Salaah
The first and foremost important duty in Islam after one has brought faith in Allah and in the Prophet 
and borne testimony to the oneness of Allah and Prophethood of Muhammed as His Prophet is Salaah.
It is a very special act of Divine worship which a Muslim is called
upon to perform five times a day. There are numerous verses of the Holy
Qur'an and the tradition of the Holy Prophet enjoining the Salaah on us. It has been described as a pillar of Islam, and also the foundation of Islam.
Salaah, if it is offered with a sincere heart, proper devotion and mental concentration, is particularly vested with the property of cleansing the heart, reforming one's life and ridding it of sins and impurities. It generates love, piety and also truth. It promotes fear of Allah in man.
A tradition of the Holy Prophet reads:
"What separates a believer from infidelity is simply the Salaah.”
This tradition clearly warns that if a Muslim gives up Salaah he will
get associated with infidelity; his conduct will become that of an
infidel. In another tradition, the Holy Prophet has said:
"He has no share in Islam who does not offer Salaah.”
Let us now imagine what our end is going to be if we fail to cultivate the habit of Salaah. It has been heard by most of us on numerous occasions that on the day of Qiyamah, we will be raised with those groups of people who we imitated in this world.
Do we ever stop to think who we are imitating? Why do we behave the way we do? What is our goal in life? What do we hope to achieve in this life?
Performing Salaah five times daily is the basis of Islam upon which Inshallah everything else will fall into place accordingly.
May Allah Taa'la grant us the ability to perform our 5 daily Salaah. Ameen....
Salaat: Becoming like Ahmad, the one who praises
We
bear witness that verily God is One and there is no divinity except the
Sole Divinity, the King, the Protector, the Incomparable, the
Omnipotent and Muhammad is Divine Informer in the brotherhood of
Messengers such as Abraham, Noah, Moses, David and Jesus
1.
The Name Ahmad and Muhammad
Ahmad
is the celestial name of the praised one, his holiness Muhammad
Mustafa, may Allah bless him with a blessing worthy of him and may our
understanding be increased towards his exalted station (maqam
al-mahmuda).
The meaning of the name
"Muhammad" is that person who is most worthy of being praised in the
entire creation of Allah, the praised one. The name Ahmad means, the
most praising of the Creator. According to esoteric scholars, the name
of the Prophet Muhammad was first Ahmad. Then being appointed the
office of Prophethood, the creation started to praise him and he became
Muhammad. The name Ahmad (also written as Ahmed) is from the Arabic
triconsonantal root of H-M-D meaning highly praised, implying "one who
constantly praise / glorify Allah.” In the Song of Solomon of the Bible
the same root word Hebrew phrase is used in verse 5:16, "Muhammadim”,
all together lovely, or the praised one.
The name Ahmad has its origin
also in a prophecy from Jesus Christ, mentioned once in Quran in Surah
61: the Ranks: And (this happened too,) when Jesus, the son of Mary,
said: "O Children of Israel! Behold, I am a Messenger of God to you,
(sent) to confirm the truth of whatever there still remains of the
Torah, and to give the glad tiding of a Messenger who shall come after
me, whose name shall be Ahmad.” But when he (whose coming Jesus has
foretold) came to them with all evidence of the truth, they said, "This
is (nothing but) obvious magic.”
Many believe that this prophecy
can be traced in the original Greek copy of the Bible where Christ’s
mother tongue, Aramaic was transmitted in Koine Greek. The trace of
this celestial name of the next Divine Messenger to come, the successor
of Jesus is "Paraclytos” which is believed to be derived from the
earlier Greek translations Periclytos. Periclytos means Ahmed, the
praising one and Paraclytos means comforter, teacher, counselor etc
which later got misinterpreted and mistranslated. But the earlier
disciples knew this news about the next messenger to come, majority of
earlier Arab Christians also receive this knowledge from Desert Father
and eagerly anticipated for his coming and when Muhammad was bestowed
his office of Messengership, they recognized him well and embraced his
teachings.
"I give thanks unto thee, O Lord, and sing praises unto Thy Name. To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever.”
- Psalms of David
"I give thanks unto thee, O Lord, and sing praises unto Thy Name. To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever.”
- Psalms of David
Salaat: The Technology of Divine Connection for Humanity
The celestial prayer form which
Prophet Muhammad brought down as a Divine gift from heaven for humanity
is called Salaat for the intention that with this unified prayer of the
heart, connection with the Divine be established for those who does not
limit themselves to this temporal world, its forms and its
pre-occupations but aspire for the Kingdom to come when this reality
transforms into the Greater Reality.
