Salat & Zakat

Definition of Salat Do not mix up truth (nature) with falsehood (unnature) and knowingly hide the truth (forced justice, political jurisprudence).; https//scontent.fkul1-1.fna.fbcdn.net/v/t1.0-9/53473723_2303089859907592_5576389270005874688_n.jpg?_nc_cat=104&_nc_ht=scontent.fkul1-1.fna&oh=7c2adaffa24bbc233cc41d83a8e0e537&oe=5D113CF3 ie. Establish 'the natural duty of' salat and contribute toward purification and bow with those who bow (unite, as ecological citizens 555). Do you order people to devoutness and forget yourselves, when you recite the Book/Ordain? Will you not use your intellect? Seek help in steadfastness and SALAT. But that is a very hard thing, except for the humble ie. those who are aware (have certain knowledge) that they will meet their LordLaw (of Nature, LordLaw of Cause & Effect) and that they will return to Him (for its CONSEQUENCES, the SUNNATULLAH ALONE MUSLIM is the "humble&quot. (242-46) But as for those who have clear evidence from their LordLaw (of Nature, Sunnatullah, MATH), followed up by a witness from Him (Revelation, Natural Person, E) — and before it the ordain of Musa came as a model and a mercy (for Tawba, Axiology, ISM) — such people have iman in it (the Quran Sound Argument). Any faction which rejects it is promised the Fire. Be in no doubt about it. It is the Truth from your Lord. But most people have no iman (in Matheism, ie. Quran and Sunnatullah Alone). (1117) Salat means preserving and restoring natural justice or natural order. The natural order (Sunnatullah) is the moral source from which human law should seek to derive its authority. It encompasses the natural relations of beings to one another in the absence of human law (forced justice / political jurisprudence), and which 'salat, zakat and sujud' attempts to reinforce. Those who say that Allah is the third of three (Validity, Truth, Soundness) are kafirun. There is no god but One God (Validity + Truth = Soundness). If they do not stop saying what they say, a painful punishment will afflict those among them who are kafir. Why do they not turn to Allah/Sunnatullah and ask for His forgiveness? (573-4)

Assalam Alaykum. I was wondering what does Allah talk about this verse "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."(1780) like what does the gate of truth and honour meant since apparantly it is a commandment for us to say it after we are done tahajjud-( voluntary night reading) hence the verse before that "And during the night, 'tahajjad bihi' (meditate with it) for your own benefit and perhaps your Lord may raise you to a praiseworthy position. "(1779) thank you!

O Allah, Al-Mubeen, make clear for us the road to truth and protect us from confusing it with the road to falsehood. Allah makes the truth clear, and thus doubts disappear. Allah is clear and precise about His Oneness, and that there is no god worthy of worship but Him.

Why, how and by whom besides the god and the people involved in upholding it? Is it an encouragement when we try read to others in our salat and there is no one or barely anyone around? Or when we read to ourselves or in a group while the rest of our community/neighbors is sleeping? Why isnt this mentioned for isha/evenng? Does it being addressed to the messenger have relevance? Perhaps as encouragement on his mission. Also see https//free-minds.org/forum/index.php?topic=9609854.0 https//free-minds.org/forum/index.php?topic=9609832.0

Pray always Al wusta to balance to symmetric perfection by perfect reasioning Sing hamd to all water and let it sing in your body to allh 11Correspondence With All means All Says Sadaqallah hul Alee ul Azeem AxonGalactive

Salam Everyone, Have you guys seen these two videos? I wanna know your thoughts on it Demonstrated by The Warner Salat (Contact Prayer) https//m.youtube.com/watch?v=U-RCCT8_4WI Tasbih (Glorification) https//m.youtube.com/watch?v=pd2QRCCJD1g

