"SALAH TIMES
In the Quran, it is mentioned that salah is an obligation with নির্ধারিত (prescribed/fixed) times (4-An-Nisa Verse 103). It is important that salah, which includes the elements we have seen before, is performed at certain times. According to 4-An-Nisa Verse 103, the salah of a time should be performed within that time. (Performing salahs as "timely obligation" as stated in 4-An-Nisa Verse 103 is done by fulfilling this obligation in each time, not by combining salahs that should be performed at different times into a single time, i.e. In the Quran, permission is not given anywhere for the practice known as combining salahs, that is, combining two separate time salahs into one time.) There is no concept of "qada salah (making up missed salahs)" in the Quran either. Regarding the issue of fasting, Allah has told us to fast on other days for the number of days we could not fast. If Allah had willed, He would have done the same for salah as well. Therefore, no one should mislead those who are going to start salah by saying, "You need to make qada for so many… salahs from the past." A person cannot let a time pass without performing the salah of that time in a salah time because he does not want to or for a reason such as laziness. If he does, this is a sin according to our religion and it is necessary to repent for it. From 4-An-Nisa Verses 101, 102, and 103, we see that even in a situation where there are concerns such as harm from the enemy, salah is performed, but this performance is carried out by one group being on guard while the other group performs salah and by shortening the salah. If it were possible to postpone the timely salahs - that is, if it were not obligatory to perform salahs at certain times - this would undoubtedly be possible primarily in such situations. Therefore, the verses describing salah in case of fear from the enemy also show the importance of performing salahs at their times. The fact that salahs are a timely obligation is a clear Quranic expression.
Since salahs are a timely obligation, it has been a matter of debate whether these times, which times they are, can be understood without referring to hadith or fiqh books. When attention is drawn to the hundreds of problems that will arise when trying to understand the basic commands and prohibitions of Islam with hadiths, some think that by bringing up only the issue of salah, they will eliminate thousands of problems in hadith literature that are contrary to the Quran and reason, and that they will eliminate the necessity of adopting a Quran-centered understanding of Islam. Those who adopt sectarian-hadithic understandings can never think that they themselves should make an accounting of the problems with hadiths, while they try to show that the Quran is insufficient by bringing up how certain issues should be answered with the Quran. As we have seen before, although concerns have been raised about how salahs should be performed, it is understood how salah is performed without referring to any hadith or fiqh book. In the same way, we will show that there is no need for any hadith or fiqh book to understand the times of salahs. While saying this, we do not deny that those who put forward Quran-centered understandings put forward different views regarding salah times. The fact that different approaches and views have been put forward on this subject does not change the fact that salah times can be understood without reference to hadith or fiqh books.
Moreover, those who say that salah is understood from hadith and fiqh books seem to be unaware of the contradictions about salah in hadith and fiqh books. For example, in one hadith, camel meat invalidates ablution, and in another, it does not; in one hadith, it is obligatory to fold hands in salah, and in another, it is obligatory to release them. Reciting Surah Al-Fatiha in salah, which is said to be obligatory in one madhhab, is not obligatory in another madhhab. Moreover, there are such hadiths that if these are accepted, it is not even possible to say that salah is obligatory five times a day. For example, according to a hadith in Abu Dawud, one of the kutub-i sitte (six canonical hadith collections) books, Fudale asked our Prophet for something to replace the five daily salahs, saying that he was busy, and our Prophet told him to perform the morning and afternoon salahs (Abu Dawud, Salat). But how is it possible for our Prophet to invalidate what Allah has made obligatory? A person who reads this hadith may think that our Prophet can invalidate the nafilah (supererogatory) salahs, therefore the five daily salahs are nafilah and it is sufficient to perform two times. If hadiths were the source of rulings instead of the Quran, such an interpretation would be more reasonable than our Prophet making a salah discount specific to a person. According to another hadith, Safwan bin Muattal, one of the Companions, did not perform the morning salah on time, he performed it whenever he woke up. When our Prophet learned about this situation, he said, "Perform salah when you wake up." (Hanbal, Abu Dawud, Hakim, Bayhaqi) However, such permission contradicts both 4-An-Nisa Verse 103, which states that salah is a timely obligation, and the Quran verses that command it because it is a salah time that is mentioned with the name "fajr salah" (morning salah) and it is stated that it is obligatory to perform it. In short, there are many expressions in hadiths that are contrary to both the widespread salah practices of the ummah and the Quran.
