CHAPTER X
REASONS FOR SOME RELIGIOUS
PRECEPTS AND OTHERS
The 'Addliya
1 from among the Shï'a and the Mu'tazilites have unanimously agreed that every precept issues from the Holy Legislator (Allah) is never spontaneous; rather it concerns an inclusive individual and social interest which brings about to them general good, whether this precept is obligatory or recommended; likewise, if the precept is unlawful or reprehensible, for surely it includes an inseparable corruption or not inseparable corruption which causes heavy harm to man, and it is impossible that a precept issues from the Great Legislator and is void of interests or has some acts of corruption, for surely that requires impugning the wisdom of the Legislator; likewise, it requires the voidness and uselessness of legislation. The Ash'arites have opposed that and maintained that all precepts of the Legislator are spontaneous and devoid of wisdom and interests. The weakness of this view is clear, for many corrupt adhesions result from it and they have been mentioned in the theological books.
Any how, the Imam, peace be on him, has announced that it is necessary for religious precepts to include interests in the side of the obligatory and acts of corruption in the side of the unlawful. He stated that during giving answers to the reasons of some precepts about which al-Fadl b. Sha`dhan asked him. He, peace be on him, said:
"If a questioner asks: 'Is it permissible for the Wise One (Allah)
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1. The ' Addliya are those who believe in Divine Justice.
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to charge a servant with one of the acts (of worship) without a cause or a meaning?' It is said to him: 'That is not permissible, for He is wise, not frivolous nor ignorant.' If a sayer says: 'Tell me: Why has He charged the creatures (with acts of worship)?' It is said: 'For many reasons.' If a sayer says: 'Tell me about these reasons: Are they known and available or are they neither known nor available?' It is said: 'Rather, they are known and available with their people.'
1"
Any how, many questions about the reasons for some theological researches spread in the time of the Ima`m. Other questions about the reasons for legislating some religious precepts were also asked. Yet other questions about the conditions of the prophets and the affairs of the bygone communities were asked. The Ima`m, peace be on him, was asked about these questions and he answered them. Mohammed b. Sina`n asked him about a group of them, and al-Fadl b. Sha`dha`n heard some of the Ima`m's answers to them. The questions are as follows:
Theological Questions
As for the theological questions whose reasons the Imam, peace be on him, has mentioned, they are as follows:
A. The Reason for ordering
the creation to profess Allah
The Ima`m, peace be on him, has stated the firm reason why it is obligatory on servants to profess Allah, the Most High, His messengers, and what has been brought from Him. He, peace be on him, said: "If a sayer says: 'Why have the creatures been ordered to profess Allah, His Messenger, His argument, and what has been brought from Allah, the Great and Almighty?'"
The Imam's answer is as follows: "It is said: 'For many reasons, of which are: If men do not profess Allah, the Great and Almighty, do not refrain from disobeying him, do not abstain from committing great sins, do not fear anyone regarding what they desire and enjoy of
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1. Uyun Akhbar al-Rida, vol. 2, p. 99.
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corruption and oppression, they will be corrupt, attack each other, rape women, plunder properties, shed blood, and killed each other without right. Without doubt, this results in the ruin of the world, the destruction of the creation, the corruption of the tilth and the stock.
"Yet of which are: Surely Allah, the Great and Almighty, is wise. None is wise and described by wisdom except him who bans corruption, enjoins righteousness, restrains (men) from oppression, and prevent (them) from atrocities. Banning corruption, enjoining righteousness, and preventing atrocities are not (available) except after professing Allah, the Great and Almighty, and recognizing the one who enjoins and forbids.
"If the people were left without professing Allah, the Great and Almighty, and without knowledge of Him, then neither enjoining righteousness nor preventing corruption was established. For there is no one who enjoins (men to do good) and forbids (them from doing evil). Yet some of which are: We have found that the creatures may be corrupt through hidden, covered affairs. So were it not for professing Allah and fear of Him in secret, none, when he is alone with his desire and will, fears anyone regarding giving up sin, violating sacredness, and committing great sins. That is when his deed is covered from the creation and none sees it. So through that is the difference between all creation. Therefore, straightness and righteousness do not occur except through their professing the Omniscient, the All-aware, Who knows the secret and what is yet more hidden, enjoins righteousness and forbids corruption, from Whom no secret remains hidden, that through that they may prevent themselves from all kinds of corruption when they are alone with them.' "
Surely the firmest deed for uprooting crime, driving it away from individual and society, purifying the earth from sins and offenses is planting the faith in Allah, the Exalted, in the depths of souls and hearts, and the faith in that Allah watches him who commits crime or sin with respect to his own soul and his society, and that He will severely punish him because of it.
