|
Ruku‘ of the saints of God
The Commander of the Faithful (‘a) had such a long ruku‘ that his forelegs would sweat and the soles of his blessed feet would moisten.[1][409]
Someone came into the house of Imam as-Sadiq (‘a). He saw that while in the state of ruku‘, the Imam was busy performing tasbih (glorifying Allah such as saying, “subhanallah” {glory be to Allah}), repeating the tasbih 60 times.[1][410]
It is recorded in another hadith that Imam as-Sadiq (‘a) used to recite the invocation {dhikr} in ruku‘ (subhana rabbiya’l-‘azim wa bihamdih) and sujud (subhana rabbiya’l-a‘la wa bihamdih) 30 times.[1][411]
Faydh Kashani says: “The repetition of tasbih more than 30 times was during congregational prayers. Since the Imam had to take into account the condition of the weak among the worshippers, it shows that those who were joining him in the congregation consented to this prolongation.”
In the ruku‘ we say, subhana rabbiya’l-‘azim wa bihamdih “Glory be to my Lord, the Great, and praise belongs to Him.” When the verse, “So celebrate the Name of your Lord, the All-supreme,”[1][412] was revealed, the Prophet (S) thus ordered:
 ÇöÌÚóáæåÇ Ýì ÑßõæÚößã 
“recite it in your ruku”[1][413]
In the company of angels
The angels of God are always in the state of worship. Some are always in ruku‘ while others are always in sujud and tasbih. In this regard, ‘Ali (‘a) said as recorded in Nahj al-Balaghah:
ãöäúåõãú ÓõÌõæÏ áÇóíóÑúßóÚõæäó æó ÑõßõæÚñ áÇó íóäúÊóöÈõæäó æó óÇÝøõæäó áÇó íóÊóÒóÇíóáõæäó æó ãõÓóÈøöÍõæäó áÇó íóÓúÆãõæäó .
“Some of them are in prostration and do not kneel up. Others in kneeling position do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired!”[1][414]
The worshippers who are engaged in ruku‘ are in the company of angels, nay, all atoms of the world that are busy in glorifying God, the Glorious.[1][415] Which honor is more sublime than this?! And which form of negligence is more grievous than that of those who are alien to prayer, ruku‘ and sujud?!
Sujud {prostration}
Sujud {prostration} symbolizes the peak of humility and submission to God, and is the highest degree of worship.
By doing sujud, man unites himself with the universe: “To Allah prostrates whatever is in the heavens and whatever is on the earth,”[1][416]
Sujud is the best state for man to approach God.
Sujud is the code of the four stages of human life. ‘Ali (‘a) says: “The first sujud means that I was mud clay in the beginning, and as I raise my head from sujud, it means that I came to the world from the soil.
The second sujud means that I will again return to the soil, and as I raise my head from sujud, it means that on the Day of Resurrection I will rise up from the grave and be summoned.”[1][417] This is the subject of this Qur’anic verse: “From it did We create you, into it shall We return you, and from it shall We bring you forth another time.”[1][418]
Since sujud is a symbol of servitude {‘ubudiyyah}, it is forbidden to prostrate on items that are meant to be eaten and worn as garments. In the state of proximity to God, it is not correct to prostrate on something which one is dependent on (while not in the state of prayer)![1][419]
It is not permissible to prostrate before other than God.[1][420] If ever the brothers of Yusuf (Joseph) (‘a) prostrated before him, it was in reality a form of worship to God and gratitude to Him who had brought Yusuf from the bottom of the well to such honor and glory.[1][421]
Sujud of all created beings to God
According to the Holy Qur’an and the divine worldview, all created beings have consciousness {shu‘ur} and are engaged in praising and glorifying God, the Exalted, as well as prostrating before Him. There are many verses in the Glorious Qur’an in this regard, an example of which is the following verse: “Have you not regarded that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, and the stars, the mountains, the trees, and the animals and many of mankind? And for many the punishment has become due.”[1][422]
In his poetry, Mawlawi[1][423] has also pointed out the consciousness and faculty of speech of all beings in the universe, saying:
äØÞ ÂÈ æ äØÞ Îǘ æ äØÞ öá åÓÊ ãÍÓæÓ ÍæÇÓ Çåá Ïá
Ìãáåٴ ÐÑøÇÊ¡ ÏÑ ÚÇáã äåÇä ÈÇ Êæ ãì æíäÏ ÑæÒÇä æ ÔÈÇä
ãÇ ÓãíÚíã æ ÈíÑ æ ÈÇåõÔíã ÈÇ ÔãÇ äÇãÍÑãÇä ãÇ ÎÇãõÔíã
ÇÒ ÌãÇÏì Óæì ÌÇäö ÌÇä ÔæíÏ ÛáÛáåٴ ÇÌÒÇì ÚÇáã ÈÔäæíÏ
ÝÇÔ ÊÓÈíÍ ÌãÇÏÇÊ ÂíÏÊ æÓæÓåٴ ÊÃæíáåÇ ÈÒÏÇíÏÊ
The voice of water, soil and mud can be heard by the gnostics.
