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Draft:Al-Salat 'Amud al-Din

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Al-Salat mi'raj al-mu'min
Issued byProphet Muhammad (s) and Ahl al-Bayt (a)
Shi'a sourcesal-Kafi, al-Tahdhib


Al-Salātu 'amūdu l-dīn (Arabic: الصَّلاةُ عَمودُ الدِّينِ, meaning "prayer is the pillar of religion") is a hadith transmitted from Prophet Muhammad (s), Imam Ali (a), and other Shi'a Imams (a). This hadith is considered a proof of the importance and superiority of prayer over other acts of worship. Some hadiths have compared the prayer being a pillar to the pillar of a tent; if the pillar of the tent is firm, the ropes, pegs, and the tent itself are effective, but if the pillar breaks and is absent, the other parts are of no use.

In another hadith, as a corollary to considering prayer as a pillar, it is stated that religion depends on prayer, and by establishing prayer, religion is established. It is also said that on the Day of Resurrection, the first deed to be questioned is prayer, because prayer is the pillar of religion.

Text and Importance

The phrase "Al-Salat 'amud al-din", meaning "prayer is the pillar of religion", has been transmitted with slight differences in wording from Prophet Muhammad (s),[1] Imam Ali (a),[2] and other Infallible Imams (a).[3] 'Allama Tabataba'i, a Shi'a exegete, considered the hadith "Al-Salat 'amud al-din" from Prophet Muhammad (s) to be an authentic (sahih) hadith.[4] After being struck by Ibn Muljam, Imam Ali (a) made a will addressed to Imam al-Hasan (a) and Imam al-Husayn (a). In this will, after mentioning the name of Allah twice, the Imam (a) recommended prayer and introduced it as the pillar of religion.[5] Also, in some hadiths, the phrase "Al-Salat 'imad dinikum" (Prayer is the pillar of your religion) is mentioned.[6] The term "'imad" is considered similar in meaning to "'amud".[7]

Use of the banner "Prayer is the pillar of religion" to inform about the closure of a shop during the establishment of prayer

The hadith of prayer being a pillar is considered a proof of its importance,[8] being the most noble of deeds,[9] and its superiority over other acts of worship.[10] This hadith has also been used to recommend and encourage prayer.[11] There are discussions as to why prayer is considered the pillar of religion. Shahid Mutahhari enumerates the reason for this as prayer being the greatest effective factor on the morale of individuals.[12] Mulla Sadra, a Shi'a philosopher, says that prayer has secrets, and among these secrets is the humility that exists in prayer.[13] 'Abd Allah Jawadi Amuli believes that God has asked believers not only to recite but to establish and uphold prayer, which also has a manifestation in society. He mentions the hadiths that consider prayer as a pillar as evidence that God has asked believers for more than just reciting prayer.[14]

Content

The hadith "Al-Salat 'amud al-din" is considered a kind of eloquent simile[15] or metaphor.[16] In a hadith, the explanation of prayer being a pillar is mentioned; in this hadith, which is transmitted from Prophet Muhammad (s)[17] and Luqman the Sage,[18] prayer is likened to the pillar of a tent; if it is firm, the ropes, pegs, and the tent are effective, but if the pillar breaks and is absent, the ropes, pegs, and tent are unusable and of no use. In another hadith from Imam Ali (a), as a corollary to considering prayer as a pillar, it is stated that anyone who abandons prayer has destroyed religion.[19] Therefore, religion depends on prayer,[20] by establishing prayer, religion is established,[21] and if there is no prayer, religion will be completely[22] destroyed.[23] It is also mentioned as a result of prayer being a pillar that on the Day of Resurrection, the first deed to be questioned is prayer.[24]

The term prayer in the hadith "prayer is the pillar of religion" is considered to include only the correct prayer;[25] which has the desirable characteristics, including forbidding indecency and evil, along with a remembrance that we act upon.[26] It is also said that the term prayer in this hadith includes both mustahabb prayers and wajib prayers.[27]

