Islam in World Cultures: Comparative Perspectives - Islamic Books ...

6Islam i n World Cult u r e sThe second pillar of Islam, s a l a t , is the obligatory daily prayers that Muslimsp e rform at five set times each day: dawn, midday, mid-afternoon, sunset, andnight. S a l a t may be performed alone or together with others, although accordingto Muslim tradition communal prayer is held to be more meritorious thanindividual prayer. The prayers consist of a standard set of verbal formulas recitedin Arabic to which are added short readings from the Qur’an. TheQur’anic verses recited in the formal prayers of s a l a t are chosen either by theindividual, if he or she is praying alone, or by the leader of the group at prayer.This prayer leader is often referred to as an imam, and in this sense an imam isnot an officer of any organized clergy. In fact, in many Muslim communitiesthe leadership of communal prayer rotates among different individuals withoutany of them having any officially ordained status. Furthermore, in groupsspontaneously formed by Muslims who just happen to find themselves togetherat prayer time, polite arguments can arise as each tries to persuade anotherto take up the honor of leading the prayer. However, the position ofimam can take on more institutional associations, particularly in North America,where Muslim communities have been organizing themselves in waysthat—largely unintentionally—follow the models of parishes and congregationsthat exist in this particular cultural setting.H o w e v e r, beyond such local contexts, salat can also function to create asense of unity across the global Muslim community, bridging space and shapingtime in the day-to-day lived experience of Islam. At each prayer time, Muslimswho do pray face Mecca, each looking toward the same reference pointregardless of whether they are to the west, east, north, or south of Arabia. Furthermore,wherever they are, Muslims around the world often break up theirday according to the rhythms of prayer. And in some places, such as Yemen, informalappointments and meetings with friends are often scheduled not bythe hours of the clock, such as “for 4:00 P.M.” but, rather, by the times of thedaily prayers, such as “after mid-afternoon prayers, God willing.”The ultimate reliance on God’s will expressed in such statements shouldnot, however, lead us to think that Muslims are passive recipients of divinelydecreed fate. For the sense of moral responsibility and the requirement to actin this world are crucial aspects of Muslim religious life. Indeed, the third pillarof Islam, z a k a t (almsgiving), is linked explicitly to the performance of s a l a tin the Qur’an and is centrally concerned with Muslims’ real-world responsibilitiesfor the welfare of their communities. Zakat involves the redistribution ofthe material resources of Muslim communities for the physical and social benefitof the public at large.Muslims who have more than they need for basic subsistence are obliged togive a portion of their surplus for the good of their neighbors. Thus, z a k a tmight be seen as forming a complementary, “horizontal” axis of Muslim pietyto the “vertical” orientation of salat. This metaphor reflects a traditional Mus-