jahalah}, regards killing the most devoted worshipper {\u2018abid} among mankind as the greatest form of worship, and goes to kill \u2018Ali (\u2018a) on the Night of Power {laylah al-qadr} with the aim of seeking nearness to Allah!
\nNot only prayer but in fact all other forms of worship should be associated with cognizance of the leader of truth and obedience to him. It has been stated in the traditions that God has made Hajj obligatory so that the people could gather around His House and establish communication with the infallible Imams (\u2018a) at this center of gathering.
\nNowadays, however, millions of people gather around the Ka\u2018bah but because they have no divine leader they have been splintered, and in spite of having this center of unity and economic leverage, they sill suffer setbacks from a handful of Jews!
\nYes, Islam is a totality which is indivisible. Prayer without the acknowledgment of guardianship {wilayah} is unacceptable. Prayer without the payment of zakah is invalid. In the same manner, alms-giving without the performance of prayer is nullified.
\nThe precepts of Islam are like limbs of a body none of which can replace the other. The eye can neither assume the function of the ear nor can the ear assume the function of the hand. In Islam also, the performance of prayer cannot replace the payment of zakat. In the same manner, neither of the two can be substituted for jihad and struggle in the way of God. Rather, the aggregate of them is Islam.<\/h4>\n

Prayer and leadership<\/strong>
\nIf the prayer is only conducted by the divine leaders, the tentacles of oppression and the taghut would be shattered. The \u2018Id {feast} prayer of Imam ar-Rida (\u2018a) commenced with such grandeur and majesty that the oppressive government itself trembled and understood that if they allowed this prayer to be completed, the \u2018Abbasid rule would also come to an end. Thus, Ma\u2019mun ordered the Imam (\u2018a) to be taken into custody along the way.
\nThe reason why the prayers of Muslims today are ineffective is that only a part of the injunctions of the Qur\u2019an are practiced while other parts are forgotten. In this regard, the Qur\u2019an states:
\n\u0648\u064e \u0623\u064e\u0642\u064a\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u0648\u064e \u0622\u062a\u064f\u0648\u0627 \u0627\u0644\u0632\u0651\u064e\u0643\u0627\u0629\u064e \u0648\u064e \u0623\u064e\u0637\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u0651\u064e\u0633\u064f\u0648\u0644\u064e<\/strong><\/h4>\n

\u201cMaintain the prayer and give the zakat, and obey the Apostle.\u201d[88][88]
\nToday, however, some people perform prayers but do not give zakah. They are also those who say their prayers and give zakah but accept the guardianship {wilayah} of infidels {kuffar}. In other words, they have faith in God but they do not deny the taghut. This is defective faith.
\nGod says:
\n\u0641\u064e\u0645\u064e\u0646\u0652 \u064a\u064e\u0643\u0652\u0641\u064f\u0631\u0652 \u0628\u0650\u0627\u0644\u0637\u0651\u0627\u063a\u064f\u0648\u062a\u0650 \u0648\u064e \u064a\u064f\u0624\u0652\u0645\u0650\u0646\u0652 \u0628\u0650\u0627\u0644\u0644\u0651\u0647\u0650 \u0641\u0642\u062f \u0627\u0633\u062a\u064e\u0645\u0652\u0633\u064e\u0643\u064e \u0628\u0650\u0627\u0644\u0652\u0639\u064f\u0631\u0652\u0648\u064e\u0629\u0650 \u0627\u0644\u0652\u0648\u064f\u062b\u0652\u0642\u0649<\/strong><\/h4>\n

\u201cSo one who disavows the Rebels {taghut} and has faith in Allah has held fast to the firmest handle.\u201d[89][89]
\nThat is, both the disavowal of the taghut and faith in God are required. Yet, nowadays Muslims have forgotten the declaration of disavowal of the taghuts and infidels. So, concerning those who turn to the taghut, the Qur\u2019an states:
\n\u0623\u064e \u0644\u064e\u0645\u0652 \u062a\u064e\u0631\u064e \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u064a\u064e\u0632\u0652\u0639\u064f\u0645\u064f\u0648\u0646\u064e \u0623\u064e\u0646\u0651\u064e\u0647\u064f\u0645\u0652 \u0622\u0645\u064e\u0646\u064f\u0648\u0627<\/strong><\/h4>\n