Does the Qur?an tell us to clean ourselves for prayer, by rubbing dust or soil on our faces and hands, if water is not available? Would this exercise really help in cleaning or will it make us dirtier? While rubbing dust or soil is certainly not the proper way to clean it can be unhygienic too. Does this act make sense ? And if one is sweating, usually the case in hot places with scarcity of water, will probably need more water to get rid of all that grime later. Even when it does not seem like a rational or meaningful way to clean, we still do this without questioning and without taking a better look at what the Qur?an really says. If you look at any TRANSLATION of the Quran the verses 443 and 5 6 mention the dust / soil/ earth based cleaning or what is commonly known as Thayammum and it is how people have come to understand this word and these verses for centuries. In fact this cleaning ritual using soil is quite detailed among Sunnis and Shias and I am giving 4 clauses below, which are directly related to the discussion, out of a total 49 rules and regulations related to thayammum from a Fatwa website. (the following link is for anyone interested to take a look, and I must warn you, its got one very important fatwa at the end, not to jump off a moving train to get at water ) http//reliablefatwas.com/rules-concerning-tayammum/ The method of making tayammum is as follows Both palms should be placed on pure ground and the entire face must be wiped with them. Place the palms on the ground for a second time and wipe each hand upto and including the elbows. The areas under the bangles, bracelets, etc. should be thoroughly rubbed. If, according to the person, even a place equal to a nail is left out, tayammum will not be complete. After placing the palms on the ground, they should be dusted so that no dirt goes on the face and hands thereby making them unsightly. Tayammum is also permissible with things other than soil if they also have the same qualities, eg. sand, lime-stone, lime, sulphurate of arsenic, antimony (surmah), brick dust, etc. Those things which do not have the qualities of soil cannot be used for tayammum, eg. gold, silver, tin, wheat, wood, clothing, corn, etc. However, if dust or sand has fallen on these things, tayammum on them will be permissible. Matter which neither burns in fire nor melts, possesses the qualities of earth and tayammum with it will be permissible. Tayammum is not permissible on that which burns and turns into ash or melts. In the same way, tayammum with ash is not ?. Lets take a look at the traditional translation of the verses Al Quran 4 43 ..and find no water, then seek clean/good earth/ soil and wipe over your faces and your hands . Indeed, Allah is ever Pardoning and Forgiving Al Quran 56 ??..and do not find water, then seek clean/good earth/soil and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful. To determine what the Quran really says lets examine the main three words (from the above verses which has lend meaning to this concept) by using essentially the Quran as the guide to bring out the meaning. While I will use Lanes Lexicon for further understanding and clarification of these words, you are welcome to check against any other lexicon and dictionary also. But it is important to remember all these lexicons and dictionaries were written almost a 1000 years after the Quran was revealed and prone to corruption and infiltration and influenced by outside sources such as Hadith and will include variations of natural development of a language as a vocabulary of a people. The three words in discussion and their common translations below Thayamm?m the act of wiping faces and hands with dust/soil if water is not available Saaeedan Dust / soil / earth Thayyaban Clean/ whole some/ good Interestingly when we look at the use of these words and the roots in the Quran and also in the Lexcion there certainly is a gap between the translation and understanding reached all these years and the actual meanings which comes out. Its important to remember the Quran will not contradict, and if a meaning does not fit in or illogical it is highly doubtful if the meaning is correct. When we analyse a root of a word in its use in the Quran we can arrive at a common root meaning, And meanings of cognates and associated words of a certain root develop from this initial meaning and also importantly it will retain qualities associated with the root meaning majority of the time. Lets examine these three words critically starting from Saa eedan SaAAeedan The Quran uses words Thurab, Ard, Theen to describe Dust , Soil, Earth, Clay and these words occur in many verses. Use of Saaidan in these two verses is an anomaly since it is not used for dust or soil elsewhere with clarity. When we look at the repetition and the usage of the root Sad Ayn Dal in the Quran there is hardly a connection to the above meanings. Even in Lanes dust or soil is not among the meanings given, apart for the use in these 2 verses. Lets check the what would be the most plausible and logical translation which retains uniformity in every use of the related root repetition in the Quran. 3510 ...good words ascend to Him & He lifts up the righteous deed... 7217 ...He will cause him to undergo a suffering of ascending / elevated severity 188 And, surely, we will reduce what is on it to vapour! 1840 ...so it becomes but vaporized/ evaporated 7417 On him I shall impose a torment of ascending severity . 3153 When you vanished/disappeared not paying attention... 