PRAYER
In this chapter I propose to tackle one of the most delicate and
sensitive issues in the domain of religion, viz. a viz. prayer, be it in the
form of certain rituals of worship, or the act of making a request to the
Almighty. It is a sensitive issue
because prayer is directly concerned with human sentiments and emotions
whereas the Quran suggests the use of reason to tackle life’s
problems.
Prayer has been an element of humanity ever since the dawn of history.
regardless of time, place, society, philosophy, or the
deity involved, or even the rites employed. The
incentive for prayer is asking an invisible mighty power for help. Even
worship is invariably a prelude to prayer. Sacrificial or other offerings made
to a deity are also conditionally accompanied by a request. Prayer is solace
for the wronged, support for the weak, hope for the dismayed, shoulder to cry
on for the hurt and the last chance for the hopeless. The more sentimental,
devoted and absorbed a prayer feels, the better are the chances considered for
the prayer’s success.
I propose to examine critically such an emotional issue because the Quran
bases its teaching on reason and logic (even metaphysical phenomena like the
Hereafter – 2/219-200). It guides to the path of Allah (the Truth)
those who strive to ponder upon it (29/69).
The prevalent
concept of prayer
makes it an activity in
which Allah is
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The Current Concept of Prayer
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requested
to do, or
give, something. But
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the Arabic term du’aa (دعا)
means to call out to (beckon) someone. As ‘calling out’ is often for help,
the term has also come to be used for ‘seeking help’, ‘asking for’,
‘requesting’, etc.
The Quran often uses the same term for both the currently
prevalent but erroneous concept as well as the Quranic version of it,
for example, ‘Ilaah’ (اله) (to
mean an idol as well as Allah) and ‘Ibaada’ (for reverential
worship as well as practical adoption of Allah’s law). Similarly, ‘da’aa,
yad’oo etc. has been used in the meaning of the idolators calling out to
their gods and goddesses for help, as well as for a Muslim to obey Allah.
Let us first look at instances in the Quran where this particular term
and its derivatives have been used to
mean ‘obedience
to Allah’.
Sura Al-Momin: “He
(Allah) lives and
give life. Say
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Da’aa to mean obedience
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(O
Messenger!): I have been
forbidden to obey
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those whom you call (obey) other than Allah. I
have been ordered to submit to the Preserver of all worlds! (40/65,66).
Sura Maryam cites Abraham saying to his people: “And I severe
connections with those who obey someone other than Allah …” (19/48,
49). Sura Momin: “Your Preserver says to you: ‘Call me and I will
answer you. Those who transgress My obedience shall enter Hell,
humiliated!’” --- (40/60). Sura Toor mentions residents of Paradise
answering the query about their deserving the good end by: “Previously (in
the worldly life), we used to call (obey) Him”. The Messenger was told:
“Say: ‘I only call (obey) my Preserver and do not have anyone sharing with
Him! – (72/20). Messenger, in general, beckoned: “and don’t call (obey)
any other god along with Allah: -- (26/213; 28/88; 72/18). Sura
An’aam clearly says to the Messenger to say to men: “After having
received such clear guidance, how can I call a god other than Allah? I
have been ordered to submit (only) to the Preserver of all worlds!” –
(6/71).
Let us
now look at the instances
where da’aa has been used in
the
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Da’aa
to mean petition
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Quran
to mean
calling out
to Allah
(for help,
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guidance, etc.). Before we do that, however, we should
look at some of the questions raised by this particular meaning of ‘da’aa’.
The belief in an unchangeable pre-destined life renders da’aa
simply futile. For example, the pre-written destiny of a dying patient cannot
be altered by praying (da’aa) --- believing that prayer can
alter destiny negates the original belief of unchangeable destiny!
Furthermore, this projects Allah in a strange way --- He first decides
something (unchangeable destiny) and then waits for prayer by men to change
it!