\u201cHave you not regarded those who claim that they believe\u2026?\u201d[90][90]<\/h4>\n

The degrees of worship {\u2018ibadah}<\/strong>
\nIf we ask a child why he loves his father and mother, he will reply that it is because they buy him candies, clothes and shoes! But if we ask an adolescent why he loves his parents, he will say: \u201cIt is because my parents are the symbol of my identity and personality, and they are kind and sympathetic to me.\u201d
\nAs the child grows older, fondness and appreciation for parents increases and he no longer thinks about shoes and such things. Many children regard rendering services to their parents as a means to their own perfection and nearness {qurb} to Allah, and they think beyond material things.
\nWorship and devotion to God is also like that. Each person worships God for a particular reason. Worship has various stages:
\nFirst step: Some people worship God to express gratitude to Him for His graces. In addressing the common people, the Qur\u2019an states:
\n\u0641\u064e\u0644\u0652\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0627 \u0631\u064e\u0628\u0651\u064e \u0647\u064e\u0630\u064e\u0627 \u0627\u0644\u0652\u0628\u064e\u064a\u0652\u062a\u0650 \u066d \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u0623\u064e\u0637\u0652\u0639\u064e\u0645\u064e\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062c\u064f\u0648\u0639\u064d \u0648\u064e\u0622\u0645\u064e\u0646\u064e\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u0652 \u062e\u064e\u0648\u0652\u0641\u064d<\/strong><\/h4>\n

\u201cLet them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear.\u201d[91][91]
\nThe first step (stage or degree) of worship, which we shall call \u2018worship for gratitude\u2019, is exactly like the child\u2019s love for his parents\u2014it is because of their purchase of candies, clothes and shoes that he loves them!
\nSecond step: At this stage, man worships God due to the effects and blessings of worship and they pay attention to the spiritual and religious effects of prayer. As the Qur\u2019an discloses:
\n\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u062a\u064e\u0646\u0652\u0647\u0649\u200f \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u0627\u0621\u0650 \u0648\u064e \u0627\u0644\u0652\u0645\u064f\u0646\u0652\u0643\u064e\u0631\u0650<\/strong><\/h4>\n

\u201cIndeed the prayer prevents indecencies and wrongs.\u201d[92][92]
\nThis stage of worship which we call \u2018worship for advancement\u2019 is similar to the love of the adolescent for his parents\u2014he pays respect to them as they have been his tutors and trainers and have protected him from deviations and dangers.
\nThird step: This is a higher step or stage of worship. God says to Hadrat Musa (Moses) (\u2018a):
\n\u0648\u064e\u0623\u064e\u0642\u0650\u0645\u0650 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u064e \u0644\u0650\u0630\u0650\u0643\u0652\u0631\u0650\u064a<\/strong><\/h4>\n

\u201cAnd maintain the prayer for My remembrance.\u201d[93][93]
\nHadrat Musa (\u2018a) performs prayer not because of food and water; it is not because of protection from corruption and wrongdoings either; for, he was essentially far from gluttony and misdeeds. He is among the great prophets {ulu\u2019l-\u2018azm},[94][94] and he says his prayer for the sake of love for God and remembrance of Him. For the saints of God, love for God is the best reason for worship.
\nYes, there are children who sit in the front of a religious assembly {majlis} along with the adults so that they would be better entertained or served with refreshments better! But there are also individuals who sit along with the adults so as to receive more spiritual benefit from them and they are concerned with entertainment or refreshments. For them, this very fondness of the scholars is a value in itself.
\nFourth step: This stage, which is the highest and the most superior stage of worship, is not for gratitude, advancement and enthusiasm; rather, it is for the sake of nearness {qurb}\u2014nearness to God.
\nWe have four verses in the Qur\u2019an which make the performance of prostration {sujud} incumbent on the one who recites any of them. One of these verses mentions the same issue of nearness {qurb} to Allah through worship. The Qur\u2019an states:
\n\u0648\u064e\u0627\u0633\u0652\u062c\u064f\u062f\u0652 \u0648\u064e\u0627\u0642\u0652\u062a\u064e\u0631\u0650\u0628\u0652<\/strong><\/h4>\n