6125 ...as one who is ascending/ climbing towards the sky... As shown above - ascending, vapour/ vaporize, evaporate, vanish ? would be the more logical meanings with "vapour" being the exact translation for the word "Saaeedan". Also in Lanes this is established since Sublimate is one of the meanings given while related meaning ascending being there too. The usage in the Quran and also by the definitions below the meaning becomes obvious, and interestingly the inherent qualities of the root word ( vapour) is reflected in the related words, for instance ?ascend? and ?vaporize/ evaporate? in 188 , which is ?turning to gaseous state? possibly the typical doomsday scenario of whats on earth being vaporized/ turning it into a gaseous state and not about turning the earth to soil or dust. When we look at all the verses with cognates from this root the best meaning seems to be ?vapour? in 443 and 56 and ?soil /dust? should can be clearly ruled out. The following definitions of Vapour, Sublimate, Evaporate, Vaporize shows how clearly the Quran brings out the meaning of this word in its usage in the above verses. Vapour is from Latin vapor for steam. Vaporize or Vaporise (General Physics) to change or cause to change into vapour or into the gaseous state to evaporate or disappear or cause to evaporate or disappear, esp suddenly (General Physics) to destroy or be destroyed by being turned into a gas as a result of extreme heat (for example, generated by a nuclear explosion) Collins English Dictionary Evaporate (Chemistry) to change or cause to change from a liquid or solid state to a vapour. Compare boil (Chemistry) to lose or cause to lose liquid by vaporization, leaving a more concentrated residue to disappear or cause to disappear; fade away or cause to fade away all her doubts evaporated. (Chemistry) (tr) to deposit (a film, metal, etc) by vaporization of a liquid or solid and the subsequent condensation of its vapour Collins English Dictionary Sublime/Sublimate definition From Latin elevate , uplift Chemistry To cause (a solid or gas) to change state without becoming a liquid. The American Heritage? Dictionary of the English Language Thayyaban Thayeb is used in the Quran to describe good. No disputes here. But good is subjective. A good soil is a fertile soil, good for growing plants, for agriculture but definitely not good for consuming, it cannot be termed as ?wholesome soil? as some translators would like us to have. If they show wholesome soil, we can show them how to end world?s hunger. It maybe possible to find clean soil but its highly doubtful if this ?good soil? or ?good dust? is good enough to rub on your face to clean. There can be so many things in soil which can not be seen by the eye. Household dust is mostly produced by dust mites digesting human dead skin hair etc. and this dust can cause allergies, asthma and wheezing. Therefore the dust in the above Fatwa does not pass the ?Good? test. Soil in most situations can not be hygienic, with germs and other pollution that it can contain, unless you are going to rub Dead Sea Mud or similar. Simply soil can not be categorised as good for this purpose. Its important to note here thyyaban is used to describe food many times in the Quran. Unlike dust, ?vapor? can be termed as good especially if it is produced while cooking food. Thayammum For centuries we have come to understand this word to mean ? rubbing face and hand with soil/dust when water is not available for cleaning for Salat?. When we read this word in 443 and 56 this is what we have been taught as its meaning and how people have come to understand it and follow it. The word is not listed in Lanes under its seemingly mistaken root of Ya Miim Miim. Yamm is used for water bodies/ waves and has no connection to thayammum. Lanes does not expand on this root either. Since rubbing yourself with soil is a unique activity this could have been Al thayammum in that context if people understood in such a way when it was mentioned. The same word thayamm?m is used in the Quran 2267, being the only other place where this word is used in the Quran apart from 443 and 5;6 , but every translator translated it as ?aim, purpose, choice? . How is it possible ? There are many words used for aim/purpose/choice and Thayamm?m is not one of them. This clearly shows, there is definite confusion about the meaning of this word. Al Quran 2 267 ( I have left the word thayamm?m untranslated since aim/ purpose is certainly not its meaning and to see if we can use this verse to bring out the meaning of the word) O you who believe! Give of the good things which you have earned, and from that which We have produced for you from the earth, and do not THAYAMM?M something bad from it in order to give/ sell, when you yourselves would not take it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise. The verse is saying to give of the good things you have earned and to give from what God has produced from the earth, and it can be assumed something like?..?not to prepare/produce/cook food which is bad? to give. And if you were given such bad food you will not take it except with closed eyes??This is very important advice in the context that so much bad things which are not fit for human consumption are prepared and cooked and sold to people. The Minhu ( of it) in the verse 2267 after Al Khabitha ( the bad) shows thayammamu refers to what is ?produced from the earth?. Since 2267 has the only repetition of this word apart from 443 and 56 , with the word or root offering no direct meaning, we have to arrive at the most seemingly logical meaning that will fit in the verse without contradiction. And surely this is more plausible than the traditional one. With the above clarified meanings of these words thayamm?m shaaidan tayyiban we can presume this to mean to use vapour water from the preparation of food or something of that nature for rubbing face and hands when we run out of water to purify for salat. Clearly as the verse says at the end ?God does not want to put us in to difficulty?. The difficulty of finding water when its not available and certainly not to make ourselves more dirty and unkempt by rubbing dust on us. Salam , " THAYAMMUM. " In the verse 443 yes is about Rubing or touching , but not about touching clean soit or dust . It iis pointing to something else , That poeple should touch and rub Thier hands and faces when ever There is absence of water . So what is That thing It is simple pointing to any parfumed plants " Ssa3id Tayeb " In verse 443 is about any any Nice parfumed odeur That grow and show up by assending , and That what litterally mean the verb " sa3ada " In 443, from where the name "Ssa3id" is derived from. , "Tayeb " mean clean and with parfumed good Smell . So when ever There is no water people need to look for a Nice good naturel parfume , and "tayamam" Does it Makenes sens ? I CAN lingusticaly prouve That understanding , remembrer for comparaison the word "Ssa3idan juruza" and "Sa3idan zala9a " the two description was mentioned two In the Quraan , "Sa3idan zala9a " mean any plants or threes That have no fruits so no benifits taken from it . Ssa3idan juruza" mean dried thirsty plants , for comparison remember 2730 how ALaah bring water the the Alard aljuruz ( dried thirsty land) So Sa3id Tayed is any good parfumed growing or ascending plants.( from soil)

