Prophethood is one of the fundamental articles of faith in Islam. A Muslim should believe in prophethood and in all the prophets sent by God and make no distinction between them.
The Prophet’s responsibility was to communicate the divine message to humanity. In doing so, if he received a negative response from the people, or even in extreme cases was persecuted, nevertheless, he had to follow a strict policy of avoidance of confrontation, and had unilaterally to adopt the path of patience and forbearance. He was responsible only in so far as the conveying of the message was concerned. As for the response to, or acceptance of the message, that was entirely dependent on the addressees. But clearly, the greater the number who accepted the message, the greater the sphere in which a practical system of guidance sent by God became established.
God’s messengers came in every age and to every region. According to a Hadith (words of the prophet)—starting with Adam and ending with the Prophet Muhammad—1,24,000 messengers were sent to different nations, time and again, to guide the people to the right path. The prophets mentioned by name in the Quran are about twenty-four in number. The five well known prophets who came before Muhammad were Adam, Noah, Abraham, Moses and Jesus. The Prophet Muhammad, the last in this long line of prophets, was known as the ‘Seal of the Prophets’.
All the prophets, according to Islam, brought the same basic truth: that there is only one God and that all human beings are accountable to God for their actions; On the Day of Judgement, they will be judged according to their good and bad deeds. Those who believe in God and His Prophet and do good deeds shall be rewarded in the next world. In contrast, those who disbelieve and do bad deeds shall be punished in the next world.
The prophets who were given divine revelations in the form of books were called rasul, while those who did not were called nabi. Of the Spirit of Islam Issue 27 March 2015 41 holy books, four find mention in the Quran: the Sahifa or the scrolls given to Abraham; the Torah, the revelations to Moses; the Zabur, the psalms of David; the Gospel, the teachings given to Jesus. Each of these was originally a complete revelation, but unfortunately, these books and teachings were not properly preserved. Some, like the Sahifa, were lost completely. Others were changed in various ways by human intervention and are no longer in their original form. They could best be described as edited versions of divine revelations, which have been altered from time to time by editors and commentators.
In the past, the need for new prophets had arisen because God’s religion was no longer in its pristine form, having been distorted in a number of different ways. New prophets had to come to the world periodically in order to revive the true spirit of religion, and thus restore it to its original form. After the Prophet Muhammad, there was no need for another prophet, for the Book— the Quran—which he gave to the world has been preserved intact, in its original form. The Quran is a collection of the divine revelations which the Prophet received over a period of 23 years.
The records of all the prophets have been rendered historically unreliable by interpolations with the sole exception of Prophet Muhammad. Firstly, this is because the Prophet Muhammad was born in an age when the history of the world was already being extensively chronicled and secondly because of a strong team amongst his followers. This in itself made circumstances conducive to authentic records being kept of God's messages and the Prophet's exemplary life. The relevant facts were passed on from one generation to the next by both oral and written tradition, and with the advent of the printing press, came the modern guarantee that no changes would ever be made in the divine scriptures. This renders unassailable the position of the Prophet Muhammad as God's final messenger. Professor Philip Hitti has acknowledge this in the following words “Mohammad is born within the full light of history”.
Source: Spirit of Islam March 2015
Human destiny, by Islamic teachings, is a matter of man having been placed on this earth by God, so that he may be put to the test—the test of his capacity to make correct moral choices. It is for this purpose that man has been given complete freedom, for without such freedom, the divine test would have no meaning, no validity. It is required of man that he should lead his life on earth following a regimen of strict self-discipline. Wherein should he find the guiding principles for such a course? The true source of guidance, according to Islam, is to be found in prophethood.
God has endowed man with a thinking mind so that he may understand. But this mind can only grasp things that are apparent. It cannot go beyond the perceivable, and there are many things to be apprehended, for which superficial knowledge is insufficient. The higher realities of this world are beyond the scope of the human mind, and as far as God and the next world are concerned, they must remain forever invisible—beyond the reach of human perception.