\u201cBut prostrate and draw near {to Allah}.\u201d[95][95]
\nWorship has various degrees and stages which are different from each other depending upon the spiritual degree and faith of the individual.<\/h4>\n

The visage of worship {\u2018ibadah}
\n? Worship {\u2018ibadah} and servitude {\u2018ubudiyyah} brought the Messenger of Allah (S) to ascension {mi\u2018raj}:
\n\u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u0623\u064e\u0633\u0652\u0631\u064e\u0649 \u0628\u0650\u0639\u064e\u0628\u0652\u062f\u0650\u0647\u0650 \u0644\u064e\u064a\u0652\u0644\u0627\u064b \u0645\u0651\u0650\u0646\u064e \u0627\u0644\u0652\u0645\u064e\u0633\u0652\u062c\u0650\u062f\u0650 \u0627\u0644\u0652\u062d\u064e\u0631\u064e\u0627\u0645\u0650 \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0652\u0645\u064e\u0633\u0652\u062c\u0650\u062f\u0650 \u0627\u0644\u0623\u064e\u0642\u0652\u0635\u064e\u0649<\/strong><\/h4>\n

\u201cImmaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque.\u201d[96][96]
\n? Worship paves the ground for the descent of angels:
\n\u0648\u064e\u0625\u0650\u0646\u0652 \u0643\u064f\u0646\u0652\u062a\u064f\u0645\u0652 \u0641\u0650\u064a \u0631\u064e\u064a\u0652\u0628\u064d \u0645\u0650\u0645\u0651\u064e\u0627 \u0646\u064e\u0632\u0651\u064e\u0644\u0652\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u0649 \u0639\u064e\u0628\u0652\u062f\u0650\u0646\u064e\u0627<\/strong><\/h4>\n

\u201cWe have sent down (the revelation through angels) to Our servant.\u201d[97][97]
\n? Worship causes the supplication of man to be granted, for prayer is the covenant of God[98][98] and whoever fulfills the covenant of God, God in turn will also fulfill his covenant:
\n\u0623\u064e\u0648\u0652\u0641\u064f\u0648\u0627 \u0628\u0650\u0639\u064e\u0647\u0652\u062f\u064a \u0623\u064f\u0648\u0641\u0650 \u0628\u0650\u0639\u064e\u0647\u0652\u062f\u0650\u0643\u064f\u0645\u0652<\/strong><\/h4>\n

\u201cAnd fulfill My covenant that I may fulfill your covenant.\u201d[99][99]
\n? The person who does not worship God is more abject than stones and other inanimate objects, for the Qur\u2019an reveals:
\n\u0648\u064e \u0625\u0650\u0646\u0651\u064e \u0645\u0650\u0646\u0652\u0647\u0627 \u0644\u064e\u0645\u0627 \u064a\u064e\u0647\u0652\u0628\u0650\u0637\u064f \u0645\u0650\u0646\u0652 \u062e\u064e\u0634\u0652\u064a\u064e\u0629\u0650 \u0627\u0644\u0644\u0651\u0647\u0650<\/strong><\/h4>\n