So, How do you perform salat and wudu? Let's see how different -- or similar -- people's are. )

Salam, Here is my interpretation of Salat Wusta Salat Wusta One of the questions that has been asked by people using the Coran as a source of religious law, has been about understanding the meaning of ? salat wusta ?. Some think that this ? salat ?, that is practised from lunch time until sunset, since one of the possible defintion of wusta is ? middle, median ?. In order to reject this idea, since this argumentation is often based on the surat 17 verse 78, let?s approach several definitions of wusta before sarting to explain the meaning of sala wusta, according to my interpretation. According to arab dictionaries, the meaning of the root ?wusta? is ? middle, between, best, best part of something, meditation, intercede between two, the furthest extrems, at equal distance, intermediary, fairest, more just/balanced, the most excellent between those two in particular, occupy the intermediate position ? Then how about the salat wusta prescribed in surat 2 verse 238 ? Why is it not determined by specific schedule/timeline, whereas the rest of salats in the Coran are precisely determined ? According to the Coran and numerous verses, salats are all precisely determined in time, here is an example Surat 4 103. And when you have completed the prayer, remember Allah standing, sitting, or on your sides. But when you become secure, re-establish prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. Surat 17 78. Establish prayer at the decline of the sun until the darkness of the night and the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed. Which clearly says that the salat starts at the disapearance of solar disc at the horizon until night fall. Since ? duluk shams ? means decline of the sun at its zenith or the disapearance of the solar disc depending on arab dictionaries, and arab prepositions (harf jar), such as ? ? the end of time window, then, it becomes impossible for the first defintino to be plausible. Indeed, this would engender a 7 hours long salat which would also absorb the salat at sunset, given the fact that the landmark is night fall. This also rejects the idea that wusta would start, according to some interpretations, at lunch time by using surat 17 v.78 as a time landmark. As we?ve observed, according to the Coran, the salats are done in determined periods of time, so why does the salat wusta have no temporal indication ? In order to understand what salat wusta is, let us forget for a moment the unanimously admitted definition (i.e middle), and let?s try to use the other definitions such as ?just, best, intermediary, ?? in order to get its meaning. For this, let?s use a few verses of the Coran, so I can give you my interpretation. To do that, let?s approach the surat 4 101. And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt you. Indeed, the disbelievers are ever to you a clear enemy. 102. And when you are among them and lead them in prayer, let a group of them stand with you and let them carry their arms. And when they have prostrated, let them be behind you and have the other group come forward which has not prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment. 103. And when you have completed the prayer, remember Allah standing, sitting, or on your sides. But when you become secure, re-establish prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. What is to our interest over here, is the fact that according the verse 101, the salat is shortened. And it is asked of us to keep invoquing GOD ? standing, sitting or lying? in the verse 103, to compensate the time prescribed for the salat, as long as we?re in a situation of potential danger. However, let?s not forget an important fact in the verse 102, there are some people in charge of keeping an eye on the other group in order to protect them so this other group can pray quietly without worring. Which brings us to ask ourselves another question how to do if nobody can keep an eye on the rest of the group. It becomes clear, that the only method is to follow the comandement of the verse 103 and to apply the invocation during the time allocated for the salat. Since the latter has a determined time, with a landmark for the beginning and for the end. Let?s look at another verse in order to understand all of its content and find out if the invocation is prescribed a this moment particular moment, since numerous verses reinforce each other ; in order to complete and improve its comprehension. As an example, verses which invite us to feed a poor, but how ? To understand this example let?s have a look at the following verses 58.4. And he who does not find - then a fast for two months consecutively before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe in Allah and His Messenger; and those are the limits Allah . And for the disbelievers is a painful punishment. The verse 4 of the surat 58 tells us to feed 60 poors, but how ? By giving 5 euros to each one of them, 3 euros, or 10 euros or even a sandwich with/without a drink ??? By observing other verses we understand how we should feed some poor people, which also helps to understand that verses reinforce one another 5.89. Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your families or clothing them or the freeing of a slave. But whoever cannot find - then a fast of three days . That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful. The answer becomes clear thanks to this verse and additional information, which clearly tell us that we must feed a poor person the same way we feed our own family ?? So its expiation is the feeding of ten needy people from the average of that which you feed your families?. Now that have clarified this, let?s go back to the verse 103 and let?s do the parallel with other verses which could reinforce this one 4.103. And when you have completed the prayer, remember Allah standing, sitting, or on your sides. But when you become secure, re-establish prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. 3.191. Who remember Allah while standing or sitting or on their sides and give thought to the creation of the heavens and the earth, , "Our Lord, You did not create this aimlessly; exalted are You ; then protect us from the punishment of the Fire. Here, an additional comandement other than invocating GOD, is that we must ?give thought to the creation of the heavens and the earth?, which according to the Coran, is the tool that GOD invites us to use to get closer from Him. What is also interesting, is that the same postures are present in the same verse ?standing or sitting or ?. Therefore, the parallel between these verses clarify also the methodology we have in order to compensate the time allocated to pray while being in a situation of danger, by ?the invocation and meditation. Let?s deal with another verse similar to the latter 2.239. And if you fear on foot or riding. But when you are secure, then remember Allah , as He has taught you that which you did not know. Once again, this verse reinforces the others (4.103, 3.191), but by giving other body posture, such as the gait or on our mount. Even the conditions under which we start back our normal salat are said here , just like the verse 4.103 which says ??But when you become secure, re-establish prayer.? And the verse 2.239 saying the same thing ??But when you are secure, then remember Allah , as He has taught you that which you did not know.? It becomes clear that according to the Coran, in case of danger which wouldn?t allow us to pray normally, allows us to use this substitute prayer which is not determined by time like the salat wusta. If we?d do the parallel with all other verses mentioned above and if we?d link the verse 2.238 and 2.239, we?d then understand what salat really means. Therefore at the light of the Coran, it is clear that salat wusta is not characterized by a specified time unlike all the others being more detailed, this one simply depends on our everyday life and the situation we?re in (i.e a danger that could suddenly occur). In order to respect our duties at all times, God offers us to have a substitute salat. We now understand that the meaning ?middle? does definitely not fit the situation and terms such as ?just, best, intermediary, ?? really fit in this case. We also understand why GOD tells us to be diligent/regular with our salat, especially the salat ?wusta?, sincethisone can be done in all kinds od situations, whithout worrying from being persecuted, and what ?best? or ?just? thing would be to have the possibility of applying a salat in every circumstances, without any ?restrain?. Therefore, we could also make a link with v. 2256, when GOD tells us ?no compulsion in the religion? PS Wusta is used as an adjective in the v2238, like in the v. 2143 2.143. And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful. It becomes clear also that the meaning of ?middle ? is not fit at all to this verse and if we take back the the meaning of the rootof ?wusta?, other definitions seem to be actually a better fit ?middle, between, best, best part of something, mediation, intercede between the 2, the furthest of the extrems, at equal distance, intermediary, more conform/fair/just/balanced, the most excellent between 2 in particular, occupy the intermediate postion?. Note For those who think that salat is done by doing genuflexions, we can also understand with the v. 4102, that the salat is either made up of one long rakat which starts standing up and ends by bowing (therefore, the inclination gets done in the middle), or 2 rakats, since at the time when the 2 groups change, this could be a signal of the beginning of the second rakat, indeed, let?s not forget that the v. 101 mentions that thisone can shortened. This reflects my personal interpretation, it could evolve or change radically, I then invite you to think to different possibilities of what ?salat wusta? could mean and correct my interpretation.