What the Prophet does is to enlighten people so that they may overcome the human inadequacy of not knowing things beyond the scope of the human mind. He tells of the reality of things here and now and also gives tidings of the next world. He thereby enables the individual to formulate a plan for his entire existence in the full light of knowledge and awareness so that he may carve out a successful life for himself.
Throughout the history of mankind, God appointed certain human beings—prophets—who would be the recipients and conveyors of His guidance as sent through His angels. The last in the series was the Prophet Muhammad.
Source: Spirit of Islam March 2015
Fundamental to the religious structure of Islam is the concept of tawhid, or monotheism. As the seed is to tree, so is tawhid to Islam. For monotheism in Islam does not simply mean belief in one God, but in God’s oneness in all respects. No one shares in this oneness of God.
As proof of the Creator’s existence, the Quran advances the fact of the very existence of the universe. All studies of the universe show it cannot be sui genesis: some other agent is essential for the universe to have come into existence. This means the choice is not between a universe with God and one without God, rather it is between a universe with God, and no universe at all. And so, we are left with only the option of a universe with God — a condition also necessary for the existence of human beings.
As the Quran expresses it: “God; there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtake Him. To Him belong whatsoever is in the heavens and whatsoever is on the earth. Who can intercede with Him, except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge, which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One.” (2:255)
God acquires a very prominent position in the Quran. Every chapter in the Quran begins in the name of God. People often believe that in Islam belief in God is a matter of blind faith, but if you read the Quran you will find that the Quran treats belief in God as a matter of realization resulting from thinking and pondering over the world around us.
Source: The Seeker’s Guide
Islam means submission and peace. The religion of Islam is so named because it is based on obedience to God with a peaceful character. A true believer in Islam is one who subordinates his thinking to God, who follows God’s dictates in all aspects of his life and becomes a peaceful person of society. The Prophet of Islam said, “Be God-conscious wherever you are, follow a bad deed with a good deed and it will erase it, and behave with good character towards people.” (Sunan al-Tirmidhi, Hadith No. 1987)
Islam is the religion of the entire universe. For the entire universe and all its parts are functioning in accordance with the law laid down by God.
Such behaviour is also desired of man. Man should also lead his life as God’s obedient servant just as the rest of the universe is fully subservient to God. The only difference is that the universe has submitted to God compulsorily, while man is required to submit to the will of God by his own choice.
When man adopts Islam, first of all it is his thinking, which comes under Islam, then his desires, his feelings, his interests, his relations, his loves and his hatred. All are coloured by his obedience to God’s will.
When man, in his daily life comes under God’s command, his behaviour with people, his dealings all are moulded by the demands of Islam. From inside to outside he becomes a person devoted to God.
Man is God’s servant, and indeed, the only proper way for man in this world is to live as the servant of God. Islam, in fact, is another name for this life of servitude to God. Where the Islamic life is devoted to the service of God, the un-Islamic life unashamedly flouts the will of God. Islam teaches man to lead an obedient life and surrender himself completely to the will of God. It is people who do so who will share God’s blessings in the next world.
Source: The Quran (Introduction)
Intention or niyyah is of utmost important in Islam. The Prophet of Islam said, “Verily, the people will only be raised for judgment based on their intentions.” (Sunan Ibn Majah, Hadith No. 4229)
No act, simply on account of its appearance of being commendable can be acceptable to God. God accepts only such deeds as have been performed with the right intention. No act done with evil intention is acceptable to God. When a person performs some task solely for God’s pleasure and with the aim of being rewarded for it in the Hereafter that shows he is a person of good intention.
On the contrary, when a person acts in a way that is ostensibly religious, with the hope of promoting some worldly interest thereby, receiving appreciation, gaining in popularity among others and finding a place of honour among them, that shows an evil intention.
