2:238 - evidence FOR/AGAINST a 'middle' prayer
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Peace all,
Below is a reproduction of some of my posts on another forum under the heading "2222-242 is one of the most detailed passages instructing us in salat.
Let me know your thoughts.
POST 1
Peace all,
I was asked on the Quranology Discussion to explain what I mean when I say that the passage 2222-242 is a detailing of what salat is. I decided to post my explanation here and then post a link to it on the discussion group page. The main reason for this is because it will be quite a long post, which is necessary to put my point forward effectively. I have tried to keep to the main points.
There will be two parts to this. First I will discuss the verses make a strong case for salat having to do with putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice. This should set the scene for why I consider the passage under discussion to be one of the most, if not THE most detailed passage on salat. I will then discuss the passage 2222-242.
I will address these two parts in separate posts so that they are shorter posts.
Imraan
POST 2
Peace all,
The following verses indicate that salat is putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice.
22-5(3)
We are told that there is no doubt in this Book for the muttaqeen (v.2) and that upholding the salat is one of the qualities of the muttaqeen(v.3). It is these who follow the guidance of the book (v.5).Those who follow the guidance of the book, upholding the salat will have no doubt. This means that the purity of the message will prevail through the productive use of the book in upholding the salat. Therefore salat must enable you to follow the guidance of the book.
240-46(43, 45)
This passage in addressed to Bani Israel in which they are told to believe in the Quran confirming what is with them, not to hide the signs, nor trade them for a small gain, nor mix truth with falsehood, nor knowingly conceal the truth, uphold the salat, bring the zakkat, incline with those who incline. The question is asked as to enjoining other people to good while forgetting themselves and appealing to the use of reason. Optimum capability and solutions should be sought through sabr and salat, which is difficult except for the humble, who are certain of the meeting with their Rabb.The adulteration of the message sent by God is combated by upholding the salat. It allows those upholding the salat to see and hence practice the pure message of the revelation by uncovering signs that have been hidden, allowing the value of the truth to come forward and sifting the truth from the falsehood.
The best solutions should be sought through sabr and salat.278-96(83)
The most relevant part of this passage is that the covenant included upholding the salat, and the breaking of the covenant included believing in part of the Book and disbelieving in another and buying the life of this world for the hereafter.Upholding the salat allows for acceptance of the revelation wholistically, rendering unnecessary the trading of the life of this world in place of the hereafter.
2104-112(110) theme continues to 121
There are two points here that are most relevant. The first regards ?nansakh?. This is often translated as ?we abrogate?. However, a better meaning is ?we preserved? (see footnote). The point here is the preservation of the purity of the divine message (v.106). The second point is that the people of the Book want to turn you to ?kuffar? after the truth has become manifest to them (v.109). In response, we are to uphold the salat (v.110).God preserves the purity of the divine message through ?nasakha?. There are from the people of the book those who want to turn us away from the revelation. By upholding the salat, the pure message is preserved as nothing is abrogated. It is only turning away from the revelation that brings an understanding of abrogation. Turning towards the revelation brings an understanding of preservation.
2153-160(153, 157)
We are told to seek optimum capability and solutions through the salat (v.153). Those who acknowledge that they have come in to being through the law of God and accept that any misfortune is similarly due to moving away from the law of God, find the salawat from their Rabb upon them (v.157). There is a connotation of purification as far as the safa, the marwah and the hajj go (v.15, but I will deal with this in a separate paper. Those who conceal the clear proofs and guidance that is revealed after it has been made clear in the Book are cursed, except those who repent, amend and manifest (v.159-160).When we seek the best solutions through the salat, we will acknowledge the law of God and will find our Rabb?s ?salawat? on us, meaning He turns towards us with His ?rahamah? which in turn protects us in a way that the womb protects the foetus. Verse 158 is about the effecting of purity (as-safaa) and the extracting of what is wholesome/good (wal marwah) from the intimate knowledge of God (sha 3aa irillah), which supports the common thread of extracting the pure message of God. Those who conceal the clear proofs stand opposite those who make it apparent.