Those who cling to hadithic-sectarian understandings with four hands, despite thousands of disagreements among madhhabs, make the disagreements of those who show Quran-centered approaches, which are at a much lower level, an excuse and try to escape from the message of the Quran. However, in hadiths, as we have seen many examples so far, truth and falsehood are mixed in a way that cannot be distinguished, and hadith books are also full of hundreds of hadiths that are contrary to the Quran and reason. In short, it is not possible to achieve results with any hadith-centered approach. The emergence of some disagreements in Quran-centered approaches should be seen as inaccurate interpretations of some of those who show Quran-centered approaches. The solution is to make a choice among the different interpretations that emerge in Quran-centered approaches, and not to give up on Quran-centered approaches. Since it is clear from what has been told so far that there is no other source of rulings of Islam other than the Quran and that the remaining sources are not reliable in determining universal religious rulings, some differences in understanding that may arise among Quran-centered understandings cannot be an excuse for adopting hadith-centered understandings of Islam. Quran-centered understanding of Islam is the only possible understanding, because the only reliable source is the Quran, even though it is possible for those who make the Quran the starting point to reach wrong interpretations, the source of movement of those who reach these wrong interpretations is still correct, their interpretations are wrong. Although there are very large differences between the interpretations of those who move from hadiths, the main and uncorrectable problem here is the unreliability of the source of movement. In short, although determining the source of rulings correctly in Quran-centered understandings is an important step, this correct step does not guarantee that every Quranic interpretation of everyone who takes this step is correct. Below, we will convey how those who have a Quran-centered understanding understand salah times in two different approaches without referring to hadith and fiqh books at all. We will also touch upon the differences within those who adopt the second of these approaches. We leave the evaluation of these understandings to you.
According to the first approach, Muslims who received the command to "perform that salah" (es-salat) understood what was meant by "that salah"; the times of salahs are also included in this understanding. Since salah has been an act of worship performed in the Mecca region since Prophet Ibrahim, and as we see from the Quran, Jews and Christians were also commanded to perform salah. Since the first Muslims in Mecca and Medina were in interaction with these, they knew what salah was. Those who adopt this approach state that just as the number of rak'ahs of salahs is included in what is understood from the expression "that salah", the times of salahs are also included in what is understood from the expression "that salah". As an additional historical evidence for this, the practice of Rabbinic Jews, whom we have drawn attention to before and who perform salah five times a day as morning, noon, afternoon, evening, and night salah, has been shown. (Ben Abrahamson, Tracing the Derivation of Prayer Positions from Torah, to Temple Times, to Modern Practice; Vedat Yılmaz, Herkesin Bildiği Namaz, Kitap ve Hikmet Dergisi, Year 2, Issue 4) In addition, the verse “and bow with those who bow” (2-Al-Baqarah Verse 43) has also been put forward as an evidence in favor of this view. According to this, Muslims will learn the times of salah by performing salah with those who perform salah. The address for learning the times of salah is not hadith or fiqh books, but congregational salahs performed every day. Already in the first centuries when hadith and fiqh books did not emerge, people were learning the form and number of times of salahs according to this formula. There is no other practice of Islam like salah that is performed every day with congregational practice, those who participate in this practice learn the times of salah as well as the rak'ahs. In short, the evidences put forward that the rak'ahs of salahs in the current widespread practice are obligatory (fard) and the evidences put forward that the five times in the current widespread practice are obligatory (fard) are based on the same logical basis. Examining that view about rak'ahs once again will enable you to understand the view that states that salah is obligatory (fard) as five times better.
According to the second approach, it is explained in the verses of the Quran how many times salahs are. However, among those who adopt this approach, different views have been expressed about how many times are understood from the Quran. While there are those who state that salahs are described as five times in the verses in the Quran, there have also been those who state that salahs are understood as three or two times from the verses in the Quran. Of course, not all three of these approaches can be correct. However, in any case, the times of salahs are understood without referring to hadith and fiqh books, what should be done is to sincerely evaluate the claims put forward, a disagreement that has arisen here cannot be put forward as evidence that there is a need for sources other than the Quran for salah times. Similarly, different views have been expressed in the interpretations of those who adopt a hadithic-sectarian understanding regarding what the meaning of the verses in which disagreement arose is. We will not examine this issue in all its details here, but in order to inform you, we will draw attention to the issues where the disagreements are knotted and invite you to research for the evaluation of the issue. The verses where the discussions are most knotted have been the following
Protect the salahs, especially the middle salah.