Difficulties also arise with the view that Allah rules by decree
– making decisions as events occur. For example, A (right) and B (wrong),
involved in a law suit against one another, both pray to Allah for
success. Obviously, only one prayer will be answered. Who is it going to be?
What if A had not prayed at all? If we take the view that A’s prayer will be
answered because he is in the right (which is contrary to our social
experience, anyway), then once again, prayer is rendered pointless. Again, one
may take the view that, in order to succeed, prayer must be accompanied by
proper action. In that case, will B win despite being wrong and A lose despite
being right?
These problems are compounded further by the traditional interpretation
of the famous verse from Sur Baqara:
“(O Messenger!) when My people
ask you about Me, tell them that I am close to them; whenever a caller calls,
I respond with a reply.” (2/186)
The problem with this
interpretation, as is frequently observed is that it doesn’t hold true in
countless cases of oppressed, poor and down-trodden people around the globe.
The traditional response to this argument claims that Allah listens to
everyone but decides and does what is really good for the petitioner;
therefore, an unanswered prayer is actually a blessing in disguise. This
response, apart from being unable to satisfy the wronged, has far-reaching
undesirable consequences. The oppressed are asked to accept the state of
affairs as Allah’s better judgment and take all injustice and
unfairness committed against them lying down, silently and happily!
Another
traditionalist belief
is that
Allah answers
prayers only of His
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Allah listens to His favorites
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chosen
people. This
has resulted
in the
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proliferation of the
so-called ‘intermediaries’ forming a link between Man and Allah.
Countless needy people refer to those ‘exalted’ men – dead or alive! --
to forward their requests to Allah, with a recommendation.
Obviously,
this particular
belief is a product of the autocratic period of
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Divinity of the king
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Muslim
history. It
was to the
benefit of the
absolute
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rulers to have the people
believe that ‘the king is god’s shadow on earth’. It was, therefore,
natural for the masses to imagine Allah in the same mould as they
experienced their earthly rulers (His shadows), complete with His divine
court, guards, secretaries, intermediaries, and above all, a whimsical process
of decision-making.
About
the ‘intermediaries’, the Quran says: “They are men just like
yourselves“ -- (7/194). About dead ‘agents’, (whose graves are so very
reverentially visited by millions), it says: “They just can’t hear you.
Even if they do, they cannot respond!” – (35/14). Also, “They remain
ignorant of whatever you say to them” – (46/5); “They don’t know even
about their own resurrection” --- (16/21).
How
can such dead people help the living?
-x-x-x-x-x-x-x-x-x-
As
to the question how, then,
are prayers
answered?, let
us once
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How are prayers answered
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again
look at
verse 2/186
which says: “When
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My men ask you of Me tell
them I am close to them and respond to everyone who calls Me”. It goes on:
“If you wish an answer from Me, you must be convinced of My guidance and
obey Me. Sura Shura says: Those get their answers who are convinced and
do good (proper and fruitful) deeds” – (42/26). Sura Momin: “You
call Me, I’ll respond. (But) Those who defy and transgress, they will enter
Hell, humiliated!” --- (40/60). Sura A’raaf, while talking about
‘calling out to Allah’, says: “He certainly doesn’t like the
transgressors” – (7/55). Those who reject the laws of Allah, do not
get their prayers answered” – (40/50). Conviction, followed by continuous
diligence to adopt and implement His laws, is the fundamental requirement for
getting prayers answered. In fact, such men work at it constantly
round the clock and “call out to their Preserver, in hope and
despair, and keep available for common use what He has given to them!” ---
(32/15-16).
Sura
Aal-eImran contains a beautiful account of this concept. I quote here my
interpretation of it from my work Mafhoom-ul-Quran:
For those who put their reason to
use, there are great signs, in the creation of the universe and the cycle of
day and night, of the scope and validity of His laws.
It is for those
men of reason who constantly keep in view Allah’s laws, be they
standing, sitting, or lying down; they keep pondering over the creation of the
universe. Their research makes them convinced and say: “O our Preserver! You
have created this universe neither in futility nor to destructive purpose. You
are too great to have done it so!