2168-177(177)
We are given some instruction regarding what is lawful and unlawful (v.168, 172, 173), told not to follow ?shaitaan? (v.168-169) and told that the usual excuse given is following forefathers (v.170). We are warned about those who conceal what is revealed from the Book, and take a small price for it. God will not cause their purification, growth, development as they buy error for guidance (v.174-175). The God has revealed the Book with truth (v.176). There is no righteousness in physical direction, but rather in other things including upholding the salat (v.177). Those who do these things that are righteous are truthful and the ?muttaqeen? (v.17.God does not cause the purification of those who conceal the revelation and take a small price for it because they buy error for guidance. He has revealed the book in truth. Righteousness includes upholding the salat of which one of the purposes is purification. The salat is for making the pure message manifest in word and deed.
443-50(43)
We are told not to go near the salat until we know what we say. We are then given certain prerequisites for salat (v.43). Those given a portion of the Book buy error and want to make others err (v.44). Those who alter words from their places say ?We hear and we disobey?, distorting the deen with their tongues (v.46). This revelation is a verification of what came before (v.47). The question is asked about those who attribute purification, growth, development to themselves and states that God purifies, causes growth and development (v.49). Those mentioned before forge lies against God (v.50).We should not go near the salat until we understand what we say. This is so that we don't err and cause others to err by distorting the message with our tongues, altering words from their places, attributing purification/growth to ourselves as this is only attributable to God. If we do this we would be forging a lie against God. The salat is for avoiding this. This is why the prerequisites for the salat are necessary.
51-19(6, 12)
Certain things pertaining to what is lawful are laid out (v.1-6). The prerequisites for the salat are stated (v.6). We are reminded of God?s favours (v.7-11). Part of the covenant between God and the children of Israel involved upholding the salat (v.12). Part of breaking the covenant involved altering words from their places and neglecting a portion of the reminder (v.13). The Christians also neglected a portion of the reminder in violation of the covenant (v.14). Now a messenger has come making clear what you concealed of the Book. There has come from God a light and a clear Book whereby God guides those who follow the road to peace, bringing them out of darkness into light (v.15-16). There is a return to pointing out some of the concepts that were changed by the people of the Book (v.17-1. It is then reiterated that the messenger has brought the truth (v.19).The prerequisites of the salat must be met for the reasons mentioned before. The children of Israel and the Christians broke the covenant, part of which was the upholding of the salat by altering words from their places and neglecting part of the reminder. God has sent that which guides those on the road to peace from the darkness to light.
673-93(92)
Various messengers are mentioned with the evidence given to Abraham being detailed. They followed the guidance they were given (v.73-90). The people of the Book show part of the message and conceal part of it, claiming that they received revelation but someone else can?t. The Quran is sent to manifest the truth about what was previously revealed. The believers guard the salat (v.91-92). Who is more unjust than one who forges a lie against God (v.93)?The messengers followed the guidance they were given. We must not show part of the book and conceal another as the people of the book did. That is why the Quran was sent to manifest what was revealed before. The believers guard their salat so that this truth of the purity of the message is manifest in word and deed.
7158-171(170)
Muhammad is a messenger to mankind. The division of the twelve tribes is described (v.158-169). Those who were unjust among them changed the revelation for a word other than they were given (v.162). When they neglected the reminder they were punished (v.165). The effort of those who hold fast by the Book and uphold the salat will not be wasted. Hold on firmly to the revelation (v.170-171)We must not be like the unjust among the people of the book by changing the revelation and neglecting the reminder. We should uphold the salat by using the book productively to ensure the purity of the message is exercised.
81-8(3)
A lesson is put forward regarding strategy in taking the more difficult road at times (v.1-. Upholding the salat is a mark of the believers (v.3-4). The reason for this lesson is for causing truth to triumph over falsehood (v.8.).Upholding the salat is a mark of the believers to be used for causing truth to truimph over falsehood.
820-37(35)
We are told to remain true to God and the messenger, using our reasoning as this will bring benefits (v.20-29). The ?kaafir? do not do this (v.30-36). The salat of the ?kaafir? is ritualistic (v.35). God treats the believers and disbelievers differently to separate the wicked from the good (v.37).We should remain true to God and the messenger, using our reason rather than practising a ritualistic salat because the ritualistic salat is a mark of the kaafir. God's different treatment of believers and disbelievers is for seperating the wicked from the good.