2-Al-Baqarah Verse 238
And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds.
11-Hud Verse 114
Establish prayer from the decline of the sun until the darkness of the night and the Quran recitation of dawn. Indeed, the Quran recitation of dawn is ever witnessed.
17-Al-Isra Verse 78
O you who have believed, let those whom your right hands possess and those who have not reached puberty ask permission of you three times before dawn prayer and when you put aside your clothing at noon and after the night prayer. They are three times of privacy for you.
24-An-Nur Verse 58
Those who state that it is understood from the Quran that five daily salahs are obligatory have interpreted 11-Hud Verse 114 as follows What is meant by "at the two ends of the day" are the salahs performed in two parts of the day, and with the expression "and" in the verse, it is understood that at least three salahs in the night time should be added to these. Because the expression "zulefen" expresses plurality, which is at least three (remember that in Arabic, special expressions are used for duality as well as for the singular form). Those in this view have generally understood the expression "from the decline of the sun" (li-duliki ash-shamsi) in 17-Al-Isra Verse 78 as the movement of the sun from noon peak to the west, that is, as the beginning of the noon salah in today's widespread practice. According to this approach, the expression "from the decline of the sun" is taken as the beginning of the first salah at the two ends of the day, and "the salah at the two ends of the day" must be performed in the time until the evening salah. The expression "night" (layl) in Arabic expresses the period when the sun is not present. The other three times are the morning before sunrise, the evening after sunset, and the night salahs in other parts of the night, which are performed in this period. They take the "middle" (vusta) salah in 2-Al-Baqarah Verse 238 as the afternoon salah and the "isha" salah in 24-An-Nur Verse 58 as the night salah. Those who defend this view support their arguments by stating that when the expression of the verse "bow with those who bow" is applied, these five times will also be performed.
Those who state that it is understood from the Quran that three daily salahs are obligatory have interpreted 11-Hud Verse 114 as follows What is meant by "at the two ends of the day" are the two adjacent ends of the day from the outside, that is, morning and evening salahs are understood by this expression. The expression "and" here should be understood as an explanation of the previous expression. (In many places in the Quran, the expression "and" is used to explain the previous expression without adding anything to the previous expression. It is a known feature of the Arabic language that the conjunction "and" is also used in this way.) Then the expression "at the approach of the night" emphasizes the time zones of the night, that is, the part of the day when the sun is not present, which are close to these two times; these are again morning and evening salahs. To these, the "middle salah" was added with 2-Al-Baqarah Verse 238, and the number of salahs became three. The expression "from the decline of the sun" in 17-Al-Isra Verse 78 expresses the beginning of the middle salah, this salah ends with the entry of the evening salah. The expression "until the darkness of the night" (ila gasakı al-layli) in 17-Al-Isra Verse 78 indicates the end of the evening salah. The expression "Quran recitation of dawn" in 17-Al-Isra Verse 78 expresses that salah begins at the moment when the lights gather on the horizon, and this process ends with sunrise; this is the time of morning salah. (Note that the meaning of "gathering" is given to the expression "Quran" here, which is one of the meanings of this word.) Accordingly, three salah times are understood from the combination of two salah times in 11-Hud Verse 114 and one salah time in 2-Al-Baqarah Surah 238; from 17-Al-Isra Verse 78, the time zones in which there are three salahs are understood. Those who defend this view also show the fact that three names of salahs are mentioned in the Quran as additional evidence These are the expressions "morning prayer" (salati al-fajr) and "night prayer" (salati al-isha) mentioned in 24-An-Nur Verse 58. (Although the real meaning of the expression "isha" in Arabic is the first periods after sunset, that is, the period in which the "evening prayer" is included, today when "isha prayer" (salati al-isha) is said, it is used in the meaning of "night prayer." In other words, what meaning should be given to the expression "isha" here has been one of the controversial issues.) Those who defend this view interpret the fact that the Shiites combine five daily salahs in three times, and also that some of the Ahl as-Sunnah madhhabs state that salah can be combined even for reasons such as rain, as the remaining traces of the three times practice. Because although it is said in the Quran that salahs are made obligatory in a timely manner, permission is not given anywhere for performing the salah of one time within another salah time (a practice such as combining salahs).
