Prior to the Mi‘rāj, the commencement of the prescribed prayer had begun. As such, we find that in the early era of Islām, the Holy Prophetsa and his companions would offer their Ṣalāt secretly in the valleys of Makkah, in pairs of one or two. However, the systematic beginning of the Ṣalāt began after the Mi‘rāj, and from that time the very first and most significant pillar of Islāmic worship was established in its current form. In other words:
Fajr prayer at dawn, but just prior to sunrise
Ẓuhr prayer after the sun begins to leave its zenith, but prior to sunset
‘Aṣr prayer after the sun has left its zenith, but before the light begins to dispel
Maghrib prayer after the sun has set, but prior to the vanishing of the horizon
‘Ishā’ prayer after the horizon has vanished, but prior to midnight
Although the Holy Qur’ān has only briefly alluded to the exact timings of these compulsory prayers,1 elaborate details of their appointed time can be found in Ḥadīth. It is mentioned that after the Mi‘rāj, Gabrielas came to the Holy Prophetsa and elaborately explained the timings of these five compulsory prayers.2
The physical form and figure of the Islāmic prayers established by divine command begins in a standing position, where the worshipper folds his hands at the breast, and stands before God in respect. After this is the bowing position, which is the second level of God’s greatness and man’s humility, where the worshipper leaves the standing position and humbly bows before his creator and master. The third position is that of prostration, which proceeds after an intermediate standing position, where the worshipper falling to the ground, places his forehead before God in a state of extreme humility and meekness. Since this is a state of extreme humility and devotion, it is repeated twice after an interval, and this completes one Rak‘at3 of the Ṣalāt. After this the second, third and fourth Rak‘at are offered in the same manner. At the end, the worshipper sits in a kneeling position on the back of his heels, which is like the position of an intimate and satisfied courtier, and this brings the prayer to its completion. In every position of the Ṣalāt, in other words, during the standing, bowing, prostration and sitting position, separate words, which are in accordance to that particular state composed of Du‘ā,4 Taḥmīd,5 and Tasbīḥ,6 etc., have been prescribed. However, in addition to the already prescribed words, permission has also been given that during the Ṣalāt, a worshipper may offer Du‘ā, Taḥmīd, and Tasbīḥ, etc., in one’s native tongue as deemed appropriate.7 With the intent of maintaining unity in its form, the restriction has also been set that regardless of where a Muslim may be, the Ṣalāt be offered in the direction of the Ka‘bah.8 Moreover, with the exception of an uncontrollable constraint, it is also necessary that all the Muslims in one town, village, or city, gather in a mosque at the appointed times. If there is no mosque, they should gather at another place and offer their Ṣalāt in the following of one leader, so that the bonding of their collective lives, grows stronger day by day instead of scattering. In order to develop a state of pleasure in Ṣalāt, and to be presented in the court of Allāh whilst in a state of purity, it has also been ordered that Muslims perform ablution, that is, wash the face, hands, and feet, prior to arriving for the Ṣalāt.9 In Islāmic methodology, this deed is referred to as Wuḍū,10 which for the purpose of Ṣalāt is equivalent to taking a bath.
Therefore, with the Mi‘rāj, the greatest pillar in Islāmic worship was established and the systematic observance of the five daily prayers came into existence. It is mentioned in Ḥadīth that the Ṣalāt is a believer’s Mi‘rāj, where one is presented before God and speaks to Him. What doubt is there in the fact that if the Ṣalāt is observed with all of its conditions, along with heart-felt concentration, then it contains the best means in which to acquire the nearness of God the Almighty. The human body and spirit naturally possess such connection and harmony, that even the minutest alteration in any one of them impresses a deep impact on the other. For example, if the body sustains pain, the spirit immediately becomes restless. Moreover, if the spirit sustains grief, it immediately affects the body, and such conditions begin to develop in the body, as are expressed in the form of bodily pain. If the spirit is content, signs of delight and smiling, etc., are expressed by the body, and if the spirit is grieved, the body immediately begins to exhibit signs of displeasure. Therefore, the body and spirit possess a natural relationship and harmony, due to which, both of them deeply accept the influence of the other. In the Islāmic law, with remarkable wisdom, a physical form of worship has been suggested such as contains the natural quality of developing a state of devotion and humility in the human spirit. Therefore, it is for this very purpose that the positions of standing, bowing, prostrating and sitting have been employed, so that the human spirit also develops spiritual states that are in appropriation to their corresponding physical states. Moreover, the words of Du‘ā, Taḥmīd, and Tasbīḥ which have been prescribed for each position have also been enjoined as per its corresponding spiritual state, the purpose of which is to develop that state within the soul. For example, in a state of prostration an individual places his forehead on the ground. Since this is an extreme state of devotion and humility, the words to be uttered during the prostration, سُبْحَانَ رَبِّی الْاَعْلیٰ (My Lord, who is the greatest and most high, is pure of all defects, and pure of all weaknesses) are most appropriate to express the greatness and superiority of God the Almighty. This way, the human soul is made to feel that the One before Whom I am prostrating is so great and magnificent, that before Him, my position is that I remain fallen in extreme devotion and humility. As soon as this realization is spurred, the human soul begins to rise in its nearness to God. It is impossible that the heart of an individual feel no spiritual alteration, in a concentrated state of prostration. However, as for those who offer their prayers as a mere custom, and the concentration of their heart is non-existent, undoubtedly, even after performing the actions of Ṣalāt, their spirits emerge empty. For there is no life in their action, and a lifeless action cannot bring about any alteration whatsoever.
