In reality, SHOLAT (prayer) serves as a provision for navigating life in this world

 

We frequently hear and repeat the phrase, "prayer is the pillar of religion." Remember, religion addresses matters concerning both this world and the hereafter; thus, prayer acts as a pillar for both.

Prayer yields both physical and mental benefits. Psychologically, it provides tranquility and peace to those who perform it, while also fostering discipline. It trains one’s ability to concentrate, encourages personal cleanliness, and allows the nervous system to rest. In terms of mental well-being, Prophet Muhammad (peace be upon him) viewed prayer as a sanctuary and a place of rest for the heart, as reflected in his words: "My spiritual relief has been placed within prayer." In another hadith, he said, "Grant us comfort and peace through prayer, O Bilal..." Socially, prayer cultivates bonds among people, particularly when performed in congregation.

The physical benefits are numerous. Research by Dr. Abdurrahman Al-Umari suggests that those who are diligent in prayer experience inner calm and serenity—a state linked to balanced hormonal production, which in turn slows the aging of bodily organs. The movements involved in prayer act as a form of stretching, increasing bodily flexibility and improving blood circulation. Through prayer, one engages various parts of the body, including the fingers and toes.

When prayer is performed with khusyuk (deep, focused devotion), the heart becomes filled with love for Allah. This inner tranquility is continuously reinforced, manifesting in a demeanor characterized by gentleness, patience, and humility. Prayer encompasses both an outward (physical) and an inward (spiritual) dimension.

According to one expert, the tashahhud posture (al-qa'dah or julus) restricts blood flow through the major vessels in the legs, which increases the volume of blood directed toward the brain and other areas, while simultaneously enhancing circulation through collateral vessels in the legs. When standing, oxygen saturation in the legs is 97–100 percent, with a normal pulse. When sitting with the knees bent at an angle of approximately 60 degrees, saturation drops to 93 percent; eventually, the pulse disappears, and saturation can no longer be detected. The primary blood flow ceases entirely.

This results in an increased supply of blood to the brain and vital organs, along with an elevated metabolic rate, enabling us to maintain high levels of concentration for longer periods. Blood vessels become more elastic, which helps prevent blockages in arteries and veins, as well as complications from diabetes—such as tissue decay in the feet caused by vascular impairment. This sitting posture has been adopted by the "Tapak Iman" Ergonomic Lifestyle Club and is referred to as the "combustion-inducing sit" (duduk pembakaran).

According to Jameel Kermalli, there are immense rewards for those who perform Shalat (prayer). Shalat serves as a foundation for other good deeds, ensuring their acceptance. It increases one’s *rizq* (sustenance/blessings) and wards off illness—which is why we are reminded to seek help through Shalat.

Research conducted in America confirms that Shalat can strengthen the immune systems of those who perform it regularly, helping them combat various diseases, including cancer. The study also highlights significant spiritual, physical, and moral benefits for those who are diligent in their prayers. The bodies of those who pray rarely contain excessive levels of interleukins—immune proteins associated with various age-related diseases, as well as issues concerning immune function, stress, and acute illnesses. Researchers believe that this act of worship fosters patience and resilience in the face of life’s trials, cultivating a tolerant and content spirit.

Furthermore, various medical studies have focused on the specific movements performed during Shalat ; for instance, the takbiratul ihram (the initial opening posture) is effective in promoting blood and lymph circulation, as well as strengthening the muscles of the arms. The ruku (bowing) posture is beneficial for maintaining the integrity and proper function of the vertebral column, which serves as the body's structural support and a hub for the nervous system. I’tidal—the posture assumed after ruku and before sujud (prostration)—acts as an effective exercise for the digestive system.

During sujud, the flow of lymph is directed toward the neck and underarm areas. Furthermore, because the heart is positioned above the brain, oxygen-rich blood can flow to the brain with maximum efficiency, which in turn enhances cognitive function.

