Increase in the Rak‘āt of Ṣalāt

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 Prophet(sa) 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 Prophet(sa) has laid most emphasis on Ṣalāt. The Holy Prophet(sa) would state that, “Ṣalāt is the Mi‘rāj1 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 Prophet(sa) possessed such a deep love for Ṣalāt, that in addition to the five daily prayers, which were of course compulsory, the Holy Prophet(sa) would offer voluntary Ṣalāt in great abundance as well. The Holy Prophet(sa) was so fond of the Tahajjud2 Prayer, i.e., the late night prayer, that the Holy Prophet(sa) would wake up regularly to offer this prayer without fail. It has been narrated that the Holy Prophet(sa) would stand in the Tahajjud Prayer for so long that at times his feet would become swollen. The Holy Prophet(sa) would often say:

“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 Prophet(sa) 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 Prophet(sa) 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 Prophet(sa) were:

“O People of my community! Do not be unmindful of my teaching with respect to Ṣalāt and slaves.”3