All particles of the world say secretly to you during the day and night: “We are hearing, discerning and vigilant. We are silent with you, the strangers.”
This worldview is also highlighted in some ways in the verses of the Qur’an.
God taught the logic and language of birds to certain prophets.[1][424]
Hadhrat Sulayman (‘a) could understand the conversation of the ants.[1][425]
All the creatures glorify {tasbih} God but you cannot understand their tasbihs.[1][426]
After discussing this issue in detail, ‘Allamah Tabataba’i says: “The fact is that the tasbih of all creatures is a reality (and not metaphorical) and with speech and voice (and not instinctively).”[1][427]
Of course, it is not necessary for all expressions and voices to be identical.
It is true that one meaning of the tasbih of creatures is that their existence bears witness to the Perfect Essence of God, the Exalted.
Yet, the verses of the Qur’an and Prophetic traditions refer to something higher than this. It is stated in a hadith: “Do not beat the face of an animal as it is doing tasbih to God.”[1][428] And it is also stated in another hadith: “Wash your clothes because dirty clothes do not perform tasbih to God.”[1][429]
The Glorious Qur’an mentions the report given by the hoopoe {hudhud} to Sulayman (‘a).[1][430]
In any case, the sujud and tasbih of the worshipper are in symphony with the world of beings that are all humble and obeisant to the command and majesty of God.
Sujud of the saints of God
Being acquainted with the sujud of the divine saints inspires us with humility and submission in worship. We shall deal below with some instances of their sujud: Imam as-Sajjad (‘a) used to perform his prostrations with such concentration and repetition of the Names of Allah that whenever he would rise up, his blessed body would be full of perspiration.[1][431]
After the dawn {subh} prayer, Imam al-Kazim (‘a) would place his forehead on the ground and he would remain in that state of prostration for hours until the sun was already high in the sky.[1][432]
The reason behind Hadhrat Ibrahim’s (‘a) attainment of the station of “Khalil Allah” {Friend of Allah} was his long prostrations.[1][433]
Salman al-Farsi used to say: “If there were no sujud, I would have wished for death (that is, it is only sujud that I like in the life of this world).”[1][434]
After every supererogatory prayer, Hadhrat Musa (‘a) used to place his right and left cheeks on the ground.[1][435]
A certain person said: “I saw Imam as-Sadiq (‘a) while in the state of prostration repeating the invocation “subhan Allah” {glory be to Allah} 500 times.”[1][436]
The reason why the fourth Imam (‘a) earned the title of “As-Sajjad” {he who is fond of prostration} is that the mark of prostration could be seen in mawadhi‘ as-sajdah—all the seven parts of his body that are engaged in prostration (forehead, both hands, both knees, and toes of both feet).[1][437]
The Glorious Qur’an describes the companions of the Messenger of Allah (S) that
“{They} are hard against the faithless and merciful among themselves. You see them bowing and prostrating {in worship}, seeking Allah’s grace and {His} pleasure. Their mark is {visible} on their faces, from the effect of prostration.” [1][438]
Effects of sujud
Prostration closes man to God, washes away sins, brings satan to his knees and causes man to enter the paradise.
