Salaat
is of vital importance for the life of a Muslim. Some Qur’aanic
aayaat and ahadith pertaining to Salaat will be narrated here.
1. Allah Ta’ala says in the Qur’aan Majeed in regard to
the attributes of those who fear Him:
“They perform Salaat correctly ….” (Surah
Baqarah)
This is a reference to proper performance of Salaat; performing Salaat
regularly at appointed times and observing all the rules of Salaat.
In numerous places in the Qur’aan Shareef, Allah Ta’ala
commands the correct performance of Salaat. The large number of times
referring to the correct observance of Salaat abundantly illustrates
the vital importance of Salaat.
2. The Qur’aan majeed states:
“O People of Imaan! Seek aid with Sabr (Patience) and Salaat.”
(Surah
Baqarah)
A special characteristic of Salaat is mentioned in this aayat. Everyone
stands in need of assistance in both material and spiritual life. In
terms of the Qur’aan Majeed, Salaat is a great and wonderful source
of aid which a Believer can obtain by means of correct performance of
Salaat.
3. The Qur’aan Majeed orders:
“Guard (all) Salat ….” (Surah
Baqarah)
Allah Ta’ala commands that we guard our Salaat diligently; that
we do not delay or postpone the proper and due performance of Salaat,
no matter what the exigency or emergency may be. The insistence on performing
Salaat at the divinely-appointed times is so much stressed that the
Qur’aan commands that Salaat be performed even in times of grave
danger when engaged in fighting the enemy-in times of war. Even if the
fighting is severe and heavy, the Qur’aan Shareef orders that
Salaat be performed while mounted on one’s means of transport
and facing any direction, even while in motion and even if one is unable
to perform ruku and sajdah due to the extreme danger and awkward circumstances
produced by the war. Indeed, we must ponder and realize the vital importace
of Salaat from this command to perform Salaat at the appointed time
even when one’s life is in grave danger. There is no permission
to postpone the performance of Salaat. This is what is meant by “guarding”
Salaat mentioned in the Qur’aan.
4. The Qur’aan Shareef also commands that if the danger of the
enemy making a sudden attack is imminent, the Muslim army should split
up into groups. One groups should perform Salaat while the other group
fights on or guards. After the one group has performed Salaat, the other
groups will come to Salaat while the first group will go into confrontation
with the enemy. The Salaat to be performed on the battlefield under
such dangerous conditions differs to some extent from the normal Salaat
in method of performance of the raka’ts.
The methods of performing Salaat in dangerous circumstances is described
in the books of Fiqh. The point to observe and reflect on here is that
even in the most dangerous of times permission to delay the Salaat is
not granted. This amply establishes the vital importance of Salaat in
the life of a Muslim.
5. In certain circumstances, e.g. sickness, non-availability of water,
etc., one is not able to utilize water to achieve the states of tahaarat
(purity). However, not with standing such circumstances, the Qur’aan
does not grant permission of Salaat until one is able to acquire the
state of tahaarat by means of water.
For this exigency, the Qur’aan orders that Tayammum be made. By
means of Tayammum, Allah Ta’ala bestows on us the states of tahaarat,
hence Salaat has to be executed at its proper time. There is no permission
to postpone the Salaat. The Qur’aan orders that if one is unable
to stand and perform Salaat, due to illness or weakness, one has to
sit and perform Salaat. If the sickness and weaknes are such that even
sitting is not possible, the Salaat has to be performed while laying
down and Ruku, and Sajdah shall be made by means of signs. But, permission
to delay Salaat is not granted.Salaat is the salient and most outstanding
feature of Islam. It is the distinguishing factor between kufr and Imaan.
All Ulama unanimously aver that if a kaafir whom none has heard proclaiming
the Kalimah, performs Salaat, then it is incumbent to regard him as
a Muslim. Zakaat, although of fundamental importance, is not a salient
and conspicuous sign of Islam as Salaat is.
6. The Qur’aan Majeed while mentioning a group of Ambiyaa and
the corrupt people who followed after them, says:
“(After them) such corrupt persons were born who destroyed Salaat
… soon will they (in Aakhirah) see the punishment for their destruction
of Salaat).” (Surah
Maryam)
This aayat sounds a grave warning of terrible punishment for those who
neglectand ruin the institution of Salaat.
7. The Qur’aan Shareef commands:
“Order your family to perform Salaat, and you, yourself, also
be steadfast on it.” (Surah
Ta Haa)
In the first instance, this command is directed to Rasulullah (sallallahu
alayhi wasallam), and in general it applies to all Believers. From this
Command we realize that when even the august and holy personage of Rasulullah
(Sallallahu alayhi wasallam) is not excused from Salaat then to a very
greater degree will the command be applicable to us. We also learn from
the aayat that while we have to be steadfast in the observance of Salaat,
it devolves as an incumbent duty upon us to ensure that we inculcate
the proper observance of Salaat in our familes and our dependents.
8. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
“Will there remain any impurity on a person who baths five times
a day in a river flowing in front of his house?”
The people said: “No impurity will remain on him.”
Rasulullah (sallallahu alayhi wasallam) said:
This is the effect of the five Salaat. By means of it, Allah Ta’ala
purifies the performer of all sins.” (Bukhari,
Muslim)
Indeed, a great significance of Salaat is stated in this hadith.
