Islam

B

The Five Daily Prayers

The second pillar of Islam is the religious duty to perform five prescribed daily prayers or salat. All adult Muslims are supposed to perform five prayers, preceded by ritual cleansing or purification of the body at different intervals of the day. The Qur’anic references also mention the acts of standing, bowing, and prostrating during prayers and facing a set direction, known as qibla. The Muslims were first required to face Jerusalem during prayer, but already during Muhammad's lifetime they were commanded to face the Kaaba, an ancient shrine in the city of Mecca. The Qur’an also refers to the recitation of parts of the Qur’an as a form of prayer. However, even with its numerous references, the Qur’an alone does not give exact instructions for this central ritual of prayer.

The most detailed descriptions of the rituals for prayer derive from the example set by the prophet Muhammad and are preserved in later Islamic traditions. Some details of these rituals vary, however all Muslims agree that there are five required daily prayers to be performed at certain times of day: dawn (fajr or subh), noon (zuhr), midafternoon (asr), sunset (maghrib), and evening (isha). The dawn, noon, and sunset prayers do not start exactly at dawn, noon, and sunset; instead, they begin just after, to distinguish the Islamic ritual from earlier practices of worshiping the sun when it rises or sets.

A prayer is made up of a sequence of units called bowings (rak’as). During each of these units, the worshiper stands, bows, kneels, and prostrates while reciting verses from the Qur’an as well as other prayer formulas. With some variations among different Muslim sects, at noon, afternoon, and evening prayers, these units are repeated four times, while during the sunset prayer they are repeated three times, and at dawn only twice. The opening chapter of the Qur’an, al-Fatiha, is repeated in each unit in a prayer sequence. Each prayer concludes with the recitation of the profession of faith followed by the greeting 'may the peace, mercy, and blessings of God be upon you.'

Wherever Muslims live in substantial numbers throughout the world, the call to prayer, or adhan, is repeated five times a day by a muezzin (crier) from a mosque, the Muslim place of worship. Muslims are encouraged to pray together in mosques, but group prayer is only a religious obligation for the noon prayer on Friday. Women, travelers, sick Muslims, and those attending to the sick are granted license not to attend the Friday congregational prayer, although they may attend if they wish.

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The Friday noon prayer is led by an imam, who is simply a prayer leader; this prayer differs from the usual noon prayers of the other days of the week. As a required part of the ritual at this congregational meeting, two sermons precede the prayer. On other days, Muslims can pray anywhere they wish, either individually or in groups. They must observe the rituals of praying at certain times of day, facing in the direction of Mecca, observing the proper order of prayers, and preparing through symbolic purification. Depending on the situation, this last ritual of ablution requires either total washing of the body or a less elaborate ritual washing of the hands, mouth, face, and feet.

In addition to the five required daily prayers, Muslims can perform non-obligatory prayers, some of which have fixed ritual formats and are performed before or after each of the five daily prayers. Others are performed at night, either individually or with other Muslims. These additional formal and informal prayers give expression to the primary function of prayer in Islam, which is personal communication with God for the purpose of maintaining the abiding presence of the divine in the personal lives of Muslims. The more formal aspects of prayer also serve to provide a disciplined rhythm that structures the day and fosters a sense of community and shared identity among Muslims.

C

Almsgiving

The third pillar of Islam is zakat, or almsgiving. A religious obligation, zakat is considered an expression of devotion to God. It represents the attempt to provide for the poorer sectors of society, and it offers a means for a Muslim to purify his or her wealth and attain salvation. The Qur’an, together with other Islamic traditions, strongly encourages charity and constantly reminds Muslims of their moral obligation to the poor, orphans, and widows; however, it distinguishes between general, voluntary charity (sadaqa) and zakat, the latter being an obligatory charge on the money or produce of Muslims. While the meaning of terms has been open to different interpretations, the Qur’an regularly refers to zakat, identifying specific ways in which this tax can be spent. These specific uses include spending zakat on the poor and the needy, on those who collect and distribute zakat, on those whom Muslims hope to win over and convert to Islam, on travelers, on the ransom of captives, to relieve those who are burdened with debts, and on the cause of God.

