6. Etiquettes and Codes of Prayer
In accordance with the faculty of reason and on the basis of Islamic
traditions, prayer too has its etiquettes and codes; some of them will
be described here, but firstly it would be appropriate to describe the
realities of prayer as follows:
6.1. What is Prayer, and What it Aught to Be?
The literary meanings of phrase prayer means — requesting in a humble
manner. A little pondering about this definition would reveal:
1. Because the reality of prayer is requesting and beseeching — an
act internal and heartly — therefore, a prayer which does not come out
from heart or in other words from a negligent heart in reality — is not
a prayer.
2. Because prayer is a request in a state of need with humility and is
not like other requests or demands; therefore, a prayer or request which
is not accompanied by need and humility too will be far away from the
reality of prayer.
3. Since the request and pleading inevitably should be accompanied by
hope, it must he understood that hope is an essential part of a prayer;
( 67 )
therefore, a prayer which is not accompanied by hope or is accompanied
by hopelessness will not be regarded as real prayer.
4. Since for acceptance of prayer and fulfilment of wants one may trust
only someone Who knows about our genuine wants as well possesses the
power of their being materialized; therefore, the suppliant must have
firm faith in the knoweledge and power of Allah (the glorious, the
exalted), to whom he is beseeching for fulfilment of his own needs
through prayer — a firm faith about His knowledge and wisdom as regard
to his needs, as well His absolulte power and authority to grant them.
5. Since humility and earthliness in front of elderly personalities
differ in accordance with theft- status, i.e. it may be that what is
considered as humility and humbleness infront of a certain respectful
personality may not be regarded sufficient in front of a very great
respectable personality. And since Allah (the glorious, the exalted),
happens to be Greater than all the great personalities, therefore, one
should do his utmost to show his humility and humbleness in front of
Him. Because requesting and pleading before such a magnanimous and
glorious Lord without his permission and consent would be impolite and
stubborness, which is in contradiction with obedience and humility.
Therefore, request from him should not be without his permission;
because of His love and benevolence towards His creatures, He had given
us such a permission, and has asked us to present our requirements and
needs at His threshold, and beseech Him for their grant as the Holy
Qur'an said in the following verse:
And when My servants question thee concerning Me, then surely I am
nigh. I answer the prayer of the suppliant when cryeth unto Me. So let
them hear My call and let them trust in Me.
•the Holy Qur'an (2:186).
6. Since requesting or begging in reality couldn't be any thing
than goodness and blessing for the suppliant, and because a human being
does
( 68 )
not comprehend his real good and bad correctly as Al lah (the
glorious, the exalted), says in the Holy Qur'an:
Man prayeth for evil as he prayeth for good.
• the Holy Qur'an (17:11).
i.e. as he strives for his good and blessing also endeavors for his bad
and evil (in his imagination considering it as good) even though this
goodness might be decorated with evil, as has been narrated in the book
Misbah al-sharia as follows:
There is nothing (to be asked ) except Allah's nearness and
countenance. It is up to the suppliant not to open his tongue except
good and welfare, and should not ask Allah any thing other than goodness
and blessing, and should never include harmful requests in his prayers.
Secondly, if the prayer is not granted, should never be disappointed and
never be suspicious about Allah's promise: 'I answer the prayer of my
servants' — and should consider that whatever he has asked in his
prayer unconsiciously, might have been harmful and undesirable, because
of this very consideration Allah has not granted it and instead has
stored for him other blessing.
6.2. Secret of Non-acceptance of the Prayer of Righteous
I swear to my own soul that there exists mystery and secret in
non-acceptance of at least some parts of the prayers of the righteous and
impeccable ones, inspite of the fact that
Allah (the glorious, the exalted), has himself promised that He will
grant such prayers. Because Allah (the
( 69 )
glorious, the exalted), possesses unlimited mercy and compassion towards
His righteous servants, and this very infinite love and affection
compels Him to keep them immune from whatever constitutes as bad and
evil, even though in their own imaginations they regard it as something
good and blessing. The non-acceptance of their supplications and wants
is due to divine expediency beyond our comprehension like the expediency
of getting killed a child through Prophet Khizr (AS.) — the killing
which apparently from the point of view of parent was evil and bad, but
in reality was blessing and goodness for them.