Grant us the ability to (benefit
properly from the universe as a result of our scientific research and
practical experimentation and thus) save ourselves from destruction.
Nations who do not follow this course of action see their efforts
wasted away and they plunge into a humiliating, miserable existence with help
coming from nowhere.
It is desirable to harness the forces of Nature and use them for the
universal sustenance of Man, not for his destruction. This can be done only by
a people who are firmly convinced of the divine guidance.
Therefore, these men of reason also say: ‘O our Sustainer! We heard a
caller calling us to be convinced of the validity of our Preserver’s laws.
We responded to his call and became convinced’.
Then these convinced men of reason desire in their hearts (and they
pray): ‘O our Sustainer! Please save us from the consequences of errors we
make. Make up for our little slips and mistakes of judgment and application.
Please give us the eventual end of a prosperous existence.
O our Preserver! Please keep Your promise You have made, through Your
messengers (Divine Revelation), of bestowing us with prosperity and success.
Please don’t let us be humiliated on the Dooms Day.
We are sure You are a keeper of promises! (3/189-193).
To all this, Allah’s
reply is the following:
‘Their Preserver then responded
to them: “(I have heard your prayers, but you must remember that) I don’t
waste the work of a worker – man or woman – and respond fully to an
action)”’ (3/194).
Let
us now make things even clearer by looking at the situation of the
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Prayers of Divine
Messengers Answered
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exalted
messengers of Allah
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praying and having their
prayers answered.
About
Noah, it is said that he called out to Allah when his people opposed
him vehemently. Allah says: “So We are the best (of those) who answer
(prayers)” – (37/75). How did He do it? “We revealed upon him (the way
of) constructing an ark”! (23/27).
When
Moses was told to free Israelites from the oppressive slavery of the
Egyptians, he prayed for divine help in view of the gravity of the commission.
Allah answered: “O Moses, We (hereby) grant what you seek” (20/30).
“Go you and your brother (to the Pharaoh), with My word; don’t you be lax
with it!” – (20/42). Elsewhere; ‘(Allah) said, “I have answered
your prayer. So be steadfast and never follow those who do not know’”
(10/89).
Again,
when Moses prayed for his people to be granted bounties of Here and the
Hereafter, he was told it could happen only if “They follow the last
Messenger; Our blessing, although encompassing the entire Universe, can be
obtained by men if they are convinced of Our laws, abide by them and provide
sustenance for others” ---(7/156-157).
Zakariya’s
prayer for a son was granted right away in principal but materialized only
when: “We cured his wife for her” --- (21/89-90). It is obvious,
therefore, that prayers are answered only when the relevant laws are properly
applied. Praying without appropriate action is commented upon in Sura
Ra’ad with the allegory of a thirsty person standing inactive on the
banks of a river. Such prayers all go wasted (13/14).
=-=-=-=-=-=-=-=-=-=-=-=
A
possible comment on the above can be the intriguing question. Does Allah
not at all answer prayers of the oppressed?
Does anyone? The Quran’s
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Prayer of the Oppressed Answered
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reply to
this is in the affirmative. Yes,
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their prayers are
answered. Following is how it happens. Look at a leaf from the Muslim history
of the early period.
Years
of consistent hard struggle had resulted in the Muslims’ own sovereign rule
in the town of Yathrib (Medina). In the meantime, Muslims still trapped
in Mecca came under increasing oppression at the hands of the Quresh
(the ruling tribe of non-Muslims). The oppressed Muslims prayed to Allah
for their salvation. Allah said to the Muslims in Medina: “What has
come upon you that you do not take up arms in Allah’s way? The weak
men, women and children call out to US.: “O our Preserve! Take
us out of this town of transgressors. Please sned some helper and friend for
us!” – (4/75).
Clearly,
Allah does not help the oppressed directly. He does it
indirectly
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The Quranic State Answers!
