Salah Karam (director)

(, plural , romanized: or Old Arabic ͡sˤaˈloːh, ( or Old Arabic ͡sˤaˈloːtʰin construct state) ), also known as ( fa, نماز) and also spelled , are prayers performed by Muslims. Facing the , the direction of the Kaaba with respect to those praying, Muslims pray first standing and later kneeling or sitting on the ground, reciting prescribed prayers and phrases from the Quran as they bow and prostrate themselves in between. is composed of prescribed repetitive cycles of bows and prostrations, called ( ). The number of s, also known as units of prayer, varies from prayer to prayer. Ritual purity and are prerequisites for performing the prayers.

The daily obligatory prayers collectively form the second of the five pillars in Islam, observed three or five times (the latter being the majority) every day at prescribed times. These are usually (observed at dawn), (observed at noon), (observed late in the afternoon), (observed after sunset), and (observed at dusk). can be performed either in solitude, or collectively (known as ). When performed in , worshippers line up in parallel rows behind a leader, known as the imam. Special prayers are exclusively performed in congregation, such as the Friday prayer and the Eid prayers, and are coupled with two sermons each, delivered by the imam.

Etymology

( ) is an Arabic word that means to pray. The word is used primarily by English speakers only to refer to the five obligatory prayers of Islam. This term is spelled as in Malaysia, Brunei and Indonesia.

Outside the Arab world, the most widespread terms are the Persian word ( fa, نماز) and its derivatives. It is used by speakers of the Indo-Iranian languages (e.g. Persian and some languages of South Asia), as well as by speakers of the Turkic, Albanian and Bosnian languages. In Lak and Avar, () and () are used, respectively. Malaysia, Indonesia and their surrounding areas use a local term, ''sembahyang'' combining the words ''sembah'' – to worship, and ''hyang'' – god or deity.

The origin of the word has become a matter of debate, particularly in relation to Quranism. Some have suggested that derives from the root () which means "linking things together", hence why the obligatory prayers in Islam are referred to by the word (in the sense that through prayer one "connects" to God). In some translations, namely that of Rashad Khalifa, is translated as the "Contact Prayer" either because of the physical contact the head makes with the ground during the prostration part of the ritual (), or again because the prayer "connects" the one who performs it to God.

Other sources claim that the root is in fact () the ultimate meaning of which is not agreed upon.

is thought to come from the Classical Syriac word () meaning prayer, temple, sanctuary or the theological idea of reconciliation in Christianity. itself is believed to derive from the root () which is related to bending or bowing down.

Some Quranists make the argument that the Quran does not support the traditional meaning ascribed to , saying that it instead means "duty" or perhaps "adherence", though this is yet to receive any widespread academic support. Those who argue for this interpretation often refer to verse 33:56 of the Quran which states that "Allah and His Angels upon the Prophet". They argue that such verses demonstrate the conventional understanding of salah to be inconsistent and in this case blasphemous as the idea of Allah praying to Muhammad (or indeed praying at all) is at odds with the Quran's message of strict monotheism.

In the Quran

The noun () is used 82 times in the Quran.

There are about 15 other derivatives of its triliteral root ''ṣ-l''. Words connected to (such as mosque, , , etc.) are used in approximately one-sixth of Quranic verses. "Surely my prayer, and my sacrifice and my life and my death are (all) for God", and "I am Allah, there is no god but I, therefore serve Me and keep up prayer for My remembrance" are both examples of this.

Religious significance

The primary purpose of is to act as a person's communication with God. Purification of the heart is the ultimate religious objective of . Via , a believer can grow closer to Allah and in turn strengthen their faith; it is believed that the soul requires prayer and closeness to God to stay sustained and healthy, and that prayer spiritually sustains the human soul.

( exegesis) of the Quran can give four reasons for the observation of . First, in order to commend God, God's servants, together with the angels, do ("blessing, salutations"). Second, is done involuntarily by all beings in creation, in the sense that they are always in contact with God by virtue of him creating and sustaining them. Third, Muslims voluntarily offer to reveal that it is the particular form of worship that belongs to the prophets. Fourth, is described as the second pillar of Islam.

Procedure

Each is made up of repeating units known as (, ). Each prayer may consist of two to four . Each consists of specific movements and recitations. On the major elements there is consensus, but on minor details there may be different views. Between each position there is a very slight pause. The phrase (), is recited when moving from one position to another.

