PRAYER

Arabic ṣalāt ( صلوة‎ ), pl. ṣalawāt . Persian namāz ( نماز‎ ), pl. namāzhā . Prayer is the second of the five foundations, or pillars, of practical religion in Islām, and is a devotional exercise which every Muslim is required to render to God at least five times a day, namely, at the early morning, midday, afternoon, evening, and night. The general duty of prayer is frequently enjoined in the Qurʾān, but it is remarkable that in no single pa age are the five periods mentioned. See Sūratu ʾr-Rūm (xxx.), 17 : “Glorify God when it is evening ( masāʾ ) and at morning ( ṣubḥ ),—and to Him be praise in the heavens and the earth,—and at afternoon ( ʿashī ), and at noon-tide ( z̤uhr ).” (But all commentators are agreed that masāʾ includes both sunset and after sunset; and, therefore, both the Mag͟hrib and ʿAshīyah prayers.) Sūrah xi. 116 : “Observe prayer at early morning, at the close of the day, and at the approach of night; for the good deeds drive away the evil deeds.” Sūrah xx. 130 : “Put up then with what they say; and celebrate the praise of thy Lord before the sunrise, and before its setting; and some time in the night do thou praise Him, and in the extremes of the day, that thou haply mayest please Him.” Sūrah xvii. 80 : “Observe prayer at sunset, till the first darkening of the night, and the daybreak reading—for the daybreak reading hath its witne es, and watch unto it in the night: this shall be an exce in service.” Sūrah ii. 42 : “Seek aid with patience and prayer.” Sūrah iv. 1–4 : “When ye have fulfilled your prayer, remember God standing and sitting, and lying on your sides; and when ye are in safety, then be steadfast in prayer. Verily prayer is for the believers prescribed and timed.” According to the Traditions, Muḥammad profe ed to have received instructions to recite prayers five times a day, during his miʿrāj , or ascent to heaven. The tradition runs thus:— “The divine injunctions for prayer were originally fifty times a day. And as I pa ed Moses (in heaven, during my ascent), Moses said to me, ‘What have you been ordered?’ I replied, ‘Fifty times!’ Then Moses said, ‘Verily your people will never be able to bear it, for I tried the children of Israel with fifty times a day, but they could not manage it.’ Then I returned to the Lord and asked for some remi ion. And ten prayers were taken off. Then I pleaded again and ten more were remitted. And so on until at last they were reduced to five times. Then I went to Moses, and he said, ‘And how many prayers have you been ordered?’ And I replied ‘Five.’ And Moses said, ‘Verily I tried the children of Israel with even five, but it did not succeed. Return to your Lord, and ask for a further remi ion.’ But I said, ‘I have asked until I am quite ashamed, and I cannot ask again.’ ” (See Ṣaḥīḥu Muslim , vol. i. p. 91.) This Ṣalāt , or liturgical service, has thus become one of the most prominent features of the Muḥammadan religion, and very numerous are the injunctions regarding it which have been handed down in the traditions. There are various minor differences amongst the numerous sects of Islām regarding the formula, but its main features are alike in all countries. We shall describe prayer according to the Ḥanafī sect of Sunnī Muslims. It is absolutely nece ary that the service should be performed in Arabic; and that the clothes and body of the worshipper should be clean, and that the praying-place should be free from all impurity. It may be said either privately, or in company, or in a mosque—although services in a mosque are more meritorious than those elsewhere. The stated prayers are always preceded by the ablution of the face, hands, and feet. [ ABLUTION .] At the time of public prayer, the muʾaẕẕin , or “crier,” ascends the minaret, or stands at the side of the mosque nearest the public thoroughfare, and gives the azān , or “call to prayer,” as follows:— “God is great! God is great! God is