# Notes on Muhammadanism/Chapter 19

XIX.—PRAYER.
Prayer (Arabic Sulát, Persian and Hindustani Namáz, Pushto Nmuz) is the second of the five foundations of practice in Islám. The constant round of devotion which characterizes Muhammadan nations is a very remarkable phenomenon in the system. We translate the words Sulát and Namáz by the English word prayer, although this "second foundation" of the religion of Muhammad is something quite distinct from that prayer which the Christian poet so well describes as the "soul's sincere desire uttered or unexpressed." It would be more correct to speak of the Muhammadan Namáz as a service; "prayer" being more correctly rendered by the Arabic duʾa. In Islám prayer is reduced to a mechanical act, as distinct from a mental act; and in judging of the spiritual character of Muhammadanism, 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, exercises so great an influence upon the character of the followers of Muhammad.
It is absolutely necessary 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.
It is always preceded by ablution (Wuzu), and, if said in a Mosque, by the Azán and ​Iqámat, terms which will be explained afterwards.
The regular form of prayer begins with the Niyyat, which is said standing, with the hands on either side:—
"I have purposed to offer up to God only, with a sincere heart this morning (or, as the case may be), with my face Qibla-wards, two (or, as the case may be) rakʾat prayers Farz (Sunnat, or Nafl)."
Then follows the Takbír-i-Tahrímah, said with the thumbs touching the lobules of the ears and the open hands on each side of the face:—
"God is great!"
The Qíám, or standing position. The right hand placed upon the left, below the navel, and the eyes looking to the ground in self-abasement. During which is said the Subhán:—
"Holiness to Thee, O God!" "And praise be to Thee!" "Great is Thy name!" ​"Great is Thy greatness!" "There is no deity but Thee!"
The Tʾauuz is then said as follows:—
"I seek refuge from God from cursed Satan."
After which the Tasmíyah is repeated:—
"In the name of God, the compassionate, the merciful."
Then follows the Fátihah, viz., the first chapter of the Qurán:—
"Praise be to God, Lord of all the worlds!"
"The compassionate, the merciful!"
"King on 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 Qurán as he may wish; he should, at least, recite one long or two short verses. The following chapter is ​usually recited, namely, the Surat-ul-Ikhlás, or the 112th chapter:—
"Say: He is God alone:" "God the Eternal!" "He begetteth not," "And is not begotten;" "And there is none like unto Him."
The Takbír-i-Rukuʾ, 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 Tasbih-i-Rukuʾ, said in the same posture.
"I extol the holiness of my Lord, the Great!"
"I extol the holiness of my Lord, the Great!"
"I extol the holiness of my Lord, the Great!"
The Qiám-i-Sami Ullah or Tasmíaʾ, said with the body erect, but, unlike the former Qiám, the hands being placed on either side. The Imám says aloud,
"God hears him who praises Him."
​The people then respond in a low voice.
"O Lord, Thou art praised."
Takbír-i-Sijdah, said as the worshipper drops on his knees.
"God is great!"
Tasbíh-i-Sijdah, recited as the worshipper puts first his nose and then his forehead to the ground.
"I extol the holiness of my Lord, the most High!"
"I extol the holiness of my Lord, the most High!”
"I extol the holiness 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 Takbír-i-Jalsa.
"God is great!"
Then, whilst prostrating as before, he says the Takbír-i-Sijdah.
"God is great!"
And then during the prostration the Tasbíh-i-Sijdah as before.
"I extol the holiness of my Lord, the most High!"
​"I extol the holiness of my Lord, the most High!"
"I extol the holiness of my Lord, the most High!"
Then, if at the close of one rakʾat, he repeats the Takbír standing, when it is called Takbír-i-Qiám; but at the end of two rakʾats, and at the close of the prayer, he repeats it sitting, when it is called Takbír-i-Qaʾúd.
"God is great!"
Here ends one rakʾat or form of prayer. The next rakʾat begins with the Fátihah or 1st chapter of the Qurán. At the close of every two rakʾats he recites the Attahíyat, 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 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 blessing!"
"Peace be upon us and upon God's righteous servants!"
Then raising the first finger of the right hand he recites the Tashahhúd:—
"I testify that there is no deity but God; and I testify that Muhammad is the servant of God, and the messenger of God!"
The Darúd is said whilst in the same posture.
"O God, have mercy on Muhammad and on his descendants, as Thou didst have mercy on Abraham and on his descendants. Thou art to be praised, and Thou art great. O God, bless Muhammad and his descendants, as Thou didst bless Abraham and his descendants!"