Intention relates to one’s thinking or inner state. People may not be able to discover the inner state of a person’s mind when he performs a certain action. But God is fully cognizant of what is going on in his mind. He knows what kind of feelings he had at that time. People may mistake an evil act for a good act, but God has full knowledge of all things and will deal with everyone accordingly. He will reward a person exactly as he deserves.
The significance of intention is that of truth and meaningfulness. When something is lacking in truth and meaningfulness, it is of no value. Indeed, any act which is done without the right intention is valueless. It has no importance either in the eyes of people or in the eyes of God.
An act is worthy of esteem only when it is pure in intention. Any act done without the right intention is impure in nature.
Source: The Spirit of Islam
As per the creation plan of God, utmost importance is given to intentions. The Prophet said:
“Whoever comes to his carpet intending to stand for prayer at night, yet his eyes are overcome with sleep until morning, his intention is recorded for him and his sleep is charity for him from his Lord Almighty.” (Sunan al-Nasa’i, Hadith No. 1787)
Right intention is the moral purposiveness, which underlies all actions performed solely for God’s pleasure. One who acts on such feelings will be rewarded by God in the Hereafter.
Ill-intention, on the other hand, is a negative spur to worldly attainment. Ostensibly religious acts, if performed for worldly gain or public commendation, are in this sense ill intentioned. Any fame, honour or popularity, which ensues from an ill-intentioned act, is a hollow triumph and is looked upon by the Almighty with extreme disfavour.
Intention is rooted in man’s inner thinking and feelings. A common man is unable to penetrate the inner recesses of a person’s mind but God knows full well what a man’s thought processes and feelings are. People can be deluded by appearances, but God has complete knowledge of everything. He will deal with people according to His knowledge and will reward everyone exactly as he or she deserves.
Things are of value only when they are pure, without any adulteration. An act done with right intention is a pure act, and an act performed without right intention is an impure act.
Source: Spirit of Islam May 2019
Islam attaches the utmost importance to intentions (niyyah). Umar ibn al-Khattab reported: The Messenger of God said, “Verily, deeds are only with intentions, and every person will have only what they intended. Whoever emigrated to God and His Messenger, his emigration is for God and His Messenger. Whoever emigrated to get something in the world or to marry a woman, his emigration is for that to which he emigrated.” (Sahih al-Bukhari, Hadith No. 54, Sahih Muslim, Hadith No. 1907)
No action is acceptable to God purely on the basis of its outer appearance. He accepts only such actions as are performed with proper intention, and rejects those performed with ill intention. Right intention is the moral purposiveness, which underlies all actions performed solely for God’s pleasure. One who acts on such feelings will be rewarded by God in the Hereafter.
Abdullah, the son of, Imam Ahmad ibn Hanbal said to his father one day, “O father, instruct me.” Ahmad, may God be pleased with him, said, “O my son, have a good intention. You will always be good as long as you intend good.” (Al-Adab al-Shar’iyah by Ibn Muflih 1/104)
Source: Principles of Islam
Chapter 46 of the Quran states: “We have enjoined on man kindness to his parents: his mother bore him in pain and in pain she gave birth to him, and his bearing and weaning takes thirty months. At length, when he reaches the age of full maturity and attains forty years, he says, ‘O my Lord! Help me to be grateful for Your favours which You have bestowed upon me, and upon both my parents, and to do good deeds that will please You. Grant me righteousness in my offspring. Truly, I have turned to You and, truly, I submit to You.’ We accept from such people the best of what they do and We overlook their bad deeds. They will be among the people of Paradise—this is a true promise that has been given to them.” (46:15-16)
Human procreation takes place through a father and a mother who nurture their offspring through infancy to adulthood. This is, so to say, the natural system of a person’s training, which ensures that he develops a keen consciousness of his duties towards human beings along with the feeling that he must acknowledge the grace of his Benefactor and discharge his duties towards Him. This feeling cultivates two principles in every person: firstly, to honour his pledges towards other people and, secondly, to fulfil important obligations to God, the Creator and Lord.