great! God is great! I bear witne that there is no god but God! I bear witne that there is no god but God! I bear witne that Muḥammad is the Apostle of God! I bear witne that Muḥammad is the Apostle of God! Come to prayers! Come to prayers! Come to salvation! Come to salvation! ( The Shīʿahs add “Come to good works! ”) There is no other god but God!” ( The Shīʿahs recite the last sentence twice .) In the early morning the following sentence is added: “Prayers are better than sleep!” IMG:3048615538088815629_p465-1.png:THE MUʾAZZIN CALLING THE AẔĀN FROM A MINARET. (A. F. Hole.) THE MUʾAZZIN CALLING THE AẔĀN FROM A MINARET . ( A. F. Hole .) When the prayers are said in a congregation or in the mosque, they begin with the Iqāmah , which is a recitation of the same words as the azān , with the addition of the sentence, “Prayers are now ready!” The regular form of prayer then begins with the Nīyah , which is said standing, with the hands on either side:— IMG:3048615538088815629_p465-2.png:THE NIYAH. THE NIYAH. “I have purposed to offer up to God only, with a sincere heart this morning (or, as the case may be), with my face Qiblah-wards, two (or, as the case may be) rakʿah prayers Farẓ ( Sunnah , or Nafl ).” IMG:3048615538088815629_p626.png:THE TAKBIR-I-TAHRIMAH. THE TAKBIR-I-TAHRIMAH. Then follows the Takbīr-i-Taḥrīmah, said with the thumbs touching the lobules of the ears and the open hands on each side of the face :— “God is great!” IMG:3048615538088815629_p466-2.png:THE QIYAM THE QIYAM The Qiyām, or standing position. The right hand placed upon the left, below the navel (the Shāfiʿīs , and the two other orthodox sects, place their hands on their breasts, as also the Wahhābīs; the Shīʿahs keep their hands on either side. In all the sects the women perform the Qiyām with their hands on their breasts), and the eyes looking to the ground in self-abasement. During which is said the Subḥān (the Shīʿahs omit the Subḥān) :— “Holine to Thee, O God! And praise be to Thee! Great is Thy name! Great is Thy greatne ! There is no deity but Thee!” The Taʿawwuẕ, or Aʿūẕubillah, is then said as follows :— “I seek refuge from God from cursed Satan.” After which the Tasmiyah is repeated :— “In the name of God, the compa ionate, the merciful.” Then follows the Fātiḥah, viz. the first chapter of the Qurʾān :— “Praise be to God, Lord of all the worlds! The compa ionate, the merciful! King of the day of reckoning! Thee only do we worship, and to Thee only do we cry for help. Guide Thou us in the straight path, The path of those to whom Thou hast been gracious; With whom Thou art not angry, And who go not astray.—Amen.” After this the worshipper can repeat as many chapters of the Qurʾān as he may wish; he should, at least, recite one long or two short verses. The following chapter is usually recited, namely, the Sūratu ʾl-Ik͟hlāṣ, or the 112th chapter : “Say: He is God alone: God the Eternal! He be get teth not, And is not begotten; And there is none like unto Him.” IMG:3048615538088815629_p548.png:THE RUKUʿ. THE RUKUʿ. The Takbīr-i-Rukūʿ, said whilst making an inclination of the head and body and placing the hands upon the knees, separating the fingers a little . “God is great!” The Tasbīḥ-i-Rukūʿ, said in the same posture . “I extol the holine of my Lord, the Great! ( The Shīʿahs here add “and with His praise.” This is also added by the Shīʿahs to the Tasbīḥ-i-Sijdah .) “I extol the holine of my Lord, the Great! “I extol the holine of my Lord, the Great!” IMG:3048615538088815629_p467-1.png:THE TASMIʿ. THE TASMIʿ. The Qiyām-i-Samiʿ Ullah or Tasmīʿ, said with the body erect, but, unlike the former Qiyām, the hands being placed on either side. The Imām says aloud ( when the prayers are said by a person alone, he recites both sentences ):— “God hears him who praises Him.” The people then respond in a low voice — “O Lord, Thou art praised.” IMG:3048615538088815629_p556.png:TAKBIRU