\u201cAnd indeed there are some of them (stones) that fall for the fear of Allah.\u201d[100][100]
\nThis is while some people do not submit to the Fountainhead and Creator of the universe.
\n? Worship is the symbol of the will power and the personality of man. The person who is in the midst of his own desires and instincts, if he would wish and decide to move toward God, that act is valuable. If not, the angels who have no desire {shahwah} and wrath {ghadab} are perpetually in the state of worship.
\n? Worship makes the most unknown person on the earth the most renowned person in heaven.
\n? Worship links the small island of man to the Spring of existence.
\n? Worship means to take a glance at all of existence from above.
\n? Worship means the blossoming of the dormant, mystical and spiritual faculties in man\u2019s being.
\n? Worship is a value acquired by man through resolution and will power. It is different from value attained because of family status or because of innate talents which are inborn and not acquired by choice.
\n? Worship is the renewal of allegiance to God and the new fostering of spiritual life.
\n? Worship is the barrier to sin and the extinguisher of its effects. It is remembrance and consciousness of God that prevents man from committing sin, and not man\u2019s knowledge of the sin.
\n? Worship is filling the vessel of the soul with the remembrance of God, which if it is filled with other than Him, is an act of injustice to the essence of humanity.
\n? Worship is so valuable for the earthly ground in that entrance to this sacred ground without ritual purity is not permissible, such as entrance to the mosque, the Ka\u2018bah and Quds.
\n? Worship and servitude to God is itself a value even if our supplications and requests are not granted.
\n? Worship is expressed both in the state of happiness and sadness. When God gives the glad tidings of Kawthar to His Prophet (S), He exhorts him to pray:
\n\u0625\u0650\u0646\u0651\u064e\u0627 \u0623\u064e\u0639\u0652\u0637\u064e\u064a\u0652\u0646\u064e\u0627\u0643\u064e \u0627\u0644\u0652\u0643\u064e\u0648\u0652\u062b\u064e\u0631\u064e \u066d \u0641\u064e\u0635\u064e\u0644\u0650\u0651 \u0644\u0650\u0631\u064e\u0628\u0650\u0651\u0643\u064e \u0648\u064e\u0627\u0646\u0652\u062d\u064e\u0631\u0652<\/strong><\/h4>\n

\u201cIndeed We have given you abundance. So pray to your Lord.\u201d[101][101]
\nGod also enjoins prayer in facing difficulties and painful events:
\n\u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0639\u0650\u064a\u0646\u064f\u0648\u0627\u0652 \u0628\u0650\u0627\u0644\u0635\u0651\u064e\u0628\u0652\u0631\u0650 \u0648\u064e\u0627\u0644\u0635\u0651\u064e\u0644\u0627\u064e\u0629\u0650<\/strong><\/h4>\n

\u201cAnd take recourse in patience and prayer.\u201d[102][102]<\/h4>\n

Prayers that relieve difficulty<\/strong>
\nWhenever we encounter difficulty or want to ask for something, Islam enjoins us to pray to God particularly for the removal of our difficulty or the granting of our request. At this point, it is appropriate to mention one example of these prayers:<\/h4>\n

The prayer of Ja\u2018far at-Tayyar<\/strong>
\nJa\u2018far at-Tayyar was a brother of Hadrat \u2018Ali (\u2018a) who, during the emigration {hijrah} to Abyssinia, was able through his apt argument and behavior to draw the attention of King Negus and many others toward Islam, and to become the pioneer of Islamic propagation in the continent of Africa.
\nDuring the Battle of Mu\u2019tah, he lost both his hands in the way of God and in lieu of hands God gave him two wings in paradise. He, therefore, became well-known as at-tayyar {the winged one}.
\nWhen Ja\u2018far went to Medina from Abyssinia, the Prophet (S) said: \u201cWould you like me to offer you a precious gift?\u201d The people imagined that the Prophet (S) would give him a certain amount of gold or silver and thus they thronged forward in order to see the Prophet\u2019s (S) gift. But the Prophet (S) said: \u201cI shall teach you a prayer as a gift which, if you perform it daily, it will be better for you than the whole world and what is in it, and if you perform it everyday, every Friday, every month or every year, God will forgive your sins during the interval of the two prayers (even if it is an interval of one year).[103][103]
\nImam as-Sadiq (\u2018a) said: \u201cWhenever you have a problem or something to ask, supplicate after saying the prayer of Ja\u2018far (at-Tayyar) {salah ja\u2018far} and it will be granted, God willing.\u201d
\nThis prayer has been narrated with reliable Sunni and Shi\u2018ah chains of transmission {isnad}, and it has acquired the name, Iksir al-A\u2018zam and Kibriyyah al-Ahmar.[104][104]
\nThe manner of performing this prayer has been recorded in the first part of Mafatih al-Jinan[105][105] under the deeds {a\u2018mal} for Friday after the prayers of the infallible Imams (\u2018a).
\nOf course, this prayer is one of the tens of recommended {mustahabb} prayers for the removal of difficulties which have been transmitted. Recently, a book entitled, Namaz-ha-ye Mustahabb {Recommended Prayers}, has been written, which has mentioned approximately 350 recommended prayers with their particular names and manner of performance. This diversity itself attests to the importance of prayer, and a prayer for every occasion has been recorded.<\/h4>\n

