The Hour of Rising

Shaykh Salih al-Ja’fari (may Allah be pleased with him and please him) says:

Standing before Allah on the Day of Rising is a mighty matter that terrifies the soul and frightens the heart, and incites one to flee from all that angers Allah Most High. He, Most High, has said: {Do they not think that they shall be raised again * For a mighty day * The day on which men shall stand before the Lord of the worlds?}

And so the Calling to Account is a matter that incites the self to criticize its works of action and word, for he who knows that he will be taken to account, takes himself to account. The poet said,

If only upon death we were left alone, death would have been the resting of every living thing

But when we die we will be raised again, and will be asked after that about everything.

Among these stands is the Prayer, for the one who is praying speaks with His Lord, and once he remembers that he stands before Al-Haqq (most high) five times every day, that will be a deterrent for him from falling into that which angers Him.

Know, brother, that the Call to Prayer is in the place of the Call to the Rising at the Ṣūr*, and the rising (qiyam) for the Prayer is in the place of the resurrection, for it is a standing before Allah Most High, and in it is listening to the speech of Allah, and dhikr of Allah, and humility and reverence to Allah.

If it is so then everyone who remembers that he will stand this stand, then this remembrance of the Prayer and its stand and its fear, and what it contains of submissiveness to, and fear from, Allah (most mighty), and pleasure at hearing His great speech, and glorification of Allah for the witnessing of the awesomeness of the perfection of the majesty of al-Haqq (the sublime), all that cannot but be a deterrent and a restraint from entering into a matter that Allah does not like or accept, verifying His saying, Most High: {The Prayer restrains from the indecent and unacceptable}.

If you understood these words of mine then a wondrous meaning for this noble aya must spark in your heart.

Many people say: So-and-so prays but does that which is evil, because they understood that the one who prays cannot possibly commit that which is evil, but perhaps the word ‘restrains’ differs according to the differences between people. For some of them, it restrains them from falling into sin in the meaning of “prevents him,” but for others it does so after the fall in the meaning of ‘blaming him and chastising him.’ Thus the first has prayed the Prayer of those who have arrived, and the second: the Prayer of the travelers {Perhaps Allah will relent toward them}.  Likewise the recitation of the Qur’an is considered like Allah’s taking man into account, and so he who has prayed is like he who been at the stand (of the Resurrection), and he who has heard the Qur’an is like he who has been to the Taking of the Account:

How many times do you stand (before Allah) without thinking about it.

And how many times are you taken to account without deliberating it.

Your sleep is a death, and your waking a resurrection.

So how many deaths do you have but you are in play and diversion.

And how many times are you resurrected but you pay no attention.


* The blowing (al-nafkh) in the Ṣūr, which will cause the bodies of all mankind to rise from their tombs, is mentioned in the Qur’an. There are different interpretations of what this phrase means, and most people today think of the Ṣūr as a large horn into which an angel will blow. However, Shaykh Salih al-Ja’fari says that it is not so, and that the Prophet (peace be upon him) explained it as not a blowing, but an Angelic address from a place called the Ṣūr which will be heard by the entire world. Thus the Call to Prayer (the adhaan) is its parallel on earth, calling us to rise up from our ‘sleep’ and stand before Allah (most high).

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