Beginning

Before prayer, a Muslim should always perform , an act in which the hands are first washed, the mouth and nose are cleaned, the face is cleaned, the arms up to the elbow are washed, and the head is wiped over with wet hands, including the ears, before finally the feet are washed. Intention, known as , is a prerequisite for , and what distinguishes real worship from 'going through the motions'. Some authorities hold that intention suffices in the heart, and some require that it be spoken, usually under the breath.

The person praying begins in a standing position known as , although people who find it difficult to do so may begin while sitting or lying on the ground. This is followed by the raising of the hands to the head and recitation of the , known in combination as or (consecratory ). is read as (). One then lowers one's hands. The first represents the beginning of prayer. From this point forward one praying may not converse, eat, or do things that are otherwise halal. A Muslim must keep their vision low during prayer, looking at the place where their face will contact the ground during prostration.

Common elements of each

Still standing, the next principal act is the recitation of , the first chapter of the Quran. This chapter begins with praise of God and then a supplication is made to God. In the first and second , another portion of the Quran is recited following the . This is followed by saying and raising the hands up to the ear lobes () followed by (bowing from the waist), with palms placed on the knees (depending on the , rules may differ for women). While bowing, those praying generally utter words of praise under their breath, such as (), thrice or more. As the worshipper straightens their back, they say () and (, "Our Lord, all praise be to you.")

This is followed by saying and raising the hands up to the ear lobes, before the worshipper kneels and prostrates with the forehead, nose, knees, palms and toes touching the floor, saying (). After a short while in prostration, the worshipper very briefly rises to sit, then returns to the ground a second time. Lifting the head from the second prostration completes a . If this is the second or last , the worshiper proceeds to sit and recite the , and other prayers. Many schools hold that the right index finger is raised when reciting the , particularly the Sunni school scholars who adapted the technical practice of prayer found in the of Zubayr ibn al-Awwam, as transmitted by Muslim ibn al-Hajjaj. In the final phase of az-Zubayr's practice, the middle, ring, and pinky fingers on the right hand are clasped, while the index finger is pointed and the thumb placed above the clasped middle finger. This practice of az-Zubayr's became a basis principle by modern scholars such as Muhammad ibn Abd al-Wahhab in his book, , and Muhammad Nasiruddin al-Albani. If the worshipper then intends to finish their prayer, they perform the (illustrated below), or continue with a new .

Mistakes in are believed to be compensated for by prostrating twice at the end of the prayer, known as . The is read as (). represents the end of prayer.

Types of salah

Prayers in Islam are classified into categories based on degrees of obligation. One common classification is fard ("compulsory"), sunnah ("tradition") and nafl ("voluntary").

Compulsory prayers

The five daily prayers are obligatory on every Muslim who has reached the age of puberty, with the exception of those for whom it may not be possible due to physical or mental disabilities, and those menstruating ( hayd) or experiencing postnatal bleeding ( nifas). Those who are sick or otherwise physically unable to offer their prayers in the traditional form are permitted to offer their prayers while sitting or lying, as they are able. Each of the five prayers has a prescribed time, depending on the movement of the sun. These are the Fajr prayer (2 rakat, observed at dawn), Zuhr prayer (4 rakat, observed at noon), Asr prayer (4 rakat, observed late in the afternoon), Maghrib prayer (3 rakat, observed after sunset), and the Isha prayer (4 rakat, observed at nighttime). Salah must be prayed in its time. In certain circumstances, one may be unable to offer one's prayer within the prescribed time. In this case, the prayer must be offered as soon as possible. Several hadith narrate that Muhammad stated that it is permissible to pray salah out of its permissible time if a person accidentally sleeps through the prescribed time. However, knowingly sleeping through the prescribed time for Salah is deemed impermissible by most scholars.

''Qasr'' (Shortening Prayers)

When traveling over long distances, one may shorten the '' Zuhr'', '' 'Asr'' and '' 'Isha'a'' prayers to 2 rakat, a practice known as ''qasr''.

''Jam (Combining Prayers)

In '' Shia'' ''Ja'fari'' Fiqh, one may perform ''jam' bayn as-salātayn,'' which refers to praying the ''Zuhr'' and 'Asr prayers in combination at one of its time, as well as the ''Maghrib'' and ''Isha'a'' prayers at one of its time. However, praying separately is considered better. Neither ''qasr'' nor ''jam' bayn as-salātayn'' can be applied to the Fajr prayer.

Barring the Hanafites, Sunni jurisprudence also permit to combine '' Maghrib'' and '' 'Isha'a'' prayers or ''Dhuhr

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