Those who learn a lesson from nature, the great teacher, who activate their sense of moral awareness to the extent that they properly identify and appropriately fulfil their duties towards all, ranging from their parents right up to God, are the ones who will be treated as deserving of the eternal grace of God in the Hereafter.
Everyone’s home is his first training ground. This training begins with one’s parents and then spreads out into the entire society. If a person fully accepts this training in the initial training ground, he will be able to fulfil not only the rights and obligations of God’s servants but also on a vaster scale, the obligations he owes to God as well.
The home is the training ground of informal education. Education means the training of the mind, with special emphasis on inculcating high values. To spread spiritual values in society, we need value-based education, especially during schooling, which is a preparatory period of life, and if we want to build a spiritual society, we must adopt a spirituality-oriented form of education. The home is the training ground for such education.
Source: The Spirit of Islam
Islam encourages the education of women. A study of the life of the Prophet of Islam tells us that education is as essential for women as it is for men. The actual goal of education from the Islamic point of view is to make a person aware. And without doubt it is only aware men and women who can conduct the practical matters of life smoothly.
We find an example in this connection in the life of the Prophet of Islam in relation to his wife Aisha. There are many reports that tell us that the Prophet’s conversations with Aisha were aimed at educating her.
Aisha says that when the Prophet of Islam would get up at night after a few hours, in that peaceful atmosphere he would converse with her for a long time. (Sahih al-Bukhari, Hadith No. 1161; Sahih Muslim, Hadith No. 743) This course of informal education continued uninterrupted, for Aisha used to accompany the Prophet even on his journeys.
This informal education was so important for Aisha that she became the most distinguished personality so far as religious knowledge was concerned. She survived the Prophet for a full fifty years. Throughout this period she remained a very valuable source for the acquisition of religious knowledge. Her house served as a school of religious learning.
Source: Hijab in Islam
Islam inspires and propels its followers to seek knowledge for the pleasure of their Lord, and to work towards and facilitate promotion and welfare of humanity. In other words, the motto of education in Islam is acquisition of knowledge for the sake of serving God and His creatures. That is why throughout Islamic history, equal attention has been paid to the learning of both the religious sciences and the natural sciences.
Islam places great emphasis on learning. The Quran and Hadith both hold men of knowledge preferable to the ignorant (39: 9). The books of Hadith have a whole lengthy chapter devoted to the importance of knowledge, and the rewards of teaching and learning.
For instance, there is a saying of the Prophet that, one who treads a path in search of knowledge has his way paved to Paradise by God as a reward for this noble deed. (Sahih Muslim, Hadith No. 2699) According to another saying, angels in heavens, fish in the water and ants in their dwellings pray for the well-being of a seeker of knowledge. (Sunan al-Tirmidhi, Hadith No. 2682)
In another Hadith, the Prophet of Islam observed, those who learn virtues and teach it to others are the best among humankind. (Shu'ab al-Iman by Al-Bayhaqi, Hadith No. 1767)
The mission of the Prophet of Islam has been introduced in the Quran as an instructor of the Book and a teacher of wisdom.
At the time of the revelation, few people could read and write. They made the maximum use of their abilities to memorize their learnings, preserving their entire literary heritage in their memory. There was no trace of any systematic or organized activity of learning or teaching in Arab society of the time. But soon after the revelation of the Quran, the trend of education set in. Everyone who accepted Islam learnt the Quran from the Prophet, and after learning taught others who desired to learn. In this way, the homes of the early Muslims—Abu Bakr Siddiq, Al-Arqam bin Al-Arqam, Fatima bint Khattab—turned into centres of learning.