http//www.youtube.com/watch?v=cS2g3t7tKN4 Very interesting.

I am writing this because too often we are asked by Sunnis and Shias the recurring question of "how do you guys know how to pray from Quran"? Where does it tells us how to pray in the Quran? And so on. However what many do not know is that the obligation of 5 salaat and the prostration rituals (rika's) were established in Sunni Islam in the so called night journey (isra wal miraj) where the story is that Muhammad ascended to heaven on that night and met Gabriel and the 5 salat was established then and Gabriel also taught the prophet how to pray and how many prostration to perform and so on. So the question is how do Sunni sources answer the question of how the prophet and the believers prayed before that if they prayed at all. We are looking at a time frame of more than 10 years when the prophet and believers were in Mecca since the night journey occurred after the migration (hijra). Question asked. 145725 When was prayer made obligatory? How did the Muslims pray before prayer was made obligatory? Is it true that prayer was made obligatory before the night of the Isra?? Did the Messenger pray in the manner that we pray now, with the same number of rak?ahs? When was prayer made obligatory at these times and in the manner that we pray now? Praise be to Allah. Al-Bukhaari (349) and Muslim (162) narrated from Anas ibn Maalik (may Allah be pleased with him) the famous hadeeth of the Isra? (Prophet?s Night Journey) in which it is reported that the Messenger of Allah (blessings and peace of Allah be upon him) said ?Then Allah revealed what He revealed to me, and enjoined fifty prayers on me every day and night. I came back down to Moosa (blessings and peace of Allah be upon him) and he said What did your Lord enjoin upon your ummah? I said Fifty prayers. He said Go back to your Lord and ask Him to reduce it... I kept going back and forth between my Lord, may He be blessed and exalted, and Moosa (peace be upon him), until He said ?O Muhammad, they are five prayers each day and night, for every prayer there will be a tenfold (reward), and that is fifty prayers.? The scholars are unanimously agreed that the five daily prayers were not made obligatory until this night. See the answer to question no. 143111 See also Fath al-Baari by Ibn Rajab (2/104). Al-Haafiz Ibn Katheer (may Allah have mercy on him) said On the night of the Isra?, one and a half years before the Hijrah, Allah enjoined upon His Messenger (blessings and peace of Allah be upon him) the five daily prayers, and explained that there were conditions and essential parts and other matters having to do with them, bit by bit. Tafseer Ibn Katheer (7/164). Then Jibreel (peace be upon him) came down and taught the Prophet (blessings and peace of Allah be upon him) the times of the prayers Al-Bukhaari (522) and Muslim (611) narrated from Ibn Shihaab that ?Umar ibn ?Abd al-?Azeez delayed the prayer one day. ?Urwah ibn az-Zubayr entered upon him and told him that al-Mugheerah ibn Shu?bah delayed the prayer one day when he was in Kufah, and Abu Mas?ood al-Ansaari entered upon him and said What is this, O Mugheerah? Do you not know that Jibreel came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed. Then he said This is what has been enjoined upon me. ?Umar said to ?Urwah Think what you are narrating, O ?Urwah! Is Jibreel the one who taught the Messenger of Allah (blessings and peace of Allah be upon him) the times of the prayers? ?Urwah said That is what Basheer ibn Abi Mas?ood used to narrate from his father. An-Nasaa?i (526) narrated that Jaabir ibn ?Abdullah (may Allah be pleased with him) said Jibreel (peace be upon him) came to the Prophet (blessings and peace of Allah be upon him) when the sun had passed its zenith and said Get up, O Muhammad. That was when the sun had passed the meridian. Then he waited until the (length of) a man?s shadow was equal to his height, then he came to him for ?Asr and said Get up, O Muhammad, and pray ?Asr. Then he waited until the sun set, then he came to him and said Get up and pray Maghrib. So he got up and prayed it when the sun had set fully. Then he waited until the twilight had disappeared, then he came and said Get up and pray ?Isha?, so he got up and prayed it? In this hadeeth it says He (i.e., Jibreel) said The period between two of these two times is the time to pray. Classed as saheeh by al-Albaani in Saheeh an-Nasaa?i. ?Abd ar-Razzaaq narrated in his Musannaf (1773) and Ibn Ishaaq narrated in his Seerah ? as it says in Fath al-Baari (2/286) ? that this happened on the morning after the night in which prayer was made obligatory. Al-Qurtubi (may Allah have mercy on him) said (The scholars) did not differ concerning the fact that Jibreel (peace be upon him) came down on the morning following the night of the Isra?, when the sun passed its zenith, and taught the Prophet (blessings and peace of Allah be upon him) the prayer and its timings. End quote. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said Jibreel?s explanation of the timings of the prayer came on the morning following the night of the Isra?. End quote. Sharh al-?Umdah (4/14 When the five daily prayers were first made obligatory, each prayer was two rak?ahs, then after the Hijrah, that was confirmed in the case of travel, and two rak?ahs were added for those who are not travelling, except Maghrib, which remained as it was. Al-Bukhaari (3935) and Muslim (685) narrated that ?Aa?ishah (may Allah be pleased with her) said Prayer was enjoined with two rak?ahs, then when the Prophet (blessings and peace of Allah be upon him) migrated, it was enjoined with four rak?ahs, but prayer whilst travelling remained as it had originally been. The Prophet (blessings and peace of Allah be upon him) and his Companions used to pray before the five daily prayers were made obligatory. It says in al-Mawsoo?ah al-Fiqhiyyah (27/52-53) Prayer was originally enjoined in Makkah at the beginning of Islam, because there are Makkan verses that were revealed at the beginning of the Prophet?s mission that encourage praying. As for the five daily prayers in the form that is well-known, they were made obligatory on the night of the Isra? and Mi?raaj. End quote. See also the answer to question no. 143111 Some of the scholars are of the view that prayer was made obligatory at the beginning, two rak?ahs in the morning and two rak?ahs in the afternoon. Al-Haafiz (may Allah have mercy on him) said in al-Fath A number of scholars are of the view that before the Isra? there was no obligatory prescribed prayer, but prayers were offered at night, without any number of rak?ahs being specified. Al-Harbi was of the view that prayer was made obligatory, two rak?ahs in the morning and two rak?ahs in the afternoon. Ash-Shaafa?i narrated from some of the scholars that prayer at night was obligatory, then it was abrogated by the verse (interpretation of the meaning) ?So, recite you of the Quran as much as may be easy for you? . So it became obligatory to pray for part of the night. Then that was abrogated by the five daily prayers. End quote. He also said Before the Isra?, the Prophet (blessings and peace of Allah be upon him) definitely used to pray, as did his companions, but there is a scholarly difference of opinion as to whether any kind of prayer was made obligatory before the five daily prayers or not. It was said that what was obligatory at first was prayer before sunrise and prayer before sunset. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning) ?and glorify the praises of your Lord before the rising of the sun, and before its setting? , and similar verses. End quote. See also Tafseer Ibn ?Atiyyah (1/204); at-Tahreer wa?t-Tanweer by Ibn ?Ashoor (24/75). And Allah knows best. http//islamqa.info/en/145725 So while they try to explain how they prayed before that and the confusion in their answer what they are saying really is there was no standard way of praying and everybody basically established their own prayers. Basically they prayed like Quranist did and did not need to know how to pray but established their own routine and methods. They were basically praying like Quranist. This highlights Sunni hypocrisy where they ask us such question but fail to realize that nearly all Quranist understand praying the way the prophet and early Muslims understood it according to their own sources.