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through other men. For the first thirteen years
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of the movement, the
Muslims’ prayers (under the oppression of the Quresh in Mecca) were
answered by words of advice, consolation and suggestions of remaining
steadfast, etc. Allah said, “Who is the One who answers the call to
Him of the desperate and removes their predicament? He (does it when He) makes
you the inheritors of Earth!” – (27/26). Please remember that this
inheritance is a result of their convinced good deeds (24/55).
Elsewhere,
about the Muslims the Quran says: “They are the ones who respond to
their Preserver’s beckoning and establish sala (a comprehensive
system of adopting Allah’s system), make decisions through mutual
consultation, and keep for common use whatever sustenance they have” ---
(42/38). This method of ruling through mutual consultation, established to
create and sustain a fair and just social order, is the same employed to
salvage the Israelites from the shackles of Egyptian bondage. Sura Qasas:
“The Pharaoh had carried
transgression to extremes. He operated a policy of ‘divide and rule’ by
oppressing and neutralizing the potentially dangerous while promoting the
inept and the weak.
Our Law of Returns demanded to
bestow upon the oppressed its bounties, i.e., inheritance of, and power in,
the land where they could have their own sovereign government.” ---
(28/4-6).
Let me ask you to ponder
– just for a few seconds – upon the question: why and when do the
oppressed need to pray to Allah? They do so in an unjust, unfair and
oppressive society which is oblivious to their predicament, abandons
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Why pray?
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them by
neglecting them completely. They see no other recourse
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open to them than to plead
with the Almighty. But this never
happens in a fair
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Not so in a Just Society
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and just
society, simply because they do not need
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to. This
fact was so very
eloquently illustrated by
Omar, the second
Caliph,
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Omar’s Eloquent Statement
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when
he announced:
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“I have been entrusted with the
responsibility of the Caliphate so that I stop your prayers on their way out
and not let them reach Allah!”
that sums up the purpose
and target of the Quranic social order.
In
such a society, no one needs to pray to the Almighty because His
representatives on Earth are taking care of them. In such a society there are
no individual prayers. That explains
the fact that all the Muslim prayers mentioned
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Muslim Prayers are Collective
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in
the Quran
are collective. A glance at
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those
can make clear their purpose. Some of them are:
1. O
Preserver of all worlds! Guide us on the right path, the course of those
blessed by You!
(1/5-7)
2. O our
Sustainer! Bestow nice things on us Here as well as in the Hereafter. (2/201)
3. O our
Sustainer! Give us steadfastness so that we don’t falter. Save us from the
consequences of small errors. Give us triumph over the enemy. (3/146-147)
4. O our
Sustainer! Ignore our errors and forgetfulness. Don’t let us slip back into
ignorance like nations of the past. Give us strength to carry out our
responsibilities. Give us triumph over those who oppose Your system. (2/286); (3/15)
5.
O our Preserver! Don’t let us go astray now that we are on the right
path. Please keep us provided for. (3/7)
6.
O our Sustainer! Keep the promises you have made to us through your
messengers.
(3/192-193)
7.
Let us be among the doers of good deeds (5/83). Not among the
transgressors (7/47)
8.
Let the Right decide the conflict between us and our opponents. (7/89)
9.
O Allah! Save us from the oppressors.
(10/85)
10.
Prayers to be saved from the punishment in Hell.
(25/65)
11.
Let our families (wife and children) be the cause of happiness; let us
be the leaders among law-abiders. (25/74)
12.
O our Sustainer! Take us, as well as our brethren gone before us with
conviction, under Your protective fold. O Allah! Keep our hearts free
of malice for our brothers.
(59/10)
13.
(Muslims praying in Heaven to) Complete our light.
(66/8)
It is time now to
consider the most important question one may ask at this point: Granted that
prayers are collective, what do they achieve? This, being a pivotal question,
needs careful consideration.