Source: Spirit of Islam July 2020
The following words come in the Quran, “My Lord! Increase my Knowledge.” (20: 114)
The mission of the Prophet of Islam has been introduced in the Quran at more than one place as an instructor of the Book and a teacher of wisdom. Here is a verse from the Quran: “It is He who has raised among the unlettered people a messenger from among themselves who recites His revelations to them, and purifies them, and teaches them the Book and wisdom.” (62: 2)
Similarly, on another occasion, the Prophet of Islam presented himself before the people saying, “I have been sent only as a teacher.” The first word revealed in the form of the Quran was ‘Iqra’ or ‘Read’ (96: 1). The fourth verse of the first revelation forming part of the chapter Al-Qalam says: “God has taught man by the pen.” (96: 4)
We find more than 1500 derivatives and synonyms of the word Ilm, that is, knowledge in the Quran. In this light, it becomes easy to understand how the revelation of the Quran, in this almost illiterate nation of Arabia set off such a wave of receiving and imparting education which can rightly be called a learning explosion.
The revolution brought about by this learning explosion ushered in a new age of highly developed culture and civilization not only in Arabia but all over the world. This is a fact that has been acknowledged by historians. For instance, the Indian historian, T. Rama Rao, begins his biography of the Prophet of Islam with these words: “When he appeared, Arabia was a desert—a nothing. Out of nothing of the desert, a new world was fashioned by the mighty spirit of Muhammad. A new life, a new culture, a new civilization, and a new kingdom, which extended from Morocco to India and influenced the thought and life of three continents—Asia, Africa, and Europe.” (Life of Muhammad)
Source: Spirit of Islam June 019
Iman means reaching God while living in this world. Let me explain this through an example. The connection of an electric bulb with a powerhouse is no simple matter. It entails the connecting up of a non-lighting element with something which has the exceptional power to light things up. The immediate result of such an action is that an ostensibly “dead’ bulb becomes ‘alive’. Somewhat similar is man’s relation to God. Just as a dark bulb will pour forth a fountain of light as soon as it is connected with a power source, so will a man become radiant with divine energy as soon as he makes contact with God.
God is the greatest reality of our world. That is why finding God is not a particularly simple matter. But once a man has done so, it has the most profound effect upon his whole psyche. It is like a volcanic eruption which shakes up his whole existence, an outpouring of lava which engulfs his total personality. After the discovery of God, no one can remain the same as he was before. A believer in God, in the true sense of the word, is one whose life undergoes a complete transformation the moment he finds the Almighty.
The realization of God, which is called faith (iman) in the Shariah, is the greatest experience of a man’s entire life. To believe in God means that this belief has become the basis for his way of living. It is like a beam of light which illuminates his whole existence. It is the hue which colours every facet of his lifestyle.
Faith is another name for having realized the presence of God. It means losing oneself in the greatness of God, becoming totally immersed in knowledge of the divine. It so moves one that one’s feelings are transformed into a hymn to God, and one’s lips start spontaneously praising the Almighty. Iman, indeed, is an earthquake which is produced within a man through the realization of God. It is a flood which courses through man’s being, replenished as it is by the blessings and inspiration of God. If iman means to find God, then finding God means finding everything, what more is there left to find, once having found God?
Source: Al Risala March 1991
The concept of iman, or faith, that people generally have is wrong. They think that the mere recitation of the kalimah (Islamic creed) gives a person iman. This is a wrong concept. Iman is another name for discovery of the truth. When you observe and study the universe, reflect on the creation and ponder over the phenomena of nature, you are led to the discovery of the Creator. This realization is really faith. This is such a significant event that it transforms your entire personality. Imagine if you are able to observe the solar system from space! This would be a very compelling scene—so many planets are orbiting around the sun—in the middle there is the tiny earth where we have our tiny houses. This will be a mind-boggling thought! Iman, or faith, is another name of discovery of the Creator and His creations. When this happens, the personality of such a person will be completely transformed. His belief will remain alive at all times as he has discovered it himself.
Source: The Seeker’s Guide
The essence of faith is maarifah, (realization or discovery of God). When a man consciously seeks out and finds God, and thereby has access to divine realities that is what constitutes faith.
