The concluding Salutation in Islamic Ritual Prayer

1 determining that the prayer time has arrived, performing ritual ablution called wu'ḍu, finding a clean place to pray, dressing in clean and appropriate clothing, and orienting herself towards the direction of Mecca (the qibla), Ṣalāt begins. These are called the conditions for prayer, to be done to the best of one's knowledge and abilities, and without which the prayer is considered invalid. 2

International Paris Conference on Social Sciences -VI, Paris, FRANCE 428 Proceedings book, 2021

Every religion seeks to realize the true path to realize God and salvation both in this life and in the hereafter. There are differences among various religions concerning their rituals, doctrines, worships, or teachings which reflect the identical character of each religion. The concept of worship among these factors not only shapes the life of believers but also symbolizes religious identity of believers for the outsiders. Among various belief systems, the religion of Islam is fundamentally a faith of submission to the one God and this faith is demonstrated by specified actions which is known as ‘ibādāt. The broad definition of the term according to Islamic sources states that worship (‘ibādāt) is an all inclusive term for all that God loves of external and internal sayings and actions of a person. Therefore, this traditional definition of worship in Islam has comprehensive aspects that include almost everything in any individual’s activities ranging from beliefs, social activities, personal contributions to the welfare of society.

Journal of the Royal Anthropological Institute, 2005

Drawing on fieldwork in Istanbul,Turkey, the article analyses the role of the Muslim fivetimes-daily prayer (sal t), within the Islamic tradition. It is argued that the prayer, with its intricate ritual format, provides practitioners with a formidable resource for strengthening their commitment to Islam and asserting membership in a community of believers while at the same time enabling religious Muslims to pursue new and diverse interpretations of Islam. The character of the sal t as a mobile discipline that can easily be inserted into very different forms of life has become especially important as religious Muslims have increasingly been incorporated into liberal society in Turkey in the past decades.

Medieval Encounters, 1999

... alla 'ald presents numerous problems of interpretation, among them the ... 26 These traditions appear in several ascetic treatises from the third/ninth century, among them some devoted to prayer in general, together with miscellaneous anecdotes (akhbar), admonitory moralizing ...

ISLAMIC PRAYER 2 Islam has many aspects that make it both a very interesting and complex religion. Many people from different parts of the globe practice Islam. From the United States to England, the number of people that practice Islam as a religion is on the rise. Islam has many parts, which include the prayers, what the prayers mean, the 5 Pillars of Islam, how people pray in mosques, how Muslim people prepare themselves before prayer, and information about the religion, all of which, are explained in this paper.

Dialogia, 2023

The ṣalāh (prayer) command in the Qur'an frequently accompanies zakāh (alms-giving). Nonetheless, during the Meccan period, the command of ṣalāh was often stated separately. This article analyzes the command for ṣalāh in the Meccan verses to highlight how this ritual evolved from a personal ritual of the Prophet Muhammad into a communal one. As previous studies have highlighted ṣalāh about pre-Islamic rituals known to the first audience of the Qur'an, this article is intended to examine the extent to which ṣalāh had evolved following the nubuwwah (prophethood) paradigm of the Prophet Muhammad, which was initially intended to be more personal and vertical, into risālah (apostolate), which was more public and horizontal. By analyzing the Meccan verses about the command for prayer in the context of the chronology of revelation, this article argues that prayer in the Qur'an evolved from the private ritual practice of the Prophet Muhammad into a communal one through the prophetic justification of the rituals of earlier prophets and their followers. This evolution went hand in hand with the nubuwwah paradigm, namely the claim that the Prophet Muhammad was able to communicate with the metaphysical realm, on the one hand, and the risālah paradigm, i.e., his claim about the mission of conveying this metaphysical information to his people, on the other.

International Journal of Middle East Studies

This article traces the emergence of the early afternoon ẓuhr prayer as a key project of subject formation during the second half of the Anwar al-Sadat period (1976–81). Drawing on three Islamic magazines of differing ideological orientation (Muslim Brotherhood-Islamist, Salafi-Islamist, and state-sponsored), all containing letters to the editor and fatwa requests, it charts contestation among religious elites and the reception of their programmatic visions. Specifically, the article explores the performance of this daily prayer as a hybrid practice that disrupted the temporal and spatial claims of a state-sponsored bureaucratic order to produce national subjects within public schools and bureaucratic institutions, even as it reproduced the state's emphasis on temporal precision and social order. Based on these texts, this article challenges previous scholarly narratives that place Islamist projects of subject formation on the fringes of secularism and previous studies of Islamist mobilization that posit a separate social universe of Islamist activism.

A Talk Presented for Religious Awareness Week at Guilford College, 17 February 2014

Vostok (Oriens), 2022

This article is dedicated to the terms for personal prayer (duʻāʼ and other derivative forms) in the Qurʼān. Occurrence of these terms in the text is analyzed quantitatively with regard to the chronology of the Qurʼānic text. They appear mainly in the sūras of the II and III Meccan periods, and more rarely in the Medinan period, contrary to the term for communal prayer ṣalāt which is frequent in the Medinan sūras. The study shows that they are used in a close number of interrelated contexts. These contexts could be described as follows: people's ingratitude towards the Almighty God and their inclination towards pagan deities; their appeal to God in the time of danger; Allāh's mercy to the righteous calling Him, including His response to them and helping a righteous man, like Zakarīyā and Ibrāhīm, to have a child. Emotional aspect of these fragments was analyzed as well. The Qurʼānic fragments, containing terms for the personal prayer, are emotionally intense and their modality varies from positive to negative, often containing both of these contrast evaluations. These traits and the variety of related topics and their emotional modality could be explained by diverse circumstances of Muḥammad's prophetic mission, as his social role evolved from an outcast preacher to a head of the theocratic state. The variety of topics and their emotional modality could be a consequence of the different character of audiences during the different stages of monotheistic preach delivered by Prophet Muhammad.