Salah

[ابوالوليد المسلم]

Salah

Maulana Waheeduddin Khan



Worship (salah) is the second ‘pillar’ of Islam. In its prescribed form, it entails the worshipping of God at five appointed times during the day and night. God himself, through His Prophet, has taught us the way of doing so, and this is so all embracing that a better way of worship would be difficult to imagine. As the appointed hour approaches, God’s glory is proclaimed in the call to prayer (adhan). Thus reminded that it is the time for prayer, we must assemble together for our salvation. Worshippers perform their ablutions, then make their way to the mosques with God ever in their thoughts. There, as a congregation, they worship together, following the leader in prayer, the imam. Their doing so symbolizes the vow made by all Muslims to gather round the Prophet of God and make him their sole rallying point. There are different positions, which supplicants may adopt. By folding their hands, bowing, sitting reverentially, touching the ground with their foreheads, they renew their covenant of servitude to God.


One of the important features of salah is that it includes recitation of verses from the Qur’an. No matter where it is opened, there is sure to be the essential message of God. It is a Book where each page is the quintessence of the whole. Although in salah, only a small part of the Qur’an is recited at a time, it is always sufficient to convey the divine will. Besides God’s message, words in praise and remembrance of God are recited; His mercy is invoked; exalted sentiments are expressed about the Prophet and the faithful. Worship is then concluded by prayers to God for peace for the entire human race. An ****** lesson in dynamism and action in life, it imparts a sense of order and discipline. It is at one and the same time food for the souls of the believers and a means of creating unity and the spirit of collectivism amongst them. In this way, salah, with its various elements, is an act which is at once a service to God and a reminder of His dictates. Above all, with its symbolism of the Islamic way of life it is the prime occasion for communion with God.


Salah, in its form, is a particular way of worship; in essence, it projects a profound sense of humility and devotion to God. The ultimate expression of one’s recognition of someone else’s greatness or superiority would be to say ‘You are the greatest.’ In salah, the words ‘Allahu Akbar’ (God is the greatest) are repeated over and over again, conceding absolute mastery to God. This sentiment is given physical expression in total prostration before God, which, carried out repeatedly in salah, clearly symbolizes one’s recognition of the glory of God.


Again, the most effective way of demonstrating one’s acceptance of someone as the central ****** of adoration is to turn one’s face towards him. The turning of one’s face towards the House of God (Ka’bah) in worship indicates that one has turned one’s life towards God, thus making one’s life Godoriented from within and without. Man’s obeisance to God is not confined in its effect to God alone; it becomes a permanent feature of the devotee’s character. If, in bowing before God, he has begun to fear Him, and has inevitably realized his own insignificance vis-à-vis his Maker, it is certain that the effects of such worship will be reflected in his attitude towards his fellow-men. The devotee will not, of course, lie prostrate before other men; but, at the same time, he will not be arrogant towards them. He will certainly not consider any of his fellow men worthy of the compliment: ‘Thou art the greatest,’ but neither will he try to impress them with his own superiority. His prostrations in prayer will engender humility in his character. His covenant with God to be His obedient servant will give rise to a resolve to fulfill his obligations towards his fellow human beings, just as his choice of the right direction in prayer will result in principled behaviour towards others. Salah invests the devotee with humility before God and with modesty in general human relationships. One who has emerged from the mosque, bound by a covenant of complete obedience to God, will become for his fellow-men the model of perfect morality.


Apart from the five regular prayers, there are other forms of salah: the midnight worship (tahajjud); prayer in the event of some unusual happening; prayer in the hour of need; prayer to seek God’s will and guidance (istikharah); the Friday and ‘Id prayers; funeral prayers, etc. All these are meant to intensify the effect sought in regular worship. Indeed, if a devotee is able to arrive at the essence of prayer, it becomes an integral part of his existence. If in his work he breaks new ground, or undertakes an entire new project, he performs two rak’ah prayers and afterwards implores God’s succour; if he achieves some major breakthrough, he expresses his gratitude to God in his prayers. If he is confronted by some problem, which seems insoluble, again he tries to resolve it by offering his prayers to God. The same attitude prevails in him whenever he has to deal with his fellow human beings, prayer acting as the divine force, which gives direction to his life. As he plays his part in the vast expanse of the world, it seems to him as if the whole of the earth is one gigantic mosque wherein he has to accomplish his duties in devotion to God.