Now let us suppose that this mother and father because of their being
unaware of tragic and harmful future happening would have considered
their son's remaining alive as something good and blessing for
themselves, and with this intention would have beseeched Allah (the
glorious, the exalted), for their son's Life. Then in that case would
the grant of their prayer (with the intention of good and blessing ) be
— that their son remains alive and instead of good and blessing made
them looser in both the worlds, or he better be killed so that the
parent could be saved from loosing both the words, and instead of him
another righteous son be awarded to them? It is obvious that acceptance
of their prayer could be materialized only through the killing of their
son.
Because a suppliant prays with the intention of achieving goodness,
prosperity, and salvation through this means; in case he did not
mention any thing particular in his prayer and, wished for its
grant, then it would be appropriate that he should consider his
prosperity and welfare in whatever is granted by Allah (the
glorious, the exalted). Now if He sees and is knowledgeable that
whatever is being asked by a suppliant (unknowingly)— would bring
nothing except loss and calamity for him; then in that case the real
grant of suppliant's prayer would be not to accept his prayer,
instead to bestow upon him whatever is considered good and useful
for him.
Non-acceptance of such prayer by Allah (the glorious, the exalted), are
commonly practiced among human beings, and very often it happens that
some one would turn down the request of a dear one for the sake of prudence. For
example, if a sick person mistakenly considers a fatal
( 70 )
harmful drug as health-giving and begs his father for giving him that
medicine, and father being knowledgeable of its fatal harmful effects,
then would, the father grant the son's request? Never. And, if he
knowingly grants his son's request by giving him that fatal drug, then
in that case wouldn't he be criticized by the wise people, and wouldn't
it be said that the son requested a health-giving medicine and instead
his father gave him a killing fatal drug?
Similar is the story of A11511 (the glorious, the exalted), and his
servant, sometimes it may happen that a servant through the means of
his prayer asks something from Allah say wealth and property, because,
he considers it something good for His well being, but since Allah's
vast and infinite wisdom — which covers all do's and dont's relevant to
a servant's life affairs — knows that wealth and property do not suit
this servant; knows that increase of wealth for him — even though he is
not aware of it — would result in his taking distance from truth and
reality. Here it is that Allah (the glorious, the exalted), because,
of his profound love and compassion towards his servant does not grant
the servants prayer and instead makes him deprived from the wealth and
property asked by him in his prayer.
Because, if a servant seeks wealth and property through prayer from
Allah (the glorious, the exalted), it is because of this reason that he
regards it as a means of good and prosperity for himself, without being
aware of the fact that his prosperity and welfare lies in his being poor
and destitute instead of being rich and wealthy. And since Allah (the
glorious, the exalted), is knowledgeable about the fact that wealth and
property is not is the real grant of his prayer. i.e. to bestow upon a
servant the blessings which are indeed required for his prosperity and
eternal salvation . The real grant of prayer does not mean that Allah
should bestow upon a servant whatever is desired by him — even though
being aware of the fact — that unknowingly the servant has asked for a
thing which would be harmful and disastrous for him. Or, in other words
the grant of a servants prayer could be explained as follows:
In cases where a servant prays for something which would bring good and
prosperity for the servant, the grant of his prayer (by Allah)
( 71 )
would mean to bestow upon him the desired things.
But whereby a servant unknowingly or in his imagnation considering it
good for his prosperity, while in reality it is harmful and disastrous
for him ask something from Allah — the grant of his prayer would be to
not to grant his prayer, thus, making him deprived from his desired
wants.
The above matter that — occasionally Allah (the glorious, the exalted),
grants a supplicants prayer by non-acceptance of his request — has been
described in many traditions. Even it has been narrated in some of the
traditions, that Allah (the glorious, the exalted), because of his love
towards a servant, sometimes not only did not accept his prayer, instead
due to His love, gets the servant occasionally involved into some minor
sins, in order to keep him immune from greater sins like arrogance and
self-conceit which would bring greater calamities upon the servant.
Therefore, whatever Allah (the glorious, the exalted), decides about a
servant, without least doubt it would bring for him salvation and
prosperity; whatever He does with a servant, even though apparently and
over all may not appear in his favor, but relative to that person's
affairs and characterstics, certainly means goodness and prosperity,
and is executed in accordance with wisdom and prudence. Apart from that
Allah (the glorious, the exalted), bestows all sorts of favors and
blessings which are useful for His righteous believers and are permitted
by His wisdom and discretion, even though if they do not seek them
in their prayers.
6.3. Questions and Answers
Perhaps acceptance of the above explanation might be a little bit
difficult for some people and they might ask that if such is the case
than what is the benefit of prayer? And what are the meanings of
prayer's acceptance? In reply it must be said: sometimes the action,
deeds, and affairs of a servant are such that divine wisdom dictates to
deprive him from a particular thing because of his deeds and actions.