973-110(103)
The comparison between the believers and the hypocrites continues with special reference to their respective willingness or unwillingness to go out in the cause of God (v.73-102). Never cause salat to the hypocrites (v.84). The types of Arabs are contrasted; those that take what they spend as a fine and wait for evil to turn on the believers (v.9 and those who consider what they spend and the salat of the messenger as bringing them closer to God (v.99). Those who mixed good with evil and acknowledged their fault should have their sadaqat accepted by the messenger and he should cause their salat because his salat will bring them peace (v.103). The masjid built on ?dirar?, ?kufr? and disuniting the believers should not be upheld by the believers (v.107-110).We should never cause the salat to the the hypocrites.. The Arabs that are on the right track see what they spend and the salat of the messenger as bringing them closer to God. Those who want to make amends for mixing good with evil should offer sadaqat that should be accepted by the messenger and he should cause their salat because his salat will bring them peace.
1184-95(87)
When Shuaib tells his people to be just in their dealings (v.84-86), they ask if his salat instructs him that they must stop serving what their forefathers served and that they should not do whatever they please with their wealth (v.87). His response includes the statement that his people neglect God as something cast behind their backs (v.92), and he will continue to act upon the guidance he gets through his salat regardless of what his people continue to do (v.93).The salat should instruct us in socio-economic matters resulting in letting go of what we learned before if it is not in line with the revelation. This may necessitate putting limits on what we can do with our wealth. If we don't do this it is akin to neglecting God as something cast behind our backs. If there are people around us who are doing this we must continue to act upon the guidance we get through the salat ensuring the purity of the message is brought to the fore.
11110-123(114)
Differences arose in the book that was given to Moses (v.110). Uphold the right way as you are commanded (v.112). Do not incline to those who do wrong (v.113). Uphold the salat ?taraafinahaar wa zulfamminallail?. The good takes away the evil (v.114). Why were there not among people before them possessing understanding forbidding evil except a few (v.116)?When differences arise as they did in the book of Moses, we should uphold the right way, not inclining to the wrongdoers, upholding the salat at specified times as the good deeds drive away the evil deeds leading to the pure message coming to the fore.
1319-22(22)
Is he who knows what is revealed from your Rabb like he who is blind? Those who fulfil the pact and don?t break the covenant, those who join what God has ordered joined, having sabr in seeking God, upholding the salat, repelling evil with good.Those who know what is revealed are not like those who don?t. Those who have the knowledge are those who fulfill the covenant, join what is ordered to be joined, uphold the salat for repelling evil with good, which again suggests bringing forward the the pure message.
1428-41(31, 37, 40)
Those who change God?s favour for disbelief (v.2. The believers uphold the salat (v.31). God?s favours are metioned (v.32-34). Abraham settled his family in order that they may uphold the salat (v.37). Abraham asks his Rabb to make him uphold the salat (v.40).Those who changed God?s favour for disbelief are warned of their state. The believers uphold the salat. Abraham settled his family in order that they may uphold the salat and asks his Rabb to make him uphold the salat.
1771-84(7
Those who were blind to the truth purposed to turn the messenger away from the revelation wanting him to forge something else against God (v.73), and to unsettle him from the land in order to expel him (v.76). Uphold the salat ?li dulukishshams ilaa ghasaqillail wa quranal fajr?. The ?quranal fajr? is witnessed. Keep awake part of the night beyond what is incumbent on you. Your Rabb will raise you to a position worthy of praise (v.78-79). We are told what to say in or before the salat (v.80-81). The Quran has been revealed as a healing and a mercy to the believers and adds perdition to the wrongdoers (v.82). When people have favours bestowed on them, they turn away in pride, when evil affects them they despair (v.83).When people are trying to turn us away from the revelation, wanting us to forge something else against God, we should uphold the salat at specified times using the Quran, saying specific words of introduction and conclusion. This is necessary because the revelation is a healing and a mercy to the believers and makes things worse for the wrongdoers.