ʾS-SIJDAH. TAKBIRU ʾS-SIJDAH. Takbīr-i-Sijdah, said as the worshipper drops on his knees . “God is great!” Tasbīḥ-i-Sijdah, recited as the worshipper puts first his nose and then his forehead to the ground . IMG:3048615538088815629_p467-3.png:THE TASBIH-I-SIJDAH. THE TASBIH-I-SIJDAH. “I extol the holine of my Lord, the most High! “I extol the holine of my Lord, the most High! “I extol the holine of my Lord, the most High!” Then raising his head and body and sinking backward upon his heels, and placing his hands upon his thighs, he says the Takbīr-i-Jalsah (the Shīʿahs here omit the Takbīr , and say instead, “I rise and sit by the power of God!” ) “God is great!” IMG:3048615538088815629_p467-4.png:THE TAKBIR-I-JALSAH. THE TAKBIR-I-JALSAH. Then, whilst prostrating as before, he says the Takbīr-i-Sijdah . “God is great!” And then during the prostration the Tasbīḥ-i-Sijdah as before . “I extol the holine of my Lord, the most High! “I extol the holine of my Lord, the most High! “I extol the holine of my Lord, the most High!” Then, if at the close of one rakʿah, he repeats the Takbīr standing, when it is called Takbīr-i-Qiyām ; but at the end of two rakʿahs, and at the close of the prayer, he repeats it sitting, when it is called Takbīr-i-Quʿūd. (The Shīʿahs here recite the Takbīr:—“God is great!” with the thumbs touching the lobules of the ear, and add, “I seek forgivene from God, my Lord, and I repent before Him!” ) “God is great!” IMG:3048615538088815629_p468-1.png:THE TAHIYAH. THE TAHIYAH. Here ends one rakʿah or form of prayer. The next rakʿah begins with the Fātiḥah or 1st chapter of the Qurʾān. At the close of every two rakʿahs he recites the Taḥīyah, which is said whilst kneeling upon the ground. His left foot bent under him he sits upon it, and places his hands upon his knees and says ( the Shīʿahs omit the Taḥīyah ):— “The adorations of the tongue are for God, and also the adorations of the body, and alms-giving! “Peace be on thee, O Prophet, with the mercy of God and His ble ing! “Peace be upon us and upon God’s righteous servants!” IMG:3048615538088815629_p628.png:THE TASHAHHUD. THE TASHAHHUD. Then raising the first finger of the right hand he recites the Tashahhūd :— “I testify that there is no deity but God ( the Shīʿahs add, “who has no partner” ); and I testify that Muḥammad is the servant of God, and the me enger of God!” ( Every two rakʿahs close with the Tashahhud. The Darūd is said whilst in the same posture .) “O God, have mercy on Muḥammad and on his descendants ( the Shīʿahs merely recite: “God have mercy on Muḥammad and his descendants”; and omit the rest ), as Thou didst have mercy on Abraham and on his descendants. Thou art to be praised, and Thou art great. O God, ble Muḥammad and his descendants, as Thou didst ble Abraham and his descendants! “Thou art to be praised, and Thou art great!” Then the Duʿāʾ :— “O God our Lord, give us the ble ings of this life, and also the ble ings of life everlasting. Save us from the torments of fire.” ( The Duʿāʾ is omitted by the Shīʿahs, who recite the following instead : “Peace be on thee, O Prophet, with the mercy of God and His ble ing! Peace be upon us, and upon God’s righteous servants!” ) He then closes with the Salām . IMG:3048615538088815629_p468-3.png:THE SALAM. THE SALAM. Turning the head round to the right , he says :— “The peace and mercy of God be with you.” IMG:3048615538088815629_p629.png:THE SALAM. THE SALAM. Turning the head round to the left, he says :— “The peace and mercy of God be with you.” At the close of the whole set of prayers, that is of Farẓ , Sunnah , Nafl , or Witr , the worshipper raises his hands and offers up a Munājāt , or “supplication.” This usually consists of prayers selected from the Qurʾān or Ḥadīs̤. They ought to be said in Arabic, although they are frequently offered up in the vernacular. IMG:3048615538088815629_p469.png:THE MUNAJAT. THE MUNAJAT. Such supplications were