Here it is that if a servant raises his hands for prayer beseeching
from Allah (the glorious,
( 72 )
the exalted), for good and prosperity, then this same prayer would
result in causing the earlier divine discretion — which was to deprive
the servant from utilization of a particular blessing — to be changed to
other divine diseretion i.e. to allow the servant from utilization of
that particular blessing. Therefore, a prayer might result in lots of
rewards and blessings which were denied before, because, of our
undesirable actions and deeds. In addition to its being granted by
Allah (the glorious, the exalted), a supplication also possesses plenty
of precious and valuable advantages.
6.4. Etiquettes of Prayer
There are special etiquettes and instructions for the prayer, some
of them will be described here as narrated in the Islamic traditions as
follows:
6.4.1. Being Hopeful towards Allah and Hopeless from Others
One of the etiquette of prayer is that the suppliant for grant of
his prayer and fulfillment of his needs should put his trust only in
Allah and should not look towards any one except Him. This etiquette
has been described in the following verse of the Holy Qur'an:
And call on Him in fear and hope.
• the Holy Qur'an (7:56). And now let us refer to some of the
Islamic traditions:
In the famous book of al-Kafras well as in many authentic books the
following tradition has been narrated from Imam al-Sadiq (A.S.) who has
quoted from his father who quoted from the Holy Prophet (SAW.) that
Allah has said to some of the prophets:
( 73 )
I swear to My majesty and splendor that: whoever puts his hope in some
one other than Me, I will cut off his hope, will dress him in the robe
of disgrace and wretchedness, will deprive him from My nearness, will
cut off communication with him and will hide his memory. Woe be upon
him, who takes shelter in other than Me during difficulties, while the
solution of difficulties rests with Me. Does he hope in others while I
remain living and eternal? Does he go to the homes of human beings for
solution of his problems while the gates of their houses remain closed?
Does he leave the door of My house while its gate remains always open?
Was there any one who trusted Me and was betrayed? The hopes
of My servants are tied to Me, and I take care of their hopes. I have
filled the sky with those who never get tired of My praise, and have
ordered the angels never to close the door between Me and my servants.
Does not, the one who face the problem, know that no one can solve it
except with My permission? Why does not the servant approach Me for his
needs, while I had already blessed him with favors without his being
asked for them?
Why does not he ask me instead of asking others? Does he imagine that in
the beginning I bestow My favors upon the servant and will now deprive
him after his request? Am I miser that My servants regard me as miserly?
Do not the world and Hereafter belong to me? Are not the mercy and
benevolence My characteristics? Do not all the desires end with Me? Who
has the power to terminate them?
I swear with My majesty and splendor that if all the needs of all of the
world's habitants are summed up, and if I bestow upon them in accordance
to their wants, not even the equivalent to the weight of a tiny particle
will be decreased from My kingdom. Whatever is bestowed by Me, how could
be it susceptible to loss or reduction? How destitute and wretched is
the one who is hopeless of My blessings? How helpless is the one who
disobeys me, indulges into forbidden deeds, disregards My limits and
transgresses?
( 74 )
In another divine tradition
(hadith-e-qudsi) it has been narrated:
Whatever my servant imagines about Me —
Iam exactly like his imagination, therefore, lest my servant
imagine any thing except good about Me.
The Prophet (S.A.W.) has said:
Beseech Allah with certainty and hope, and request your wants and
requirements from Him.
Imam al-Sadiq (AS.) has said:
Whenever you beseech Allah for grant of your prayer and needs,
imagine that the prayer has been granted and your needs have been
provided.
In a tradition it has been narrated that when Paraoh was being drowned
he pleaded for help from Prophet Moses (AS.) and since he turned down
his request, Allah (the glorious, the exalted), revealed to him :
Oh Moses! You did not help Paraoh because you were not his creator,
but if he would have called Me for help, without doubt I
would have helped him, after all I happen to be his creator.
Also, there is another famous tradition that when Korah (Qaroon)
asked help from Prophet Moses (A.S.) and did not hear any response Allah
(the glorious, the exalted), reprimanded him that why he did not help
Korah?
( 75 )
It has been narrated in a tradition that on the Judgment-Day, when the
accounting of deeds is completed, special angels will lead the servant —
whose sins are greater than his good deeds — towards the Hell. While in
this state the servant turns his face and looks towards his back, then
Allah (the glorious, the exalted), inspite of being knowledgeable about
him orders to bring him back and asks him, why did you turn your face
backward and look towards Me? 'Oh Allah! I never imagined, never expected it,
and never thought that You will treat me like this
.