The sanctity of prayer<\/strong>
\nThe sanctity of prayer is such that it has been recommended that the time for the execution of some deeds such as making a vow {qasam} or giving testimony {shahadah} should be after the recitation of prayers.
\nIn Surah al-Ma\u2019idah 5:106, the Qur\u2019an states:
\n\u064a\u064e\u0627 \u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0634\u064e\u0647\u064e\u0627\u062f\u064e\u0629\u064f \u0628\u064e\u064a\u0652\u0646\u0650\u0643\u064f\u0645\u0652 \u0625\u0650\u0630\u064e\u0627 \u062d\u064e\u0636\u064e\u0631\u064e \u0623\u064e\u062d\u064e\u062f\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0645\u064e\u0648\u0652\u062a\u064f \u062d\u0650\u064a\u0646\u064e \u0627\u0644\u0652\u0648\u064e\u0635\u0650\u064a\u0651\u064e\u0629\u0650 \u0627\u062b\u0652\u0646\u064e\u0627\u0646\u0650 \u0630\u064e\u0648\u064e\u0627 \u0639\u064e\u062f\u0652\u0644\u064d \u0645\u0650\u0646\u0652\u0643\u064f\u0645\u0652 \u0623\u064e\u0648\u0652 \u0622\u062e\u064e\u0631\u064e\u0627\u0646\u0650 \u0645\u0650\u0646\u0652 \u063a\u064e\u064a\u0652\u0631\u0650\u0643\u064f\u0645\u0652 \u0625\u0650\u0646\u0652 \u0623\u064e\u0646\u0652\u062a\u064f\u0645\u0652 \u0636\u064e\u0631\u064e\u0628\u0652\u062a\u064f\u0645\u0652 \u0641\u0650\u064a \u0627\u0644\u0623\u0631\u0652\u0636\u0650 \u0641\u064e\u0623\u064e\u0635\u064e\u0627\u0628\u064e\u062a\u0652\u0643\u064f\u0645\u0652 \u0645\u064f\u0635\u0650\u064a\u0628\u064e\u0629\u064f \u0627\u0644\u0652\u0645\u064e\u0648\u0652\u062a\u0650 \u062a\u064e\u062d\u0652\u0628\u0650\u0633\u064f\u0648\u0646\u064e\u0647\u064f\u0645\u064e\u0627 \u0645\u0650\u0646\u0652 \u0628\u064e\u0639\u0652\u062f\u0650 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u0629\u0650 \u0641\u064e\u064a\u064f\u0642\u0652\u0633\u0650\u0645\u064e\u0627\u0646\u0650 \u0628\u0650\u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0625\u0650\u0646\u0650 \u0627\u0631\u0652\u062a\u064e\u0628\u0652\u062a\u064f\u0645\u0652 \u0644\u0627 \u0646\u064e\u0634\u0652\u062a\u064e\u0631\u0650\u064a \u0628\u0650\u0647\u0650 \u062b\u064e\u0645\u064e\u0646\u064b\u0627 \u0648\u064e\u0644\u064e\u0648\u0652 \u0643\u064e\u0627\u0646\u064e \u0630\u064e\u0627 \u0642\u064f\u0631\u0652\u0628\u064e\u0649 \u0648\u064e\u0644\u0627 \u0646\u064e\u0643\u0652\u062a\u064f\u0645\u064f \u0634\u064e\u0647\u064e\u0627\u062f\u064e\u0629\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0625\u0650\u0646\u0651\u064e\u0627 \u0625\u0650\u0630\u064b\u0627 \u0644\u064e\u0645\u0650\u0646\u064e \u0627\u0644\u0622\u062b\u0650\u0645\u0650\u064a\u0646\u064e<\/strong><\/h4>\n

