of Nokounam, (Session 143)
The third verse of Surah Al-Baqarah, by introducing the characteristics of the pious, serves as a comprehensive blueprint for the life of a believer, forging a profound connection between faith, worship, and social action. This verse, emphasising three componentsfaith in the unseen, establishing prayer, and charitable expenditureprovides a systematic framework for understanding the value and worship system within the Holy Quran. In this treatise, focusing on the concept of yuqmna a-alh (establishing prayer), a precise and scientific analysis of this concept is conducted. Faithful to the original content, the text is rearticulated in a refined and academic language tailored for specialised audiences at the research level. The structure of this exegesis comprises methodical sections with specialised headings and subheadings, enriched by supplementary explanations and profound semantic links, thus addressing the needs of erudite readers.
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
Those who believe in the unseen, establish prayer, and spend from what We have provided for them.
The third verse of Surah Al-Baqarah introduces three fundamental components of faith (yuminna bil-ghayb), worship (yuqmna a-alh), and social action (mimm razaqnhum yunfiqn) as the defining attributes of the pious. This tripartite structure, akin to three steadfast pillars of a spiritual edifice, delineates the comprehensive value system of the Holy Quran. Faith, as the root, provides the epistemological foundation; establishing prayer, as the pillar of worship, fortifies the connection between the individual and God; and charitable expenditure, like an expansive roof, manifests the social bond.
The actions mentioned in this verse are divided into two categories: internal and worshipful action (establishing prayer) and external and social action (charitable expenditure). This categorisation indicates the two fundamental dimensions of a believers life: relationship with God (worship) and relationship with society (charity). The focus of this treatise is on establishing prayer as a worshipful act, which will be analysed in the ensuing sections.
This distinction, like the two wings of a bird, guides the believer towards perfection: the wing of worship elevates one towards God, and the wing of charity places one in service to creation.
The term a-alh, in its Semitic root, signifies attention and turning, which also holds in related Semitic languages such as Hebrew. This concept defines alh as a conscious and focused act of connection with God that transcends formal aspects to allude to inner presence and heartfelt devotion.
alh, akin to a breeze that carries the soul towards the heavens of knowledge, is a bridge between the servant and the Lord, attaining its true value through attention and sincerity.
The root qma and its derivatives (qma, yaqmu, qiym, qiwm, qayym, qawm, iqmah, taqwm) in all nominal and verbal forms mean to stand or to establish. This standing can be personal (physical standing), descriptive (steadiness), voluntary or obligatory. In the Quran, this concept appears in various meanings such as qiym bil-qist (standing with justice), qiym as-sah (the standing of the Hour), and aqim wajhaka (set your face upright).
Standing, like a pillar that sustains a skyscraper, ensures the stability and endurance of every act and existence.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
Godthere is no deity except Him, the Ever-Living, the Sustainer of [all] existence.
Al-Qayym is a secondary attribute of God following Al-ayy (the Living), referring to the self-subsisting, self-sustaining nature of the Divine Essence, and the maintenance of all creation. This attribute forms the theoretical foundation of iqmat a-alh, as iqmah (establishment) is an act connected to Divine will.
In verb forms such as aqma (he established), the active description (the doer as establisher) is prominent, whereas in derived forms like taqwm (valuation), the passive description (the established or valued object) is emphasised. For example, in aqma a-alh, the subject (believer) establishes the prayer, but in taqwm, the value and steadiness of an object (such as wealth) are determined.
This distinction, like two sides of a coin, reveals the roles of the agent and the patient in the processes of valuation and stability.
The stability (qiwm) of an entity denotes its truth, reality, and substance. Taqwm (valuation) through measurement determines the stability and worth of an entity. Without measurement, evaluation is impossible and the stability of an entity remains concealed. This principle applies universally, including to alh (prayer).
Stability, like a scale, distinguishes the genuine gold of an actions existence from worthless stone. Without measurement, its true value remains hidden.