17105-111(110)
The Book is revealed with truth, making things distinct to be taught in slow degrees and revealed in portions. Those who are given knowledge submit to it (v.105-109). The best distinctions belong to God and the salat should be moderate or balanced (v.110). We are told what to say before or in the salat (v.111).Those who are given knowledge submit to the book revealed in truth, making things distinct to be taught in slow degrees and revealed in portions. This salat should be balanced or moderate. We are also told what to say before or in the salat.
2435-40(37)
God is described as the light of the heavens and the earth. He guides whom he wills to His light (v.35). Such a light is in houses where His name is remembered and He is glorified mornings and evenings (v.36). People whom nothing diverts from remembering God and upholding the salat fear a time when hearts and eyes will turn about (v.37). This is so that God may give them their reward (v.3. This is contrasted with darkness (v.39-40).God is the light of the heavens and the earth and guides to His light. Such a light is in the houses where His name is remembered and He is glorified. People who don't allow anything to divert them remembering God through upholding the salat will have their reward. This is contrasted with the darkness.
3328-34(33)
These verses instruct the wives and women of the prophet which includes the salat in order to remove uncleanness from them, purifying them (v.33).The salat is for removing uncleanness and purification.
3518-26(1
Only those can be warned against doing wrong who fear their Rabb and uphold salat, purifying themselves for their own good. Not alike are the blind and the seeing, the light and the dark, the shade and the heat, etc. (v.18-22). The messenger comes with the truth (v.24).The salat is for purification.
621-11(9, 10)
Everything glorifies God. The messenger recites God?s signs and purifies the ?ummiyeen? and teaches them the book and the Wisdom although they couldn?t see the end result or solutions before this. The same process will be available to those who have not yet joined them (v.1-3). The parable of the donkey carrying books is related and compared with those who have the Book but don?t observe it (v.5). Jews are told to invoke death for themselves if they think heaven is exclusively for them, but they won?t and the death they flee from will overtake them (v.6-. The believers are told to hasten to the remembrance of God when they are called to the salat from the time of gathering (v.9). When the salat has ended, move about seeking God?s grace and remember God in order to succeed (v.10). When they see trade or sport, they break away to it leaving the messenger standing or upholding. What is with God is better (v.11).The recital of God's signs in salat is for purification. The book should be used productively by remembering God in the salat when called to it.
981-5(5)
The clear evidence in the pure message of the revelation is for the freedom of people. They did not become divided until clear evidence came to them (v.1-4). They are enjoined to serve God, uphold the salat, etc. which is the right deen (v.5).The right deen includes upholding the salat' freeing people through the clear evidence in the pure message of the revelation.
871-19(15)
Just as God has measured all processes in nature, He makes the messenger recite so that he won?t forget, except what He wills and He makes the way smooth (v.1-. So remind as the reminding benefits those who fear, but those who avoid it will suffer the consequence (v.9-13). He is successful who purifies himself, remembers his rabb and causes the salat (v.14-15). The same message is in previous revelations (v.16-19).Remind because it benefits some. Those who purify themselves through remembrance of God and causing the salat are successful.
3341-44(43)
The believers should remember God with much remembrance and glorify Him in the mornings and evenings. He causes salat on the believers to bring them out of the darkness into light. Their life causing at the time they meet Him will be ?salaam?.The believers should remember God with much remembrance in the mornings and evenings. He causes the salat on the believers to bring them out of the darkness into the light.
The above discussion should show us what salat is, in my opinion. I welcome an open discussion on it. My next post will deal with the passage 2222-242 itself.
Imraan
POST 3
Peace,
Viewing salat as putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice, the passage under discussion becomes quite clear to me.
Here is a brief summary of the passage.
2222-242(23
We are given instruction regarding women, marriage, divorce, widows, etc. (v.222-237). We are told to guard the ?salawat? and the most excellent, balanced salat and stand to God in obedience (v.23. We are then briefly returned the main themes of the preceding verses being widows and divorce (v.240-241). Thus does God make clear His signs that you may understand (v.242).The key issue for me here, is that the structure of the passage doesn?t make logical sense when understanding verses 238 and 239 in the sense of traditional prayer. What would this ritual have to do with the preceding verses? Especially in view of the return to the subject in verses 240 and 241. This is a strong indicator that salat is an integral part of the processes discussed in this passage. The requirements of guarding, ensuring balance and establishing God as the criterion for obedience makes perfect sense regarding divorce proceedings, etc.