I seek refuge in Allah from Shaitaan = To carry out = the obligation = The central obligation (to abstain from Shirk) Check it out with respect to verses of Al-Quran pertaining to ?Salat?. I guess the riddle will be over, In shaa Allah!

Peace ) This is not final. I think this might be correct however I will not believe it is yet until I have 100% certainty, so I put this here if anyone can make an argument against this. What you read might seem confusing, and I apologize for that When you wake up to perform salaat, so (for this reason) wash (ghusl) your faces and your hands till the elbows and wipe your heads and your feet to the ankles. Because you have just woken up, doing this will probably give you alertness. I think you will all agree that when you just wake up and you splash cold water on your face you become "more awake", right? If you are JUNUBAN (Remote/distant Ill (mentally), on a journey, come from the toilet (mentally), sexual contact with your wife (mentally (why?))) wash (ghusl). If you cannot find water, put your hands on soil, then wipe your faces and your hands. I think it could only be about being mentally prepared, what other reason could there be to do Tayyammum and wipe your face after you had sex or came from the bathroom, other than to prepare your mind for the upcoming Salaat session? Therefore, I think I might be coming to the understanding that in a normal situation where none of those things happened, then you just go to salaat without washing first. The thought that comes from this is what if I go to the bathroom or have sex, then 6 hours later it is time for salaat? This makes me think of the possibility that the beginning of 56 "When you Stand to perform salaat, so (for this reason) wash (ghusl) your faces and your hands till the elbows and wipe your heads and your feet to the ankles." could simply mean every time you are about to perform salaat. Edit If we are to perform ghusl every time before we attend salaat, then how could anything nullify it? How can we end up in a state where we need to do it if we always need to do it anyway? Another thing I am not sure of is from 443 and not when you are in the state of JUNUBAN except (when) passing (through) a way until you have TAGHTASILU. And if you are ill or on a journey ... and you can't find water........ Is this saying don't attend salaat if you are in that state, until you wash. However if you are travelling you do not have to wash. Yet right after we read that we do need to wash when on a journey and what to do if we don't have water. I am wondering if " passing (through) a way " has been mistranslated? Or maybe my brain is slowing down now because I haven't slept the past night and I can see daylight now, so maybe I am misunderstanding a very obvious thing. Please correct me where I have made mistakes. Peace

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"Salawat" is the plural from of "salat", from the root "sad-lam-waw". I have come to realize that all occurrences of this word have nothing to do with a plural form of "al salat" (let alone "prayer&quot, the bond to God or the close following of God's commands. Note Sad-Lam-Waw means "follow closely", "turning towards", etc. Here are the 5 occurences of "salawat" in the Quran 2157 To these will be "salawat" from their Lord and grace; they are the guided ones. Clearly God doesn't send us prayers. The "salawat" here is bonds, affections, etc. 2237 If you divorce them before having sexual intercourse with them, but you have already agreed to the dowry, then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. If you forgive, it is closer to awareness. Do not forget the favor between you; God is Seer over what you do. 2238 Preserve "al salawat", and"al salat al wusta" (the most balanced bond/'salat'&quot, that is, standing dutily for God. The next verse is often mistranslated, IMO, to signify that one must "pray" while "riding or walking" if one is in a "state of fear", which is absurd since, during the "salat", one must concentrate on God fully. 2239 Whether fear threatens you from without, or you are strolling, riding, relaxing in peace, remember God as He has taught you what you did not know. It can be seen in this verse that one has many "salawat" in life - not only a "salat"/bond with God, but, for instance, with a spouse. 999 From the nomads there is he who acknowledges God and the Last day, and considers his spending as a means towards God, and "al salawat" of the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Compassionate. Obviously we cannot go towards the prayers of the messenger, emotionally/mentally, as implied by the verse, rather to the bonds, affections, etc. of the messenger 2240 The ones who were driven out of their homes without justice, except that they said, "Our Lord is God!" If it were not for God defending people against themselves, then many places of gathering, markets, "salawatun", and temples where the name of God is frequently mentioned, would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble. 2240 Those who have been evicted from their homes unjustly, for no reason other than saying, "Our Lord is God!" For, if God had not enabled people to defend themselves against one another, monasteries, churches, "salawatun", and masjids, where the Name of God is oft mentioned, would surely have been destroyed. And God will certainly help those who help Him. God is Mighty, Powerful. Obviously "salawatun" is not "prayers". I am also not sure whether or not the translations of the other terms are correct, but "salawatun" defintely does not mean "prayers" here. It also has nothing to do with "al salat". 232 Those who are humble in their "salat". 233 and who turn away from all that is frivolous ... 239 Those who maintain their "salwat". 2310 These are the inheritors. Why would "salawat" be mentioned if "salat" was already mentioned? Could it be that "salawat has nothing to do with "al salat"? What do you think? Moreoever, what is your view on "salawat"? Do you think there is a difference between the meaning of "al salat" and "al salawat"? Thanks for reading.

