If you were studying my writings,
continuously and completely, it would have become clear to you that, the establishment of
Salaat – so far I could grasp the Quran -is an extremely comprehensive and scholarly
term of the Quran. Its aim is to develop a society where the Divine Laws are practically
implemented. And thus full-blown development of the potentialities of every individual of
the society may go on blossoming so that after achieving the pleasant accomplishments of
this world and the Hereafter he may go ahead onto the next evolutionary stage of life. So
the system of Salaat will encompass the all life of a Momin (or file of the Momineen).
Every breath of their life will stand witness to this exalted reality that these are the Musallees (i. e. the members of the caravan
following – the dictums of – Allah). Each and every aspect of their life –
and each and every sphere of their Ibadaat will
affirm their sub-ordination to the Divine Laws. The record of their business of life
– when manifested – will look to be the living picture of the Divine will. Due
to their adherence to this collective system, their earthly life, right from its
burgeoning to the end, will be the comprehensive exegesis of Islam
(fala tamootunna illa
waantum muslimoona) (2:132)
The following are the ingredients of
this system:
1. The
Quran i.e. Islam’s Constitutional Code
2. The
Centre i.e. the implementing force of the Divine Code and
3. The
Party – the individuals of the society with whom this system would be established
And the following are the principles
and foundations of its pragmatic execution:
a. Complete
harmony among the individuals of the society i.e. one heartedness, one vision, one
footedness and
b. Subordination
to the Centre
ALL TIME PROGRAM
As has been written above, this
system remains pervaded in the all life of the rank and file of the Momineen. And there
happens to be not a single moment in any single day and night in their life when they may
even cross this fold. It enjoys the same status in their “human life”, as is
that of air for their “physical life.” On air depends the human life and every
body acknowledges its need and significance. But even then the doctors have to reiterate
this sentence frequently: there is urgent need of open and fresh air for health and life.
This has to be repeated just because its reminding (mention) makes its importance
self-evident. The Divine Code has also had the provision that the reminding of this system
is made regularly so that its principles and foundations become refulgent. And its
significance does not go out of sight.
SALAAT
The name of this reminding is the
‘time-related obligation’ of Salaat i.e. the congregation of Salaat at
conspicuous timings. The fundamental principle of the Order of Deen (Islamic Society) is
that the life of achievement and prosperity is not individual in its nature; it is
collective. The congregation of Salaat takes its initiative from this very principle i.e.
the gathering of the scattered people at one place on a single call.
The next step in the Order of Deen is
obedience to the Centre. In the Collective Salaat its manifestation harbors in a practical
form when this conglomeration selects the best of its individual within its own rank and
file as an “Imam” – the leader. (And the criterion of being the best is:
whose life surpasses the most in harmonizing the Divine Laws.) This same “Imam”
is the representative of this gathering. Every one has to rise up on the call of this same
one. And every one has to kneel down on the same call – And this kneeling and rising
is a simultaneous anchoring providing witness to the stark fact that there is perfect
harmony of thought and action among the members of this group. This makes the social
stigmas go vanishing.
IMAM, THE LEADER
(“Imam” is the name of the
thread that the masons use to judge whether the wall he is constructing is rising exactly
straight up - the building bricks are not
zigzag).
The next principle of the Order of
Deen is that it is all universal and its concrete Centre is the House of Allah. So, for
reminding this reality, the direction of the group members in the Collective Salaat is
kept towards Kiblaa. It means the aim and destiny of all Muslims of the world will be the
same one entity.
The establishment of the Islamic
Society is founded on the Divine Laws. And the objective of the congregation of Salaat is
basically the reminding of this very foundation. That is why the concept of Salaat can not
be imagined without the Quran. Its very purpose is to divert the attention of the members
of the society to the Quran. – These gatherings have been stemmed for the sake of
reminding this very purpose. So the Quran is repeatedly recited in these congregations so
that this conviction (the aim of life) is revitalized – that we have to establish
ourselves alert to rise against every non-Quranic Order; we have to surrender down from
the deepest recesses of our heart to its decisions alone.
SALAAT AND SOCIETY
This is also known that these
congregations of Salaat are not merely for the sake of its reminding; these also encompass
the mutual consultation for the solutions of the matters of the Ummah. In fact, these are
the gatherings of the “consultative council”
of the Quranic Government. So, in the Surah “Sho’ra”
the characteristics of Momineen are described as
Waallatheena istajaboo
lirabbihim waaqamoo alssalata waamruhum shoora baynahum (42/38)
“These people establish Salaat, and their matters are
mutually decided.”
The injunctions of establishment of
Salaat and mutual consultation at one place profusely determine the aim and purpose of
congregations of Salaat. So the history unveils to us that whenever there used to be any
matter during the period of caliphate, the guided, a proclamation of assalaat-ul-jaam’ey
was made on behalf of the caliph. The people used to gather in the Nabvi Mosque. First two rak’ah of Namaaz
– prayer – were used to be offered, then the caliph used to explain the matter
under discussion and so its decision with the mutual consultation of the gathering was
used to be made.
How do I offer Namaaz?
Now
comes the second part of your question: How do I offer prayer – Namaaz? You needed no
excuse for asking this question. Had you been with me, you would have yourself seen me
offering the Namaaz – prayers. But since you are far away, you had to ask me through
this writing. I offer the Namaaz in just the same manner the majority of Muslims (in
accordance with the Hanafee jurisprudence) offer the Namaaz. It is with this difference
that if some where the Namaaz – prayer – is being offered in a manner other than
that of the Hanafee’s (and I know of that manner) I do not hesitate to participate
with their mode of offering.
(1953)