Someone came to the Prophet (S) and said: “I have many sins and only little good deeds.” The Prophet advised him: “Increase your prostrations, because just as the wind blows away the leaves of a tree, prostrating before God washes away sins.”[1][439]
Some people came to the Prophet (S) and asked him to guarantee their admission to paradise. The Prophet (S) said: “I will do so provided that you help me in this task (of ensuring your admission to paradise) through your long prostrations to God.”[1][440]
Imam as-Sadiq (‘a) said: “Prolong your prostrations because the most troublesome for Satan is man’s prostration to God. The reason behind it is that he was commanded to prostrate before Adam (‘a) and he disobeyed, but man obeyed and he was delivered.[1][441]
The Prophet of Islam (S) said to one of his companions: “If you want to be with me on the Day of Resurrection, you should make long prostrations to God.”[1][442]
Prostration on the soil of Karbala’
Sometimes, some common material things call to mind lofty spiritual moral values and concepts. Such is the soil where the blood of the greatest Martyr was spilled.
It is recommended for one to prostrate on the soil of the grave of the Martyr of Martyrs {sayyid ash-shuhada’}.[1][443] It is because prostration on the pure soil {turbah} of al-Husayn (‘a) calls to mind the epic and spiritual value of the event in Karbala.
It acquaints the worshipper with the culture of jihad and shahadat {martyrdom}. From the turbah of the Imam, one can smell the fragrance of sacrifice and selflessness and learn a lesson daily from the school {maktab} of martyrs {shuhada’}.
Imam as-Sadiq (‘a) would not prostrate on anything except the soil of the grave of Imam al-Husayn (‘a),[1][444] saying: “Prostration on the soil of Imam al-Husayn (‘a) has such radiance that it penetrates the veils that conceal the Truth.”[1][445]
Meaning of “subhan Allah” {Glory be to Allah}
Sanctifying the inviolability of God, and regarding Him free of defect and deficiency in all aspects are contained in the concept of this invocation {dhikr}.
Subhan Alah states a fact which is the root of all Islamic belief and thought, and the infrastructure of man’s relation to God and the Attributes of Perfection. Let us explain in detail:
Tawhid {monotheism} is based on glorifying God; that is, considering Him immune from partnership {shirk} and partner {sharik}:
ÓõÈÍÇä Çááåö ÚóãøóÇ íõÔúÑößæä
“Clear is Allah of any partners that they may ascribe {to Him}!”[1][446]
‘Adl {justice} is founded on glorification {tasbih}; that is, to think of God as guiltless of any form of injustice {zulm}. God cannot be unjust to anyone. And if there are to emerge problems, misfortunes and calamities for mankind, they are trials, or means of enhancing human potential, or as products and consequences of our own making:
ãóÇ ÃóóÇÈßõãú ãöäú ãõöíúÈóÉò ÝóÈöãóÇ ßóÓóÈóÊú ÃóíúÏöíúßõã
“Whatever affliction that may visit you is because of what your hands have earned.”[1][447]
So, God is blameless. It is we who are unjust to ourselves:
ÓõÈúÍóÇäó ÑóÈøöäóÇ ÅöäøóÇ ßõäøóÇ ÙóÇáöãöíäó
“They said, ‘Immaculate is our Lord! We have indeed been wrongdoers!’”[1][448]
Prophethood {nubuwwah} and Imamate {imamah} are rooted in tasbih in the sense that in order to save man from the yoke of instincts and taghuts and guide him toward the truth, perfection and felicity, God sends down leaders and guides for him and does not leave him alone. As such, God does not leave mankind without guidance.
And those who think otherwise have not recognized God and do not consider Him as All-wise, and thus attribute such a thing to Him:
æóãóÇ ÞóÏóÑõæÇú Çááøåó ÍóÞøó ÞóÏúÑöåö ÅöÐú ÞóÇáõæÇú ãóÇ ÃóäÒóáó Çááøåõ Úóáóì ÈóÔóÑò ãøöä ÔóíúÁò
“They did not regard Allah with the regard due to Him when they said, ‘Allah has not sent down anything to any human’.”[1][449]
Ma‘ad {(belief in) the Day of Resurrection} is anchored in tasbih. Without eternal life, the hereafter and the return of human beings for reckoning, reward and punishment, life and creation would be futile and the right of human beings would not be given to them. God is immune from creating all beings in vain and not setting the Day of Resurrection:
ÃóÝóÍóÓöÈúÊõãú ÃóäøóãóÇ ÎóáóÞúäóÇßõãú ÚóÈóËðÇ æóÃóäøóßõãú ÅöáóíúäóÇ áÇó ÊõÑúÌóÚõæäó
“Did you suppose that We created you aimlessly, and that you will not be brought back to Us?”[1][450]
Love of God is based on tasbih because He is Absolute Perfection, the Faultless and Flawless Being. So, why should we not love Him?