There are two types of sitting postures: iftirosy (used during the first tahiyyat) and tawarruk (used during the final tahiyyat). They differ in the positioning of the feet, and both offer specific medical benefits. In the iftirosy position, the body rests on the base of the thigh, which is connected to the sciatic nerve (nervus ischiadius); this helps prevent pain in the hip/thigh region that could otherwise impair one's ability to walk. The tawarruk position is particularly beneficial for men, as the heel applies pressure to the urethra, the prostate gland, and the vas deferens. When performed correctly, this posture can help prevent impotence.

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Because "acts of worship for the afterlife" are, in fact, also beneficial for this life

Research by Dr. Andrew Newberg—a professor of radiology, psychology, and religious studies at the University of Pennsylvania—has found that individuals who are diligent in their religious practice possess thicker layers in certain areas of the brain compared to those who rarely pray. This is highly advantageous, as active brain layers help sharpen memory.

This finding aligns with research conducted by Robert Hummer, a sociologist and demographer, who began his study in 1992. He observed two groups: those who regularly attended church and those who never attended at all. Hummer found that, after eight years, the latter group faced a mortality risk twice as high as the former. People who are active in religious life generally lead more socially engaged lives; they form friendships, provide mutual support, and encourage one another to seek health check-ups.

Similarly, Prof. Dadang Hawari has stated that religious intervention serves as a crucial element in the healing process. Such intervention involves prayer combined with medical therapy—addressing biological, psychological, and social dimensions. The integration of a spiritual aspect into one’s life significantly influences the body’s internal mechanisms, both physiologically and psychologically.

Numerous studies reveal that the presence of a spiritual dimension in a person’s life profoundly affects how their body functions. In other words, those who are diligent in religious activities tend to have stronger immune systems than those who do not engage in such practices.

Research also indicates that increasing the time spent on religious observance helps maintain stable blood pressure, which in turn lowers the risk of cardiovascular diseases. The act of surrendering oneself and seeking assistance from the Almighty has been shown to help individuals navigate the various, often unsettling, challenges of daily life. Consequently, the anxieties we experience do not accumulate to the point of becoming overwhelming. Ibadah mahdah (acts of formal worship)—most notably prayer and fasting—are frequently interpreted primarily as matters concerning the afterlife. People often perform these acts with the hope of ensuring a smooth passage into Paradise in the hereafter. Yet, many have demonstrated that prayer, fasting, reciting the Quran, giving alms, and similar practices yield immediate, tangible effects on one’s daily life in this world. These benefits—whether physical, psychological, or social—are realized here and now.

One aspect that is often overlooked is that nearly all forms of "worship for the afterlife" are carried out through physical movements. Prayer, for instance, requires standing upright, bowing, prostrating, and so on; likewise, the Hajj pilgrimage demands excellent physical fitness. Beyond serving as a testament to the obedience of one’s physical body, this bodily engagement produces unexpected positive outcomes. While such physical obedience may initially stem from an internal, spiritual state, it subsequently serves to further reinforce that very spiritual devotion.

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Why? Because this world is a BRIDGE to the hereafter

One of the reasons for a weak work ethic among Muslims is a fundamental misunderstanding of what this world and the hereafter truly are. This leads to an incorrect approach toward wealth and labor. In essence, this world and the hereafter are integrated into a single, continuous system. Working diligently on worldly affairs and contributing to the prosperity of life in this world is not merely for the sake of a hedonistic existence; rather, it is also a means to fulfill the requirements of the hereafter. This world is a field—a place for cultivation—for the life to come. It is a space for us to journey, work, perform good deeds, and create, all of which serve as an investment toward happiness in the hereafter.

Therefore, this world should not be treated as an adversary. It is the sole vessel, tool, and bridge that allows us to reach Paradise. Consequently, one should avoid asceticism—a lifestyle or philosophy that advocates for the renunciation of all worldly pleasures and the infliction of self-imposed suffering as a way to draw closer to God. Prophet Muhammad (peace be upon him) once stated that those who provide food and necessities for themselves and their families are in a better position than those who spend all their time in acts of worship without making any effort to earn a living.

In this sense, deeds performed in this world are, in reality, deeds for the hereafter. One should not reject this world in favor of the hereafter, nor should one neglect the hereafter for the sake of worldly needs; both deserve equal regard. An individual who works with an orientation toward the hereafter will find their life in this world well-provided for. Whoever focuses on a single, ultimate goal—the life of the hereafter—will find that God provides sufficiently for their needs in this world.