So, with regard to salat being detailed here, in the context of how I have defined it, we are all aware of the difficulties people face during divorce proceedings and what happens after somebody dies, especially by those in a weak or vulnerable position. I don?t think that anyone will disagree this being the case generally. I would like to use one particular example of how the perverted, adulterated understanding of the message has developed and then show how establishing salat ensures that this kind of thing is kept in check.
Generally, this passage is instructing us in setting up the relevant forums for ensuring that the PURE message of Quran is adhered to in the cases divorce, etc. The particular issue that I will use to demonstrate my point is the ?unQuranic? concept of halalah that has developed in certain muslim communities.
This is basically how it works.
A man decides to divorce a woman. He says the word ?talaq? three times on the spot. He changes his mind after cooling off. He goes to the imam and says he wants his wife back. The imam says all he has to do is get his wife married to somebody else, have them consummate the marriage, have this person divorce his wife and he can marry her again. SICK, SICK, SICK.
This is clearly contrary to what the Quran says regarding this. Yet the imam?s reasoning is derived from the Quran.
What should have happened if the proper institution of salat had been instituted? In the first place an arbitration committee would have to be set up to take the parties through the divorce procedure. There are strong indications that it is neither husband nor wife who issues a divorce, but rather that they apply for a divorce which is only granted by the arbitration committee if the parties are certain that they don?t want to remain together after a period of cooling off, but that is a subject for a different discussion. Also the arbitration committee would inform the parties that this application for divorce is subject to conditions in the Quran.
The imam in question has derived his ruling from 2229-231. His interpretation is obvious. The correct understanding in my opinion would be that is a couple is intent on divorce, there should be a 3 month cooling off period after which they can stay together or go ahead with the first divorce. Then after a time (months, years, decades, maybe not centuries), they may decide to remarry. They can. They may have trouble again at some point, and they would then go through the entire divorce process. If they are intent on divorce, after three months of cooling off, they can stay together or go ahead with the divorce. If they divorce, after a time, again, they can remarry. If they go through with another divorce, at this point, remarriage to another person would be required. If they wanted to get back together, there cannot be any manufactured divorce. It would have had to be a marriage and divorce that goes through the natural process of people coming together and growing apart, having irreconcilable differences. If all of this happens, then the original couple can get back together. In my opinion, this would be so that people realize that this is not something that should be taken lightly.
After all this long wind, my point is that as we see in the example I gave, when we don?t establish salat for various aspects of our lives, or as the Quran says, we lose the salat, adulterated perversions set in even though we have access to the original text. We are therefore required to ensure such institutions of salat are set up in various aspects of our lives. Also, this example would illustrate that not every person would attend every salat. This is the reason preparation for salat is required (which is commonly understood as ablution). Only those sufficiently qualified in the expertise required would be part of the process together with the affected parties. But, again, this is another discussion.
I hope that I have explained myself clearly as it is then first time I am putting this in writing, and I have done it more quickly than I am accustomed to. I am sure there are aspects of the details of the particular case I used that I may not have considered in enough detail, but the purpose here was to illustrate the salat in general, not the finer details of this particular occasion of salat.
I look forward to input regarding this.
Imraan
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Peace Imraan and All
Are you implying in your work that Salat=consultation period.
Peace Salim
Peace
No I don't think brother Imran suggested that definition, anyway I let him answer you himself.
But if you want to have a "probable" and similar definition to the one of bro Imran, here it is
http//free-minds.org/forum/index.php?topic=9602248.0peace
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Peace Salim,
Peace Imraan and All
Are you implying in your work that Salat=consultation period.
Peace Salim
No I am not equating the two. My research seems to be leading me in a direction of salat being event specific in many cases. Salat would therefore be set up for different issues. Not every person would be involved in every salat. Only those qualified and the parties concerned would participate. This is a work in progress and I am not ready to put this forward in great detail at this point.
Another example of event specific salat in my opinion is 5106.
Imraan
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Peace Wakas,
peace Imraan,
I did not find your post clear. Also it seems you neglected any mention of 2239.
