Title: Sala'h - As an Abrahamic Tradition Question: I am extremely interested in the idea of Salat as Abrahamic Tradition - where is evidence for this information in modern or classical scholarship? I swung by this argument with Abd al Hakim Jackson at UMICH; he told me that I was introducing ideology (defined loosely) instead of seeking a more certain proscription. Answer: Like most of the other forms of worship [1] , Sala'h was one of the Abrahamic teachings, which had transmitted through the generations overtime to the addressees of the Qur'an. Some of the major evidences of this point follow: The Qur'an has used the term 'Sala'h' as something known to its addressees. There is clear evidence in the pre-Islamic Arabic poetry that the Arabs used the word Sala'h for prayer, supplication and a form of worship [2] ; The Qur'an has informed us that Abraham (pbuh) was directed to build the Ka`bah for the purpose of God's worship, which included Sala'h ( Al-Baqarah 2: 125 [3] , Al-Hajj 22: 26, Ibraheem 14: 37); The Qur'an has invormed us that Ishmael (pbuh) - the son of Abraham (pbuh) directed his people to establish Sala'h ( Maryam 19: 54 - 55); According to a narrative reported in Muslim and Ahmad Ibn Hanbal [4] one of the companions of the Prophet (pbuh) - Abu Zarr (ra) - reports that he offered Sala'h three years before he met the Prophet (pbuh). When asked for whom did he offer his prayers, he replied 'For the One God'. When asked which direction would he face during his prayers, he replied 'any direction (implying that he did not give much importance to the direction). It is on the basis of these points, that I have written in one of my earlier responses: One may ask, why has the Qur'an not explained the method of offering sala'h in detail? The answer to this question is that the word " sala'h " - and the actions that it referred to - was not unknown to the Arabs during the times of the Prophet (pbuh). The Qur'an did not explain the word, because there was no need to do so. The Qur'an only gave those directives with reference to sala'h , which needed to be given for correcting the mistakes that had seeped into the Arab practice of sala'h . As a principle, it should be remembered that the Qur'an is not the first book of God's guidance to man. On the contrary, it is the last book. The Qur'an has not given any new religion to man. It is a continuation of the previous books (revelations) of God. Thus, the Qur'an has provided details only in those cases, where either the previous revelations had become adulterated with changes or where the previous teachings were meant to be for a temporary phase. In other cases, where the previous teachings were kept in tact there was no need for the Qur'an to give any details. This is the case why the Qur'an has not given extensive details for sala'h , zaka'h or hajj etc. In another one of my responses to a similar question, I had written: There are a number of references to Sala'h in the Qur'an, however no Surah of the Qur'an gives an exhaustive explanation of the method of offering Sala'h . Nevertheless, the reason for the lack of this exhaustive explanation is quite clear. The first addressees of the Qur'an (the Polytheists of Arabia) were not unaware of the general method of offering Sala'h . Being descendents of Abraham (pbuh), they were followers of the Abrahamic tradition of religion, which had become adulterated over time. It is quite clear from the Qur'an that Sala'h was an integral part of the Abrahamic tradition of religion. One can, therefore, easily find references to the ritual prayer ( Sala'h ) even in pre-Islamic times, in the history of the Arabs. Although, a number of deviations had found way in the correct method of offering Sala'h , yet the general tradition was quite well known. It is due to this reason that there was no need for the Qur'an to introduce the concept of or to exhaustively explain the method of offering Sala'h . Islam - through the Qur'anic directives - only corrected those mistakes in Sala'h , which had penetrated into it, over time and updated - through the Sunnah of the Prophet (pbuh) - some other aspects, which after the revelation of the Qur'an had become necessary. I hope the above explanation should answer your question. As far as the comment of Abd al-Hakim Jackson is concerned, I do not consider it to be academic in its nature. I would suggest that he should point out the mistake in the arguments presented, rather than reject it merely on the grounds that it amounts to 'introducing ideology'. If the arguments are strong, then the ideology, if any, should be accepted as true. If, on the contrary, the arguments do not hold any ground, then their rejection through stronger counter arguments would safeguard against the introduction of a new 'ideology'. I hope this helps. April 3, 2001 [1] For instance, Hajj , Umrah , Ai`tikaaf , Tawaaf , Sawm (fasting) and sacrifice. [2] Refer to 'Tareekh al-Tashree` al-Islami' by Muhammad Al-Khudhriy (Arabic) Pg. 41 and to 'Al-Mufassal fi Tareekh al-Arab Qabl al-Islam' by Doctor Jawwaad Ali (Arabic) Vol. 6, Pg. 337. [3] The 'prostration' referred to in the verse, clearly refers to Sala'h . [4] Refer to: and Musnad Ahmad Ibn Hanbal No. 20546.