Posts Tagged ‘Prayer’

How to maintain focus while praying?

October 19, 2017

 

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It is not unusual. This happens to most of the people.

One may, however, imagine either, 1) God is watching him OR, 2) He/She is standing in front of Allah(SWT), or He/She is watching Allah (SWT).

Seek help in patience and prayer; and truly it is hard save for the khaashi-oon, Who know that they will have to meet their Lord and that unto Him they are returning. (Q, 2: 44–45)

Successful indeed are the believers. Those who in prayer are khashi-oon. (Q, 23: 1–2)

Note: Khusu is not “mandatory” as is generally assumed, for it is not in the control of human being. The requirement in above verses is advisory only. In the first verse, its achievement is acknowledged to be difficult for a common man, but one should try his/her best to achieve it.  “Allah does not encumber anyone beyond his capacity” (Q, 2:286)

In Surah Al Aaraf, V-199 The Prophet has been asked by Allah (SWT) to “take to forbearance”.  Interpretation:- Accept what people can do easily and do not demand a high degree of performance in religious affairs.

Khushu Khuzu (submission and humbleness) this degree of veneration cannot be expected from everyone, as it is achieved by very few fortunate ones. This situation, therefore, According to the interpretation reported in Sahih Al Bukhari on the authority of Abdullah Ibn Zubair, falls under the purview of this verse (7:199).

Good News is that; when one struggles in such a situation to concentrate on his salah, gets rewarded doubly. Once for praying and once for struggling to concentrate. (H).

In Islamic parlance, it is called “Ehsan”. A concerted effort is required to attain this position/state. A few and far between really achieve it—-called Muhsenoon or khaashioon.

{(I seek refuge in all merciful Allah (SWT)}

 

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Establishing prayer (Aqamatus-Salaah)

March 5, 2015

Prayers stop one from sins.  What encompasses–Zikr Allah (remembrance)

We Muslims repeatedly use this word—Aqamatus-Salaah—-in everyday life. I would, therefore, try to explain, in the light of Qura’an and Sunnah, what it really means. In the second line of the caption, there are two additional concepts/questions, which emerge as an organic or logical consequence of prayer. These would also be explained to make the concept of establishment of prayer comprehensively understood and benefitting. These explanations would also clear some misconception developed by repeatedly reading in-part text of the Holy Qura’an—-which though with accurate translation—do not convey full understanding due to fragmentation.                                         Thus misconception/wrong understanding gets developed.(such as, Prayer stops one from sins).

 

Establishing the prayer

By employing all manners and mores, inwardly and outwardly, exactly the way Prophet did. Isolating one from all worldly thoughts and affairs while standing before Allah (SWT) in perfect veneration, nothing in between the one praying and his/her Lord, addressing Him directly (without any medium).

Outwardly mores:-Cleanliness of body, clothes, place of offering the prayer and in-congregation.

Inwardly mores:-Standing in fear of Allah, with humility* in a manner as if begging from Him.

Those who establish prayers in this fashion Allah may grace them with treading the right path.

Prayers performed without full etiquette observed would, according to juristic rulings, be considered permissible but short of being established. The blessings, therefore, would also be reduced proportionately or may even be lost completely.

 

Question-What if someone, despite praying accordingly, may not tread the right path?

In this regard there are two ahadith and one saying of Ibn-Abbas (R.A); which are elucidations of Surah Al Ankabut, verse 45 of Qura’an “”Innis salata tanha anil fahshae wal munkare…….””  Prophet (PBUH) in hadith 1-said—if prayer does not stop one from sins his prayer is nothing. In hadith 2-said—it is the obedience of the prayer which keeps one from sins. In Saying 3-Ibn- Abbas (R.A) said—if one’s prayer does not stop from sins would push him rather farther from Allah.

 

These explanations point to the fact that prayers offered have a flaw(s)—for not being effective—which need to be addressed. (All requisite conditions must be fulfilled for one to reap the benefits).

Prayer does forbid from sins and shamelessness but people do not take up the advice earnestly, hence the prayer remains from being properly—ESTABLISHED.

Best described in a Hadith,

“when the sweetness of Iman get settles in one’s heart then all parts of his body start relishing its taste in the acts of worship”

Qura’an and Ahadith, in a similar way, forbid one from sins and shamelessness yet everyone do not take the advice earnestly, therefore, continue committing sins. The reason for this anomaly is that the verse cited above is not of an injunctive but of an advisory character.                    Therefore for Qura’an, Ahadith and Prayer to be effective not only the required conditions have to be met, but also with the grace and will of Allah, one may get rid of sins and shamelessness. Insha-Allah.  

 

Zikr (remembrance) of Allah

Verse 45 also reads:-Wala zikrullaho akbaro wallaho ya’alamo ma tasnaoon? –It means:-and indeed remembrance of Allah is the greatest, and Allah knows what you do. It could also be said that the remembrance, including prayers, is the greatest. Another sense may also prevail, as elucidated in another verse (2:152) Faz kurooni Az kur kum—-which means—remember me I will remember you–a Huge favor by Allah—witnessed by angels. In the light of the above verses, it can safely be deduced that abstinence from sins and shamelessness, as a consequence of prayers or otherwise remembrance while complying with inwardly and outwardly mores and manners is yet

Contingent upon the will and grace along-with auspiciousness (a huge favor showered) of Allah.

To sum up there are 3 constituents of a perfectly established fully-beneficial prayer.

1) Compliance with inwardly & outwardly mores and manners. 2) Grace & will of Allah.                                  3) Allah remembering you.

 

 

*Humility—here tantamount to—Khushu & Khuzu—which are important constituents desired in any Ibadah—BUT—are not mandatory. For the simple reason that these are beyond human control and, like guidance and admittance into paradise,  are also dependent on His absolute will & grace, so could be granted to whomsoever He may.

(May Allah forgive me for any shortcomings or lapses).

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