Sometimes I am not the most coherent writer, so thank you for the comment. I will try to structure my thoughts a little better on these verses and post them on the quranwiki.net site. I'll post the link once it is done.
Regarding 2239, I am almost done with it and will post it soon. The reason I posted this on the quranists forum even though the research is ongoing was because somebody wanted an explanation of one of the concepts regarding salat that we were discussing.
Is there something you have seen in 2239 that doesn't fit in with what I was saying about the rest of the passage? I'd appreciate your input.
Imraan
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Salaam all,
Can someone point me when will be 'yawm AlJuma' or 'the day of gathering'?
I mean, once in three day or once in a week or once in a month or whenever we want?
May Allah guide us all to His path pr
Mohammed M. KhanPeace
"The Day of Gathering" ....Weddings , Funerals , Important Announcement/Event for the community , emergency etc . As for , 'how often' ? As often as required .
Evidence against 2238 as "Middle Prayers " > The verses before and after 2238-239 .
Peace
almarh0m
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Salaam AlMarh0m,
"The Day of Gathering" ....Weddings , Funerals , Important Announcement/Event for the community , emergency etc . As for , 'how often' ? As often as required .
629
629 O you who believe, when call is made for Salaat at the gathering day, then you shall hasten towards the remembrance of Allah, and cease all selling. This is better for you, if only you knew.
You mean
Salaat at funeral?
Salaat at wedding?
Salaat at emergency?And what is the purpose of hastening towards the remembrance of Allah?
And why to cease the selling?
Evidence against 2238 as "Middle Prayers " > The verses before and after 2238-239 .
Sorry, nothing found. before and after aayaats talks about something very different from 2238-239
May Allah open our hearts to understand the truth pr
Mohammed M. Khan -
Salaam AlMarh0m,
629
629 O you who believe, when call is made for Salaat at the gathering day, then you shall hasten towards the remembrance of Allah, and cease all selling. This is better for you, if only you knew.
You mean
Salaat at funeral?
Salaat at wedding?
Salaat at emergency?And what is the purpose of hastening towards the remembrance of Allah?
And why to cease the selling?
Sorry, nothing found. before and after aayaats talks about something very different from 2238-239
Peace
Precisely , nothing in the preceeding verses talked about "prayers , let alone "Middle Prayers" , why suddenly in 2238-239 the subject morphed into "The Middle Prayer" , and only to resume to the subject discussed in 2220-237 then again in 2240-242 ?
Why can't we remember Allah at weddings , funerals , and other community events on the day of gathering? We have to stop doing business/selling or working in order to attend the gathering , is it not the purpose of salat to remember Allah ?
Peace
Almarh0m
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Salaam almarh0m,
Peace
Precisely , nothing in the preceeding verses talked about "prayers , let alone "Middle Prayers" , why suddenly in 2238-239 the subject morphed into "The Middle Prayer" , and only to resume to the subject discussed in 2220-237 then again in 2240-242 ?
Why can't we remember Allah at weddings , funerals , and other community events on the day of gathering? We have to stop doing business/selling or working in order to attend the gathering , is it not the purpose of salat to remember Allah ?
Peace
Almarh0m
You means to say we have to wash our face and hands and wipe hands on head and wash legs before going to a wedding, funeral, emergency, community events as per 56
And also we have to be ON TIME as per 4103 for community events, weddings, funerals, emergencies.
And we also have to attend community events, weddings, funerals and emergencies at the time of "Fajr" and "Eishaan" ONLY as per 2458
And we also have to make witness by two persons among us when death approaches. And if we are travelling then we have to take other two persons as witness and WE HAVE TO HOLD THEM UNTIL WE ATTEND COMMUNITY EVENTS, WEDDINGS, FUNERALS AND EMERGENCIES, then they have to swear by Allah saying that they will not purchase with it any price even to a near relative and they will not conceal the testimony of Allah, if we do so, we are the sinners as per 5106
5106
5106 O you who believe, witnessing a will if death is approaching one of you shall be done by two who are just among you. Or, if you have gone forth in the land, then two others may suffice if death is approaching you; you will hold them after making the contact prayer, and they will swear by Allah if you have doubt We will not purchase with it any price, even if he was a near relative, and we will not conceal the testimony of Allah, or else we are then of the sinners.