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1. Ibid., p. 100.
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As man loves his own soul and seeks good for it, he normally refrains from any sin which leads to destruction and misery.
Crimes have increased during these time; terrorist deeds such as killing the innocent, hijacking, and the like from among crimes and offenses have also increased because of the weakness of the faith in Allah and the paucity of the religious restraint in souls.
Surely the forces of good and peace are built on faith in Allah, the Most High. The faith in Him is the firmest way for spreading justice, security, and welfare among men. So man will increase in affliction and misery because he has little faith in Allah or he has no faith in Him.
B. Professing Allah's Oneness
The Imam, peace be on him, said: "If a sayer says: 'Why has it been made incumbent on them (men) to profess and recognize that Allah is One and Unique?'
" It is said: 'For reasons of which is that if He did not make profession and knowledge (of Him) obligatory on them (men), then it would be permissible for them to imagine (that there were) two directors or more than that; and if that was permissible, they would not distinguish the One Who created them from other than him, for every human being of them did not come to know (of Him), for he worshipped the one other than Him who created him, and obey the one other than Him who ordered him, so they were not sure of their Maker and Creator; neither the command of the commander nor the prohibition of the prohibiter is established with them; therefore, the commander himself is not known; nor is the prohibiter (distinguished) from other than him.
"'Of which is that if it was possible for two (creators to exist), one of the two partners was not worthier of worship and obedience than the other; if it was permissible to obey that partner, then it was permissible not to obey Allah; and if it was permissible not to obey Allah, then that would result in: disbelief in Allah, all His messengers and His Books; establishing all kinds of falsehood; leaving all kinds of right; making lawful all
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kinds of the unlawful; making unlawful all kinds of the lawful; entering all acts of disobedience; coming out of all acts of obedience; permitting all kinds of corruption; and invalidating all kinds of right.
"'Yet of which is that if it was possible for more than one (creator to exist), then it would be possible for Iblis to claim that he was that other (one), that he might oppose Allah, the Exalted, in all His decrees and make the servants incline to him, so, through that, there will be the greatest unbelief and the most intense hypocrisy.'
1 "
This part gives an account of the necessity of faith in the Oneness of Allah, the Most High, and the impossibility of existence of a partner along with Him. The Ima`m, peace be on him, has stated his wonderful proofs of that, and that the existence of a partner along with Allah, the Exalted, results in the disorder of the regulation, the corruption of the world, and the absence of balance in these worlds.
C. There is Nothing like Allah
He, peace be on him, said: "If a sayer says: 'Why it has been made incumbent on them (men) to confess that there is nothing like Allah?'
"It is said: 'For reasons of which are that they should not mean other than Him by acts of worship and obedience, and that the affair of their Lord, their Maker, and their Provider is not vague for them. Of which is that were it not for that they knew that there was nothing like him, they would come to know that their lord and maker were those idols, which their forefathers had installed for them, the sun, the moon, and the fires. If it was possible for Him to be vague to them, then that would result in corruption, leaving all acts of obedience to Him, and committing all acts of disobedience to Him according to what came to their knowledge of the stories of these lords, their order and their prohibition. Of which is that were it not for that it was incumbent on them to know that there was nothing like Him, then it would be permissible for them to subject Him to the same (qualities) of the creatures such as incapability, ignorance, change,
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1. Ibid., p. 102.
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disappearance, extinction, lying, and aggression. He who is subject to these things, none can give security to his extinction, have confidence in his justice, be sure of his saying, his order and his prohibition, his promise and his threat, his reward and his punishment; and that results in the corruption of the creation and invalidating lordship.' "
In this part the Ima`m has mentioned the firm reasons why it has been made incumbent on servants to believe that there is nothing like Him. For if there was something like Him, then He would be subject to servants' qualities such as incapability, ignorance, extinction, and the like; and that results in the corruption of the creation and the invalidity of Lordship.
1
D. The Cause for Charging Servants
(with Religious Duties)
He, peace be on him, said: "If a sayer says: 'Why has Allah, the Exalted, enjoined and prohibited servants?'