Notes

  1. ↑ Al-Kulayni, al-Kafi, 1407 AH, vol. 2, p. 18; Al-Shaykh al-Tusi, al-Amali, 1414 AH, p. 529.
  2. ↑ Qadi Nu'man, Da'a'im al-Islam, 1385 Sh, vol. 1, p. 133; Ibn Abi Jumhur, 'Awali l-laAli al-'aziziyya fi l-ahadith al-diniyya, 1405 AH, vol. 1, p. 322.
  3. ↑ Al-Barqi, al-Mahasin, 1371 AH, vol. 1, p. 44.
  4. ↑ Tabataba'i, al-Mizan fi tafsir al-Qur'an, 1417 AH, vol. 6, p. 123.
  5. ↑ Al-Sayyid al-Radi, Nahj al-balagha, 1414 AH, letter 47, p. 362.
  6. ↑ Al-Shaykh al-Tusi, Tahdhib al-ahkam, 1407 AH, vol. 1, p. 174.
  7. ↑ Al-San'ani, al-Tanwir sharh al-Jami' al-saghir, 1432 AH, vol. 7, p. 86.
  8. ↑ Husayni Shah 'Abd al-'Azimi, Tafsir-i ithna 'ashari, 1363 Sh, vol. 2, p. 559.
  9. ↑ Al-Khafaji, Hashiyat al-Shihab 'ala Tafsir al-Baydawi, vol. 1, p. 208.
  10. ↑ Mazandarani, Sharh al-Kafi, 1382 AH, vol. 8, p. 60.
  11. ↑ Ghazali, "Kimiya-yi sa'adat, arkan-i mu'amilat-i musalmani, rukn-i awwal - dar 'ibadat", Ganjoor.
  12. ↑ Mutahhari, Islam wa muqtadayat-i zaman, Qom, vol. 1, p. 72.
  13. ↑ Sadr al-Din Shirazi, Sharh Usul al-Kafi, 1383 Sh, vol. 2, p. 116.
  14. ↑ Mustafapur, "Namaz sutun-i din", p. 9.
  15. ↑ Mazandarani, Sharh al-Kafi, 1382 AH, vol. 8, p. 60.
  16. ↑ Al-Khafaji, Hashiyat al-Shihab 'ala Tafsir al-Baydawi, vol. 1, p. 208.
  17. ↑ Al-Shaykh al-Saduq, Man la yahduruh al-faqih, 1413 AH, vol. 1, p. 211.
  18. ↑ Karajaki, Kanz al-fawa'id, 1410 AH, vol. 2, p. 66.
  19. ↑ Ibn Abi Jumhur, 'Awali l-laAli al-'aziziyya fi l-ahadith al-diniyya, 1405 AH, vol. 1, p. 322.
  20. ↑ "Bayanat dar didar-i a'imma-yi jama'at-i masajid-i ustan-i Tihran", Daftar-i Hifz wa Nashr-i Athar-i Hadrat-i Ayatullah Khamene'i.
  21. ↑ Muhaqqiq Damad, Kitab al-salat, 1416 AH, p. 99.
  22. ↑ Mazandarani, Sharh al-Kafi, 1382 AH, vol. 8, p. 60.
  23. ↑ Tayyib, Atyab al-bayan fi tafsir al-Qur'an, 1378 Sh, vol. 7, p. 390.
  24. ↑ Makarim Shirazi, al-Aqsam al-Qur'aniyya, 1430 AH, vol. 1, p. 560.
  25. ↑ Zihni Tihrani, al-Mabahith al-usuliyya, 1371 Sh, vol. 1, p. 12.
  26. ↑ "Bayanat dar didar-i a'imma-yi jama'at-i masajid-i ustan-i Tihran", Daftar-i Hifz wa Nashr-i Athar-i Hadrat-i Ayatullah Khamene'i.
  27. ↑ Khumayni, Tafsir al-Qur'an al-karim, 1418 AH, vol. 2, p. 437.

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