The Qur’an provides less-detailed information about the kinds of things that are subject to the zakat tax or the precise share of income or property that should be paid as zakat. These determinations are provided in the traditions of the prophet Muhammad and have been the subject of elaborate discussions among Muslim legal experts, or jurists. For example, one-fortieth (2.5 percent) of the assets accumulated during the year (including gold, silver, and money) is payable at the end of the year, while one-tenth of the harvest of the land or date trees is payable at harvest time. Cattle, camels, and other domestic animals are subject to a more complex taxation system that depends on the animals in question, their age, the numbers involved, and whether they are freely grazing. Traditional zakat laws do not cover trade, but commercial taxes have been imposed by various Muslim governments throughout history.

D

Fasting

The fourth pillar of Islam is sawm, or fasting. Clear Qur’anic references to fasting account for the early introduction of this ritual practice. The Qur’an prescribes fasting during the month of Ramadan, the 9th month of the 12-month Islamic lunar year (see Calendar). The month of Ramadan is sacred because the first revelation of the Qur’an is said to have occurred during this month. By tradition the month starts with the sighting of the new moon by at least two Muslims. For the entire month, Muslims must fast from daybreak to sunset by refraining from eating, drinking, and sexual intercourse. Menstruating women, travelers, and sick people are exempted from fasting but have to make up the days they miss at a later date.

According to various traditional interpretations, the fast introduces physical and spiritual discipline, serves to remind the rich of the misfortunes of the poor, and fosters, through this rigorous act of worship, a sense of solidarity and mutual care among Muslims of all social backgrounds. Thus Muslims usually engage in further acts of worship beyond the ordinary during Ramadan, such as voluntary night prayer, reading sections from the Qur’an, and paying voluntary charity to the poor. Muslims may even choose to wake before daybreak to eat a meal that will sustain them until sunset. After the fasting ends, the holiday of breaking the fast, ‘id al-fitr, begins, lasting for three days.

At any time of year fasting is also required as a compensation for various offenses and violations of the law. Many Muslims also perform voluntary fasts at various times of the year as acts of devotion and spiritual discipline. However, such additional fasting is not required by Islamic law.

E

Pilgrimage to Mecca

The fifth pillar requires that Muslims who have the physical and financial ability should perform the pilgrimage, or hajj, to Mecca at least once in a lifetime. The ritual of pilgrimage was practiced by Arabs before the rise of Islam and continues from the early days of Islam. The hajj is distinct from other pilgrimages. It must take place during the 12th lunar month of the year, known as Dhu al-Hijja, and it involves a set and detailed sequence of rituals that are practiced over the span of several days. All of the pilgrimage rituals take place in the city of Mecca and its surroundings, and the primary focus of these rituals is a cubical structure called the Kaaba. According to Islamic tradition, the Kaaba, also referred to as the House of God, was built at God's command by the prophet Ibrahim (Abraham of the Hebrew and Christian Bibles) and his son Ismail (see Ishmael).

The Qur’an provides detailed descriptions of various parts of the ritual, and it portrays many of these rituals as reenactments of the activities undertaken by Ibrahim and Ismail in the course of building the Kaaba. Set into one corner of the Kaaba is the sacred Black Stone, which according to one Islamic tradition was given to Ibrahim by the angel Gabriel. According to another Islamic tradition this stone was first set in place by Adam.

Once pilgrims arrive in Mecca, ritual purification is performed. Many men shave their heads, and most men and women put on seamless white sheets. This simple and common dress symbolizes the equality of all Muslims before God, a status further reinforced by the prohibition of jewelry, perfumes, sexual intercourse, and hunting. After this ritual purification, Muslims circle the Kaaba seven times, run between al-Safa and al-Marwa, two hills overlooking the Kaaba, seven times, and perform several prayers and invocations. This ritual is a reenactment of the search by Hagar for water to give her son Ismail.

After these opening rituals, the hajj proper commences on the seventh day and continues for the next three days. Again, it starts with the performance of ritual purification followed by a prayer at the Kaaba mosque. The pilgrims then assemble at Mina, a hill outside Mecca, where they spend the night. The next morning they go to the nearby plain of Arafat, where they stand from noon to sunset and perform a series of prayers and rituals. The pilgrims then head to Muzdalifa, a location halfway between Arafat and Mina, to spend the night. The next morning, the pilgrims head back to Mina, on the way stopping at stone pillars symbolizing Satan, at which they throw seven pebbles.