The pleasure of man is also founded on tasbih. Anyone who is pleased with God does not find fault with His acts, and glorifies and sanctifies Him to the utmost.
Obedience is also rooted in tasbih. Man becomes obedient, submissive and humble before whomsoever he regards as the Perfect Deity and immune from any shortcoming, abomination and defect.
Reliance on God {tawakkul} is anchored in tasbih. He who trusts in God is the one who believes in His power and Mercy, and regards Him guiltless of any form of ignorance, weakness and hardheartedness.
God-wariness {taqwa} is based on tasbih. The God-conscious person thinks of God as All-aware, Reckoning and Just, considers the universe as the Presence of God and Him as free and immune from any form of ignorance and negligence. Therefore, he is heedful of God and does not commit any sin.
Hence, tasbih—this blessed and profound word—has a world of meanings, as regarding God as Pure is the edifice of man’s love and affection, servitude and reliance, God-wariness and obedience, as well as belief in tawhid, nabuwwah, ma‘ad, imamah, and ‘adl {divine justice}. Since He is blameless, God is worthy of praise and eulogy.
For this reason, in the tasbihat al-arba‘ah,[1][451] we immediately say al-hamdulillah {praise be to Allah} after the utterance of subhan Allah.
The Holy Qur’an declares God free from any partners:
ÓõÈúÍóÇäó Çááøóåö ÚóãøóÇ íõÔúÑößõæäó
“Clear is Allah of any partners that they may ascribe {to Him}!”[1][452]
And He is also immune from what they attribute to Him and what they imagine about Him:
ÝóÓõÈúÍóÇäó Çááøóåö ÑóÈøö ÇáúÚóÑúÔö ÚóãøóÇ íóöÝõæäó
“Clear is Allah, the Lord of the Throne, of what they allege {concerning Him}.”[1][453]
He is equally free from poverty and need:
ÓõÈúÍóÇäóåõ åõæó ÇáúÛóäöíøõ
“Immaculate is He! He is the All-sufficient.”[1][454]
He is guiltless of creating things aimlessly and vainly:
ÑóÈøóäóÇ ãóÇ ÎóáóÞúÊó åóÐÇ ÈóÇØöáÇð ÓõÈúÍóÇäóßó
“O Lord, You have not created this in vain! Immaculate are You!”[1][455]
He is not guilty of committing injustice to His servants. It is rather the people who are unjust to themselves:
ÓõÈúÍóÇäóßó Åöäøöí ßõäúÊõ ãöäó ٱáÙóÇáöãöíäó
“You are immaculate! I have indeed been among the wrongdoers!”[1][456]
He is immune, from having daughter.
æö íöÌúÚöáæäö ááåö ÇáÈäÇÊö ÓõÈúÍÇäóåõ
“And they ascribe daughters to Allah, glory be to Him..” [1][457]
And these are the secrets behind the many repetitions of this invocation in the ruku‘, sujud, and many other states in prayer and other than prayer, which is a lesson in monotheism.
Tasbih as the most oft-repeated command
The Messenger of Allah (S) who is especially favored and nurtured by God also has distinct commands from God. The order for him to glorify Allah {tasbih} is the foremost of these commands.
If we try to examine the verses of the Glorious Qur’an, we will find out that God commands the Prophet (S) to trust Him {tawakkul} eight times; to prostrate {sujud} two times; and to seek His forgiveness {istighfar} eight times.