\u201cO you who have faith! The witness between you, when death approaches any of you, while making a bequest, shall be two fair men from among yourselves\u2014or two from among others,[106][106] if you are journeying in the land and the affliction of death visits you. You shall detain the two of them after prayer, and, if you have any doubt, they shall vow by Allah, \u2018We will not sell it for any gain, even if it were a relative, nor will we conceal the testimony of Allah, for then we would indeed be among the sinners\u2019.\u201d[107][107]
\nIt is widely practiced nowadays that oath-taking ceremonies are done in the presence of the Qur\u2019an and by putting the hand on the Qur\u2019an, but the Qur\u2019an itself in this regard states that taking an oath should be done after the performance of prayer!<\/h4>\n

The Universality of Prayer<\/strong>
\nBoth in cosmic creation {afarinesh-e takwini} and in religiously legal precepts {dasturat-e tashri\u2018i}, God has applied the loftiest and most perfect programs. For example, in the creation of mother\u2019s milk, He has accumulated all the nutrients, which are needed by the infant.
\nIf we take a glance at the creation of man, we realize that whatever is present in nature has also been placed in man.
\nIf there is the sound of thunder in nature, there is the voice (shouting) in man.
\nIf there are plants and herbs in nature, there is growth of hair on man.
\nIf there are rivers in nature, there are veins both large and small in man.
\nIf there are fresh and salty waters in nature, there are salty tears and fresh saliva in man.
\nIf there are many minerals in nature, there are also abundant talents latent in man.
\nThere is a poem attributed to Hadrat \u2018Ali (\u2018a) which states:
\n\u0623\u062a\u0632\u0639\u064e\u0645 \u0627\u0646\u0651\u0643\u064e \u062c\u0631\u0645\u064c \u0635\u063a\u064a\u0631 \u0648 \u0641\u064a\u0643 \u0671\u0646\u0638\u0631\u0649 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0627\u0643\u0628\u0631<\/strong>
\nO man! You imagine that you constitute a small body where in fact a big world is placed in you.
\nPrayer is also a divine handiwork in which God has somehow placed all values.
\nWhich perfection is it that is valuable to man and cannot be found in prayer?
\nRemembrance of God is a value and it is the only means of giving tranquility to the heart, and prayer is a remembrance of God\u2014\u201cAllahu akbar\u201d {Allah is greater}.
\nRemembrance of the Day of Resurrection is a value and it prevents the commission of sin and corruption, and prayer is remembering the \u201cYawm ad-din\u201d {Day of Judgment}.[108][108]
\nTo be in the ranks of the prophets, the martyrs and the righteous is a value, and in prayer we beseech God for us to be in the \u201csirat alladhina an\u2018amta \u2018alayhim\u201d {the path of those whom You have blessed}.[109][109]
\nWe declare our aversion and disavowal {bara\u2019ah} of the tyrants and deviants by saying: \u201cghayri\u2019l-maghdubi \u2018alayhim wa la\u2019d-dallin\u201d \u201csuch as have not incurred Your wrath, nor are astray\u201d.[110][110]
\nJustice which is the foremost of the values has been considered a necessary prerequisite for the leader of the congregation {imam al-jama\u2018ah}.
\nFollowing the leader of the congregation in prayer is a valuable social principle, which stipulates that instead of obstinacy and individualism, we have to follow a just leader.
\nIn selecting the congregational leader, qualities which are valued are always taken into account: the most just, the most knowledgeable, the most eloquent, etc.
\nStanding while facing the qiblah calls to mind many values. Mecca is the torture site of Bilal; the place of sacrifice of Isma\u2018il (Ishmael) (\u2018a); the birthplace of \u2018Ali ibn Abi Talib (\u2018a); the base of the uprising of al-Mahdi (\u2018a); the testing ground of Ibrahim (Abraham) (\u2018a); and the place of worship of all prophets and saints.
