(Z) MEANING OF SOME MOVEMENTS IN PRAYERS.

Meaning of some movements in prayers

(a) Turning towards the Qibla
means not only that everybody should turn towards the oldest center of monotheism, but also that he should set his mind’s eye fixed only to one goal, i.e., Allah, and not to any object besides Allah.

(b) Covering the private parts
means not only keeping concealed the principal organs of evils, but also the covering of all faults of all men from being make public. If there is necessity of covering the outer parts, how much more is the necessity of covering the inner faults?

(c) Standing in the prayer
means standing in humility before a Mighty King. If, however, the worshipper does not stand with this sense of humility, or is unmindful of such a standing before the Mighty Presence, he is disobeying his Creator.

(d) Niyyat
means the motive of prayer, the intention of obeying the divine command, of forsaking all evils of the world and seeking nearness to Him.

(e) Takbir
means uttering Allaho-Akbar and believing that Allah is the Greatest. If one is unmindful at the time of its utterances, the thing remembered is held to be greater than Allah.

(f) The reciting of AUZO-BILLAH
is meant to recognize that Allah’s help should be sought to suppress and remove the evils and evil inclinations or occurrences of stray thoughts in the mind.

(g) The reciting of ALHAMDO-LILLAH
and to none besides Him.

(h) Spirit of prayer and its rituals
It should be remembered that too much stress upon forms and rituals should not be given as is now done. Prayer will then be divorced from the spirit underlying it. Some exert themselves in prolonging or shortening vowel points of verses or pronouncing in a manner that excites laughter. He is just like one who approaches a king giving more attention to pronunciation of words than the words themselves. True humility consists, however, beyond utterances and meanings of world and movements or bodies. It is to fill up the mind with the emotion of divine love and grandeur which is the cumulative effect of prayer. The more a man is engrossed in divine thoughts, the more his prayer is responded to.
Thus the spirit of prayer is the goal, while the external movements and utterances are only means to gain it. Sincerity and exclusive concentration of mind on divine glory are the keynotes of prayer. The external movements will not reach Allah; only piety will reach him. The Quran says about this with reference to the sacrifice of animals: “Their flesh and their bloods will never reach Allah, but piety will reach Him from you.” (22: 37Q.) The Holy Prophet said : “Verily Allah looks not to your figures, nor to your wealth, but He looks to your hearts and deeds.” The Quran says: “Say, verily my prayer, my sacrifice, my life and my death are all for Allah, the Lord of the universe.” (6: 163Q.)




		Meaning of some movements in prayers (a) Turning towards the Qibla means not only that everybody should turn towards the oldest center of monotheism, but also that he should set his mind’s eye fixed only to one goal, i.e., Allah, and not to any object besides Allah. (b) Covering the private parts means not only keeping concealed the principal organs of evils, but also the covering of all faults of all men from being make public. If there is necessity of covering the outer parts, how much more is the necessity of covering the inner faults? (c) Standing in the prayer means standing in humility before a Mighty King. If, however, the worshipper does not stand with this sense of humility, or is unmindful of such a standing before the Mighty Presence, he is disobeying his Creator. (d) Niyyat means the motive of prayer, the intention of obeying the divine command, of forsaking all evils of the world and seeking nearness to Him. (e) Takbir means uttering Allaho-Akbar and believing that Allah is the Greatest. If one is unmindful at the time of its utterances, the thing remembered is held to be greater than Allah. (f) The reciting of AUZO-BILLAH is meant to recognize that Allah’s help should be sought to suppress and remove the evils and evil inclinations or occurrences of stray thoughts in the mind. (g) The reciting of ALHAMDO-LILLAH and to none besides Him. (h) Spirit of prayer and its rituals It should be remembered that too much stress upon forms and rituals should not be given as is now done. Prayer will then be divorced from the spirit underlying it. Some exert themselves in prolonging or shortening vowel points of verses or pronouncing in a manner that excites laughter. He is just like one who approaches a king giving more attention to pronunciation of words than the words themselves. True humility consists, however, beyond utterances and meanings of world and movements or bodies. It is to fill up the mind with the emotion of divine love and grandeur which is the cumulative effect of prayer. The more a man is engrossed in divine thoughts, the more his prayer is responded to. Thus the spirit of prayer is the goal, while the external movements and utterances are only means to gain it. Sincerity and exclusive concentration of mind on divine glory are the keynotes of prayer. The external movements will not reach Allah; only piety will reach him. The Quran says about this with reference to the sacrifice of animals: “Their flesh and their bloods will never reach Allah, but piety will reach Him from you.” (22: 37Q.) The Holy Prophet said : “Verily Allah looks not to your figures, nor to your wealth, but He looks to your hearts and deeds.” The Quran says: “Say, verily my prayer, my sacrifice, my life and my death are all for Allah, the Lord of the universe.” (6: 163Q.)

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