God orders the Apostle (S), however, to glorify Him {tasbih} in 16 instances, and these are in different conditions and diverse circumstances, so that the Prophet (S), in a sense, always remains heedful of God. Therefore, along with the order to perform tasbih, there are the following lines:
1. “Before the rising of the sun and before the sunset;”[1][458]
2. “And glorify Him in watches of the night and at the day’s ends;”[1][459]
3. “And celebrate the praise of your Lord morning and evening;”[1][460] and
4. “And celebrate the praise of your Lord when you rise {at dawn}.”[1][461]
These bespeak of the importance of the “subhan Allah” invocation {dhikr} and show its constructive effect on the mind and action of the one praying. Imam as-Sajjad (‘a) said: “Whenever the servant of God says “subhan Allah” all the angels send benedictions to him.”[1][462]
Qunut
Qunut[1][463] means obedience, supplication and heedfulness of God as well as humility in prayer. And in prayer, it is one of the recommended acts {mustahabbat} in which the worshipper raises both his hands adjacent to his face and supplicates. The late Shaykh as-Saduq has even regarded it as an obligatory {wajib} act in prayer.
According to the Prophetic traditions, the performance of qunut during the Friday congregational prayer, as well as the dawn {subh} and sunset {maghrib} prayers has been given more emphasis. Particular supplication is not necessary in qunut and according to Imam as-Sadiq (‘a) whatever supplication to be recited is correct and good,[1][464] but some supplications are recommended as better.
The Messenger of Allah (S) has recommended the prolongation of qunut in prayers, considering it a means of deliverance and relief of man during the different stages of reckoning on the Day of Resurrection.[1][465] It is also stated in a hadith that the best prayer is that which has the longest qunut.[1][466]
In the qunut, which is a state of imploring and asking for requests from God, the better the supplications and more sublime the requests, the better. Some ‘ulama’ (such as Haj Mulla Hadi Sabzewari) used to recite in the qunut of his night supererogatory prayers the Jawshan al-Kabir Supplication, which is a very long supplication and contains a thousand Names and Attributes of God. Such a prayer is a symbol of love of God and fondness of making litanies to Him.
Tashahhud
Tashahhud is among the obligatory acts of prayer. After every two rak‘ahs (and also in the third rak‘ah of maghrib prayer) one must sit down and perform tashahhud, which includes bearing testimony to the Oneness of God, the apostleship of the Prophet(S), as well as salawat {sending benediction to the Prophet and his progeny}.
The one praying must sit down and place his left foot under the right foot in such a manner that the weight of his body is on the left side. Since in the words of the Qur’an, the right is the symbol of truth while the left is the symbol of falsehood, the Commander of the Faithful (‘a), in reply to the question regarding the reason behind placing one’s left foot under the right foot, said: “It means, ‘O God! Let falsehood perish and truth remain’.”[1][467]
Tashahhud is the repetition of the same testimony and announcement uttered at the beginning of prayer as well as in the adhan and iqamah, and it serves to call to mind the correct line we stated at the beginning.[1][468]
In the tashahhud, testimony to the Oneness of God is stated along with that of the apostleship of the Prophet (S), and this signifies the attachment of prophethood and leadership with monotheism and servitude to God.
In Surah al-Fatihah we express servitude and seeking of assistance in plural form.[1][469] It is in first person, singular form in the tashahhud.[1][470] Perhaps, it implies that one must express these testimonies with consciousness and profound faith, and renew allegiance to God and the Messenger (S).
In this testimony apostleship and servanthood of Hadhrat Muhammad (S) lies the grandeur of his station. God has set testimony to his apostleship alongside monotheism.
It also connotes the link of the person praying with the line of divine leadership and its acknowledgment by him. It equally indicates the preeminence of his being a servant {‘abd} to his being a messenger {rasul}, as the secret behind the apostleship of the Prophet (S) lies in his being a ‘servant’ of God, due to which he has been selected to occupy the station of prophethood.
The other highlight of tashahhud is the salawat.
Sending salutations to the Prophet and his progeny {al} (‘a) is the identification mark of Islam and that of Shi‘ism in particular, and without which the prayer is incompelet. Although the Ahl as-Sunnah do not recite it in the tashahhud, Imam ash-Shafi‘i, the founder of one of the four Sunni schools of thought, has recited the following in his poem:
íóÇ Ãóåúáó ÈóíúÊö ÑóÓæáö Çááåö ÍõÈøõßõãõ ÝóÑúÖñ ãöäó Çááåö Ýì ٱáúÞõÜÜÑúÂäö ÃóäúÒóáóå
ßóÝÇßõãú ãöäú ÚóÙíãö ٱáúÞóÏúÑö Ãäøóßõã ãóäú áóãú íõóáøö Úóáóíúßõãú ÝóáÇ óáٰæÉó áóå
O members of the Household {Ahl al-Bayt} of the Messenger of Allah! Loving you is an obligation, which God has revealed in the Qur’an.
