This excerpt is taken from Sheikh Irshad Ullah Maan's book In Search of Truth.
[اِنَّ الصَّلٰوۃَ تَنۡہٰی عَنِ الۡفَحۡشَآءِ وَ الۡمُنۡکَرِ]
Indeed, prayer prevents immorality and evil deeds.
Reference: Al-Ankabut:45
The purpose of prayer is to develop such qualities in a person that all disrespect, ill-manners, and bad behavior are removed, and qualities of discipline and order flourish within him, bringing refinement in character and morals. Prayer keeps fresh in a person's mind the reality that he is not autonomous but a servant of the Lord of the Worlds. Prayer awakens the sense of duty within a person. To achieve the benefits and objectives of prayer, it is necessary that what is recited with the tongue in prayer is also understood; otherwise, the requirements of prayer cannot be fulfilled as demanded by prayer. It is mentioned in a hadith that when a person prays, he whispers to his Lord, makes covenants, and it is obvious that if a person prays without understanding, how can he fulfill those covenants in his practical life that he made before his Lord in the state of prayer?
This is the reason why the beliefs of many worshippers are completely contrary to what they profess in prayer.
Words recited in prayer:
[1]In prayer, by saying Allahu Akbar, the greatness of Allah is openly acknowledged.
[2]In every unit of prayer, we recite Al-Fatiha in which we say [اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ] meaning all praise is for Allah, the Lord (Giver) of all the worlds. [مٰلِکِ یَوۡمِ الدِّیۡنِ] He is the Master of the Day of Judgment. [اِیَّاکَ نَعۡبُدُ وَ اِیَّاکَ نَسۡتَعِیۡنُ] We worship You alone and seek help from You. [صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ] Guide us to the straight path, the path of those upon whom You have bestowed favor. [غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَ لَا الضَّآلِّیۡنَ] Not the path of those who have earned Your anger, nor of those who go astray.
[3]In bowing (Ruku), we recite [سبحان ربي العظيم] meaning my Lord is pure and great.
[4]When rising from bowing, we acknowledge: [سمع الله لمن حمده] meaning Allah has heard the one who praised Him.
[5]In Tashahhud, they declare: [التحيات لله والصلوات والطيبات] My verbal, physical, financial, and bodily acts of worship are for Allah.
[6]At the end of Tashahhud, they recite Durood [اللهم صل على محمد], meaning O Allah! Send blessings upon Muhammad.
[1]They also hold the belief that the Prophets, saints, and righteous people share in Allah's greatness. Therefore, they are referred to by titles such as Data, Dastgir, Mushkil Kusha, and Mukhtar Kul.
[2]But when these same people finish praying and go outside, if they stumble or face any difficulty, they involuntarily call out for help, saying either Ali Madad, or Rasul Madad, or Jilani Madad.
[3]They also consider Abdul Qadir Jilani as Ghaus-e-Azam and Ghaus-e-Pak.
[4]They believe that Allah does not directly hear our prayers, but our supplications reach Allah through deceased elders.
[5]However, vows and offerings, which are financial acts of worship, are made in the names of others besides Allah, for example, the Langar on the eleventh day and offerings on graves, etc.
It is sufficient that Allah fulfills everyone's needs
The Prophet, saints, and elders are only for guidance
You recite in every prayer, 'You alone we worship, and You alone we ask for help'
Yet you wander from door to door seeking relief from difficulties
When the Day of Judgment comes and you stand before Allah
What answer will you give for this unfaithfulness?