This discovery is no simple matter. God is the Creator and Owner of all things. He will award or punish all, according to their deeds; none is free from His grip. The discovery of such a God shakes to the core of the whole life of man. His thinking is revolutionized, for God becomes the centre of all His emotions.
With God as the principal focus of his attention, man becomes God’s servant in the fullest sense of the word. He becomes a man whose living and dying is all for God.
Such a faith ultimately results in all of man’s behaviour and his dealings taking on the hue of God. When the believer speaks, he is conscious of the fact that God is listening to him. When he walks, he does so with modesty so that his gait may not be displeasing to God. When he deals with people, he is always worried lest he deal unjustly and be punished by God in the next life.
The impact of this degree of faith makes the entire life of man Hereafter-oriented. In all matters his eyes are focused on the Hereafter. Instead of immediate gain he makes gain in the next life his goal. Whenever there are two aspects of any matter, one pertaining to this world and the other to the next world, he always prefers the latter.
Faith, another name for the recognition of the Supreme God, becomes for the believer a fountainhead of limitless confidence in his Creator. When this recognition takes root in an individual’s heart and soul, his whole personality becomes regenerated. Knowing that in all circumstances he may depend upon God, he becomes a new man.
Source: Spirit of Islam November 2018
The shahadah consists of two parts: one, a negation, the other an affirmation. The first part— La ilaha illa Allah (there is no other God) negates the existence of each and every false God, and condemns false worship. The word ‘ilaah’ means ‘god’ or any object of worship; it could refer to any being, person, matter or concept, which is taken as an object of adoration or worship.
The second part of Shahaadah—illa Allah— stresses that only Allah, the one and only God, the Creator and Sustainer of all being, merits our reverence. No one else is to be worshipped or turned to for help or refuge. Neither angels, nor prophets nor saints, nor any other object share in His divinity. There is only One God, One Creator, One Sustainer— the Almighty Allah,
Source: Simple Guide to Islam
Without Iman, the individual’s espousal of Islam as his religion would lack credibility. That is why, if he is to be a true believer, he must not only testify to his faith by word of mouth (Shahaada bil Lisan), but must also accept it with all his heart and soul and then staunchly adhere to it. Furthermore, he is obliged to do good works in keeping with the fundamentals of the faith. Both belief (iman), and right action (amal) are absolutely vital.
The Creed, or article of faith, called Shahaadah, literally means ‘witness’ or ‘testimony.’ The first of the five pillars of Islam, its nomenclature derives from the word ‘Ashhadu,’ which means ‘I declare,’ or ‘I bear witness.’ As an Islamic term, it means testifying to faith in Islam. The words of the Shahaada in Arabic are: La ilaha illa Allah Muhammad ur-rasul Allah. This means: There is no god but Allah and Muahammad is the Messenger of Allah. Its recital is called the ‘Kalimah.’
For Muslims there are certain requirements which have to be observed regarding the Kalimah of Shahaadah. They are as follows:
It has to be repeated aloud, at least once in a lifetime.
Its meaning has to be fully understood.
It should be believed in “with the heart.”
It should be professed in until death.
When spoken in Arabic and with sincerity, it is a commitment to obey God and follow the Prophet: ‘I bear witness that there is no god but Allah; I bear witness that Muhammad is the Messenger of God.’
These are the first words that are breathed into a child’s ear at birth. These are also the last words which a Muslim would utter with his dying breath.
Even if someone recites the shahaadah hypocritically— which is not acceptable to God—he will still, for practical purposes, continue to be regarded as a member of the Muslim community. Nevertheless, a proper understanding of the basic tenets is a prerequisite for all true believers. And sincere and heartfelt faith is a sine qua non if salvation is to be ensured in the life Hereafter.