On the greatness and loftiness of your station, it is enough that anyone who does not invoke blessings on you (in invoking blessings on the Prophet (S)), as if he has not invoked blessings at all.[1][471]
Regarding the essence and manner of sending salutations {salawat} to the Prophet and his progeny, there have been numerous hadiths recorded in Sunni exegesis {tafsir}, jurisprudence {fiqh} and hadith books. It is even narrated in Sahih al-Bukhari that the Prophet (S) was asked: “How should we send blessings to you?” The Prophet (S) said: “You say,
Ãóááøóåõãøó óáøö Úóáìٰ ãõÍóãøóÏ æó Úóáìٰ Âáö ãõÍóãøóÏ .
“O Allah! Send blessings on Muhammad and the progeny of Muhammad.”[1][472]
It is a pity that in quoting the same hadith, the phrase “ali Muhammad” is omitted in writing the salawat to the Prophet(S)!
In other hadiths “al Muhammad” has been mentioned also alongside the name of the Prophet (S).[1][473] And in the hadiths, those who at the time of sending salutations to Muhammad (S) do not include his Ahl al-Bayt (‘a) have been reproached. For example, the Prophet of God (S) said: “Those who deprive my progeny of salawat cannot smell the fragrance of paradise on the Day of Resurrection.”[1][474]
And on the contrary, those who also send salutations to the Prophet’s Household (‘a) have also been appreciated and the reward of intercession {shafa‘ah} and nearness to the Prophet (S) have been stated.[1][475]
It is narrated in a tradition that a certain person was clinging steadfastly to the Ka‘bah and sending salawat but not including the progeny of Muhammad (S). Imam al-Baqir said: “This is an act of injustice against us.”[1][476] In many hadiths, such salawat is deemed incomplete and cut off {abtar}.[1][477]
In any case, mentioning the progeny of Muhammad {al Muhammad} in the salawat is a gesture of appreciation of the pious descendants of the Prophet (‘a) and obedience to the command of the Prophet himself.[1][478]
And according to many hadiths, the very salutations to Muhammad and his progeny are a light that will illuminate your hereafter, and our salutations are heard by the Prophet (S) and he answers them. Salawat begets a remuneration that sheds our sins and becomes a means of our purification.[1][479]
It is stated in another hadith: “Send salawat collectively and loudly so as to uproot hypocrisy {nifaq} in you.”[1][480]
The Messenger of Allah (S) said: “Your salawat to me brings about the acceptance of supplication, pleasure of God, your purification and increase of good deeds.”[1][481]
It is mentioned in the hadiths that God and the angels also send salutations to anyone who sends salutations to the Prophet (S), and he will be among the nearest ones to the Prophet (S) on the Day of Resurrection.[1][482]
As the salawat has such rewards and importance, it is enough to say that it is a part of the tashahhud in prayer, we shall hereby repeat it so as to get those rewards:
Ãóááøóåõãøó óáøö Úóáìٰ ãõÍóãøóÏ æó Úóáìٰ Âáö ãõÍóãøóÏ .
“O Allah! Send blessings on Muhammad and the progeny of Muhammad.”
Salam
After tashahhud, there are three salams at the end of prayer.
The first salam is addressed to the Messenger of Allah (S).
The second salam is addressed to ourselves and the righteous servants of God.
The third salam is addressed to all the angels, believers, etc.
Salam is the request for wellbeing, peace and blessing. Salam is one of the Names of God {As-salam}[1][483] and it means that whatever we obtain from God is a grace and blessing.[1][484]
The salam that we give to the Prophet (S) during the prayer is accompanied by divine mercy and blessings, and this is the best form of salam.
ÃóáÓøóáÇãõ Úóáóíúßó ÃóíøõåóÇ ٱáäøóÈöìøõ æó ÑóÍúãóÉõ Çááåö æó ÈóÑóßÇÊõå .