\nEverything is movement in prayer\u2014every day and night; in bowing down {ruku\u2018}, prostration {sujud} and standing straight {qiyam}; and movement in going to the mosque and the place of prayer. Therefore, do not be static, silent and solitary. Rather, always strive and move; of course, for the sake and in the way of God.
\nIn prayer the spirit and soul of man is purged. Prayer removes the dust of pride and vanity because every night and day for many times man places the most sublime part of his body (forehead) on the ground, and prostration on the earth is better than on a stone because lowliness is placing oneself on the ground.
\nProstrate on the ground and what grows in it provided that it is not edible so that you would not think of your stomach!
\nProstrate on pure earth for traversing impure paths will not lead to purity and the Fountainhead of Purities!
\nCrying for fear of God is a value, and the Qur\u2019an has praised prostration accompanied by weeping: \u201c(They would fall down) weeping in prostration.\u201d[111][111]
\nPrayer is a divine code of life which has been prescribed for us from the moment of birth till the point of death. When a baby is born, recite the adhan and iqamah in his right and left ears, respectively, as it is an admonition for prayer (when he grows up): \u201cHayya \u2018ala\u2019s-salah\u201d \u201cCome to prayer\u201d.
\nAt the time of his death, you also bury him with the performance of the \u201cprayer for the dead\u201d {salah al-mayyit}. Throughout your life you should always be in a state of worshipping and glorifying God: \u201cAnd worship you Lord until certainty (or death) comes to you.\u201d[112][112]
\nPrayer is man\u2019s union with nature. In determining the prescribed time for prayers particularly the dawn {subh} and noon {zuhr} prayers, you have to look at where the sun is; in order to determine the direction of the qiblah, we have to look at the stars; in performing the recommended prayers on auspicious days, you have to monitor the movement of the moon (in order to determine the exact day). In taking a bath and performing ablution, you have to utilize water, and in performing prostration {sujud} and dry ablution {tayammum}, you have to touch the ground.
\nWhich Wise Designer has designed this relation of the prayer with the sun, the moon, the stars, water, and the ground?
\nIn one way or another, the other obligatory religious acts are also present in the prayer: Like the person fasting, the person praying has no right to eat, drink and engage in sexual activity.
\nThe Ka\u2018bah is the qiblah and the axis of activity of the person praying, just like a person performing Hajj.
\nLike someone engaging in jihad, the person praying is also engaged in a jihad\u2014the greater jihad {jihad al-akbar} which is combat with the self {jihad an-nafs}.
\nPrayer is itself the highest form of the enjoinment of good {amr bi\u2019l-ma\u2018ruf} and the forbiddance of evil {nahyi \u2018ani\u2019l-munkar}.
\nMigration {hijrah} is one of the most important values in our religion. Hadrat Ibrahim (Abraham) (\u2018a) migrated on account of prayer, bringing his wife and son to the Ka\u2018bah and saying:
\n\u0631\u0651\u064e\u0628\u0651\u064e\u0646\u064e\u0627 \u0625\u0650\u0646\u0651\u0650\u064a \u0623\u064e\u0633\u0652\u0643\u064e\u0646\u062a\u064f \u0645\u0650\u0646 \u0630\u064f\u0631\u0651\u0650\u064a\u0651\u064e\u062a\u0650\u064a \u0628\u0650\u0648\u064e\u0627\u062f\u064d \u063a\u064e\u064a\u0652\u0631\u0650 \u0630\u0650\u064a \u0632\u064e\u0631\u0652\u0639\u064d \u0639\u0650\u0646\u062f\u064e \u0628\u064e\u064a\u0652\u062a\u0650\u0643\u064e \u0627\u0644\u0652\u0645\u064f\u062d\u064e\u0631\u0651\u064e\u0645\u0650 \u0631\u064e\u0628\u0651\u064e\u0646\u064e\u0627 \u0644\u0650\u064a\u064f\u0642\u0650\u064a\u0645\u064f\u0648\u0627\u0652 \u0627\u0644\u0635\u0651\u064e\u0644\u0627\u064e\u0629\u064e<\/strong><\/h4>\n