Those who state that it is understood from the Quran that two daily salahs are obligatory express that morning and evening salahs are understood to be obligatory from 11-Hud Surah 114 with the same approach as those who think that salahs are three times. Differently, they understand from the expression "from the decline of the sun" (li-duliki ash-shamsi) in 17-Isra Verse 78 that it is the movement of the sun towards the horizon, that is, its setting at the beginning of the evening salah, and the exit of the evening salah is evident from the expression "until the darkness of the night" in this verse. The expression "Quran recitation of dawn" in the same verse is the time that starts with the gathering of lights on the horizon in the morning salah. Accordingly, 17-Isra Verse 78 gives the time zones of morning and evening salahs, which are the two times mentioned in 11-Hud Verse 114. One issue where those who defend this view differ from the other two views is that they state that the expression "vusta (middle/best) salah" in 2-Al-Baqarah Verse 238 does not define a salah time, but defines performing salah as the "best" way. (Among those who say that the word "vusta" expresses a salah, different views have been expressed about which time exactly this salah expresses.) An objection made against this is that the expression "salahs" (salawat) in the expression "protect the salahs" in 2-Al-Baqarah Verse 238 indicates at least three salahs, therefore salahs cannot be two times (remember that there are special expressions for duality in Arabic). Those who defend this view have responded to this objection by saying that the expression "salahs" here generally expresses the performance of salahs, and does not specifically express the salah times within a single day.
Some of these approaches are of course wrong, but what is primarily important here in terms of the subject of this book is that it has been seen that how salahs can be performed is understood without referring to hadith and fiqh books. We are of the opinion that it will be understood which of these is the correct approach with serious contemplation on these explanations. We have briefly summarized these for you to evaluate the different views on this issue. In our opinion, azan should be recited five times a day for salah, which is performed congregationally in mosques, and five daily salahs should be performed in mosques with the rak'ahs in the current practice. None of the issues raised in the discussions imply that there is a problem with salah in its current form. According to some of the views put forward, a certain issue is considered obligatory (fard), while in other approaches it is evaluated as a sunnah of this ummah, that is, even if not obligatory (fard), it is a practice developed by this ummah to achieve the goals set by the Quran and to establish order. We leave the evaluation of what is obligatory (fard) and what is sunnah of the ummah in the current practice to you. In addition, it should be noted that with the five daily salahs performed in the current form, the expression of the following verses in the Quran, which say to remember Allah at certain times, has been fulfilled in the form of salah
So exalted is Allah when you reach the evening and when you reach the morning.
And to Him is praise in the heavens and the earth - and at twilight and when you reach noon.
30-Ar-Rum Verses 17, 18
So be patient,
, over what they say and exalt with praise of your Lord before the rising of the sun and before its setting.
50-Qaf Verse 39
And during the night prostrate to Him and exalt Him a long night.
76-Al-Insan Verse 26
By performing salah five times a day, the glorification (tasbih), orientation (tawajuh), and praise (hamd) of Allah in the times referred to in these verses are also realized. Of course, as in every matter, in matters related to salahs, this ummah should be able to discuss easily what is obligatory (fard). However, it should be understood that it is not possible to cover up the thousands of practices and expressions contrary to the Quran and reason in sectarian-hadithic views by referring to the issue of how to perform salah. This is now a stale method. What has been conveyed here has shown how salahs can be understood without referring to any hadith or fiqh book, by presenting different ideas. This ummah does not have a problem with salah, but we are of the opinion that everyone who reads the Quran and hadith and madhhab books sincerely can understand in which matters there is a problem.
JUMU'AH (CONGREGATIONAL) SALAH
Jumu'ah (congregational) salah is understood in the Quran from the following verses in Surah Al-Jumu'ah
9-O you who have believed, when is called for prayer on the day of Jumu'ah , then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.
10-And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah. And remember Allah often that you may succeed.
11-But when they saw a transaction or a diversion,
, they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than transaction, and Allah is the best of providers."
62-Al-Jumu'ah Verses 9-11
According to this
1- On the day of Jumu'ah (Jumu'ah; is both the special name of a day of the week and means congregation) when the call is made, work is stopped and one goes to salah.