And we have to be the BELIEVERS in order to attend community events, wedding, funerals, emergencies, etc because almost all the aayaats talk about "SALAAT" are referring to BELIEVERS.
This is how you understand what Salaat is? hmm
May Allah open our hearts to understand the truth and guide us all to His path pr
Mohammed M. Khan -
Salaam almarh0m,
You means to say we have to wash our face and hands and wipe hands on head and wash legs before going to a wedding, funeral, emergency, community events as per 56
And also we have to be ON TIME as per 4103 for community events, weddings, funerals, emergencies.
And we also have to attend community events, weddings, funerals and emergencies at the time of "Fajr" and "Eishaan" ONLY as per 2458
And we also have to make witness by two persons among us when death approaches. And if we are travelling then we have to take other two persons as witness and WE HAVE TO HOLD THEM UNTIL WE ATTEND COMMUNITY EVENTS, WEDDINGS, FUNERALS AND EMERGENCIES, then they have to swear by Allah saying that they will not purchase with it any price even to a near relative and they will not conceal the testimony of Allah, if we do so, we are the sinners as per 5106
5106
5106 O you who believe, witnessing a will if death is approaching one of you shall be done by two who are just among you. Or, if you have gone forth in the land, then two others may suffice if death is approaching you; you will hold them after making the contact prayer, and they will swear by Allah if you have doubt We will not purchase with it any price, even if he was a near relative, and we will not conceal the testimony of Allah, or else we are then of the sinners.
And we have to be the BELIEVERS in order to attend community events, wedding, funerals, emergencies, etc because almost all the aayaats talk about "SALAAT" are referring to BELIEVERS.
This is how you understand what Salaat is? hmm
May Allah open our hearts to understand the truth and guide us all to His path pr
Mohammed M. KhanPeace
Please see the topic of this thread and read my previous post before attacking my understanding of salat . You never see people praying at a funeral ? You have never been to a wedding reception on time ? Or do you you usually attend gathering without having a bath or a shower before you go ? Sorry to tell you this , but I and most people that I know have showers at least twice a day whether it is winter , spring , summer or autum .
Peace
almarh0m
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Salaam almarh0m,
Peace
Please see the topic of this thread and read my previous post before attacking my understanding of salat . You never see people praying at a funeral ? You have never been to a wedding reception on time ? Or do you you usually attend gathering without having a bath or a shower before you go ? Sorry to tell you this , but I and most people that I know have showers at least twice a day whether it is winter , spring , summer or autum .
Peace
almarh0m
In no ways I mean to hurt you or your feelings, but I wanted to make you see that your understanding of Salaat do not tally with AlQuraan. Please re-read my prev post to get my point, then it is upto you to accept it or not.
Please accept my apologies if my post hurt you in anyways.
And nice to know that you take shower twice in all seasons, mashaAllah. Allah loves the one who are clean
And very intelligently you take your topic from Salaat to Shower anyways, not a problem both starts with "S"
May Allah guide us all towards the truth pr
Mohammed M. Khan -
Peace
Please see the topic of this thread and read my previous post before attacking my understanding of salat . You never see people praying at a funeral ? You have never been to a wedding reception on time ? Or do you you usually attend gathering without having a bath or a shower before you go ? Sorry to tell you this , but I and most people that I know have showers at least twice a day whether it is winter , spring , summer or autum .
Peace
almarh0m
Peace almarh0m
Not that this is entirely relevant but its a quick question.
Do you really take at least two showers in one day or did you mean at least once every 2 days?
By any chance do you take ablution to be showering? -
Peace almarh0m
Not that this is entirely relevant but its a quick question.
Do you really take at least two showers in one day or did you mean at least once every 2 days?
By any chance do you take ablution to be showering?Peace
First of all , M.Khan asked if I do practice 56 before attending a gathering and I answered with " I have shower twice a day at least . Now is that an irrelevant answer ?
Secondly , I am happy to inform you that Twice means 2 times and we do take at least 2 showers per day .
Why would I need to take an ablution if I have a shower or a bath already ? Don't you take a shower/bath before you attend any community or public gathering ? And you called yourself a muslim ?
Peace
Almarh0m