"Thou art to be praised, and Thou art great!"
Then the Duʾa—
"O God our Lord, give us the blessings of this life, and also the blessings of life everlasting. Save us from the torments of fire."
He then closes with the Salám.
Turning the head round to the right, he says—
"The peace and mercy of God be with you."
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 Farz, Sunnat, Nafl, or Witr, the worshipper raises his hands and offers up a "Munáját," or supplication. This usually consists of prayers selected from the Qurán or Hadís. They ought to be said in Arabic, although they are frequently offered up in the vernacular.
These daily prayers are either Farz, Sunnat, Nafl, or Witr. Farz, are those number of rakʾats, (or forms of prayer,) said to be enjoined by God. Sunnat those founded on the practice of Muhammad. Nafl, the voluntary performance of two rakʾats, or more, which may be omitted without sin. Witr, an odd number ​of rakʾats, 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 Niyyat. The worshippers may rest for awhile between them, but not converse on worldly subjects. The Wahhábis think it correct to say the Sunnat prayers in their houses and only the Farz prayers in the mosque.
In order that our readers may be able to judge of the mechanism of this Muhammadan performance of prayer, we annex a time-table of the Muslim's common prayer, showing the number of rakʾats or forms; from which it will be seen what is required of a pious Muhammadan. The five times of prayer are enjoined in the Qurán, the other three periods of prayer are voluntary. (See next page.)
| No. | Time | The Names for the Time of Prayer | The Names for the Time of Prayer | The Names for the Time of Prayer | The Names for the Time of Prayer | The Number of rakʾats said. | The Number of rakʾats said. | The Number of rakʾats said. | The Number of rakʾats said. | The Number of rakʾats said. | The Number of rakʾats said. |
| No. | Time | Arabic. | Persian. | Hindustani. | Pushto. | Sunnat which are optional. | Sunnat before Farz. | Farz. | Sunnat after Farz. | Nafl. | Witr. |
| 1 | From dawn to sun-rise. | Sulát-ul-Fajr. | Namáz-i-Subh. | Fajr-kí-Namáz. | da-Sahár-nmuz. | … | 2 | 2 | … | … | … |
| 2 | When the sun has begun to decline. | Sulát-ul-Zuhr. | Namáz-i-Peshín. | Zohar-kí-Namáz. | da-Máspe-khín-nmuz. | … | 4 | 4 | 2 | 2 | … |
| 3 | Mid-way between No.2 and No. 4 | Sulát-ul-ʾAsar. | Namáz-i-Dígar. | ʾAsur-kí-Namáz. | da-Mázi-gar-nmuz. | 4 | … | 4 | … | … | … |
| 4 | A few minutes after sun-set. | Sulát-ul-Maghrib. | Namáz-i-Shám. | Maghrib-kí-Namáz. | da-Mákh-ám-nmuz. | … | … | 3 | 2 | 2 | … |
| 5 | When the night has closed in, | Sulát-ul-ʾIshaa. | Namáz-i-Khuftan. | ʾAysha-kí-Namáz. | da-Maz-khuftan-nmuz. | 4 | … | 4 | 2 | 2 | 7 |
| 1 | When the sun has well risen. | Sulát-ul-Ishráq. | Namáz-i-Ishráq. | Ishráq-kí-Namáz. | da-Ishráq-nmuz. | … | … | … | … | 8 | … |
| 2 | About 11 o'clock A.M. | Sulát-ul-Zuha. | Namáz-i-Chást. | Zoha-kí-Namáz. | da-Ghar-mí-nmuz. | … | … | … | … | 8 | … |
| 3 | After mid-night | Sulát-ul-Tahajud. | Namáz-i-Tahajud. | Tahajud-kí-Namáz. | da-Shpe-nmuz. | … | … | … | … | 9 | … |
The devotions of Islám are essentially "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 Muhammadans, can be easily imagined. We believe that 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 Islám.
In addition to the daily prayers, the following are special services for special occasions:
Sulát-ul-Jumaʾ.—"The Friday Prayer." It consists of two rakʾats after the daily meridian prayer.
Sulát-ul-Musáfir.—"Prayers for a traveller." ​Two rakʾats instead of the usual number at the meridian, afternoon, and night prayers.
Sulát-ul-Khauf.—"The prayers of fear." Said in time of war. They are two rakʾats recited first by one regiment or company and then by the other.