*******************************
Human action
springs from desire. Desire, and the subsequent will, directly influence an
action and its performance. It
prepares one psychologically for the
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What Prayer Achieves
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forthcoming
action. The
verbalization of
desire is
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prayer. As Iqbal very
aptly put it in one of his poems for children:
My desire
is on my lips as prayer
Be my
life as a candle fairer
Psychological
change in a
person, and for
that matter,
in a nation, has far-
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Psychological
Change
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reaching
effects. One
can only
wonder at
the
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linguistic depth the
pre-Islamic Arabic had reached. The simple nomads of the ‘jahiliya’
(Ignorance) period used to milk their animals but not quite, leaving a little
in there to induce down more. That little amount of milk left was called (الداعية)
(the caller; the prayer). This illustrates prayer in the human context, i.e.,
the condition which spurs emotions into action for subsequent performance.
Expression of ones desire is prayer.
It is important to consider two fundamental points regarding desire.
First,
the nature of desire. The Quran suggests the standard of a Muslim’s
desire as: “and don’t desire but what Allah wants” --- (81/29),
i.e., abide by His laws and follow His system. As mentioned earlier, the sole
purpose of human endeavor is to
develop one’s personality.
The standard
to measure
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Keep your
desires in line with Allah’s Will
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this
development is to see
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how
much of ‘Allahness’ is reflected in one’s personality. Of course,
one kind of divine attributes are beyond humans (e.g., eternity and
immortality). But humans can develop in themselves the godly attributes of
benevolence, sustenance, kindness, etc. This
depends upon having a desire to develop such attributes. So, men should desire
what Allah wants them to, which can be found in His Revelation (the Quran),
without which: “Man instead of praying for good, prays for bad, in his
haste” – (17/11).
Second,
the objective of a desire must always be kept in view. The Quran says
the Convinced “Keep in view Allah’s law standing, sitting, and
lying” – (3/191).
Again, in
Sura Ha’Meem: “Those who say, ‘Allah
is our
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What is Remembering Allah
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preserver’
, and then stand firm, they have
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angels
descending upon them to console and comfort them with their support Here and
in the Hereafter, and give them glad tidings of Paradise promised to them.
There (in Paradise) you will get what you wish and will happen what you pray
for” --- (41/30-31). A Muslim, by definition, does not desire (pray) for
anything out of line with Allah’s Will. That, therefore, guarantees
answering of the Momeneen’s (the Convinced) prayers.
Regarding
the ‘help by angels’, the Quran has clearly called it
‘psychological satisfaction’ (8/10) resulting in steadfastness – (8/11).
=
= = = = = = = = = = = = = =
As
far as
praying for someone else
is concerned, it is nothing but the
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Prayer for Others
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expression
of one’s
good wishes.
It acts
as moral
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support for others. One
such case in point is the practice of praying for the dead (who of course
remain unaffected) which is a solace to the bereaved. Such acts are socially
desirable to promote gregariousness. That is why the Messenger was told to
appreciate and felicitate those who bring in their donations because “Your
prayer is satisfying for them” – (9/103).
-x-x-x-x-x-x-x-x-x-x-
The
Quran reports some
individual prayers of divine messengers. Job
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Individual
Prayers of Messengers
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(Ayyub)
prayed to
Allah in
his
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predicament and He
salvaged him (3/83, 84); Jonah (Younis) called out to Him and his calamity was
alleviated (31/87,88). In the first place, the Quran reports not
details as to how such help was given. Secondly, and fundamentally, it is
impossible for us to fully comprehend the mechanism of divine Revelation and
the nature of the Allah – Messenger relationship. Therefore, it is
better left at that. The Messenger Mohammed’s individual prayer mentioned in
the Quran is ideal for everyone: “Say, ‘O Preserver! Give me
knowledge aplenty!’” (20/114).
****************************
A
commonly held belief is that rejecting the mechanism of prayers makes
one deny
the benevolence (رحمة -
traditionally translated as mercy) of
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Prayer
is Blessing and Denying Blessing is Denying Allah
|
Alllah, which is denying Allah
and His powers.