One of the challenges facing religious science is the lack of a precise assessment system, which leads to diminished valuation and motivation. Without assessment, the coherence of scientific and devotional activities remains unclear, and intrinsic motivations deteriorate.
This issue, akin to ash over the fire of knowledge, dims scientific and spiritual motivations. Precise assessment can ignite this fire into a blaze.
Human history has progressed from rudimentary methods of assessment (such as throwing stones) to advanced instruments (such as scales). This progress should likewise be applied to the assessment of the value of religious deeds to ascertain their coherence.
Like the invention of the compass that showed the way in the vast sea, advanced assessment tools can illuminate the path of religious growth.
The value of Salh depends on its agent because the agent determines the coherence and content of the Salh. Salh without an agent has no value, and the agent is always superior to the act. This principle is rooted in Islamic discourse, which considers the agent as the main source of value creation.
The agent is like a painter who, with the brush of faith and sincerity, transforms the tableau of Salh into an everlasting masterpiece.
Individual Salh, in relation to the individual himself, is of lesser value, whereas collective Salh, as a general concept, holds a supreme value. The value of individual Salh depends on the establishment and coherence of the agent.
Like stars each with their unique light, the Salh of every individual shines with the coherence of their faith.
Establishing Salh is defined in three levels: formal, descriptive, and real, which correspond with the degrees of faith. Formal establishment, supervised by jurisprudence, ensures the apparent validity of Salh. Descriptive establishment involves deep knowledge and attention, connected to mysticism. Real establishment, at the highest level, produces a Salh whose value surpasses that of both worlds (Thaqalayn).
These levels are like the rungs of a celestial ladder, elevating the believer from form to the reality of worship.
The prayers of the saints, such as the late Elahi Qomshei, Haji Sabzevari, and Adib Neyshaburi, are accompanied by mystical states and divine love that transcend formal Salh. Due to their spiritual coherence and heartfelt presence, these prayers become an existential and exalted experience.
These prayers flow like a pure spring from the heart of faith towards the ocean of divine knowledge.
Formal Salh, approved jurisprudentially, possesses apparent validity but may not be accepted by the Divine Court. Acceptance of Salh requires sincerity and knowledge, which transcend apparent validity.
Validity is like a shell that encloses the kernel of acceptance, but without sincerity, this shell remains empty.
Apparent Salh, accompanied by show and hypocrisy, lacks spiritual value and may lead to mockery and disrepute. Such prayer is like a plastic flower, devoid of fragrance and life.
Some interpretations define establishment (Iqmah) in such a way that it is achievable only for prophets and saints, leading to the despair of ordinary believers. Establishment should be accessible in various levels for all.
This restrictive definition is like a lock on the doors of worship, preventing believers from striving for true establishment.
Although formal Salh is positioned at a lower level, it has social value and contributes to the communitys benevolence. This prayer is like a thread connecting individuals to the faith community.
All types of Salh (formal, descriptive, real) are valuable and should be promoted in a manner that does not discourage believers. This approach is like a garden where every flower, with its unique colour and fragrance, holds special value.
Criticism of formal or apparent Salh must be conducted with respect for believers dignity to avoid disrespect or despair. Constructive criticism is like a mirror that reveals faults without breaking the heart.
The interpretation of the third verse of Surah Al-Baqarah, focusing on "Yuqmn a-alh", reveals the deep semantic and epistemological dimension of this concept. Establishing Salh, as the foundation of worship, is defined in three levelsformal, descriptive, and realwhich correspond with the faith and knowledge of the agent. The root "qma" and its derivatives introduce standing and coherence as the bases of worship and valuation. The critique of the lack of an assessment system in religious science points to the necessity of developing evaluation tools that can enhance motivation and the quality of devotions. Salh, like a jewel on the ring of faith, shines through the coherence of the agent and, across different levels from formal to real, guides the believer towards Divine proximity. This interpretation, emphasising encouragement towards worship and preservation of believers dignity, presents a comprehensive and motivational approach accessible to all levels of faith.
Under the supervision of Sadegh Khademi