highly commended by Muḥammad, who is related to have said:— “Supplication is the marrow of worship.” “There is nothing better before God than supplication.” “Supplicate God when ye are certain of its approval, and know that God accepts not the supplication of a negligent heart.” “Verily your Lord is ashamed of his servants when they raise up their hands to Him in supplication to return them empty.” These daily prayers are either Farẓ , Sunnah , Nafl , or Witr . Farẓ , are those rakʿahs (or forms of prayer), said to be enjoined by God. Sunnah , those founded on the practice of Muḥammad. Nafl , the voluntary performance of two rakʿahs, or more, which may be omitted without sin. Witr , an odd number of rakʿahs, either one, three, five, or seven, said after the night prayer. These divisions of prayer are entirely distinct from each other. They each begin afresh with the Nīyah , and worshippers may rest for a while between them, but not converse on worldly subjects. The Wahhābīs think it correct to say the Sunnah prayers in their houses and only the Farẓ prayers in the mosque. The five times of prayer are known as Z̤uhr , ʿAṣr , Mag͟hrib , ʿIshāʾ , and Fajr . There are also three voluntary periods called Ishrāq , Ẓuḥā , and Tahajjud . The following is a table showing the exact number of rakʿahs to be performed at each service:— | No. | Time. | The Names of the Time of Prayer. | The Number of Rakʿahs said. | | Arabic. | Persian. | Urdu. | Sunnat-i-g͟hair-i-muʾakkadah. | Sunnat-i-muʾakkadah. | Farz. | Sunnah after Farz. | Nafl. | Witr. | | The Five Periods of Prayer. | | 1 | From dawn to sunrise. | Ṣalātu ʾl-Fajr. | Namāz-i-Subḥ. | Fajr Kī Namāz. | | 2 | 2 | | | | | 2 | When the sun has begun to decline. | Ṣalātu ʾz̤-Z̤uhr. | Namāz-i-Peshīn. | Z̤uhr Kī Namāz. | | 4 | 4 | 2 | 2 | | | 3 | Midway between No. 2 and 4. | Ṣalātu ʾl-ʿAṣr. | Namāz-i-Dīgar. | ʿAṣr Kī Namāz. | 4 | | 4 | | | | | 4 | A few minutes after sunset. | Ṣalātu ʾl-Mag͟hrib. | Namāz-i-Shām. | Mag͟hrib Kī Namāz. | | | 3 | 2 | 2 | | | 5 | When the night has closed in. | Ṣalātu ʾl-ʿIshā. | Namāz-i-K͟huftan. | ʿIshāʾ Kī Namāz. | 4 | | 4 | 2 | 2 | 7 | | The periods which are voluntary. | | 1 | When the sun has well risen. | Ṣalātu ʾl-ʿIshrāq. | Namāz-i-ʿIshrāq. | ʿIshrāq Kī Namāz. | | | | 8 | | | | 2 | About 11 o’clock A.M. | Ṣalātu ʾẓ-Ẓuḥā. | Namāz-i-Chast. | Ẓuḥā Kī Namāz. | | | | 8 | | | | 3 | After midnight. | Ṣalātu ʾt-Tahajjud. | Namāz-i-Tahajjud. | Tahajjud Kī Namāz. | | | | 9 | | | According to the above table, a devout Muslim recites the same form of prayer at least seventy-five times in the day. ʿAbdu ʾllāh ibn ʿUmar relates that the Prophet said, “The time for Z̤uhr prayers begins from the inclination of the sun towards the west and closes at the time when the shadow of a person shall be the length of his own stature, which time marks the beginning of the ʿAṣr prayers, and the time of the ʿAṣr prayers is from that time till the sun a umes a yellow appearance. The time of Mag͟hrib prayers is from sunset as long as the red appearance in the horizon remains. The time of ʿIshāʾ prayers is from that time till midnight. And the time of the Fajr prayers is from the break of day till the sun rises. Therefore, when the sun has risen you must not recite the morning prayer, for the sun rises between the horns of the devil.” ( Mishkāt , book iv. ch. ii.) It is the ordinary custom of Muslims to say their prayers with their feet uncovered, but strictly according to the Traditions it is lawful to cover the feet with boots or shoes during prayer, provided they are free from impurity. Shaddād ibn Aus relates that Muḥammad said, “Act the reverse of the Jews in your prayer, for they do not pray in boots and shoes.” Abū Saʿīd al-K͟hudrī relates that “the Prophet said prayers with his companions, and all on a sudden took off his shoes, and put them down on his left side, and when the people observed it, they took off theirs also; and when the Prophet had finished the prayers, he said, ‘What caused you to take off your shoes?’ They replied, ‘We did so in order to follow your example.’ And the Prophet said, ‘Verily Gabriel came to me and told me there was a little filth upon my shoes; therefore, when any one of you goes into a Masjid, look well at your shoes first; and if you perceive any dirt, wipe it off, and then say your prayers in them.’ ” ( Mishkāt , book iv. ch. ix. pt. 2.) Any wandering of the eyes, or of the mind, a coughing or the like, answering a question, or any action not prescribed to be performed, must be strictly avoided (unle it is between the Sunnah prayers and the farẓ , or be difficult to avoid; for it is held allowable to make three slight irregular motions, or deviations from correct deportment); otherwise, the worshipper must begin again and recite his prayers with due reverence. If a person arrive late, he merely recites the Nīyah and Takbīr, and then joins the congregation in that part of the service in which they are engaged. The Muslim may say his five daily prayers in his home, or shop, or in the street or road, but there are said to be special ble ings attending prayer recited in a congregation. In addition to the daily prayers, the following are special services for special occasions:— Ṣalātu ʾl-Jumʿah .—“The Friday Prayer.” It consists of two rakʿahs after the daily meridian prayer. Ṣalātu ʾl-Musāfir .—“Prayers for a traveller.” Two rakʿahs instead of the usual number at the meridian, afternoon, and night prayers. Ṣalātu ʾl-K͟hauf .—“The prayers of fear . ” Said in time of war. They are two rakʿahs recited first by one regiment or company and then by the other. Ṣalātu ʾl-Tarāwīḥ .—Twenty rakʿahs recited every evening during the Ramaẓān, immediately after the fifth daily prayer. Ṣalātu ʾl-Istik͟hārah .—Prayers for succe or guidance. The person who is about to undertake any special busine performs two rakʿah prayers and then goes to sleep. During his slumbers he may expect to have “ ilhām ,” or inspiration, as to the undertaking for which he seeks guidance! Ṣalātu ʾl-K͟husūf .—Two rakʿahs said at the time of an eclipse of the moon. Ṣalātu ʾl-Kusūf .—Two rakʿahs said at the time of an eclipse of the sun. Ṣalātu ʾl-Istisqāʾ .—Prayer in time of drought, consisting of two rakʿahs. Ṣalātu ʾl-Janāzah .—Prayers at a funeral. [ JANAZAH .] The liturgical service of the Muslim is not given in the Qurʾān, but is founded upon very minute instructions given by the Prophet, and which are recorded in the Traditions, and for which the Arabic scholar can refer to Ṣaḥīḥu ʾl-Buk͟hārī , vol. i. p. 50; Ṣaḥīḥu Muslim , vol. i. p. 164; Sunanu ʾt-Tirmiẕī , p. 22; Sunanu Abū Dāʾūd , p. 56 ; Sunanu Muwat̤t̤aʾ , p. 50; and the English reader to Matthew’s Mishkāt , book iv. The following are selections from the sayings of Muḥammad with reference to the Liturgical prayers ( vide Mishkāt , book iv.):— “That which leads a creature into infidelity is neglect of prayers.” “Not one of you must say your prayers in a garment without covering your whole body.” “God accepts not the prayers of a woman arrived at puberty unle she covers her head.” “People must not lift up their eyes whilst saying their prayers, or they will become blind.” “The prayers which are said in congregation increase the rewards of those said alone by twenty seven degrees.” [ MOSQUE .] “The five stated prayers erase the sins which have been committed during the intervals between them, if they have not been mortal sins.” “That prayer preparatory to which the teeth shall have been cleaned with the Miswāk is more excellent than the prayer without Miswāk by seventy.” [ MISWAK .] “The prayers of a person will not be accepted who has broken his ablution until he completes another ablution.” “That person who leaves even one hair without washing after uncleanne , will be punished in hell accordingly.” “When any one of you