Salaat in its unified and
standard form is transmitted, taught and practiced by Prophet Muhammad
for the community of believers across humanity so that all can come
together to stand before their Lord in unity. Every single Muslim across
the world, whether its Indonesia or Australia, whether in South Africa
or Morcco, whether in Southern Spain or in North America - every muslim
stands before the Lord in unity, rank upon rank to face the Lord of all
Kingdoms (Rabbial Alamin) in the same manner. It is through this unified
prayer form, no Muslim is ever a stranger in a mosque, regardless of
whether this mosque is situated. The language is universal, the form is
universal for the entire brotherhood and sisterhood. When a husband and
wife is married, they can stand before God on the prayer carpet
instantly and in harmony can say the prayer from their heart - because
of the uniformity and unity of salaat. Thus unity is established in the
family, in community, in society and ultimately in the world across
communities.
"It is in the process of being worshipped that God communicates His presence to men."
- C.S. Lewis
"It is in the process of being worshipped that God communicates His presence to men."
- C.S. Lewis
3.
Supra Temporal Reality of the Prophets and Divine Informers
Nobi mor Nur-e-Khuda
Tar tore shokol poyda
Adam er kolobete tari Nurer roshoni.
My Beloved Divine Messenger is a Light from God
For him the entire manifestation manifested
Inside the heart of Adam, behold! its the same effulgence!
- from a traditional folk song praising the Prophet
The spirit that was bound within the
form of attributes went to the Divine Essence by means of the light of
(Muhammad) the Chosen. The moment it started going, it cried out in
joy, "Blessings (be) on the joyful spirit of (Muhammad) the Chosen!" - Rumi
According to the sacred
teachings of Islam, different Messengers of God hold different spiritual
station with the Divine. For example, Abraham was Khalilullah, friend
of God. Moses was Kalimullah, God spoke with him, Jesus was Ruhullah,
Spirit and Breath of God, also Kalamullah, Word of God. And finally
Muhammad was HabibAllah, Beloved of God. Such was the exalted station of
Prophet Muhammad, he is known as the Father in Spirit (al-ab ar-ruhi) of Humanity, while Adam is the Father in Clay (al-ab at-tini) of Humanity .
The following verses from Surat
al-Ahzab suggests in effect that it is in his supra-temporal reality
that the Prophet is called upon:
And when We sealed with the
prophets their alliance, with you, with Noah, Abraham, Moses and Jesus
the Son of Mary, We sealed with them a solemn alliance. - The Quran 33:7
The enumeration of prophets
limits itself here to the main phrase of the prophetic cycle in which
the Prophet holds the first place, that of Adam. This is interpreted
here as an allusion to his antecedence and to his paternity on the
plane of Spirit, which coincides with the posterity of his function as
Seal. Sacred tradition confirms this interpretation.
That which man does not know
and which he cannot come to know by himself alone is direct knowledge,
revealed to the prophets and inspired to the saints.
4.
The Prophetic Presence in all Believers
And know that the Messenger of God is among you, in you (fee kum).
- The Quran 49:7
The Prophet is intimately present in
every believer. On the macrocosmic perspective the role of the Divine
Informer / Divine Messenger is to give glad tidings which is also the
meaning of Gospel (good news), a role performed by Christ. Similarly for
the reality that is within every single human being, on the micro scale
the function of Informing or the responsibility to carry the Message is
within us as well. In that sense, from microcosmic perspective, the
Message is within us and hence the Messenger of God is within as well
which is transmitted in the inner meanings of the Quranic verse: WaAAlamoo anna feekum rasoola Allah: "Know that the Messenger of God is among you."
On the outer level the verses
was revealed to teach certain decorum of conduct (adab), and at the same
time on the inner level this opens up antoher vista of the Prophetic
Presence within.
The Second Testimony of Faith,
"Muhammad Rasul Allah" according to its quintessential interpretation of
Frithjof Schuon, considers the Principle only in relation to three
hypostatic aspects, namely: the manifested Principle (Muhammad), the
manifesting Principle (Rasul), and the Principle in itself (Allah).
The entire accent is placed on
the intermediate element, Rasul, "Messenger"; it is this element, the
Logos, which links the manifested Principle to the Principle itself. The
Logos is the "Spirit" Ruh of which it has been said that it is neither
created nor uncreated or again that it is manifested in relation to the
Principle and non-manifested or principal in relation to Manifestation.
The word Rasul, "Messenger",
indicates a "descent" of God towards the world; it also implies an
"ascent" of man toward God. In that case of Muhammadan phenomenon, the
descent is that of the Quranic Revelation (laylat al-qadr), and the ascent is that of Prophet during the "Night Journey" (layla al-mi'raj);
in the human microcosm, the descent is inspiration and the ascent is
aspiration; the descent is divine grace whereas the ascent is human
effort, the content of which is the "remembrance of God" (dhikru 'Llah), whence the name Dhikru 'Llah give to the Prophet.
