Al-‘Allamatul Muhaddith Shaykh Muhammad ‘Awwamah (hafizahullah) on one occasion drew attention to an important phrase whose meaning has become forgotten among many of us, a phrase we repeat and hear daily, almost as a routine.
Shaykh (hafizahullah) said:

“We all hear the adhan: ‘Hayya ‘alas-Salah, Hayya ‘alas-Salah’ (Come to Salah).
Then we hear: ‘Hayya ‘alal-Falah, Hayya ‘alal-Falah’ (Come to Success).

Is there anything greater than Salah itself? What then is the meaning of “Hayya ‘alal-Falah”?

The meaning of “Hayya ‘alal-Falah”:

قال العلماء: «كلمة الفلاح: ليس في كلام العرب كلمة أجمع منها في معاني الخير»

The ‘Ulama say:
“There is no single word in the Arabic language that gathers within it all forms of goodness as the word Falah does.”
(Refer: A’lamul Hadith of Imam Al Khattabiy, vol.1, pgs. 189 – 190, Tajul ‘Arus, vol. 7, pg. 25-26)

Whatever good there is in this world or in the Hereafter, the word Falah encompasses it all.

The Placement of “Hayya ‘alal-Falah” in the Adhan:

What is the significance of its placement after “Hayya ‘alas-Salah”?

It is as though it is saying to you: O Muslim, whatever you are occupied with; buying, selling, your job, your business, travelling or at home, when the time for Salah comes, leave everything that you may be occupied with and hasten to Salah.

“Hayya ‘alal-Falah” is even more comprehensive in its meaning of goodness than the word “Salah.”
i.e., In your coming to Salah lies every form of good, so do not delay.

Notice the sequence, the Adhan does not begin with “Hayya ‘alal-Falah” and then “Hayya ‘alas-Salah.” No, it first says “Come to Salah” and then makes clear that within Salah lies every kind of good and success. Whatever you may be doing, Salah is above it all, so come to it without delay.

Of course, scholars have mentioned exceptions, such as a surgeon performing a critical operation who cannot stop when the adhan is called; such a person is excused by the Shari‘ah to delay the Salah (i.e within its prescribed time). But beyond such cases, one can not delay Salah.

The Status of Salah in Islam:

The status of Salah in Islam is beyond imagination. Its rank in Islam is higher than one can conceive.

Let me mention two juristic rulings mentioned by the Fuqaha to help us understand its lofty status and extreme importance:

The case of a drowning person:
The scholars say: Suppose a person is drowning at sea, his boat has broken apart, and he remains clinging to a piece of wood for survival. If the time for Salah enters, and delaying it would cause the time to lapse, it is not permissible for him to postpone the Salah.

Who can imagine such a ruling? A person may be in a state of near-drowning, yet remains safe, clinging to a piece of wood; he is still required to perform the Salah [i.e., with gestures of his head, for example].
(Refer: At Tajnis wal Mazid, vol. 2, pg.187)

The case of a person being executed:
Some scholars say: “If a person is being hanged and still has life in him when the Salah time sets in, he must perform the Salah, even if only with his eyes.”
(Refer: Al Hawil Kabir Sharhu Mukhtasaril Muzaniy, vol. 13, pg. 426)

Such is the weight and sanctity of Salah in Islam. Where then are our youth who neglect it?

May Allah guide us and them to the straight path.”

__________

التخريج من المصادر العربية

«أعلام الحديث» للخطابي: (١/ ١٨٩ – ١٩٠)
… قالوا في الفلاح: إنه ليس في كلام العرب كلمة أجمع لخير الدنيا والآخرة منه، حتى صار ليس يعدله شيء من الكلام في معناه، ولذلك قالوا: أفلح الرجل: إذا فاز بالخير الدائم الذي لا انقطاع له.

تاج العروس من جواهر القاموس: (٧/ ٢٥ – ٢٦)
… في حديث الأذان: «حي على الفلاح» يعني: هلم على بقاء الخير. وقيل: أسرع إلى الفوز بالبقاء الدائم. وقال ابن الأثير: وهو من أفلح، كالنجاح من أنجح، أي هلموا إلى سبب البقاء في الجنة والفوز بها وهو الصلاة في الجماعة.
قلت: فليس في كلام العرب كله أجمع من لفظة الفلاح لخيرى الدنيا والآخرة، كما قاله أئمة اللسان.

«التجنيس والمزيد» للإمام المرغيناني: (٢/ ١٨٧)
مسألة (٨٩٦): الغريق في البحر إذا حضرته الصلاة، إن وجد ما يتعلق به، أو كان ماهرًا في السباحة بحيث يمكنه الصلاة بالإيماء من غير أن يحتاج فيه إلى عمل كثير، افترض عليه أداء الصلاة، لأنه قادر. وإن لم يجد ما يتعلق به، أو لم يكن ماهرًا بالسباحة، يعذر بالتأخير إلى أن يخرج لأنه غير قادر على أداء الصلاة.

«الحاوي الكبير في فقه مذهب الإمام الشافعي» شرح مختصر المزني للماوردي: (١٣/ ٤٢٦)
ويجوز أن يصلب في التعزير حيًّا، قد ‌صلب رسول الله صلى الله عليه وسلم رجلًا على جبل يقال له: أبو ناب، ولا يمنع إذا ‌صلب من طعام وشراب ولا يمنع من الوضوء للصلاة ‌ويصلي ‌مومئًا، ويعيد إذا أرسل. ولا يتجاوز صلبه أكثر من ثلاثة أيام.