stands up for prayer, he must not smooth the ground by wiping away pebbles, because the compa ion of God descends upon him at that time.” “Order your children to say the stated prayers when they are seven years of age, and beat them if they do not do so when they are ten years old; and when they reach ten years, divide their beds.” “When you stand up to prayer, spit not in front, because you are then in God’s presence; neither spit on your right side, because an angel is there. Spit, therefore either on your left side or under your feet, and then throw earth over it.” “Whoever says twelve rakʿahs of Sunnah prayers in the day and night, will have a house built for him in Paradise; four rakʿahs before the noon-day prayer, and two rakʿahs after it, and two after sunset prayer, and two rakʿahs after evening prayer, and two before morning prayer.” “ ‘Tell me if any one of you had a rivulet before his door and bathed five times a day in it, whether any dirt would remain upon his body.’ The Companions said, ‘Nothing would remain.’ The Prophet said, ‘In this manner will the five daily prayers as ordered by God erase all little sins.’ ” “When any one of you says his prayers, he must have something in front of him, but if he cannot find anything for that purpose, he must put his walking-stick into the ground; but if the ground be hard, then let him place it lengthways in front of him; but if he has no staff, he must draw a line on the ground, after which there will be no detriment in the prayers from anyone pa ing in front of it.” [ SUTRAH .] “The best prayers for God were those of David the prophet, and the best fast are his also. David used to sleep half the night and would be woke, and in prayer a third part of the night and would fast one day and eat another.” The form of prayer, or rakʿahs, as given above, admit of no variations whether they are used in private or public, and consequently, notwithstanding the beauty of its devotional language, it is simply a superstitious act, having very little in common with the Christian idea of prayer. We translate the Arabic Ṣalāt , and the Persian Namāz by the English word prayer , although this “second foundation” of the religion of Muḥammad is something quite distinct from that prayer which the Christian poet so well describes as the “soul’s sincere desire uttered or unexpre ed.” It would be more correct to speak of the Muḥammadan Ṣalāt as a service ; “prayer” being more correctly rendered by the Arabic duʿāʾ . In Islām prayer is reduced to a mechanical act, as distinct from a mental act; and in judging of the spiritual character of Muḥammadanism, we must take into careful consideration the precise character of that devotional service which every Muslim is required to render to God at least five times a day, and which undoubtedly, exercise so great an influence upon the character of the followers of Muḥammad. The devotions of Islām are e entially “vain repetitions,” for they must be said in the Arabic language, and admit of no change or variety. The effect of such a constant round of devotional forms, which are but the service of the lips, on the vast majority of Muḥammadans, can be easily imagined. The absence of anything like true devotion from these services, accounts for the fact that religion and true piety stand so far apart in the practice of Islām. The late Dean Stanley remarks ( Eastern Church , p. 279), “The ceremonial character of the religion of Musalmāns is, in spite of its simplicity, carried to a pitch beyond the utmost demands either of Rome or of Ru ia.… Prayer is reduced to a mechanical act as distinct from a mental act, beyond any ritual observances in the West. It is striking to see the figures along the banks of the Nile going through their prostrations, at the rising of the sun, with the uniformity and regularity of clockwork; but it resembles the worship of machines rather than of reasonable beings.”