"It is said: 'Because their existence and their righteousness are not except through the order, the prohibition, the ban from corruption and usurping each other.'
2"
The Imam, peace be on him, means that the cause for the religious duties from among the obligatory and the unlawful is the subsistence of man and the continuation of his existence, for therein are his righteousness, keeping his security, his interests, and his happiness; and in leaving them are his misery and his destruction.
E. The Cause for Knowledge of the Messengers
He, peace be on him, said: "If a sayer says: 'Why it has been made incumbent on them (people) to know the messengers, to profess them, and to yield to them through obedience?'
"It is said: 'As that through which they complete their interests is not in their creation and their forces, the Maker is far above from
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1. Ibid., p. 103.
2. Ibid.
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being seen, their frailty and their feebleness to attain Him is manifest, there is no escape for them from an infallible messenger between Him and them (in order to) convey to them His order, His prohibition, and His good manners, and to inform them of that which leads to their profits and their harms. So if it was not incumbent on them to know and obey him (the messenger), then there would for them no profit nor fulfilling a need in the coming of the messenger, and his coming not for profit nor righteousness is vanity; and this is not one of the attributes of the Wise (Allah) Who has mastered all things.'"
This part gives an account of the reason why it is obligatory on men to know the messengers, to acknowledge their Prophethood, and to believe in them; otherwise knowledge of them is vanity and nonsense.
F. The Reason for Obeying Rulers
He, peace be on him, said: "If a sayer says: 'Why He has appointed rulers and ordered (men) to obey them?' It is said: 'For many reasons of which is that when the creatures have been ordered to stop by a limited limit and have been ordered not to exceed that limit, because therein is their corruption, that is not established nor stands except through that He must appoint among them a trusted one who prevents them from exceeding and entering that from which He has banned them, for if that was not, then none would leave his pleasure and his profit because of the corruption of other than him, so He has appointed over them a custodian in order to prevent them from corruption and to administer among them the punishments and the precepts.
"'Of which is that we do not find a sect from among the sects nor a people from among the peoples subsist and live except through a custodian and a head, and as there is no escape for them from him (the ruler) regarding the affairs of the religion and the world, then it is not permissible in the wisdom of the Wise to leave the creation without him whom He knows that there is no escape for them (the creation) from him (the ruler); nor do they subsist except through him, so they through him fight against their enemy and divide their booty, and he
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establishes for them their gathering and their community, and prevents their oppressive from their oppressed.
"'Yet of which is that if He does not appoint for them an Ima`m custodian, trusted, protector, and gentle, then the community will be effaced, the religion be removed, the laws and precepts will be changed, the innovators will increase it (the religion), the infidels will decrease it, and make that as vague errors for the people, for we have found the creatures incomplete, needy, not complete, along with their difference, their different caprices, and their scattered manners. If He does not appoint for them a custodian keeping what the Messenger, may Allah bless him and his family, has brought, they will become corrupt, as we have explained, laws, practices, precepts and faith will be changed; and in that will be the corruption of the creation in general.'
1"
In this part the Imam, peace be on him, talks about that the Ima`mate is necessary, and that it is a basic element for establishing Islamic life, administering the punishments and precepts of Allah, the Exalted. The Ima`m has given many causes and reasons for that.
G. The Imam is from among the Progeny of the Prophet
He, peace be on him, said: "If a sayer says: 'Why is it not permissible that the Imam is from other than the progeny of the Messenger, may Allah bless him and his family?'
"It is said: 'For many reasons of which is that as obedience to the Ima`m is obligatory, there is no escape from an indication which indicates him, and he is distinguished by it from other than him, and it (the indication) is the famous relationship and the manifest testament, that (the people) may distinguish him from other than him and find the right way to him. And of which is that if it was permissible (to entrust the Imamate) to other than the progeny of the Messenger, then He (Allah) would prefer him who was not a messenger to the messengers, for He would make the sons of the messengers follow the sons of His
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1. Ibid., p. 100-101.
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enemies such as Abu Jahl and Ibn Abu Mi'yat, for it might be permissible for that (i.e. the Imamate), according to their claim, to pass to their sons if they were believers. So the sons of the Messengers became followers; the sons of the enemies of Allah and the enemies of His Messenger became followed; therefore, the Messenger was worthier of this excellence than other than him.
