2019-02-14 270
The effects (outcome) of prayer performance
The prayer performance leaves
several marks or signs behind. They are as follows:
First: Security and Protection
The most important of the prayer's direct effects on man is preventing him from doing what stands as negating the human manners and that really requires the prayer to be spiritually present in man's whole entity in all the process of its performance in uttering words and doing deeds.
When man repeats at intervals the phrase "Allah is the Greatest" he has to bear in mind that Allah, the Almighty, that Allah is greater than man's will which makes him feel the arbitrary unmeasurable power that can prevents him from imposing injustice, killing and transgression on people or doing any other disdainful act he intended to do.
Allah, the Almighty, says in His holy Quran: "Verily, (the prayer) prevents you from doing (Al-Fahisha) (i.e. great sins of every kind, unlawful social intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind evil wicked deed. (Al-Ankabut:45).
The more the Moslem's love for his prayer becomes in accuracy, the greater his nearness to Allah will be-that is, the Moslem whose ideal objective is Monotheism (Oneness of God) and sincerity which both prevent him from submitting to falsehood and injustice. Allah, to Whom be ascribed all glory and perfection says: "And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fasiqun, rebellious, disobedient to Allah) And perform As-Salat and give Zakat and obey the Messenger that you may receive mercy (from Allah) (An-Nur :55-56).
After Allah, the Almighty forbids His slaves from polytheism and invites them to maintain His Oneness, then directly comes the command that you shall establish the Prayer, there is, in fact, an intimate adherence or connection between it and piercing through the curtains of polytheism.
Secondly: The Prayer inherits the spirit of kindness and charity amongst people in addition to the fortification which the Moslems require by means of the prayer, the Moslems also require from their Almighty, to be, in return, charitable to them, too.
So, the charitable are those who establish the prayer, as it came in the holy Quran: "Guidance and Mercy to the Charitable who establish the Prayer and give Zakat and they themselves who believes in the Hereafter. (Luqman 3-4).
Thirdly: Purification of the human self
But as regards, the purity of the human self which is expressed in the Islamic and moral conceptuality – the so-called: self-purification. The best means which can provide the appropriate ground for it is the permanence of the Prayer where in Our Lord says in the holy Quran: " Verily, man was created impatient" Irritable, (discontented) when evil touches him." Niggardly, when good touches him, " except those who are devoted to As-Salat (prayers) (Al-Ma'arij-19-23)
On the whole, the establishment of the prayers and their continuous attendance at due times will transfer the Moslem prayer performer to the purity level and the development of the soul unto a sublime level which can properly termed as: "self-reform" and with regard to this point Allah, the Almighty says: "And as to those who hold fast to the Book (i.e. act on its teachings) and perform As-Salat. (Iqamat As-Salat) certainly, We shall never waste the reward of those who do righteous deeds."(Al-Araf: 170).
First: Security and Protection
The most important of the prayer's direct effects on man is preventing him from doing what stands as negating the human manners and that really requires the prayer to be spiritually present in man's whole entity in all the process of its performance in uttering words and doing deeds.
When man repeats at intervals the phrase "Allah is the Greatest" he has to bear in mind that Allah, the Almighty, that Allah is greater than man's will which makes him feel the arbitrary unmeasurable power that can prevents him from imposing injustice, killing and transgression on people or doing any other disdainful act he intended to do.
Allah, the Almighty, says in His holy Quran: "Verily, (the prayer) prevents you from doing (Al-Fahisha) (i.e. great sins of every kind, unlawful social intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind evil wicked deed. (Al-Ankabut:45).
The more the Moslem's love for his prayer becomes in accuracy, the greater his nearness to Allah will be-that is, the Moslem whose ideal objective is Monotheism (Oneness of God) and sincerity which both prevent him from submitting to falsehood and injustice. Allah, to Whom be ascribed all glory and perfection says: "And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fasiqun, rebellious, disobedient to Allah) And perform As-Salat and give Zakat and obey the Messenger that you may receive mercy (from Allah) (An-Nur :55-56).
After Allah, the Almighty forbids His slaves from polytheism and invites them to maintain His Oneness, then directly comes the command that you shall establish the Prayer, there is, in fact, an intimate adherence or connection between it and piercing through the curtains of polytheism.
Secondly: The Prayer inherits the spirit of kindness and charity amongst people in addition to the fortification which the Moslems require by means of the prayer, the Moslems also require from their Almighty, to be, in return, charitable to them, too.
So, the charitable are those who establish the prayer, as it came in the holy Quran: "Guidance and Mercy to the Charitable who establish the Prayer and give Zakat and they themselves who believes in the Hereafter. (Luqman 3-4).
Thirdly: Purification of the human self
But as regards, the purity of the human self which is expressed in the Islamic and moral conceptuality – the so-called: self-purification. The best means which can provide the appropriate ground for it is the permanence of the Prayer where in Our Lord says in the holy Quran: " Verily, man was created impatient" Irritable, (discontented) when evil touches him." Niggardly, when good touches him, " except those who are devoted to As-Salat (prayers) (Al-Ma'arij-19-23)
On the whole, the establishment of the prayers and their continuous attendance at due times will transfer the Moslem prayer performer to the purity level and the development of the soul unto a sublime level which can properly termed as: "self-reform" and with regard to this point Allah, the Almighty says: "And as to those who hold fast to the Book (i.e. act on its teachings) and perform As-Salat. (Iqamat As-Salat) certainly, We shall never waste the reward of those who do righteous deeds."(Al-Araf: 170).
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