Jacob's Ladder is an image of
the Logos, with the angels descending and ascending. God appearing on
the top of the ladder and Jacob remaining below.
The three words, dhakir, dhikr,
madhkur - a classic ternary in Sufism - correspond exactly to the
ternary Muhammad, Rasul, Allah: Muhammad is the invoker, Rasul is the
invocation, Allah the invoked. In the invocation, the invoker and
invoked meet, just as Muhammad and Allah meet in Rasul or in the Risala,
the Message.
Thus just as Muhammad, the
Messenger represent the one who invoke and Message is what is invoked or
what connects us with the Divine, the same role is taken up in the
salaat or heart connection prayer when one participates in it.
5.
Becoming like Ahmad in the Prayer
The exoteric (zahir) of salaat (prayer) consist in adoring God with postures with body, in directing the body towards the qibla of the body, which is the Ka’bah, the Temple of the Most High God, situated in Mecca. To understand the esoteric prayer means adoring God with the thinking soul and turning towards the quest for the gnosis of positive religion, towards the qibla of the spirit which is the Temple of God, that Temple in which the divine gnosis is enclosed. – Nasiri-Khusraw
The way and rule and manners of
love is quite different than any other worldly way, rule and manners.
Inner knowledge of the Path of Love tells us that we become like the one
we love. Whether we do it consciously or unconsciously, the proof of
love is the beloved partake into the fragrance of the lover so much so,
that he or she become the goal of love.
Even in the sacred tradition of Islam, God declares, "When I love my devotee, I become his hand, his feet, his eyes."
Whether its a Sufi Path or any
other ancient Path of the Heart, the devotional aspect has the goal of
loving the bearer of Message with all its heart and soul. This is the
case of the disciples of Christ, this is the case of the close
companions of Buddha, this is the case of the devotee of Krishna. The
follower must totally and completely fall in love with the being of the
Master, so much so that the being of the Master take precedence over
their own selves. And that is the whole alchemy of Love.
The Prophet is closer to the believers than themselves. - The Quran
This closeness is from the love,
mahabba and ishq of the being who leads one to the Supreme Beloved. And
the Sufi instruction is to love those who are loved by Allah.
Here those who are loved by Allah after the Prophet and Messenger is
their spiritual heirs, the saints and friends of God, the sincere ones.
Now loving the Habib Allah, the
Beloved of Allah means to aspire to become like the one who is loved by
Allah. And Salaat is one of the principle technology by which one become
like the lover of God, since every single major lover of God's devotion
is encapsulated in the movement and stillness of the salaat including
that of the Seal of the Prophets, Muhammad Mustafa.
Below is a brief of the postures
of the Salaat, which successively takes up the shape of the name of
Ahmad, on the literal level, through Salaat, the devotee embodies the
shape of the name. And from name the sincere ones reach the named.
"Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God.”
- I Thessalonians 5.16-18
"Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God.”
- I Thessalonians 5.16-18
6.
Entering the Salaat to become like Ahmad
The Islamic ritual prayer has the embodiment of the word Ahmad in Arabic.
The Lord declares, "My servant’s
standing in the salaat is just like thousands of trees in the Kingdom
which I have created to remain standing, absorbed in prayer from their
creation till the last days. All the reward that they will get, I am
bestowing now all of them to my servant who is now standing in that
posture. O my angels, be My witness and there is no exception of God’s
command.”
Then after making intention of
the prayer, when the servant recites from the Opening Chapter, "All
praise is for Allah, Lord of the entire Kingdom”… then God calls out in
ecstasy, "Listen to my servant’s praise! He is giving praise to me and
he is acknowledging my Lordship and Creative Agency, how can I not be
present to him?”
In bowing the servant after
lowing his head says, "Glory be to my Great Lord” and hearing this
pleased Lord replies, "he who glorifies me, I am the true owner of all
glory, how can I not approach my servant.” Then while going back to
standing posture the servant says, "My Lord hears every praise” – the
Lord says, "O my angels, becoming witness that in order to listen My
praise I am becoming present to My servant and hearing his speech.” And
then in standing posture the servant says, "O My Lord, all praise is for
you” for there is no other goal but He. The Lord replies, "Indeed he is
mine, and I Am his, for I am his only Lord – possessor of all glory and
true inheritor of all praise.”
After this comes the station of
prostration. This time the servant places his forehead - the seat of his
rational mind, limited logic, his vain pride, his seat of vanity that
issues from his sense of self – all these he places on the ground on the
unseen lotus feet of his Lord.