\u201cO Lord! I have settled part of my descendants in a barren valley, by Your sacred House, our Lord, that they may maintain the prayer.\u201d[113][113]
\nWhat is interesting is that Hadrat Ibrahim (\u2018a) does not say: \u201cI made hijrah in order to perform Hajj pilgrimage.\u201d Instead, he says: \u201cSaying the prayer was my aim in hijrah.\u201d
\nIn any case, God has encapsulated all values in prayer, with prayer and for prayer.
\nIf adornment and hygiene constitute a value (as they do), Islam thus enjoins:
\n\u062e\u064f\u0630\u064f\u0648\u0627 \u0632\u064a\u0646\u064e\u062a\u064e\u0643\u064f\u0645\u0652 \u0639\u0650\u0646\u0652\u062f\u064e \u0643\u064f\u0644\u0651\u200f\u0650 \u0645\u064e\u0633\u0652\u062c\u0650\u062f\u064d<\/strong><\/h4>\n

\u201cPut on your adornment on every occasion of prayer.\u201d[114][114]
\nThat is, put on your clean and perfumed garments when going to the mosque.
\nAt the time of prayer, women are also enjoined to wear their jewelry with which they adorn themselves.[115][115]
\nEven the issue of cleaning the teeth is given attention, and we read in the traditions that praying with cleaned {miswak} teeth is equivalent to praying 70 times without miswak.[116][116] And it has been said: \u201cDo not eat onion and garlic before going to the mosque\u201d[117][117] so as not to annoy others with the odor of your mouth and drive the people away.
\nIn any case, this is the prayer of Islam, but our prayer is the prayer which we do not perform, or perform carelessly and incorrectly, or perform without being in congregation, or which we perform at its last moments!
\nThe mosques whose custodians were once Ibrahim, Isma\u2018il and Zakariyya (Zechariah) (\u2018a),[118][118] and the place where the mother of Maryam (Mary) had made a vow in asking God to let her child be its custodian,[119][119] become places whose custodians in most cases are disabled, aged, sickly, uneducated, and sometimes even bad people! Why is it that being a custodian of the holy shrine of Imam ar-Rida (\u2018a) is an honor, but being a custodian of the House of God is not?!
\nWhy should our mosques be such that anyone who comes inside will get sad, melancholic and indolent? Is the mosque a house of mourning? An assembly convened to pray for the dead and on whose door black banners should be hung? Of course, thanks be to God, in recent years a movement has been initiated in the mosques (in Iran) and most of them are now equipped with libraries and provide such other service-oriented activities as interest-free loan funds.
\nWhat a beautiful hadith it is, which states: \u201cOn the Day of Resurrection, these three shall complain against the people: The \u2018alim {scholar} to whom the people would not refer; the Qur\u2019an which was in the house but was not read; and the mosque to which the people paid no attention.[120][120]
\nThere are many thing that can be said about the mosque and recently, a book entitled, Sima-ye Masjid {The Visage of the Mosque} that explains the status of mosque in Muslim society has been published.
\nNevertheless, in a nutshell, the mosque during the early period of Islam was the venue Muslims to gather to make decisions and conduct consultations, in acquiring knowledge and information; it was the base for combatants and strugglers on the Path {mujahidun}; the place to attend to the needs of the poor and sick; and the base for rising up against tyrannical governments and delivering fiery sermons against them.
\nIt has been this same sublime status of the mosque that prompted Muslims throughout history to apply the best architectural designs in building them and to endow huge amounts of wealth for their administration so that they could keep on flourishing and thriving.<\/h4>\n

shiastudies.com<\/a><\/p>\n

What is worship (ibadah)?What is worship (ibadah)?What is worship (ibadah)?<\/p>\n","protected":false},"excerpt":{"rendered":"

If the work we are doing is for the sake of seeking the pleasure of God, then it is an act of worship. It is so even though it may be a business or professional venture, the pursuit of knowledge, marriage, service to people, or anything that is meant to meet our needs or that of society.<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7453,7756],"tags":[12266,7556,15516],"class_list":["post-6459","post","type-post","status-publish","format-standard","hentry","category-bank-of-subjects-of-articles","category-ethics","tag-ibadah","tag-shiastudies","tag-what-is-worship-ibadah"],"_links":{"self":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/6459","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/comments?post=6459"}],"version-history":[{"count":0,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/6459\/revisions"}],"wp:attachment":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media?parent=6459"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/categories?post=6459"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/tags?post=6459"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}