2- From verse 10 of Surah Al-Jumu'ah, we understand that everyone returns to their work after performing salah. According to this, it is understood that there is no such thing as Jumu'ah being a holiday in the Quran. But of course, anyone who wishes can declare this day as a holiday.
3- From the Quran, we see that other salahs can also be performed congregationally. However, the only salah that is obliged to be performed congregationally is Jumu'ah salah.
4- There is no distinction between women and men for those who will perform Jumu'ah salah. In fact, while many hadiths even say that men and women performed Jumu'ah salah together during the time of our Prophet and the four caliphs, with the arbitrary fabrications of later periods, it has been fabricated that Jumu'ah salah is obligatory only for men.
5- As it is understood from verse 9 of the surah, when the call to salah is made, people gather to remember Allah. During this time, explanations in accordance with the understanding of religion explained by the Quran should be made. Explanations other than the remembrance of Allah, superstitions, and politicizing the khutbahs (sermons) should be avoided.
SALAH IN WAR
We see that salah in wartime is explained in An-Nisa Verses 101, 102, 103. According to these verses, if there is a danger that the disbelievers will harm the Muslims, we understand that there is no blame in performing salah in a shortened way. In such a danger, one group performs salah, and the other waits. Then the other group comes and performs salah, and during this time, the first group waits. Those who perform salah do not put down their weapons and no advantage is given to the disbelievers (weapons can be put down in cases such as rain, illness, injury). When salah is finished, Allah is remembered. In normal times, without the need for such things (performing salah in turns, not putting down weapons), salah continues to be performed properly. The Quran's explanation about "salah in war" is an important evidence that even in situations that are rarely encountered in life, explanations are given in the Quran when necessary.
SALAH IN FEAR
Another evidence that there are necessary details about salah in the Quran is that it is even explained how we should perform the act of worship of salah in "fear situations". Even the detail about what a very small part of the Muslim population should do in such situations that they may encounter very limited times in their lives is available in the Quran. What to do if there is fear or anxiety is stated in the Quran as follows
And if you fear, then , as He has taught you that which you did not know.
2-Al-Baqarah Verse 239
As it is seen, it is commanded in the Quran that salah should be performed on time even in difficult situations. If it were not obligatory to perform salah on time, it would be possible to perform salah when the fear situation passed, and this explanation about the fear situation would not be necessary. If water cannot be found, tayammum (dry ablution) is performed with soil covering the entire earth; if there is a situation to be afraid of, a person remembers Allah on a mount or on foot. In this case, even if the movements of salah cannot be performed completely, salah is performed with movements close to these movements. However, salah is not abandoned. The Quran presents salah as an act of worship that can never be abandoned and provides facilities for excuse situations, thus ensuring the continuation of salah even in these situations, and thus the continuation of the remembrance of Allah (dhikr), which is the basis of salah.
FUNERAL SALAH
There is no expression in the Quran such as "Perform funeral salah." However, in 9-At-Tawbah Verse 84, it is stated that funeral salah should not be performed after those who betray our Prophet, and that one should not stand at their graves and support them. It is understood that funeral salahs of Muslims who have not betrayed our Prophet - our religion - can be performed, and that one can go to their graves and organize a commemoration ceremony. It is in accordance with the spirit of Islam to bury the deceased by performing acts of worship that will remember Allah after the deceased; by performing salah, reading the Quran, and making dua. It is certainly beautiful to continue these established practices in Islam. However, fabricated concepts that are not in the Quran, such as grave questioning, grave torment, and grave reward, and Quran-contradictory practices shaped according to them, such as the imam making the deceased memorize something (giving talqin/instruction) to help him in the grave questioning in his grave, should also be removed from the practices related to funeral ceremonies. (There have been some oppositions from within Ahl as-Sunnah to the "talqin/instruction" given after death, but we should remember that this practice is widespread.)
In conclusion, the implementation of those within the practices related to salah that are contrary to the expressions and spirit of the Quran should be terminated and necessary corrections should be made. The obligatory (fard) issues should be implemented meticulously, and this act of worship, which is emphasized a lot in the Quran, should be performed in the most beautiful way. Those of the non-obligatory (not fard) issues that serve Muslims to remember Allah often and to perform their worships in an orderly and unchaotic manner (practices that we call "sunnah of the ummah" should be preserved without being made obligatory (fard)."
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