Ultimately, a true Muslim does not view faith and daily endeavor as opposing forces, but as two sides of the same coin. Embracing the world with a high work ethic and a righteous intention transforms everyday labor—from building a business to caring for one's family—into acts of profound devotion. By building a prosperous, honorable, and impactful life today, we are not merely accumulating temporary worldly gain; we are actively constructing our eternal dwelling in the hereafter, step by step, work by work.

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We must WORK HARD, for the day and the night have been created for this purpose

Allah has ordained the day and the night to be filled with appropriate activities (Al-An’am: 60)—sleeping at night and working during the day. Getting optimal sleep at night is essential and aligns with sunatullah (the natural laws established by Allah). "And it is He who made the night for you as a garment, and sleep for rest, and He made the day for rising and striving." (Al-Furqan: 47). The Messenger of Allah (peace be upon him) would sleep during the early part of the night and wake up during the last third of the night.

At night, our bodies undergo a detoxification process (the removal of toxins), which, in certain stages, requires us to be asleep. From 9:00 PM to 11:00 PM, detoxification occurs within the lymphatic system (the immune system); the following two hours focus on the liver, and the next two hours on the gallbladder. This detoxification process is most effective when we are in a deep sleep. Then, from 3:00 AM to 5:00 AM, the lungs undergo detoxification—which is why we may often find ourselves coughing during this time. Finally, from 5:00 AM to 7:00 AM, the large intestine undergoes detoxification; this is when we feel a natural urge to urinate, and it is also the ideal time for a regular bowel movement.

The harmonization of divine command, the Prophet’s example, and the body’s biological mechanisms conveys a fundamental message: one’s hard work and achievements during the day are deeply dependent on the discipline and quality of one’s rest at night. By respecting the natural recovery cycle designed by God for the nighttime, an individual not only fulfills their physical needs but also cultivates the optimal physical stamina, mental clarity, and spiritual readiness required for the day ahead. Thus, waking up early ceases to be merely a daily routine; it becomes a moment of biological and spiritual transition—a gateway to stepping out, striving with maximum effort, and overcoming the day’s challenges with a full reservoir of energy.

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Because setting an example is more effective than giving advice (mere words)

 

Dakwah (Islamic outreach/proselytizing) is an activity that involves calling, inviting, and summoning people to believe in and obey Allah SWT, in accordance with the principles of Islamic aqidah (faith), sharia (law), and akhlaq (morality). The term dakwah is derived from the verb da'a-yad'u, which means a call, a summons, or an invitation.

There are several forms of dakwah: dakwah fardiah (individual outreach, directed at a small, limited number of people); dakwah ammah (public outreach, utilizing oral media); dakwah bil-lisan (outreach through speech, such as lectures or direct communication); and dakwah bil-haal (outreach through concrete action). The purpose of dakwah bil-haal is for the recipient (al-mad'u) to follow the behavior of the da'i (the person conducting the outreach); this approach is believed to have a profound influence on the recipient.

Upon his arrival in the city of Medina, the Prophet Muhammad SAW employed dakwah bil-haal—for instance, by establishing the Quba Mosque and uniting the Ansar (the local helpers) and the Muhajirin (the migrants). Setting a good example—acting as a role model—was the approach chosen by the Prophet Muhammad SAW to transform the character of the ummah (community), and he succeeded in doing so within a span of just 23 years.

Dakwah bil-haal is also referred to as "developmental dakwah," as it is considered particularly effective when addressing social issues such as unemployment and poverty. In his dakwah, the Prophet Muhammad SAW did not merely preach, teach, educate, or provide guidance; he also served as an uswatun hasanah (an excellent role model). He provided practical examples and took a keen interest in—while offering direction for—socio-economic life, including activities such as farming, animal husbandry, and trade.