The final ritual is the slaughter of an animal (sheep, goat, cow, or camel). This is a symbolic reenactment of God's command to Ibrahim to sacrifice his son Ismail, which Ibrahim and Ismail duly accepted and were about to execute when God allowed Ibrahim to slaughter a ram in place of his son. Most of the meat of the slaughtered animals is to be distributed to poor Muslims. The ritual sacrifice ends the hajj and starts the festival of the sacrifice, ‘id al-adha. The festivals of breaking fast (‘id al-fitr) at the end of Ramadan and ‘id al-adha are the two major Islamic festivals celebrated by Muslims all over the world.

During the pilgrimage most Muslims visit Medina, where the tomb of the Prophet is located, before returning to their homes. If the pilgrimage rituals are performed at any time of the year other than the designated time for hajj, the ritual is called umra. Although umra is considered a virtuous act, it does not absolve the person from the obligation of hajj. Most pilgrims perform one or more umras before or after the hajj proper.

Many Muslims pilgrims also travel to Jerusalem, which is the third sacred city for Islam. Muslims believe Muhammad was carried to Jerusalem in a vision. The Dome of the Rock houses the stone from which Muhammad is believed to have ascended to heaven and Allah in a night journey. Some Muslims perform pilgrimages to the Dome of the Rock and to other shrines where revered religious figures are buried. Some of these shrines are important primarily to the local populations, whereas others draw Muslims from distant regions. There are no standard prescribed rituals for these pilgrimages nor are they treated as obligatory acts of worship.

IV

The Mosque

Of all Muslim institutions, the mosque is the most important place for the public expression of Islamic religiosity and communal identity. A mosque is a physical manifestation of the public presence of Muslims and serves as a point of convergence for Islamic social and intellectual activity. The Arabic word for mosque is masjid, which means a 'place of prostration' before God. Mosques are mentioned in the Qur’an, and the earliest model for a mosque was the residence that the prophet Muhammad built when he moved to Medina. This first mosque was an enclosure marked as a special place of worship. A small part of the mosque was sectioned off to house the Prophet and his family, and the remaining space was left open as a place for Muslims to pray.

Although later mosques developed into complex architectural structures built in diverse styles, the one requirement of all mosques continues to be based on the earliest model: a designation of space for the purpose of prayer. The early mosque served an equally important function that thousands of mosques continue to serve today: The mosque is a place where Muslims foster a collective identity through prayer and attend to their common concerns. A Muslim city typically has numerous mosques but only a few congregational or Friday mosques where the obligatory Friday noon prayers are performed.

As Islam spread outside Arabia, Islamic architecture was influenced by the various architectural styles of the conquered lands, and both simple and monumental mosques of striking beauty were built in cities of the Islamic world. Despite the borrowings from diverse civilizations, certain common features became characteristic of most mosques and thus serve to distinguish them from the sacred spaces of other religions and cultures.

The most important characteristic of a mosque is that it should be oriented toward Mecca. One or more niches (mihrab) on one of the walls of the mosque often serve as indicators of this direction, called qibla. When the imam leads the prayers he usually faces one of these niches. Next to the mihrab, a pulpit (minbar) is often provided for the delivery of sermons (khutba). Many mosques also have separate areas for performing ritual ablution, and separate sections for women. In many mosques, several rows of columns are used to mark the way for worshipers to line up behind the imam during prayer.

Mosques usually have one or more minarets, or towers, from which the muezzin calls Muslims to prayer five times a day. In addition to their functional use, these minarets have become distinguishing elements of mosque architecture. In large mosques in particular, minarets have the effect of tempering the enormity and magnificence of the domed structure by conveying to the viewer the elevation of divinity above the pretensions of human grandeur.

Most mosques also have a dome, and the line connecting the center of the dome to the niche is supposed to point toward Mecca. Throughout the world there are many mosques that are not actually directed toward Mecca, but such misalignment is due to inaccurate methods for determining the direction of Mecca and does not imply a disregard for this requirement. The mosque is not a self-contained unit, nor is it a symbolic microcosm of the universe, as are some places of worship in other religions. Rather, the mosque is always built as a connection with Mecca, the ultimate home of Muslim worship that metaphorically forms the center of all mosques. See Islamic Art and Architecture.