Let us
see what
رحمة
(rahma)
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really is in the Quranic
context. For that, we must recall the concept of ‘tauba’
(repentance) mentioned earlier in this book.
The
ancient Judaic jurisprudence had no place for ‘tauba’. Every little
error had to be punished. The Hindu concept of ‘Karam yoge’
(reincarnation) held a similar position. The Christians believe in ‘the
original sin’; Christ went to the cross to absolve Man of sins; anyone
believing in the Christ’s being the Savior, gets salvation; that is the
basis of the ‘God is Mercy’ belief.
The
Quran holds a view different from both of the above. Allah’s
Law of
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‘Rahma’
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Returns
contains both justice and clemency,
the latter having a
|
concept different from the
Christian. The Quranic concept of clemency may be illustrated by the
example of a person putting his / her hand in a flame. The burning which
results naturally in pain is justice. At the same time, Nature has created
cure and treatment of burns. That is Allah’s clemency (rahma).
This fact can be useful only to those who know and utilize it. This, in the Quranic
sense, is tauba (repentance), i.e., efforts to rectify a mistake. This point
is aptly illustrated in the figurative story of Man’s creation. Both Man and
the Devil erred but whereas Man repented and was willing to rectify his error,
the Devil refused to confess, standing defiant. Nature (Allah) was
clement to Man but not to the Devil.
The
Quran elaborates it in Sura AzZumr: “Say (O My Messenger) to
those who have done wrong to themselves, ‘Don’t lose hope of Allah’s
clemency. Verily, He has created means of recovering all falterings. He
certainly is the Protector and Clement!’ Come back to your Preserver and
submit to Him before your error bears result, after which no one will be able
to come to your aid” --- (39/53-55). Elsewhere,
it is clarified thus: “When they, who are convinced of Our laws, come
to you (My Messenger), say to them: ‘Peace be upon you as your Preserver has
bound upon Himself to be clement, i.e., anyone of you who unknowingly falters,
then repents and rectifies it, shall find Allah protecting and
clement’” --- (6/54).
This
is not to be taken as a license to commit wrongs. It says: “This is how your
Preserver shall be clement to you. But if you return (to your ways), Our
system ( of punishment) shall return to you. – (17/8).
Tauba
(repentance), therefore, is only for those who are convinced of the natural
Law of Returns. The disbelievers, on the other hand, have been said to be
hopeless of divine clemency. Sura Ankaboot says: “Those who reject Allah’s
Law and its Principle of Returns, are the ones hopeless of My clemency” ---
(29/23).
Elsewhere,
the Quran says: “That who loses faith in his Preserver’s clemency,
has surely lost his way” --- (15/56). Contrary to this: “Verily, those who
are convinced and abandon (everything for Allah) and struggle in Allah’s
way, seek Allah’s clemency. Certainly, Allah is Protector and
Clement” --- (2/218). Allah’s clemency (rahma), therefore,
is for those who strive. Says the Quran:
“Even among the Convinced, the
lethargic – save the invalid – can never be at par with those who strive
with their selves and wealth in the way of Allah. He holds the
strugglers in a higher status than those who shirk action. The system benefits
all but the endeavoring are graded higher than the passive ones – Higher
status and protection and clemency. Certainly, Allah is Protector and
Clement.” (4/95-96)
Finally, consider Sura
Al’Araaf where Moses prayed for His blessing for Israelites and got this
reply: “Surely, My clemency encompasses everything. But among men, only
those merit it who abide by His laws, work for universal sustenance of
mankind, are convinced of the validity of Our laws, and follow the illiterate
Messenger in the future, who they find mentioned in the Torah and the Bible
– he will promote good and forbid wrong, allow nice things and disallow bad,
break their unnatural yoke of slavery, lighten them by relieving them of
slabs. That is the only way to obtain Allah’s clemency, covering the
entire universe in its benevolent clouds!”
(7/156-157).
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