In dakwah bil-haal, activities are not confined to mosques, discussion forums, or religious study circles; rather, they take place directly within the arena of everyday life. This form of da'wah (Islamic outreach) takes place in impoverished settlements, hospitals, on board ships, in commercial and employment hubs, and within factories. Da'wah bil-haal—outreach through action—encompasses tangible deeds, such as the wealthy extending a helping hand to the poor, providing legal protection, and so forth. When someone is hungry and has nothing to eat, what they need is certainly not mere advice. Therefore, various forms of material support—such as free food, milk, clothing, medical care, business capital, funding for public infrastructure, and educational scholarships—all fall under the category of da'wah bil-haal.

Allah (SWT) is deeply displeased with those who frequently instruct others to do things while failing to practice what they preach. "Great is the hatred in the sight of Allah that you say that which you do not do" (Ash-Saff: 3).

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Working is classified as JIHAD

Islam highly extols the value of work and hates laziness. The Prophet advised his people to always pray every morning and evening to avoid laziness. "O Allah, protect me from weakness and laziness." Muhammad said: "Seeking halal sustenance is an obligation for every Muslim."

In another hadith it is stated: "Trying to seek sustenance after performing the prayer, one obligation after the obligation to pray." So high is the position of seeking sustenance. Therefore, Allah reminds us of the obligation to pray and work in one verse in Surah Al Jumuah. The Prophet said: "Seeking halal sustenance is like a hero who fights on the battlefield and whoever falls asleep exhausted from work seeking halal sustenance, Allah forgives his sins when he falls asleep." On another occasion Muhammad SAW said: "Seeking halal sustenance is like fighting in the way of Allah."

Nowadays, many of us narrow the meaning of jihad. According to Said Aqil Siradj - lecturer at UIN Jakarta and Chair of PBNU - jihad includes building something for the good of many people, such as building roads, bridges or hospitals. This is because Islam aspires to build tamaddun (=civilization) through science, technology, culture and noble morals.

This is also why a person who supports widows and the poor is said to be like a warrior in the way of Allah, and like a person who always performs night prayers without stopping or like a person who always fasts without breaking the fast. In another hadith the command is read: meet Allah by being filial to your parents. If you have done it, it is the same as performing Hajj, Umrah and Jihad. A hadith narrated by Ahmad states: "Would you like me to tell you who among you I love the most, and who will sit closest to me on the Day of Resurrection?" When those present replied in unison that they would, he said: "Those with the best conduct."

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Taqwa is Indicated by the Quality of One’s Social Conduct (Muamalah)

The term "taqwa" (piety/God-consciousness) appears 251 times in the Quran. It is a central and exalted concept for understanding Islam, one that shapes our daily lives. Taqwa encompasses moral, character, behavioral, and economic dimensions.

Linguistically, taqwa means safeguarding something from harm or danger. It is an endeavor to keep oneself protected from that which is wrong or impure. In its simplest sense, the essence of taqwa is "fear"—specifically, the fear of anything that leads to sin. It entails fortifying oneself through total obedience to Allah, thereby shielding oneself from His punishment. Taqwa acts as a fortress, protecting an individual from actions or omissions that could invite divine retribution. It is described as the pinnacle of human achievement—the state of being the most noble of human beings (Al-Hujurat: 13). According to Sayyid Qutb, taqwa is a sensitivity of the heart, a refinement of feeling, and a constant, cautious vigilance against the "thorns" encountered in life.

In the context of one’s relationship with Allah (hablul minallah), the character of a person who possesses taqwa includes believing in the unseen (Al-Baqarah: 3–4), establishing prayer, spending from one’s provisions for the sake of others, maintaining certainty in the afterlife, restraining anger, being inclined to forgive, and promptly repenting upon committing a wrong. Furthermore, in terms of economic life, it is characterized by sound economic conduct. Thus, a person of taqwa possesses noble character and enjoys a robust economic standing—a reality that aligns with Allah’s promise. "If the people of the countries believed and were devout, We would surely bestow upon them blessings from the heavens and the earth (in the form of wealth, prosperity) (Al A'raf: 96). And, all dimensions of worship are steps towards advancing piety. The Koran contains the keys to achieving success, one of which is piety.

