The distinction of whether to ‘perform’ or to ‘establish’ prayers is a fundamental inquiry that determines whether a Muslim’s worship is a transformative spiritual journey or merely a series of hollow physical motions. No one can deny the absolute importance of as-Salah as it is one of the things emphatically and unequivocally known to be part of the faith of Islam. It is the second pillar of the faith and the first thing a servant will be questioned about on the Day of Judgment. However, though most of us realize this fact intellectually, do all of us truly establish or properly perform the as-Salah as it is prescribed by Allah the Almighty? Or is it that we just make some lifeless movements and utter some repeated phrases without being heedful of what is said or what is done? This is a question that requires deep introspection.
In this exploration, we will show the real difference between establishing the as-Salah as ordained by Allah and just doing its movements; a matter which is crucial and necessary for a faithful Muslim’s worship to be accepted by Allah the Almighty. Surely, no one wants his worship to be unaccepted or rejected after putting in the time and effort to stand before his Creator. Understanding the depth of Iqamat as-Salah transforms the prayer from a heavy obligation into a source of peace, light, and divine connection.
Iqamat as-Salah in the Ever-Glorious Qur’an
Establishing or properly performing the prayer is the alternative translation of the Arabic term Iqamat as-Salah. It is fascinating to note that the Ever-Glorious Qur’an consistently uses the word combination Iqamat as-Salah in various forms and derivations when addressing the believers. However, the Divine Text never uses terms such as ada’ as-Salah (merely “performing” or “carrying out” the prayer) or any of its derivatives when commanding the believers. This is because Allah does not like as-Salah to be performed without spirit or in a mechanical, robotic way.
This linguistic choice shows that Iqamat as-Salah is something significantly more than just carrying out a physical task. It implies a sense of uprightness, stability, and completion. Therefore, the praying person should perform his as-Salah in accordance with the prescribed manner while simultaneously feeling a strong sense of unity with all other praying persons across the globe. When describing the righteous, Allah the Almighty says in His Ever-Glorious Qur’an: {Who believe in the Unseen, and perform (yuqeemuna) the prayer…} (Al-Baqarah 2:3). The word yuqeemuna comes from the same root as Iqamah, suggesting an act of building and sustaining a spiritual structure rather than just finishing a chore.
The Real Difference Between Ada’ and Iqamat as-Salah
To understand the core of the matter, we must look at the technical difference between ada’ and Iqamat as-Salah. As for ada’ as-Salah, it means to perform the Shari`ah-based ritual and the prescribed parts of the prayer by the discerning Muslim adult at a specific time. In this sense, it refers to the outward fulfillment of the pillars—standing, bowing, and prostrating—in a complete manner that satisfies the legal requirement of the prayer. It is the “body” of the prayer.
However, Iqamat as-Salah goes beyond the mere performance of its prescribed movements. On one hand, it involves experiencing a profound feeling of perfect submission and humility before Allah the Almighty. On the other hand, it denotes the idea of one’s commitment to be regular and constant on accomplishing the prayer regardless of the odds, distractions, or hardships of life. It is the “soul” of the prayer. Allah warns those who carry out the movements of prayer without observing these internal meanings, as they perform it with negligence and inattentiveness. In doing so, they disregard the real objective of the prayer. Allah says: {Ah, woe unto worshippers. Who are heedless of their prayer} (Al-Ma`un 107:4-5).
Given this, not everyone who performs the movements of as-Salah is a Muqim (a heedful, regular observant). To establish the prayer is to do it faithfully and with tranquility (Tumaninah). This means that the praying person should complete the bowings, prostrations, standings, recitations, and glorifications with perfect heedfulness and consciousness. Anyone who violates these, such as “pecking” the ground like a bird during prostration, is described by the Prophet (Peace and blessings be upon him) as a thief. He said: “The worst thief amongst people is the one who steals from his as-Salah.” When asked how one steals from prayer, he replied: “He does not perform its bowing or prostration in a perfect manner.”
The Hypocrisy of Form Without Reality
If as-Salah were merely a form without reality that provided benefit regardless of intent, it would have benefited the hypocrites who performed it behind the Prophet (Peace and blessings be upon him). Rather, they were doomed because they did not perform it out of faith, devotion, love, or fear of Allah. Their hearts were neither open nor did they feel tranquility. Instead, they came to prayer lazily, just to be seen by others. This is evident in Allah’s saying: {Lo! The hypocrites seek to beguile Allah, but it is Allah who beguileth them. When they stand up to worship they perform it languidly and to be seen of men…} (An-Nisa’ 4:142).
When performed perfectly through Iqamah, the prayer should act as a shield, preventing the person from committing abominations or evils. It is not just a daily routine; it is an action that requires physical preparation, known as the “outer adornment,” along with spiritual preparation, the “inner adornment.” Both are summarized in the divine ordinance: {O Children of Adam! Look to your adornment at every place of worship} (Al-A`raf 7:31). This adornment is not just clean clothes, but a heart cleansed of distractions and worldly arrogance.
Insights from Earlier Muslim Scholars on Establishment
Earlier Muslim scholars provided various insights into what is truly meant by Iqamat as-Salah. It is reported that the great companion Ibn `Abbas said it means to complete the bowings, prostrations, recitation, humbleness, and total attendance of the heart for the prayer. To the scholar Qatadah, establishing the prayer meant to preserve punctuality, the purity of ablution, and the perfection of the physical postures. Muqatil ibn Haiyyan added that it includes completing the Tashahhud and the blessings upon the Prophet.
Imam Malik once noted that there is “defraud” and “fulfillment” in everything. Just as Allah threatens those who defraud others in weights and measures in the marketplace, he suggested that the same applies to those who defraud their own prayers by rushing through them or delaying them without cause. Everything in life exists on this spectrum. When a person commits to as-Salah at its prescribed times and with its proper manners, he is fulfilling a divine trust. Negligence is not just a failure toward Allah—who is Self-Sufficient and in need of nothing—but a failure toward the worshipper’s own soul, depriving it of its necessary spiritual sustenance.
Conclusion: Achieving the Reality of Worship
In the final analysis, the choice of whether to ‘perform’ or to ‘establish’ prayers defines the quality of a believer’s relationship with the Creator. Establishing the prayer stands for performing it in the most appropriate and perfect manner, observing humility, maintaining boundaries, and ensuring that the heart is present in every word uttered. It is a holistic act that requires the alignment of the tongue, the limbs, and the spirit. When a person merely “performs” the prayer in form, they are engaging in a physical exercise that may fulfill a legal requirement but lacks the power to change their character or behavior toward others.
As the scholar Ash-Sharif noted, Iqamat as-Salah cannot be achieved unless two things are taken care of together. First, one must adhere to the exact form of the prayer as prescribed in the Shari`ah rituals. Second, one must attend to its reality and essence—the “khushu”—that paves the way toward divine acceptance. While the term ada’ refers only to the outward shape, it is Iqamah that captures the heart of the worship. We must strive to move beyond the mechanical and into the meaningful. I ask Allah the Almighty to educate us all about His ordinances, to deepen our understanding of our worship, and to position us among those who truly establish and perfectly perform the as-Salah with love and devotion. Amen.
By A. S. Halawani, PhD
