‘Salah is among the greatest foundations of Islam, the highest among the actions of eemaan, the shortest way to Ar-Rahmaan. It is the sought after shelter of the repentant, the safe haven for the frightened, the best asset of the hard-working and tranquility for the worshippers’ hearts.
Its light rubs away the rust accumulating on the hearts, its secrets penetrate into the depth of the hearts, and its signposts guide to the loftiest of goals and aspirations.
The righteous frequent the delight of its gardens and rest in the shade of its trees. They enjoy its refreshing breeze and climb high to its far reaching peaks. All in all, they are in a world of joy and delight.’
Salah is the Ultimate Form of Worship:
Among all act of worship and nearness to Him, Allah favoured the prayer and designed it in the most perfect and complete manner. It constitutes glorification of Allah by engaging all different limbs, the tongue through speech, hand and foot moves, the head and all senses it hosts, and the whole body.
Each limb takes its share of the fruits this great act of worship has to offer, even the inner senses. And most importantly, the heart fulfills its share of worship to its utmost in the prayer.
The Salah constitutes praise, glorification, tasbeeh and takbeer as well as the declaration of the truth. It consists of standing with humility and servitude before the Lord and Creator, feeling His care, attention and providence. It embodies humility before Allah and seeking His nearness by beseeching Him using His own words.
Then bowing in humbleness, submissiveness and acknowledgement of one’s need for Him.
Then standing upright in preparation for a more complete form of humility and submissiveness. Thus he places the most dignified part of his body (his face) on the ground in submission and need of his Lord, in acknowledgement of His Greatness and Power; the heart is humbled, the body is submissive, the senses are attentive!
Then he sits up, asking from Allah and showing his need for Him.
Then he goes again to the same position of humility and submissiveness, and so on until he concludes the prayer where he sits praising his Lord, sending peace on His Prophet and servants, then sending peace again on the Prophet and asking Allah from his bounty and favour.
What could possibly be better than this worship? What perfection could there be beyond this end? What form of servitude could ever rival this in honour and dignity?’
 From the Book of “tahajjud” p. 11, by Abdul Haqq al-Ishbili.
 Miftaah Daar as-Sa’aadah (2/230-231) by Ibn al-Qayyim.