We know this hadith very well: Work hard for your world as if you will live forever, work hard for your afterlife as if you die tomorrow. Allah prefers Muslims who are strong in faith and economics to Muslims who are weak. Successful humans and communities are those who have noble character and receive abundant wealth from Allah. So, piety is one of the reasons for the decline in fortune. Taqwa is the key to sustenance. Whoever is pious is promised that he will be given sustenance from an unexpected direction [Ath Thalaq: 2-3].

Yes, we must be as confident as possible in the truth, awesomeness and magic of the Quran and Sunnah in showing the way of business. According to the book "Dare to be Rich, Dare to be Taqwa", the Koran and Sunnah are the "highway" that will make you rich. For those of you who want to be rich without limits with the blessings, mercy and grace of Allah, the Al-Quran and Sunnah are the most real, clear, faithful and true guides in taking your business to the gates of unlimited success (unstoppable success), achieving great success and indescribable happiness, not only in this world but also in the afterlife.

As a fruit of piety, a pious man will receive Allah's grace (At Taubah: 4), Allah will always be with his steps and thoughts (An Nahl: 128), benefit from what is read in the Koran (Al Baqarah: 2), be free from Satan's interference (Al A'raf: 35), be accepted for his deeds (Al Maidah: 27), and find ease after difficulties and find a way out after difficulties (Ath Thalaq: 2 and 4). Taqwa has direct implications for social life (muamalah). In a society whose members are devout, security will emerge in society, peace, justice and the spread of peace. The characteristics of a pious person are fulfilling the pillars of faith and Islam, keeping promises, being honest with Allah, himself and humans and maintaining trust. He loves his brother as he loves himself. A pious person is someone who never hurts or is unjust to others, acts fairly when angry and pleased, repents and always makes forgiveness to Allah.

Muamalah matters are very serious. We should be much more careful in our relationships with humans. If we wrong someone and that person doesn't want to forgive us, what can we do? Even praying and fasting as much as possible cannot erase the hurt we have caused. Hasn't it ever happened that a person was released from such long agony of torture after his mother forgave him?

At least the following five reasons can prove how serious the issue of muamalah is. First, the proportion between social verses (muamalah) and religious verses (mahdhah) in the Koran and hadith is 100 to 1. For example, in Surah Al Mukminun verses 1-9, the characteristics of a believer are that they pray fervently, avoid doing useless actions, keep their mandate and promises, and protect their honor from immorality. Second, with the muamalah principle, it is permissible to postpone or shorten individual worship if the time coincides with corporate worship. Third, worship that contains a social aspect is rewarded more than worship that is individual. The value of congregational prayer is 27 times greater than that of praying alone.

Fourth, related to kifarat. Mahdhah worship that is imperfect or invalidated because it violates certain taboos is compensated for in the form of something related to a social problem. Regarding husband and wife during fasting, they may be compensated by freeing their slaves, those who are unable to fast may be compensated by paying fidyah, and those who are not in ihram may be compensated by slaughtering a camel and dividing the meat. Finally, fifth, good deeds in the social sector receive greater rewards than sunnah worship. "Would you like me to tell you what degree is more important than prayer, fasting and sadaqah? The friend answered: of course. Namely reconciling two quarreling parties."

In the hadiths of Bukhari and Muslim there are several hadiths relating to this. From Abu Hurairah: "A person who tries to help widows and the poor is likened to a person who fights in the way of Allah, a person who wakes up praying all night and is like a person who fasts without stopping." How important is family and friendship relations, and reconciling disputes, so that people who break friendship relations will not enter heaven. Furthermore, from Ibn Umar: "A Muslim is a brother to another Muslim. ... whoever is able to fulfill his brother's wishes, then Allah will also be pleased to fulfill his wishes. Whoever relieves a Muslim of one hardship, Allah will relieve one of the hardships among the hardships on the Day of Judgment. Whoever covers the faults of a Muslim, then Allah will cover his faults on the Day of Resurrection."

Still relevant to this, a hadith from Abdullah bin Amru states that the best qualities in Islam are giving food and greetings, as well as someone who saves Muslims with his tongue and hands, moreover helping people to get a job. So, friends, don't insult a workshop owner, for example, who is able to employ several people and guarantee the livelihood of his workers' families, even though he doesn't attend the mosque all the time.
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