Increase in the Rak‘at of Salat — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Increase in the Rak‘at of Salat.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: I – Early Establishment of Madinah and Foundation of the Islamic Government
Pages: Book pp. 16–18 (PDF pp. 40–42)
Navigation: Book Table of Contents | « Previous: [Commencement of Adhan] | Next: [First Muslim From Among the Jews] »
Historical Account
It has already been mentioned that the Ṣalāt, which is considered to be the most significant worship in Islām, had already been ordained in Makkah. However, aside from the Maghrib Prayer which consisted of three Rak‘āt, all of the other compulsory prayers consisted of two Rak‘āt. Sometime after the migration however, in accordance with Divine command, while the same two Rak‘āt remained for Ṣalāt offered on journey, the number of Rak‘āt for Ṣalāt offered in a state of fixed residence was increased to four Rak‘āt each, except for Fajr and Maghrib Prayer. In this manner, a distinction was drawn between Ṣalāt offered on a journey, and in a state of fixed residence. A distinct feature of the teaching brought by the Holy Prophetsa is that a middle course has been taken in all of its injunctions. All of those practical difficulties have been taken into account, which continue to pose themselves in the life of an individual. As such, there are many injunctions even in matters of Ṣalāt, which change based on differing circumstances. For example, the distinction between Ṣalāt offered on a journey and in a state of fixed residence has just been mentioned. In addition to this, it is necessary to maintain the apparent form of Ṣalāt in normal circumstances. However, an individual who cannot offer the Ṣalāt in
its prescribed form due to an illness, etc., is permitted to forgo its apparent form and offer his Ṣalāt whilst sitting, or if this is difficult as well, even whilst lying down. Similarly, it is compulsory to face the Ka‘bah during Ṣalāt. Despite this however, when a person is on journey and he is unable to ascertain the direction upon his means of conveyance, or if it is difficult to maintain direction, Islām permits such an individual to offer his Ṣalāt in the direction of his conveyance. Similarly, it is necessary to perform ablution in the prescribed manner for the Ṣalāt. However, an individual who cannot obtain water, or is at a risk of contracting an illness if he performs ablution, is permitted to leave it, etc.
Similarly, whenever a reasonable and practical difficulty presents itself, Islām appropriately alters the form of its injunctions and presents another alternative. This demonstrates that firstly, the message of Islām possesses universal dimensions, which fully takes varying circumstances into account. Secondly, the true essence of the Islāmic Sharī‘at is the spirit of worship; and its physical form has only been prescribed to sustain and protect that spirit. It is for this reason that whenever it becomes difficult to maintain the physical form due to a change in circumstances, the physical form is abandoned, and the spirit is maintained.
At this occasion, it would not be out of place to mention that of all the Islāmic forms of worship, the Holy Prophetsa has laid most emphasis on Ṣalāt. The Holy Prophetsa would state that, “Ṣalāt is the Mi‘rāj of a believer.” Moreover, he would state that Ṣalāt is such a form of worship, in which a servant converses with God and reaches the assembly of Allāh, as it were. The Holy Prophetsa possessed such a deep love for Ṣalāt, that in addition to the five daily prayers, which were of course compulsory, the Holy Prophetsa would offer voluntary Ṣalāt in great abundance as well. The Holy Prophetsa was so fond of the Tahajjud Prayer, i.e., the late night prayer, that the Holy Prophetsa would wake up regularly to offer this prayer without fail. It has been narrated that the Holy Prophetsa would stand in the Tahajjud Prayer for so long that at times his feet would become swollen. The Holy Prophetsa would often say:
[The word literally means, ‘ascension’ but in this context, refers to the spiritual apex of a believer. That is to say that Ṣalāt is the means by which a believer attains the highest point of his spiritual perfection. [Publishers]]
[Voluntary pre-dawn prayer [Publishers]]
ِجُ عِلَتْ قُرَّةُ عَیْنِیْ فِی الصَّ لوٰة
“Ṣalāt is the delight of my eyes.”
He would exhort his Companions to offer prayer saying, “If people knew the spiritual reward for offering Ṣalāt in congregation, even if they were compelled to crawl to the mosque upon their knees, they would do so.” In his terminal illness, when the Holy Prophetsa would repeatedly become unconscious and was in a state of extreme anxiety, one morning he lifted the covering which veiled his entrance, and saw the Companions offering their morning Ṣalāt in the mosque. Upon witnessing this sight, the countenance of the Holy Prophetsa lit up with such immense pleasure, as if a flower which had withered away was once again immediately restored to full bloom. Then, in some narrations it has been related that the last words which were heard upon the tongue of the Holy Prophetsa were:
ْ اَلصَّ لوٰةُ وَمَا مَلَكَ تْ اَیْمَانُكُ م
“O People of my community! Do not be unmindful of my teaching with respect to Ṣalāt and slaves.”
[All of these references are derived from authentic books of Aḥādīth: * Mafātīḥul-Ghaib (At-Tafsīrul-Kabīr), By Imām Fakhruddīn Muḥammad bin ‘Umar….. Ar-Rāzī, Volume 1, p. 214, Al-Kalāmu Fī Tafsīri Majmū‘i Hādhihis-Sūrah, Al-Faṣlul-Awwal, Dārul- Kutubil-‘Ilmiyyah, Beirut, Lebanon, Second Edition (2004) * Ṣaḥīḥul-Bukhārī, Kitābuṣ-Ṣalāh, Bābu Ḥakkil-Buzāqi Bil-Yadi Minal-Masjid, Ḥadīth No. 405 * Ṣaḥīḥul-Bukhārī, Kitābut-Tahajjud, Bābu Qiyāmin-Nabiyyisa Bil-Laili Ḥattā Tarima Qadamāhu, Ḥadīth No. 1130 * Sunanun-Nasa’ī, Kitābu ‘Ishratin-Nisā’i, Bābu Hubbin-Nisā’i, Ḥadīth No. 3940 * Ṣaḥīḥul-Bukhārī, Kitābul-Adhān, Babul-Istihāmi Fil-Adhān, Ḥadīth No. 615 * Ṣaḥīḥul-Bukhārī, Kitābul-Adhān, Bābu Ahlil-‘Ilmi Wal-Faḍli Aḥaqqu Bil-Imāmati, Ḥadīth No. 680 * Sunanu Ibni Mājah, Kitābul-Janā’iz, Bābu Mā Jā’a Fī Dhikri Maraḍi Rasūlillāhisa, Ḥadīth No. 1625]
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: I – Early Establishment of Madinah and Foundation of the Islamic Government | Navigation: « Previous: [Commencement of Adhan] | Next: [First Muslim From Among the Jews] »