Replied the servant.
`Oh My angeles! I swear to my splendor and majesty that till he existed,
never had such good expectations towards Me, nevertheless, take him to
Paradise because now he is claiming to have such good expectations.
6.4.1.1. Importance of Remaining Hopeful towards Allah
In some of the traditions it has been narrated that whoever expects good
from Allah (the glorious, the exalted), He too likes to treat him with
goodness and manage his affairs in accordance of his expectations. But
here it must be pointed out that one should not be tricked by Satan, and
incorrectly may regard carelessness, easy going, and slackness in
religious affairs as having good intentions towards Allah (the glorious,
the exalted). Obviously such interpretation does not have any logical
reasoning and expecting good from Allah (the glorious, the exalted),
should never be used to open the ground for carelessness and laxity in
religious affairs.
Otherwise, how come these same people who believe in this fallacy,
through utilization of the excause — expecting good from Allah — do not
practice easiness and carelessness in their worldly affairs like
endeavoring for earning a living, inspite of the fact that Allah (the
glorious, the exalted),with emphasis and swearing has insured the
sustenance for
all
( 76 )
living beings, and only it is in the religious or Hereafter's affairs
that the excuse of having good intentions towards Allah (the glorious,
the exalted),is mentioned, thus, showing laziness and carelessness in
performance of their religious obligations?
If they are honest in their saying, and truly trust Allah (the glorious,
the exalted), and expect good from Him, they should have practiced their
same belief in their financial and worldly affairs too. If they would
have a compassionate and kind father financially capable of taking care
of their living expenses, then in that case because of their having firm
trust upon their father's assurance, they would not have been worried
about their living, and certainly would not have bothered to make
efforts and endeovors for earning a living. Then how it is that they
believe so firmly in their father's words for assuring their sustenace?
But do not put their trust and hopes in Allah (the glorious, the
exalted), who has assured in the Holy Qur'an, the provision of sustenace
for all living creatures? Are the compassion, benevolence, and blessing
of Allah lesser than their father's ? Or, is He incompetent in providing
the sustenace to his servants? Or, does He show stinginess in providing
sustenace to his servants? Is not Allah, the most beneficent and
compassionate? Are not His benevolence, blessings, and favors greater
than every thing and any body else?
Therefore, those who do not have such good intentions towards Allah (the
glorious, the exalted), in their wordly affairs, should not claim to
have such good intentions in their religious affairs, otherwise, their
claim would be nothing except an excuse for being negligent and easy going in
their religious affairs.
( 77 )
6.4.2. Abstinence from Sinning — Oppression Against People's
Lives, Possessions, and Honor
Another etiquette of prayer is that the suppliant should renounce
sinning, especially, transgressions, oppressions, and eating forbidden
(haram)things. He should not raise his hand of oppression,
towards peoples lives, possessions, and prestige, instead should endever
to have a pleasing character. Following are some of the traditions in
this regard:
In a divine tradition it has been narrated:
From you is the prayer; and it is up to Me to grant it; the prayers
of all suppliants are granted except those who have filled their bellies
with food provided through forbidden (haram) means.
The Holy Prophet (SAW.) has narrated:
Whoever wishes his prayer be granted by Allah must endeavor to earn
his sustenace through lawful means i.e. he must restrains himself from
earning his living through fraudulent and forbidden means.
Allah (the glorious, the exalted), has recommended to Prophet
Jesus (A.S.):
Say to the oppressers of bani-Israel: 'do not beseech Me in the state
of idol-worshiping and unity, because, I have sworn that
( 78 )
whoever beseechs Me I will grant his needs, and My grant for
those who are indulged in idol-worshiping and usury would be nothing
except cursing and damnation for them.
It has been narrated from the Holy Prophet (S.A.W.) that Allah (the
glorious, the exalted), sent revelation to him:
Warn the Islamic community (Ummah) not to congregate inside the
mosque for offering prayer and beseeching Me while being transgressors
or oppressors towards other human beings, in that case till they are
busy in prayers and supplications would only be inflicted with My curse
and damnation, or otherwise they must remove that transgression from
themselves (through obtaining the consent of the oppressed). It is only
after this stage that they will become nearer to me, so that I would
become their's eyes and ears, and would make them companions of the
prophets, martyrs, and righteous saints.
About the non-acceptance of prayer of some one in
band-Israel it
has been narrated that his prayer was not granted, because, he besought
Allah (the glorious, the exalted), with a contaminated tongue and heart
as well as with ill intention.