"'Surely, if the creation acknowledged the message of the Messenger and yielded to obedience to him, then none of them would show haughtiness toward following his own son and obeying his own progeny, and that would not intensify in the souls of the people. And if that (i.e. the Ima`mate) was (entrusted to) other than the progeny of the Messenger, then each one of them (the people) would feel that he was worthier of it (the Ima`mate) than other than him; out of that they would be haughty and would not obey those inferior to them; therefore, that would lead to corruption, hypocrisy, and difference.'
1"
The Ima`m, peace be on him, has established these firm reasons for the necessity that the Ima`m should belong to the grandsons and progeny of the Prophet, for he would be better for unifying the community and protecting it from the calamities of discord and difference like those occurred when the pure family (of the Prophet) was removed from government and responsibility, so the community differed; caprices spread among it; discords and enmities dominated it; and that was among the disasters and misfortunes which befell the community.
The Causes of the Religious Precepts
Ima`m al-Rida`, peace be on him, has stated many causes for the religious precepts and the reasons of their legislation. That was in the answers which he wrote to the questions of Mohammed b. Sinan; al-Fadl b. Shadhan has transmitted these answers from him. These researches are wonderful and useful, for they highlight the firm reason why the Almighty Legislator has legislated His holy precepts, and that is as follows:
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1. Ibid., p. 102.
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The Ghusl of Janaba
The Imam talked about the reason why the Legislator has made the
ghusl of
janaba obligatory. He, peace be on him, has said: "The reason for the
ghusl of
janaba is cleanness and man's purifying his own soul from its harm which befalls him and purifying his entire body, for the
janaba comes out of all the body, so it is obligatory on him to purify his entire body.
1"
The Imam, peace be on him, has explained the sublime purposes for which Islam has legislated the
ghusl of
janaba, and they are as follows:
A. Cleanness
Islam takes great care of cleanness and regards it as part of faith, for it is among the most modern means of prevention from diseases which results from dirt; and wash (
ghusl) is among the most manifest means of purity and cleanness of the body.
B. Returning Vitality to the Body
Surely
janaba (the ejaculation of semen) brings about the emaciation and withering of the body, so wash (
ghusl) returns activity and vitality to it, and this has been emphasized by the modern medical researches.
The ghusl for the two 'Ids and Friday
In his answers to the questions of Mohammed b. Sina`n, the Imam, peace be on him, said: "The cause for the ghusl for the two 'Ids, Friday, and other ghusls is that, through it, the servant magnifies his Lord, receives the Generous and the Great (Allah), and asks Him to forgive him his sins, and that it may be for them a known 'I#d when they gather in order to mention Allah, the Exalted, so ghusl has been appointed therein in order that it may be magnified, preferred to all days, and an increase in the supererogatory prayers and the acts of worship. And that purity for it (the body) should be from Friday to Friday.
2"
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1. Ibid., p. 88.
2. Ibid., pp. 88-89.
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It is recommended to wash on the day of 'Id al-Addha, 'Id al-Fitr, Friday, and other religious occasions such as the day of 'Id al-Ghadïr, the visitation to the Shrines of the pure Imams, peace be on them, and other than that from among which the jurists have mentioned. The Imam, peace be on him, has shown the reason for legislating ghusl on these occasions as follows:
1. It (
ghusl) makes man magnify His Great Creator when he asks pardon and forgiveness from Him, the Exalted.
2. It makes the Muslims magnify the 'Ids and urges them to associate with each other.
3. The Muslims must prefer these days to the rest of the days of the year, for this great occasion occurs in them.
4. They must increase the acts of worship and to celebrate these days through mentioning Allah, the Exalted.
5. As for the reason for the
ghusl for Friday, it is that the body is pure and clean from Friday to Friday.
Ghusl al-Maiyit
The Imam, peace be on him, has given two reasons for that
ghusl al-maiyit 1is obligatory:
Regarding the first reason, he, peace be on him, said: "The cause of ghusl al-maiyit is that he is washed, for he becomes pure and is free from the dirt of his illness and all kinds of maladies which befall him, for he will meet the angels and associate with the people of the hereafter. When he goes to Allah, he meets the pure people; they touch him and he touches them, then it is recommended for him to be pure and clean, that they may turn to Allah and to intercede for him with Him."
Regarding the second reason, he, peace be on him, said: "Yet another reason is that the semen from which he had been created comes out of him, so he is impure, and accordingly he is washed.