9. Hadhrat Jaabir (radiallahu anhu) narrates that Rasulullah (Sallallahu
alayhi wasallam) said:
“The distinguishing factor between kufr and Imaan is the deliberate
neglect of Salaat.” (Muslim)
Deliberate neglect brings one close to kufr. One who abstains from Salaat
flounders on the brink of kufr
10. Hadhrat Abdur Rahmaan Bin Amr Bin Al-A’s (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam) said:
“Salaat, on the Day of Qiyaamah, will be a light, a proof and
a means of salvation for the one who guarded it. He who neglects Salaat,
will have no light, no proof and no salvation (from the direction of
Salaat). He (the one who neglected Salaat) will be in the company of
Qaroon, Fir’oun, Haamaan and ubay Ibn Khalf on the Day of Qiyaamah.”
(Ahmad,
Daarami, Baihaqi, Shu’bul Imaan)
What greater punishment and disgrace can there be than to be resurrected
in the company of such great unbelievers and to be flung into Jahannum
along with them?
11. Hadhrat Bareedah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
“The subject of a pledge which exists between the people and us
(the Ambiyaa) is Salaat. Thus, whoever, neglects Salaat has become a
kaafir (i.e. in terms of practical life, not in terms of Imaan).”
(Ahmad,
Tirmizi, Nisaai, Ibn Majah)
The evil of neglecting Salaat is amply illustrated by this hadith. Those
who deliberately neglect Salaat are likened to the kuffaar. They appear
in practical life as kuffaar. Since there is no distinguishing feature
between them and the kuffaar, Islamic law will treat them on par with
the kuffaar. It is clear from this hadith that neglect of Salaat is
a salient feature of kufr. Although a Muslim will not be proclaimed
a kaafir if he neglects the performance of Salaat, nevertheless, the
Shariah views his crime with the utmost of gravity. Persistence in the
neglect of Salaat is punishable by death in Islam.
12. Amr Ibn Shuaib narrating on the authority of his father who in turn
narrates from his father
(radiallahu anhum) that Rasulullah (sallallahu alayhi wasallam) said:
“Stress on your children the performance of Salaat from the age
of seven and beat them at the age of ten years (if they neglect Salaat).”
(Abu
Dawood)
13. Hadhrat Abu Hurairah states that two persons from the tribe of Abu
Khuzaa’ah embraced Islam at the hands of Rasulullah (sallallahu
alayhi wasallam). One of the two was martyred and the other one died
a natural death about a year or so later. Hadhrat Talhah Bin Ubaidullah
(radiallahu anhu) says that in a dream he saw the one who died a year
later entering Jannat first. Being surprised he mentioned his dream
in the morning to Rasulullah (sallallahu alayhi wasallam) who said:
“What did not the one who died later (than the martyred one) keep
the fasts of Ramadhaan and in the year perform thousands of Raka’ts
of Salaat (if only the Fardh, Waajib and Sunnatul Muakkadah Salaat are
taken into account, the number will be close to 10,000 rakaat? It is
for this reason that he surpassed the martyr).” (Ahmad, Ibn Majah,
Ibn Habbaan, Baihaqi)
The narrations of Ibn Majah and Ibn Habbaan further state that Rasulullah
(sallallahu alayhi wasallam) explained that the difference in rank between
the two is as vast as the difference between the heaven and the earth.
It is quite obvious that this greater ranks and significance acquired
by the one who died later were due in particular to the Salaat which
he performed in abundance after the departure of the martyr. This abundance
of Salaat has in fact been mentioned by Rasulullah (sallallahu alayhi
wasallam). Salaat, is an ibaadat which enables one to attain ranks higher
than even the rank of martyrdom.
14. Hadhrat Jaabir Bin Abdullah (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:
“Salaat is the key to Jannat.” (Daarami)
This indicates the superiority of Salaat over other acts of ibaadat.
15. Hadhrat Abdullah Ibn Qart (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:
“The first act about which one will be questioned on the Day of
Qiyaamah will be Salaat. If Salaat is found to be proper, other acts
too will pass as proper. But, if Salaat is found there to be despoiled,
then all other acts too will fail (Tibrani, Ausat)
The influence of Salaat will permeate all other acts of ibaadat.
Salaat will be the criterion for the reckoning of one’s acts of
virtue. Success in Salaat will bring about the success of all other
acts of ibaadat while failure in Salaat will lead to the failure of
other acts of ibaadat. This is a great proof for the significance and
superiority of Salaat. Its vital importance for the success of a Muslim
in both this world and the hereafter can never be exaggerated.
16. Hadhrat Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
“He who has no Salaat has no Deen. The relationship of Salaat
with the Deen is like the relationship of the head with the body.” (Tibraani,
Ausat, Sagheer)
Without the head, man is a dead body. So too, without Salaat, all other
acts of ibaadat are lifeless. It is therefore, a fatal error to neglect
Salaat and pin one’s hopes of salvation and success on other acts
of virtue. Minus Salaat, one’s Deen lay utterly in ruin.
17. Hadhrat Hanzalah (radiallahu anhu) narrates that he heard Rasulullah
(sallallahu alayhi wasallam) say:
“Whoever guards the five Salaat while believing that the Salaat
is the Right of Allah, will enter Jannat.” (Ahmad)
The meaning of ‘guarding’ Salaat is the proper execution
of Salaat at their appointed times, observing all rules (the Faraaidh,
Sunan and Mustahabbaat) of Salaat and striving in performance of Salaat
with concentration and humility.
The aforementioned Quraanic verses and Ahadith of Rasulullah (sallallahu
alayhi wasallam) illustrate the great importance of Salaat. No Muslim
should bring calamity and ruin upon himself by neglecting Salaat. In
fact, it is inconceivable that after having been informed of this tremendous
significance of Salaat, a believer will persist in neglecting the proper
performance of Salaat.