What is the meaning of the word salah / prayer in the Quran?

- Muqatil b. Sulayman says that ‘iqama as-salah’ has two meanings, one of which is ‘the full performance of salah (prayer)’ and the other is ‘iqrar (acceptance)’. I have not seen or heard other Muslim scholars refer to iqama as-salah as something other than prayer. What does he base this view on?

Dear Brother / Sister,

In Muqatil b. Sulayman’s (d.150/767) al-Ashbah wan-Nazair, the phrase “aqama as-salah” is used as a whole instead of the word “salah” alone. It is stated in the book that there are two different aspects of this term in the Quran. Accordingly:

1. Aqama as-salah means if they accept, that is, if they admit. According to Muqatil b. Sulayman, who cites a verse in the chapter of at-Tawba as an example, the phrase “if they repent” in the verse (at-Tawba, 9:5) means “if they turn away from polytheism”, and the phrase “if they establish the prayer and pay zakah” means “if they accept prayer and admit zakah”. 

2. The second meaning of the phrase “aqama as-salah” is “all of it”. Accordingly, the verse in the chapter of al-Anbiya,

“We sent them inspiration to do good deeds, to establish regular prayers, and to practice regular charity.” (al-Anbiya, 21/73)

means “complete the prayer and pay zakah”. 

The meaning of the verse in al-Baqara

“They believe in the Unseen, are steadfast in prayer.” (al-Baqara, 2/3)

is “they complete prayer”. (1)

It is stated in al-Tasarif, the book of Yahya b. Sallam (d.200/815), who is another Quranic dictionary author, that there are two aspects of the concept. However, in the first of them, two different meanings are mentioned according to two different situations, one of which is used for Allah and means “forgiveness” (maghfirah) and the other is used for angels and believers and means “asking for forgiveness” (istighfar). (2)

“He it is Who sends blessings on you, as do His angels.” (al-Ahzab, 33/43)

According to Yahya b. Sallam, who gives the verse above as an example, when the concept of salah is used for angels, human beings and prophets other than Allah, it means “asking for forgiveness”.

“… And pray on their behalf. Verily thy prayers are a source of security for them.” (at-Tawba, 9/103)

The word salat (prayers) in the verse above also means “asking for forgiveness.” (3)

In the books written in the centuries that followed, there is a significant increase in the number of variations of the meaning of salah. For example, Abdulmalik b. Muhammad as-Tha’alibi (d.429/1038), one of the fifth century Quranic dictionary authors, states in one of his books on the aspects of the Quran that the concept of “salah” has a total of ten different meanings in the Quran.

He lists them as follows:

1. Prayer: “Those who establish regular prayers and regular charity.” (al-Maida, 5/55) According to him, all the ‘salah’ expressions used in the Quran together with zakah have this meaning.  

2. Maghfirah (Forgiveness): “Allah and His angels send blessings on the Prophet.” (al-Ahzab, 33/56) A similar one is this “He it is Who sends blessings on you, as do His angels.” (al-Ahzab, 33/43) The meaning of Allah’s salah in the verses above is His maghfirah. 

3. Istighfar (Asking for forgiveness): That is the meaning of the salah of the angels mentioned in the chapter of al-Ahzab. (al-Ahzab, 33/43, 56)  

4. Dua (Supplication): “And pray on their behalf.” (at-Tawba, 9/103). It means pray for them.  

5. Qiraah (Reading/Reciting): “Neither speak thy Prayer aloud, nor speak it in a low tone.” (al-Isra, 17/110)

6. Religion: “Does thy (religion of) prayer command thee that we leave it off?” (Hud, 11/87)

7. Place of worship: “There would surely have been pulled down monasteries, churches, synagogues, and mosques.” (al-Hajj, 22/40)

8. Friday prayer: “When the call is proclaimed to prayer on Friday…” (al-Jumu’a, 62/9)

9. Asr (Afternoon prayer): “Detain them both after prayer.” (al-Maida, 5/106)

10. Janazah (Funeral) prayer: “Nor do thou ever pray for any of them that dies!” (at-Tawba, 9/84).” (4)

In his book on the same subject, Abul Faraj Ibnul-Jawzi (d.597/1201), who lived in the next century, quoted the meanings and all the verses in the above-mentioned items and listed them one by one without citing the source. (5)