2"
Islam takes great care of the dead Muslims; it summons the
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1. Ghusl al-maiyit: obligatory ceremonial washing of the corpse of a Muslim.
2. Uyun Akhbar al-Rida, vol. 2, p. 89.
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Muslims to escort them to their final resting places and to console their families on their misfortunes; it has made it incumbent, sufficient necessity, to wash them, to payer over them, and to bury them. The Ima`m has justified washing them as follows:
A. The dead should be cleansed of dirt and the germs which are in his body and which result from his illness, and that is through washing him with water mixed with leaves of nabk tree (
sidr) and camphor which are among the things which sterilize the body.
B. Surely after washing, the dead are pure. If they are believers, then they will shake hand with the angels and the believers from among the inhabitants of the next world.
C. The last thing which comes out of the bodies of the dead is the sperm from which they had been created. For this reason it is obligatory to wash them. Some modern theories have emphasized this meaning, and they believe that the sperm from which man is created remains living, and that from it he will be raised from the dead on the Day of Resurrection.
Any how, Islam has legislated for the dead the most wonderful precepts such as washing (
ghusl) and burying in the ground.
Ghusl for Touching a Corpse
He, peace be on him, said: "And the reason for his washing because of washing him (the dead) or touching him, so it is purity of what befalls him of the sweat of the dead, for when the soul comes out of him, most of his blight remains, so he must cleanse himself of it and he becomes pure.
1"
When one touches the cold corpse of the dead, he should wash his body. The Imam, peace be on him, has justified this ghusl saying that it is obligatory because man becomes a mass of germs after his death; therefore, it is obligatory on him who touches the cold corpse of the dead to wash his body in order to get rid of germs.
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1. Ibid.
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Ghusl for Urine and Feces is not
obligatory
He, peace be on him, said: "And the reason for decrease regarding urine and feces because they are more abundant and lasting more than
janaba, so wudu has been made obligatory for them, for they are abundant, hard, come without any will, and no libido results from them;
janaba does not occur except through their practicing pleasure and forcing their own souls.
1"
The Imam, peace be on him, has given reasons that
ghusl for urine and feces is not obligatory, and that it is sufficient to cleanse the two places, for making ghusl for them obligatory is an intense and unbearable difficulty, so the Legislator has raised it.
Wudu'
He, peace be on him, said: "If a sayer says: 'Why have they (men) been order to perform
wudu' and to start with it?'
"It is said: 'Because the servant is pure when he stands up before the Almighty (Allah), says whispered prayers to Him, obey Him regarding what He has ordered him, pure of dirt and uncleanness; in addition to that (
wudu') drives away inactivity, dismisses drowsiness, and purifies the heart before the Almighty.'
2"
The Imam, peace be on him, has justified wudu`' through the following spiritual reasons:
A. Surely
wudu' is the precondition and essence of the prayers; it is coming to Allah, the Creator of the universe and Giver of life. It is obligatory on the worshipper to rid himself of the concerns of life, to come through his feelings and sentiments to Allah, the Most High. When Imam al-Hasan the master of the youths of the Garden and sweet basil of Allah's Messenger, may Allah bless him and his family stood up for prayer, he would shake with fear of Allah and his skin would turn yellow. He was asked about that, and he answered:
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1. Ibid.
2. Ibid.
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"I am going to stand before the Almighty King." So
wudu' is a precondition for this great act of worship, and it means freeing the body from dirt and uncleanness, and this is of that which suits the greatness of the prayers.
B. Surely,
wudu' dismisses inactivity, takes drowsiness away, and prepares the worshippers for the prayer with activity and vitality.
C. Surely,
wudu' purifies the heart and soul, for it is a precondition for standing before Allah, the Exalted.
Moreover, it leads to the spiritual profits which the Ima`m, peace be on him, has mentioned. In other words it results in health profits of great importance of which is that it protects the eyes from Trachoma, for they are washed with clean water several times a day.
Of which is washing the nose with cool water which protects (man) from cold, which is the key to diseases.
Of which is washing the face and the hands in order to protect them from skin diseases and inflammations, for it has been mentioned in modern medicine that many microbes bring about diseases to man through penetrating his skin, and especially as it concerns parasites. Without doubt washing the uncovered parts of man's body frequently is an important way to get rid of parasites.