Sulát-ul-Taráwih.—Twenty rakʾats recited every evening during the Ramazán, immediately after the fifth daily prayer.
Sulát-ul-Istikhára.—Prayers for success or guidance. The person who is about to undertake any special business, performs two rakʾat prayers and then goes to sleep. During his slumbers he may expect to have "ilhám," or inspiration, as to the undertaking for which he seeks guidance!
Sulát-ul-Khasúf.—Two rakʾats said at the time of an eclipse of the moon.
Sulát-ul-Kusúf.—Two rakʾats said at the time of an eclipse of the sun.
The Azán, is the summons to prayer proclaimed by the Muazzin, or crier, in small mosques from the door or side, but in large mosques it ought to be given from the minaret (manárat). The following is a translation, ​"God is great! God is great! God is great! God is great! I bear witness that there is no God but God! (repeated twice) I bear witness that Muhammad is the Apostle of God! (repeated twice) Come to prayers! Come to prayers! Come to salvation! Come to salvation! God is great! There is no other God but God!"
In the early morning the following sentence is added: "Prayers are better than sleep."
The summons to prayer was, at first, the simple cry, "Come to prayer." Bingham tells us that a similar custom existed at Jerusalem (vide Antiquities, vol. ii. p. 489): "In the monastery of virgins which Paula, the famous Roman lady, set up, and governed at Jerusalem, the signal was given by one going about and singing halleluja, for that was their call to church, as St. Jerome informs us."
The Iqámat (lit. "causing to stand") is a recitation at the commencement of prayers in a congregation, after the worshippers have taken ​up their position. It is exactly the same as the Azán, with the addition of the words, "prayers are now ready."
The Iqámat of the Shafiaʾ and the Wahhábis is just half the length of that of the Hanifis.
* ↑ It is remarkable that there is but one passage in the Qurán in which the stated times of prayer are enjoined, and that it mentions only four and not five periods:—Surat-ur-Rum (xxx.), 17, "Glorify God when it is evening (masa), and at morning (subh),—and to Him be praise in the heavens and in the earth,—and at afternoon (ʾashi), and at noon-tide (zuhr)." But all commentators are agreed that masa includes both sun-set and after sun-set; and, therefore, both the Maghrib and ʾIshaa prayers.
* ↑ Wuzu is the ablution of the face, hands, feet, &c., which is necessary before every time of prayer. Ghusal, or the washing of the whole body, is performed after certain legal defilements.
* ↑ The Shafiaʾ, and the two other orthodox sects, place their hands on their breasts; as also the Wahhábis. The Shíaʾhs keep their hands on either side. In all the sects the women perform the Qíám with their hands on their breasts.
* ↑ The Shíaʾhs omit the Subhán.
* ↑ The Tʾauuz is also called the ʾAúzobillah.
* ↑ The recital of the Qurán is called the Qiraʾat, or reading.
* ↑ The Shíaʾhs here add, "and with his praise." This is also added by the Shíaʾhs to the Tasbíh-i-Sijdah.
* ↑ When the prayers are said by a person alone he recites both sentences.
* ↑ The Shíaʾhs here omit the Takbír, and say instead, "I rise and sit by the power of God!"
* ↑ The Shíaʾhs here recite the Takbír:—"God is great!" with the thumbs touching the lobules of the ear, and add, "I seek forgiveness from God, my Lord, and I repent before Him!"
* ↑ The Shíaʾhs omit the Attahíyat.
* ↑ The Shíaʾhs add, "who has no partner."
* ↑ Every two rakʾats close with the Tashahhúd.
* ↑ The Shíaʾhs merely recite:—"God have mercy on Muhammad and his descendants;" and omit the rest.
* ↑ The Duʾa is omitted by the Shíaʾhs, who recite the following instead:—"Peace be on thee, O Prophet, with the mercy of God and His blessing!" "Peace be upon us, and upon God's righteous servants!"
* ↑ The hands are raised in order to catch a blessing from heaven, and they are afterwards drawn over the face in order to transfer it to every part of the body.
* ↑ Mr. Palgrave, in his "Central and Eastern Arabia," states that he observed that the Wahhábis were careless as to the legal ablutions. Perhaps he was not aware that the worshippers had performed the ablutions, and had said the Sunnat rakʾats privately before they came into the mosque.
* ↑ The Shíaʾhs add, "Come to good works!"
* ↑ The Shíaʾhs recite the last sentence twice.