Therefore, there is no doubt in the fact that the true Mi‘rāj of a believer is the Ṣalāt, and the more the Muslims take pride in this blessed worship, the less it is. Indeed, no worship of any other religion can stand before the Muslim Ṣalāt, because therein even the minutest states of the body and spirit have been taken into account, which are necessary for devotion, and cannot be found anywhere else. Furthermore, the order in which the different positions of Ṣalāt have been sequenced are also in complete accord with human nature. The first position is that of Qiyām11, in which a believer enters the royal court of God the Almighty, hands tied upon his breast. After this comes the Rukū‘12. This represents a middle-state of devotion and humility, between the Qiyām and Sajdah13. Subsequent to this is the Sajdah, in which the human spirit helplessly falls to the ground before its Creator and Master, with a realization of his magnificent and perfect attributes. In the very end is the Qa‘dah14, which is a state of tranquility after the Sajdah, in which, after passing through the stages of devotion and humiliation, an individual enters the content servants of God the Almighty. After this, the worshipper faces right, then left, and giving greetings of peace completes the Ṣalāt, which is an indication that now he should spread the message of peace, which he has acquired from his Lord to the rest of the people. In addition to this, there is no idle position in the Ṣalāt. An appropriate Du‘ā, Taḥmīd, or Tasbīḥ, etc., has been prescribed for every position, so that along with the physical states of the body and inner concentration of the heart, these blessed phrases may produce a true illustration of devotion, humility and begging. For in comparison to this perfect and complete worship, what value does the singing and dancing of other religions, or the uttering of empty words whilst standing or sitting in an unnatural position hold? Then, in order to give the Islāmic worship a unified form, it has established one very important condition, that all the Muslims of one area should offer their Ṣalāt behind one Imām in orderly rows, facing towards the Ka‘bah. Moreover, in a secondary manner, this daily gathering five times a day has also opened the door to other benefits of unity as well. Therefore, from the Wuḍū to its conclusion, the Ṣalāt is an extraordinarily blessed worship, in comparison to which no other worship can be fathomed for the acquisition of the nearness of God and for purity of the heart. Furthermore, the obligation of the five daily prayers during the night and day, also possesses an exceptional means for the protection of one’s spirituality and spiritual invigoration, which indeed, cannot be found in any other religion.
1 Banī Isrā’īl (17:79)
2 Ṣaḥīḥ Bukhārī, Kitābu Mawāqītiṣ-Ṣalāt, Bābu Mawāqītiṣ-Ṣalāti wa Faḍlihā, Ḥadīth No. 521
3 One cycle of the prayer (Publishers)
4 Prayer or Invocations (Publishers)
5 Expressing thanks to Allāh (Publishers)
6 Glorification of Allāh (Publishers)
7 Kashti-e-Nūḥ, By Ḥaḍrat Mirzā Ghulām Aḥmadas (The Promised Messiah & Mahdi), Rūḥānī Khazā’in, Volume 19, p. 69
8 Al-Baqarah (2:145)
9 Al-Mā’idah (5:7)
10 Ablution (Publishers)
11 Standing (Publishers)
12 Bowing (Publishers)
13 Prostration (Publishers)
14 Sitting (Publishers)