“May Allah’s peace, mercy and blessings be upon you, O Prophet!” {Assalamu ‘alayka ayyuha’n-nabiyyu wa rahmatullahi wa barakatuh}
Our salam to the Prophet (S) is a token of appreciation of his efforts in guiding us, and acquainting and connecting us with God.
At the moment of extending salam during prayer to all the faithful, righteous servants of God including himself, the person praying feels that he is not alone, as he is part of the great Muslim ummah and he feels a sense of solidarity with the men of God everywhere on earth.
A glance at the salam
At times outside of prayer, to extend salam in meeting Muslims in the Islamic society is considered as one of the forms of courtesy in social intercourse, civility and morality, which engenders love and friendship, is a sign of humility, and has spiritual reward as well.
God extends salam to the inhabitants of heaven.[1][485] And He orders the Prophet (S) to extend salam in meeting the believers.[1][486]
The angels also convey salam to the people of salvation.[1][487]
The dwellers of paradise also say salam to one another:
ÊóÍöíøóÊõåõãú ÝöíåóÇ ÓóáÇãñ
“…Their greeting there in will be ‘peace!’”. [1][488]
These are a few examples of the Qur’anic verses in which the issue of salam is mentioned.
Let us now examine the Prophetic traditions.
One may notice so many hadiths about salam, its rewards and manner of doing it recorded in the books of hadith. We shall suffice here to give some examples which contain points regarding salam: “The laziest of people is he who is lazy in conveying salam to others.”[1][489]
Imam as-Sadiq (‘a) regards conveyance of salam to anybody as one of the signs of humility and the absence of arrogance and pride.[1][490]
Sometimes, giving salam is regarded a means of encouragement while not giving salam is deemed a sort of reproach and forbidding of evil {nahy ‘anil-munkar}.
The Prophet of Islam (S) said: “Do not convey salam to the drunkard, sculptor and gambler.”[1][491]
It is stated in a hadith that the closest to the morality of the Holy Prophet (S) and the grace of God is he who gives salam first.[1][492]
Imam ar-Rida (‘a) says: “On the Day of Resurrection, God shall have wrath on the person who makes distinction between the poor and rich in conveying salam (or giving reply to salam).”[1][493]
Conveying salam is recommended {mustahabb} but replying to it is obligatory {wajib}, and it is better to give a warmer and more enthusiastic reply to salam. The Glorious Qur’an states:
æóÅöÐóÇ ÍõíøöíúÊõã ÈöÊóÍöíøóÉò ÝóÍóíøõæÇú ÈöÃóÍúÓóäó ãöäúåóÇ Ãóæú ÑõÏøõæåóÂ
“When you are greeted with a salute, greet with a better one than it.”[1][494]
Giving salam not only demonstrates humility but increases honor and endearment. The Messenger of Allah (S) used to extend salam to everybody including the children, while being proud of this act.
It is stated in a hadith that for every salam there are seventy rewards, sixty nine of which are for the conveyer of salam, while one are for the replier of salam.
The Holy Qur’an thus enjoins: “Extend salam to yourself when you enter the house, as the salam and salutation from God is blessed and pure.”On the commentary of the said verse, Imam al-Baqir (‘a) says: “It means giving salam to the members of the household.”
It is because the wife and children are the apple of one’s eyes, and such a way of dealing with one another from the viewpoint of the Qur’an is wholesome and blessed. It is a sign of life’s pleasure, and a remover of fatigue.
It is true that extending salam brings about honor and not disgrace, but it is better for the young to convey salam first to the elder; the one riding to the one walking; the one entering a room to those already present; and the small group to the large group.
We shall end this section about salam with a tradition from the Commander of the Faithful (‘a).
He (‘a) said: “The Messenger of Allah (S) used to extend salam to men and women.”
But ‘Ali (‘a) himself did not convey salam to young women, saying: “I am afraid that their soft answer will effect me and instead of obtaining a reward, I will fall prey to the trap of Satan’s insinuation {waswasah}.”
In explaining this hadith, ‘Allamah Majlisi writes, thus: The Imam (‘a) used to do and say so in order to teach the ummah that men have to lessen contact with young women (who are not their mahram), for as a matter of fact, an infallible Imam would never fall prey to the insinuation of Satan.
|