In his book “al-Itqan”, the tafsir scholar Jalaluddin as-Suyuti (d.911/1505), who came after them, also gives the Quranic meaning of the concept under nine items without mentioning its source, but by changing the order and reducing “rahmah and istighfar” to a single meaning. (6)

Another Quranic dictionary author, Husayn b. Muhammad al-Damaghani (d.478/1085), states that the number of the aspects of “salah” in the Quran is four:

1. İstighfar: “… And pray on their behalf. Verily thy prayers are a source of security for them.” (at-Tawba, 9/103) That is, ask forgiveness for them because your asking for forgiveness is a means of security for them.

2. Maghfirah (Forgiveness): “They are those on whom (descend) blessings from Allah, and mercy.” (al-Baqara, 2/157) “He it is Who sends blessings on you, as do His angels.” (al-Ahzab, 33/43) “Allah and His angels send blessings on the Prophet.” (al-Ahzab, 33/56) That is, Allah forgives and the angels ask for forgiveness.

3. Prayer (Salah) itself: “They are steadfast in prayer.” (2/al-Baqara, 3); “Establish regular prayers.” (17/al-Isra, 78) There are many verses with this meaning.

4. Place of worship: “There would surely have been pulled down monasteries, churches, synagogues, and mosques.” (al-Hajj, 22/40) This verse is an example of it. (7)

The author of the Quranic dictionary who mentions the highest number of aspects of the different meanings of the concept of “salah” according to the contexts in which it appears is Abu Abdurrahman Ismail b. Ahmad ad-Dariri al-Hiri an-Nisaburi. In his book on the subject, an-Nisaburi (d.430/1039) states that the concept has twenty-two different meanings in the Quran and lists them as follows:

1. Five daily prayers: (al-Baqara, 2/3,273); (an-Nisa, 4/77,103); (Maryam, 19/59)

2. Ensuring obedience and protecting from all kinds of evil: “They are those on whom (descend) blessings from Allah, and mercy.” (al-Baqara, 2/157)

3. Asr (Afternoon Prayer): “Guard strictly your (habit of) prayers, especially the Middle Prayer.” (al-Baqara, 2/238)

4. Prayer of Fear: “When thou (O Messenger. art with them, and standest to lead them in prayer.” (an-Nisa, 4/102)

5. Prayer of Traveling: “There is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you.” (an-Nisa, 4/101)

6. The Whole of Salah: “Say: ‘Truly, my prayer and my service of sacrifice’” (al-Anam, 6/162); “Who are neglectful of their prayers” (al-Maun, 107/5); “Those who humble themselves in their prayers.” (al-Muminun, 23/2)

7. Worship: “Their prayer at the House (of Allah) is nothing but whistling and clapping of hands.” (al-Anfal, 8/35)

8. Obedience: “But if they repent, and establish regular prayers” (at-Tawba, 9/5, 11)

9. Janazah (Funeral) prayer: “Nor do thou ever pray for any of them that dies!” (at-Tawba, 9/84).

10. Dua (Supplication): “And obtaining the prayers of the Messenger. Aye, indeed they bring them nearer (to Him).” (at-Tawba, 9 /99) “And pray on their behalf.” (at-Tawba, 9/103)

11. Mosque: “Approach not prayers with a mind befogged.” (an-Nisa, 4/43)

12. Fajr (Morning Prayer): “And establish regular prayers at the two ends of the day.” (Hud, 11/114)

13. Zuhr (Noon Prayer): “Establish regular prayers - at the sun’s decline.” (al-Isra, 17/78)

14. Nafilah (Supererogatory) Prayer: “Enjoin prayer on thy people, and be constant therein!” (Taha, 20/132) “O Shu’aib! Does thy (religion of) prayer command thee that we leave off the worship which our fathers practiced?” (Hud, 11/87) A verse similar to it is in the chapter of al-Ankabut. “Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds.” (al-Ankabut, 29/45)  

15. Qiraah (Reading/Reciting): “Neither speak thy Prayer aloud.” (al-Isra, 17/110)

16. Salah to the Prophet: “Allah and His angels send blessings on the Prophet. O ye that believe! Send ye blessings on him, and salute him with all respect.” (al-Ahzab, 33/56)

17. Mercy: “He it is Who sends blessings on you, as do His angels.” (al-Ahzab, 33/43) It is said that Allah’s salah means mercy and the salah of the angels means forgiveness in the verse above.

