Salam Wakas,
There are several seemingly anomalous uses of the word Ṣalāh and its plural Ṣalawāt in the Quran: 29:45, 9:5, 11:87, 9:99, and 22:40.
In these verses, translating "Prayer" to "Ṣalāh" appears to be incompatible with the context of each verse and so it leads some to think that the meaning of "Ṣalāh" cannot be "Prayer." But what of the other 40 instances in the Quran where "Ṣalāh" is used in which the translation "Prayer" fits perfectly? Do we use the 5 anomalous instances to override the 40 normative instances? Is this a wise approach? I think it is not.
If we look carefully at the 5 verses I have listed above, we find good explanations for each of them.
29:45 — Here, we are told that the Ṣalāh "prevents" or "wards off" evil and bad things. What does the Quran say about those who perform the Ṣalāh? They are reverent (2:238), they are God-fearing (2:3), they are humble (23:2), they are believers (2:3), they are righteous (7:170), they uphold their contracts (2:177), they are patient (2:177), they are truthful (2:177), and they are those whose hearts tremble when God is mentioned (8:2). When all these characteristics are united in a single individual, and he maintains these characteristics over many years, how likely is that individual going to engage in evil and bad things? Especially since God is an ally to the believers. Remember also that Ṣalāh is "burdensome" except for the humble (2:45).
9:5 — This verse is often used to protest against the normative understanding of Ṣalāh, the argument being "How can the mushrikeen perform Ṣalāh"? This is simply a rushed conclusion and an oversight of the crucial phrase "...if they repent..." Repentance is used in the Quran for both Muslims and non-Muslims as evidenced by verses such as 5:73-74, 9:125-126, 9:74, 11:1-3, 11:50-52, and many other verses which address non-Muslims who are told to repent. Therefore, the crucial phrase in 9:5 is "...if they repent..." which is their embracing of the truth and then subsequently establishing the Ṣalāh.
11:87 — The sentence "O Shu'ayb, does your Ṣalāh order you that we leave what our fathers worship?" is a quotation from the people of Shu'ayb, it is not God speaking. God is quoting what they said. Did they know what they were witnessing when they saw Shu'ayb perform Ṣalāh? How much knowledge did they have about the Ṣalāh? Did they even witness him perform Ṣalāh or did they simply hear rumours about his performing Ṣalāh? More importantly, are we going to use the quotation of unbelievers to guide our understanding of Ṣalāh, when God has already laid out every single detail about Ṣalāh in other verses? This is an important point.
9:99 — The CA dictionaries list "seeking forgiveness and supplication" as one of the many meanings of "Ṣalāh." I take this to be the intended meaning here.
22:40 — The CA dictionaries also list "Ṣalawāt" as meaning "Synagogues" this makes perfect sense in the context of the verse.
In view of this, I find no need to stray from the normative meaning of "Prayer."
There are several seemingly anomalous uses of the word Ṣalāh and its plural Ṣalawāt in the Quran: 29:45, 9:5, 11:87, 9:99, and 22:40.
In these verses, translating "Prayer" to "Ṣalāh" appears to be incompatible with the context of each verse and so it leads some to think that the meaning of "Ṣalāh" cannot be "Prayer." But what of the other 40 instances in the Quran where "Ṣalāh" is used in which the translation "Prayer" fits perfectly? Do we use the 5 anomalous instances to override the 40 normative instances? Is this a wise approach? I think it is not.
If we look carefully at the 5 verses I have listed above, we find good explanations for each of them.
29:45 — Here, we are told that the Ṣalāh "prevents" or "wards off" evil and bad things. What does the Quran say about those who perform the Ṣalāh? They are reverent (2:238), they are God-fearing (2:3), they are humble (23:2), they are believers (2:3), they are righteous (7:170), they uphold their contracts (2:177), they are patient (2:177), they are truthful (2:177), and they are those whose hearts tremble when God is mentioned (8:2). When all these characteristics are united in a single individual, and he maintains these characteristics over many years, how likely is that individual going to engage in evil and bad things? Especially since God is an ally to the believers. Remember also that Ṣalāh is "burdensome" except for the humble (2:45).
9:5 — This verse is often used to protest against the normative understanding of Ṣalāh, the argument being "How can the mushrikeen perform Ṣalāh"? This is simply a rushed conclusion and an oversight of the crucial phrase "...if they repent..." Repentance is used in the Quran for both Muslims and non-Muslims as evidenced by verses such as 5:73-74, 9:125-126, 9:74, 11:1-3, 11:50-52, and many other verses which address non-Muslims who are told to repent. Therefore, the crucial phrase in 9:5 is "...if they repent..." which is their embracing of the truth and then subsequently establishing the Ṣalāh.
11:87 — The sentence "O Shu'ayb, does your Ṣalāh order you that we leave what our fathers worship?" is a quotation from the people of Shu'ayb, it is not God speaking. God is quoting what they said. Did they know what they were witnessing when they saw Shu'ayb perform Ṣalāh? How much knowledge did they have about the Ṣalāh? Did they even witness him perform Ṣalāh or did they simply hear rumours about his performing Ṣalāh? More importantly, are we going to use the quotation of unbelievers to guide our understanding of Ṣalāh, when God has already laid out every single detail about Ṣalāh in other verses? This is an important point.
9:99 — The CA dictionaries list "seeking forgiveness and supplication" as one of the many meanings of "Ṣalāh." I take this to be the intended meaning here.
22:40 — The CA dictionaries also list "Ṣalawāt" as meaning "Synagogues" this makes perfect sense in the context of the verse.
In view of this, I find no need to stray from the normative meaning of "Prayer."