Now the servant utters on his
lips in this position, "Glory is for the Lord, the Most High” In his
heart when the servant ask fervently the Lord forgives everything and
dissolves every shortcoming on part of his servant who negate his ego
and affirm the Highness of His Lord and glorifies Him.
In prostration through creative
imagination the servant reaches the place of Baitul Mamur, the Highest
House of Worship in the Kingdom where thousands upon thousands angels
are in ceaseless adoration of the Lord and they worship in placing
themselves in prostration before the Lord. Now while the servant on
earth reflect that form of the heaven, the please Lord says, "Let me
bestow all the blessing of my angels to this servant of mine.”
Towards the end while in the
sitting posture, the servant recites the greeting what was exchanged
between the Lord and his Habib (beloved).
During his holy ascension, when
the Prophet was invited into the Supreme Presence, out of ecstasy his
first utterance was, "AT-TAHI-YATU LIL-LAHI WAS-SALAWATU WAT-TAY-YIBATU”
– All prayers and worship through words, action and sanctity I am
presenting to the Court of Allah, they are for Allah only.
In reply the Beloved greets the beloved with the greetings of peace saying, "AS-SALAMU `ALAIKA AY-YUHAN-NABIY-YU WARAHMATUL-LAHI WABARAKATUH" Peace be on you, O Prophet and Mercy of Allah and His blessings.
Then the Prophet being the
intercessor and mercy to all the kingdoms replied, "AS-SALAMU `ALAINA
WA`ALA `IBADIL-LAHIS-SALIHIN " Peace be on us and on those who are
righteous servants of Allah. And then he bear witness saying, "ASH-HADU
AL-LA ILAHA IL-LAL-LAHU." I bear witness to the truth that there is no
divine reality except Allah.
And the Essence Itself
testifies, "WA-ASH-HADU AN-NA MUHAMMADAN `ABDUHU WARASULUH" I bear
witness that Muhammad is devotee and messenger.
This is a reenact of the original conversation of the Messenger and Allah.
In that sitting posture the Lord
says, in My creation all that which calls Me, remembers Me and worship
Me while sitting such as the mountain, the river, field, those animals
such as snake, frog, crocodile all that worship me while sitting. Let me
bestow the blessing of all these elements and animals into my servant
who is now worshiping me while sitting.
Finally through the whole cycle
of salaat, the servant takes the form of Ahmad (Ahmad in arabic) which
is the celestial name of Muhammad. Ahmad means one who is praised, for
indeed Lord praise such a servant who in every form of his physical body
adore the Lord.
Towards the final end of the
prayer the Mu’min turns right and send the greetings and blessing of
peace saying "As Salamu ‘Alikum wa Rahmatullah” : Peace and blessings of
Allah be upon you. Again he turns left and send the greetings and
blessings of peace saying, "Peace and blessings of Allah be upon you.”
He says, O all creation of my
Lord, now I have come out from the Great Peace, from the Presence of the
Great Peace and I am sending you peace.
O friends who aspire to become
the friend of the Real friend, understand the spiritual significance of
the salaat which embodies the very reflection of divine praise, Ahmad
and the entire creation’s worship and adoration is encapsulated in that
very cycle of salaat, so take heed and learn and perform and crush your
ego and fall on the ground and place your heart high, for indeed the
heart is the sacred lotus seat of your Lord. May we for once at least
taste the true salaat and make it our own ascension and receive the glad
tidings of Janntul Ferdous, The Beautiful Garden, the choicest of
reward from the Lord. Indeed according to the transmission of our
master, Salaat is the key to Paradise, the blissful Presence where every
lover will behold the Most Holy Countenance as clear as the full moon.
My Lord has declared, "I have
formed my servant in the form (surat) of Salaat. His whole body is
filled with divine blessings with the inclusion of all creational
forms.” Thus it is said if the entire world is sold 70 times over,
even then its price cannot match the two cycles of salaat of a
faithful believer (mu’min). Our Prophet has declared, for the servant,
salaat is the way to attain miraaj with God, "as-salatu mi’rajul
mumineen”. Through Salaat lets become like Ahmad and like Ahmad have our
own ascension to the Supreme Presence, by the Presence, with the
Presence and in that very Presence. Wa Allahu Hazirun! Allah is the Ever
Present!
 |
| AHMAD in Arabic Letters |
Nobi mor Poroshmoni, Nobi mor Shonar khoni.
Nobi naam jope jejon sheito dojahaner dhoni.
Nobi naam jope jejon sheito dojahaner dhoni.
My beloved Prophet is the alchemy stone,
My beloved Prophet is the mystical treasure.
He is the real rich in the two worlds, who remembers his sanctified name.
- Traditional folk song of Bengal in praise of the Prophet -