18. Friday prayer: “When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah.” (al-Jumu’a, 62/9)

19. Islam: “So he gave nothing in charity, nor did he pray (salla).” (al-Qiyamah, 75/31)

20. Eid al-Adha Prayer: “Therefore to thy Lord turn in Prayer (fa salli) and Sacrifice!” (al-Kawthar, 108/2)

21. Eid al-Fitr Prayer: “And glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.” (al-A’la, 87/15)

22. Place of worship: “Monasteries, churches, synagogues, and mosques:” (al-Hajj, 22/40)(8)

As it is seen, the number of different contextual meanings (aspects) mentioned in the last book regarding the meaning of the concept seems to have increased considerably. In general, some of the meanings mentioned in the Quranic dictionaries are in the same framework with the meanings and explanations in other general dictionaries, while some of them, such as “religion, recitation (qiraah), submission, Friday prayer, Eid al-Adha prayer, funeral prayer”, contain meanings that are not included in the general dictionaries.

In various verses of the Quran, qiyam, ruku’ and sujud are mentioned in reference to prayer (salah).

“O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper.” (al-Hajj, 22/77)

The Prophet (pbuh) asked his Companions to perform prayers as he prayed, and declared the Quran’s brief command through his words and actual practice. (9)

Thus, the latter form of “salah” has been established since the beginning. (10)

Footnotes:

1) Muqatil b. Sulayman, al-Ashbah wan-Nazair, tahq.: Abdullah Mahmud  Shihhata, al-Hayatul Misriyyatul-Amma lil Kitab, 2nd Impression 1994, p. 139; al-Wujuh wan-Nazair, tahq.: Ali Özek, İlmi Neşriyat, İstanbul 1993, p. 48.
2) Yahya b. Sallam, at-Tasarif tafsirul-Qurani mimma ishtabahat asmauhu wa tasarrufat maanih, tahq.: Hind Shalabi, ash-Shirkatut-Tunusiyya, Tunis, 1979, pp. 166-167.
3) Yahya b. Sallam, at-Tasarif, pp. 166-167.
4) as-Tha’alibi, al-Ashbah wan-Nazair, tahq.: Muhammad al-Misri, Alamul-Kutub, Beirut 1984, pp. 188-189.
5) Ibnul Jawzi, Nuzhatul-A’yunin-Nawazir fi Ilmil-Wujuh wan-Nazair, tahq.: Abdulkarim Kazim Razi, Muassasatur-Risala, Beirut 1984, pp. 394-396.
6) as-Suyuti, al-Itqan fi Ulumil-Quran, tahq.: M. Dib al-Bugha, Daru Ibn Kathir, Beirut 1993, Vol. I, p. 448.                                            
7) ad-Damaghani, Qamusul-Quran (Islahul-Wujuh wa’n-Nazair), Darul-Ilm lil-Malayin, Beirut 1983, pp. 284-285.  
8) an-Nisaburi, Wujuhul-Quranil-Karim, tahq.: Fatima Yusuf al-Haymi, Darus-Saqa, Damascus, 1996, p. 194.
9) Bukhari, Sahihu Buhari, Daru Ibn Kathir, Beirut, 1990, Vol. I, p. 226. (14. Adhan, 18).
10) For detailed information, see Mesut Okumuş, Kur’an’da “Salat” Kavramı, Çorum İlahiyat Fakültesi Dergisi, 2004/2, Vol. III, Issue: 6, pp. 1-30; TDV İslam Ansiklopedisi, Namaz item.

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