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I came across an article or post once advocating 3 prayers (Being what would traditionally be called Fajr, Maghrib and Isha) I am have trouble finding it again. Any help?

Peace, let us begin study A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that YOU may receive admonition. We must agree that anyone who rejects verses in this chapter as "confusing" has surely rejected admonition or rejected clear signs, one or the other or both. But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing But he finds Allah (ever) with him, and Allah will pay him his account and Allah is swift in taking account. Or like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds depths of darkness, one above another if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light! Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. Seest thou one who denies the Judgment (to come)? .... So woe to the praying ones, Who are neglectful of their prayers Salat =/= dhikr. Dhikr = reciting quran, remembering ALLAH in general Salat = turning towards ALLAH (connecting), purifying the nafs, erasing the cloud of delusions about reality that we suffer, making sure our deeds bring us real water, doing deeds that bring us to the surface of the ocean of darkness Have you heard the saying "a butterfly flaps its wings here, causes a tornado over there"? Not all butterflies flap their wings and cause tornadoes, most of their flapping is lost in the wind. Like the deeds of the truth rejectors. So does 2441 refer to birds alone? Or all creatures in the heavens and earth including birds? I find it interesting it says heavens, earth, and then birds, as if to imply air. Notice that never in the quran will you find anything other than "land and sea", no "land, sea and air" as far as I know. The air is just a lighter sea, after all. Discuss.

peace, From another thread Peace, Sorry to stick a wrench in all this but a meaning of Salat and a point of the use of salla/tasliya (II) was missed. Sallaa and musallee have directly to do with performing As-Salaat or doing something related to as-sala. Salaat is understood as prayer, blessing and/or petition (asking for something), hence the meaning of sallaa being to ask/petition, to bless and to pray. For those who get confused about petition just think about the Elizabethan phrase "I pray tell", which is basicallly "I ask you to tell." So sallaa as in to adhere is NOT connected to Salaat but to as-sala. As-sala means 'hocks or hind area', which is why sallaa in addition to following close beHIND or better yet 'tailing' also means anal sex. Yes I know that might seem over the top but it IS another meaning of the word sallaa and tasliyah. So we have got to understand that sallaa and tasliyah (which can also be used for prayer but is considered rare) can either refer directly to Salaat (prayer, petition, oral (but possibly physical) blessing) or it can refer to actions associated with the hind area, like tailing, especially horses tailing each other, following beHIND or even anal sex. That's all I have to say on the matter. It's up to you to take the best meaning, the worse, or to try to invent and hence falisfy a new meaning. Godbless, Anwar Your statement needs clarification. Your quotes, then my summary Sallaa and musallee have directly to do with performing As-Salaat or doing something related to as-sala. So we have got to understand that sallaa and tasliyah can either refer directly to Salaat or it can refer to actions associated with as-sala sallaa in addition to following close beHIND or better yet 'tailing' sallaa (following close behind, tailing), musallee, tasliyah ----related to---> as-salaat / salaat/ as-sala Seems to contradict So sallaa as in to adhere is NOT connected to Salaat but to as-sala. Please clarify.

Peace all Just want to share a site that I've been using for a while now. www.everyclick.com Basically they give money to charity every time you search on their Yahoo powered search engine. It's not much but every penny counts. In some countries, 1.5p pays for a bowl of rice. That's the equivalence of about 2 searches. I've set it up as my home page so if I just search for whatever website I want to go on, whether it's facebook or hotmail or whatever. You can choose the charity you want or not, it's up to you. Peace