It has been narrated from the Holy Prophet( S.A.W.):
That whoever beseechs Allah with immodest character is like some one
who wants to shoot the arrows with a chord less bow.
Imam al-Sadiq (A.S.) has said:
Allah does not grant the prayer of a sleeping and negligent heart,
therefore, one should pray Him whole heartedly, and should
( 79 )
beseech him with attention while being fully awakened, only then
a suppliant should look forward for his prayer being granted.
It has been mentioned in a tradition that the prayer of the
following is not granted:
1. A person who is sitting idle at home, and without making endeavors
for earning a living ask Allah for sustenance through prayer.
2.Prayer of some one who beseech Allah to inflict harm upon his
fellow companion.
3.Prayer of some one who is blessed with wealth by Allah and spent it
carelessly in nonsense amusements.
4.Prayer of some one who gives a loan to other party without
obtaining his signature on a document, and in case the recipient of loan
denies, the loan giver beseechs Allah for the repayment of his money
through prayer.
It has been narrated in a tradition that:
Whoever prays against his neighbors and relatives, or ask forbidden
things (haram) from Allah his prayers are not granted.
Also, it has been quoted from the Commander of the Faithful Imam `Ali
(AS.):
That while beseeching Allah one should not ask for impossible and
forbidden things.
( 80 )
6.5. Factors which Influence Prayer's Acceptance
In addition to the above-mentioned characterstics which prevent
prayer's there are other etiquettes and manners which provide required
background for prayer's acceptance, and it is up to the supplicant to
pay attention towards them. Following is a brief description about
those factors:
6.5.1. Shedding Tears and Crying
Fearing A11511 (the glorious, the exalted), beseeching him with tearful
eyes, and lowering head upon his threshold are the etiquettes of servant
hood; in addition to bringing plenty of favors and blessings also
provide background for prayers acceptance. Following are some
traditions:
It has been narrated in a tradition:
There is a bottleneck passage between Paradise and Hell,
and except those who shedded tears because of Allah's fear and
wrath, no one else would be able to pass through it.
It has been narrated from the Holy Prophet (S.A.W.):
Allah has swore with his splendor and majesty that My
servant do not know the value of shedding tears and crying; are not aware
that for their crying what heavy price and sweet rewards have been stored;
for them I have provided special palaces in My vicinity, and there is no
partner to share it with them.
( 81 )
It has been narrated:
On the Day-of-Judgment there is no eye which is not tearful, except the eye
which was tearful in the world because of Allah's fear; there is no
one with eyes full of tears because of Allah's fear, except that Allah will
forbidden his body parts from Hell's fire, there
is no face with tears of Allah's fear
flowing upon his cheeks, but Allah will make it immune from disgrace
and abjectness; there is nothing in creation but has its definite dimensions
and weight, except tiny drop a tear
shedded for the sake of Allah's fear, that through this drop Allah
would silence the oceans of His wrath; and if in a
community (ammah) a single servant sheds
tear, Allah would bestow forgiveness upon the entire community for
the sake of that servant's tear.
Of course, there are plenty of traditions about this matter.
6.5.2. To Offer Thanks, Praise, and Apology
Another etiquette of prayer is to praise and adore Allah (the glorious,
the exalted); the Commander of the Faithful Imam `Ali (A.S.) was
asked:
How to praise Allah and consider Him the
Greatest? The Imam
replied: 'You must recite the following:
Oh Thou who are nearer to me than my jugular vein; oh Thou
who is the distance between the men and his heart; oh Thou
( 82 )
who is manifested as the most fascinating scene upon the horizon;
and oh Thou, who could not be compared with any other thing.
While praising Allah (the glorious, the exalted), it would be more
desirable that we should beseech- Him with His sacred names and
characterstics, which are relevant to our prayer and needs; must remember
His blessings and bounties and should thank Him for that; then we should
think about our transgressions and sins, and should offer excuse and Apology.
6.5.3. Deliberation and Persistence
Also, it would be desirable that the suppliant should take a pause
and ponder about his prayer; should avoid
haste and hurrying; should insist whatever he desired from Allah (the
glorious, the exalted), because, he likes a servant who insists and shows
persistence for his wants. Also one must repeat his needs at least three times.
6.5.4. Praying Away from People's Sight
It is more appropriate that one should stood in prayer in an isolated place
away from people's sight so that he could prevent himself from dissimulation
as well as could obey Allah's command. Also it has been narrated that:
One prayer in privacy is equivalent to seventy prayer
performed in the presence of others.