And of which is that the germs which enter man's body through the mouth result from the pollution of the hands, so if the hands are washed and always clean, then it will be the best way to get rid of germs.
1
The Acts of Wudu'
He, peace be on him, said: "If a sayer says: 'Why has He made it obligatory to wash the face and the hands, appointed the rubbing to the head and the feet, and has not made that full washing or full rubbing?'
"It is said: 'For various reasons of which is that the greatest act of worship is
ruku'(bow) and
sujud (adoration) which one performs through the face and the hands, not through the head and the feet.
"'Of which is that the creatures cannot every time bear washing
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1. Dr. 'Abd al-'Aziz, al-Islam wa al-Tibb al-Hadith, pp. 62-63.
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the head and the feat, and that it is difficult for them (to perform that) during cold, travel, illness, and times of the night and the day. Washing the face and the hands is easier than washing the head and the feet. He (Allah) has imposed the religious duties according to the least of the healthy people in obedience, and then He has made them (religious duties) include both the strong and the weak.
"'Yet of which is that the head and the feet are not every time apparent and manifest like the face and the hands, because of wearing the turban, the sandals, and the like.'
1 "
Wudu' in the viewpoint of the
ahl al-Bayt, peace be on them, is washing the face, the hands, rubbing the head and the feet. As for the Imam, peace be on him, he has mentioned the reasons for the acts of
wudu' as follows:
A. The main parts of the prayer, for which
wudu' has been legislated, are
ruku' and
sujud, which one performs through the face and the hands, so washing is for them, not for other than them.
B. Surely, washing the head and the feet brings about intense difficulty, especially during the days of cold, travel, and illness. So the Legislator is content with rubbing them.
D. The apparent limbs in man's body are the face and the hands apart from other than them, so washing is for them only.
In his answers to the questions of Mohammed b. Sinan, the Imam, peace be on him, has given another reason for wudu' similar to the one mentioned above, saying: "And the reason for wudu' for which the washing of the face and the hands, rubbing of the head and the feet has been (legislated) is because of his standing before Allah, the Great and Almighty, his receiving Him with his apparent limbs, and his meeting with them the noble scribes.
"So washing the face is for
sujud and submission, washing the hands for receiving (Allah) with them, to ask (Him), to fear (Him), to devote himself (to Him) with them. Rubbing is for the head and the feet because they are apparent and uncovered, and he receives with them (Allah) in all his circumstance, and there is (nothing) in them of
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1. Uyun Akhbar al-Rida, vol. 2, p. 102.
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submission and devotion to (Allah) just as that in the face and the hands.
1"
The Prayer
He, peace be on him, said: "If a sayer says: 'Why have they (men) been ordered to perform prayer?'
"It is said: 'Because through prayer one professes Lordship, and it (profession) is general righteousness, because therein is deposing equals before the Almighty (Allah) with submissiveness, yielding, submission, humility, profession, asking forgiveness from the past sins, placing the forehead on the ground by day and night; that the servant may praise Allah, not forget Him, be lowly, afraid, abased, seeking, desirous for an increase in the religion and the world, along with refraining from corruption. The prayer has become obligatory on the servant by day and night lest he should forget his Lord and his Creator and standing before his Lord; and it (the prayer may) restrain him from the acts of disobedience and prevent him from all kinds of corruption.
2"
The believer can use prayer as a ladder to ascend to the heaven, and through it the Allah-fearing can seek nearness to Allah. The Ima`m, peace be on him, has stated some interests in legislating prayer as follows:
A. Some profits and fruit of prayer are: The worshipper absolutely professes Allah, the Exalted, the Almighty Creator,
nothing like a likeness of Him. He increases in lowliness, submission, and abasement before Allah. He asks Him to pardon him and to forgive him his sins which he has committed during his lifetime.
B. Prayer protects man from acts of disobedience, prevents him from evil deeds, and guides him to good, on the condition that he should perform it in the right manner and conform to its preconditions.
C. If man repeats prayer every day, he will have firm and constant links with his Creator and Director of his affairs. In addition
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to these profits which the Ima`m, peace be on him, has stated, prayer is the best way of providing society with creative, spiritual forces.
If man spiritually communicate with his Creator, then he feels no loneliness and depression. So prayer helps him communicate with the Generous Creator. It removes from him fear, loneliness, and depression. Moreover it supplies him with spiritual forces through which he can face all difficulties and hardships.
