Etymologically, prayer (_namáz_) means remembrance (of God) and submissiveness (_dhikr ú inqiyád_), but in the correct usage of lawyers the term is specially applied to the five prayers which God has ordered to be performed at five different times, and which involve certain preliminary conditions, viz.: (1) purification outwardly from filth and inwardly from lust; (2) that one’s outward garment should be clean and one’s inner garment undefiled by anything unlawful; (3) that the place where one purifies one’s self should be outwardly free from contamination and inwardly free from corruptness and sin; (4) turning towards the _qibla_, the outward _qibla_ being the Ka`ba and the inward _qibla_ being the Throne of God, by which is meant the mystery of Divine contemplation; (5) standing outwardly in the state of power (_qudrat_) and inwardly in the garden of proximity to God (_qurbat_); (6) sincere intention to approach unto God; (7) saying “_Allah akbar_” in the station of awe and annihilation, and standing in the abode of union, and reciting the Koran distinctly and reverently, and bowing the head with humility, and prostrating one’s self with abasement, and making the profession of faith with concentration, and saluting with annihilation of one’s attributes. It is recorded in the Traditions that when the Apostle prayed, there was heard within him a sound like the boiling of a kettle. And when `Alí was about to pray, his hair stood on end and he trembled and said: “The hour has come to fulfil a trust which the heavens and the earth were unable to bear.”[152] Footnote 152: Here the author cites a description given by Ḥátim al-Aṣamm of his manner of praying. SECTION.