Source: The Man Islam Builds
There are seven things which are essential for a Muslim to believe in. These come under the heading of Iman Mufassal, which requires a longer, more detailed declaration of faith. They are to believe in God, in His angels, in His revealed Book, in all of His messengers, in the Last Day (the Day of Judgement), in Taqdir, (the doctrine of predestination, which means that everything good or bad is decided by God), and in Life After Death.
Source: The Man Islam Builds
The Arabic word for belief is “Iman.” It literally means ‘to know,’ ‘to believe,’ ‘to put one’s trust in something or someone.’ In the Islamic Shariah, Iman means putting one’s trust in, or having complete faith in Allah, His Prophet and His message.
By accepting iman one enters the fold of Islam. But Iman is not simply a recitation of kalima (creed of Islam). According to the Quran, it is maarifah (5:83) that is, realization. Thus realization of truth is the door to Islam. When one discovers that Islam is truly God’s religion and that it is the same truth one has been seeking all along, one undergoes a unique experience of realization which is known in Islamic terminology as maarifah.’
Making any kind of discovery revolutionizes a person’s life but when this discovery is of the truth with a capital T, this intellectual revolution becomes synonymous with the emergence of a new life in the individual.
This kind of intellectual revolution is no simple event: it turns a man into a superman, and gives him the greatest mission of his life. It regulates his life in such a way that no part of it remains unaffected. He begins to see all of humanity as his family and the entire universe as his abode. Such a discoverer becomes a maker of history rather than a product of history.
This is iman. And it was this iman which enabled the Prophet and his companions to produce, as one historian remarked, “the most miraculous of all miracles.”
Source: Simple Guide to Islam
Man has been advised in the Quran to be steadfast in his prayer, for prayer fends away indecency and evil. When the Prophet of Islam was asked about this verse he said: If a person’s prayer does not fend away indecency and evil then his prayer is not really prayer at all.
What is prayer? It is to remember the fact that man is living before a God who—though man cannot see Him—can see man. Whoever leaves the mosque with this fact firmly embedded in his mind cannot live forgetful of God. In prayer man testifies to the fact that God is the greatest of all beings. If one is truthful in one’s testimony, then one will not claim greatness for oneself when one has finished praying. Whatever one recites in prayer is a covenant before God that one will keep his commandments; then how is it possible that one should leave the mosque and treat people with arrogance and contumacy? The actions of prayer are a manifestation of the fact that one’s heart is full of fear and love for God. How can one claim to be full of fear and love for God in the mosque, and then live as if one knows neither fear nor love for Him when one goes outside?
If one prays in the true spirit of prayer, then one’s prayer will surely fend away indecency and evil. But if one’s prayer is devoid of spirit, then it will be no more than a perfunctory action, which has no connection with one’s real life. It will be prayer in form, but not in reality: for it will not fend away indecency and evil.
It is as if one were to say: a son who stays lying down while he sees his father standing does not respect his father; a brother who sees his sister hungry and does not give her something to eat is not really a brother at all; the friendship of a person who hears of his friend’s death and does not stop laughing is not really friendship at all.
Source: Principles of Islam
Prayer strengthens a believer’s resolve to remain a peaceful member of the society, and to harbour no ill-feelings towards anyone. Prayer in one respect is to surrender before God, attributing all kinds of greatness to Him alone. In yet another respect, prayer prepares the individual to lead a worthy life among fellow human-beings, adopting an attitude of modesty, sympathy and good-will in all his dealings. In short, prayer perfects a person’s relation with God as well as with other human beings. According to a verse, a believer is enjoined thus:
“Prostrate yourself and come closer to God.” (The Quran, 96:19)
The cadence of praying five times formally was prescribed so that congregational prayers could be undertaken. A believer otherwise must engage in prayer in an informal way throughout the day, whereby he remembers the blessings of God and shows gratefulness to his Creator. This has been alluded to in the Quran in the following words:
“When you have finished the prayer, remember God while standing, and sitting, and lying on your sides. When you feel secure, say your prayers in the prescribed form.” (4:103)
Source: The Seeker’s Guide
