“Allah created the heavens and the earth in truth. Surely in that is a sign for the believers. Recite what has been revealed to you of the Book, and establish prayer. Indeed, prayer restrains from indecency and wrongdoing; and the remembrance of Allah is greater. And Allah knows what you do.” (44–45)
Allah, exalted is He, says: “Allah created the heavens and the earth in truth,” that is, for the sake of truth and to make the truth manifest. “Surely in that”—in their creation—“is a sign”: an indication for the believers of His power and His oneness.
“Recite what has been revealed to you of the Book,” meaning the Quran, “and establish prayer. Indeed, prayer restrains from indecency and wrongdoing.” Indecency refers to deeds deemed reprehensible, while wrongdoing is that which is not recognized by the Sacred Law. Ibn Mas‘ud and Ibn ‘Abbas said: “Prayer contains a limit and a deterrent against disobeying Allah. Whoever is not enjoined by his prayer to what is right, and is not restrained by it from wrongdoing, gains nothing through his prayer from Allah except greater distance.” (1)
Al-Hasan and Qatadah said: “Whoever is not restrained by his prayer from indecency and wrongdoing, then his prayer is a burden against him.” (2) It is related from Anas that a young man from the Ansar used to perform the five daily prayers with the Messenger of Allah, peace and blessings be upon him, yet he committed every act of indecency. His condition was described to the Messenger of Allah, peace and blessings be upon him, and he said: “Surely his prayer will restrain him one day.”
(1) The report from Ibn Masud was transmitted by al-Tabarani in al-Kabir, and its narrators are trustworthy; Ahmad also transmitted it in al-Zuhd. As for the report from Ibn Abbas, al-Tabari transmitted it, 20/155, and al-Tabarani in al-Kabir, through al-Ala ibn al-Musayyab from Ibn Abbas, as a mawquf report (stopping at the Companion). Al-Tabarani, Ibn Abi Hatim, and Ibn Mardawayh also transmitted it through Layth ibn Abi Sulaym, from Ata, from Ibn Abbas, as a marfu report (attributed to the Prophet). Layth ibn Abi Sulaym was trustworthy, but practised tadlis (obscuring a transmitter in the chain). Ibn Hajar said: “There is also a report on this subject from Ibn Umar, transmitted by al-Daraqutni in Gharaib Malik; its chain includes Muhammad ibn al-Hasan al-Basri.” Ibn Hibban said: “It is not permissible to use him as evidence, for he narrates from Malik reports that have no basis.” Thus, the report is weak in its marfu form, but sound as a mawquf report from Ibn Masud, may Allah be pleased with him. See: Majma al-Zawaid, 2/258; al-Kafi al-Shaf, pp. 127-128; Silsilat al-Ahadith al-Daifah, 2/414-415, no. 985; al-Durr al-Manthur, 6/464-465; Tafsir Ibn Kathir, 3/415-416.
Prayer, when a Muslim properly establishes it, fulfils its obligations and prescribed limits, and reflects upon it and upon the Quran that he recites therein, naturally restrains him from al-fahsha and al-munkar (indecency and wrongdoing). This is because it includes the recitation of the Quran, which contains admonition, and because prayer engages the worshipper's entire body. When he enters his prayer with khushu (reverent humility) and humble submission to his Lord, remembers that he stands before Him, and knows that Allah watches and sees him, his soul is thereby set aright and humbled. Awareness of Allah enters his heart, and its awe becomes visible upon his limbs. Even if something contrary to this occurs or proceeds from him, his prayer will not increase his distance from Allah; one who prays is better than one who does not pray. See: Tafsir al-Qurtubi, 13/348.
(2) Al-Tabari transmitted it from al-Hasan as a mawquf report, 20/155; through another route, as a marfu mursal report (attributed to the Prophet while omitting the Companion); and from Qatada as a mawquf statement of his own. Al-Hafiz Ibn Hajar said in al-Kafi al-Shaf, p. 128: “Abd al-Razzaq, al-Tabari, and al-Bayhaqi, in al-Shuab, transmitted it from the mursal narration of al-Hasan.” See: al-Durr al-Manthur, 6/466.