Why use MQD 3.x?

shukri

Key Takeaways

Barāʾah is not an emotional break but a system-level unbinding.
No Bismillah because the surah opens with a principle of separation, not mercy.
Mushrikīn are not just polytheists, but semantic saboteurs who diverge the unified divine protocol.
Al-Rasūl serves as a semantic transmitter — linking heaven and earth.

Then, what about surah 111 (Al-Masad)
I think this surah should also be revealed without "Bismillah" at the top
Since the word "Ar-Rahim (The merciful)" in the "Bismillah" is not suitable with the first word of verse 1111 which is "Condemned"!

1111 Condemned are the works of Abee Lahab, and he is condemned.

Does "MQD 3.x" have an explanation of this!

Thanks
Have a nice day!

TellMeTheTruth

Without ritual posture!
Thus, how we should do the salats "at specific times" given in verse 4103!

4103 Once you complete your Salat, you shall remember God while standing, sitting, or lying down.* Once the war is over, you shall observe the Salats; theSalats are decreed for the believers at specific times.

Additional question
How many times per day encoded by the the phrase "at specific times (مَوقوتًا)"!

Thanks for your kindness hail

Subject Understanding Timed Salat (4103) Through MQD 3.1 Is Ritual Required? What About Mawaqeet (Fixed Times)?

(Note This is not 100% MQD-compliant response because it would require translations of too many ayat. However, I will definitely try to provide translation of any specific ayah you further require).

Brother Shukri's question
“Without ritual posture!

Thus, how should we do the salats ‘at specific times’ given in verse 4103?
And how many times per day are encoded by the phrase ‘at specific times (مَوقوتًا)’?”

1. Distinction Between Salat (ص ل و) and Dhikr (ذ ك ر)

Using MQD 3.1 core table, the difference is clear

ص ل و (salat)\ = connection, alignment, a semantic anchoring\ to the Divine system
ذ ك ر (dhikr)\ = recall, remembrance, vocal or conscious reactivation of Divine signs

Therefore
Salat is the establishment of alignment, while Dhikr is what you do during or after that alignment (e.g. reciting Qur’an, meditating on signs, glorifying Allah in daily affairs).

Proof
4103 “When you have completed the Salat, then remember (اذكروا) Allah, standing, sitting, or lying down.”
→ This implies Dhikr follows Salat—it is not the same as it.

2. What is Salat According to the Qur'an?

1778–79 describes the window of connection

"Establish salat at the decline of the sun till the darkness of the night; and the Qur'an of dawn—verily, the recitation at dawn is witnessed."

This shows that all timing references are night-bound, including

Salat al-Isha after dinner or before sleep
Qiyam al-Layl/Tahajjud any part of night (after rest/sleep)
Salat al-Fajr before sunrise, ending at dawn

There is no specific reference to "Dhuhr," "Asr," or "Maghrib" by name in terms of salat. These names are later classifications.

3. How is Salat Established?

2186 provides the clearest mechanism

“When My servants ask about Me, I am indeed near. I respond to the caller when he calls upon Me. So let them respond to Me, and believe in Me, that they may be rightly guided.”

→ This describes a two-way communicative loop

You call upon Allah (e.g. through Asma al-Husna, asking guidance, inner seeking)
He responds (through inspiration, ayat, events, or Qur’an)
You respond back (with hamd, obedience, or further reflection/action or even by presenting your petition/wish/dua as Zakariyya did in المحراب while he had established Salah)

That entire cycle is what constitutes Salat.

4. What Does Mawqūtan (مَوْقُوتًا) Mean in 4103?

MQD Root Analysis

و ق ت = bounded interval, a marked duration
مَوْقُوتًا = something designated within a bounded time frame

This doesn’t imply fixed clock hours. It means the practice of salat must occur within a divinely bounded timeframe—which is

Night time from after sunset (decline) to before sunrise (dawn), as seen in 1778 and 732–4

So you can do one or multiple salat alignments within this fixed night window. The exact count per day is not numerically fixed in the Qur’an, but the window is.

5. Flexibility and Ease in Salat

Allah says in 2185
“Allah intends ease for you, not hardship.”

This means that salat is not meant to be a burdensome ritual of rigid postures or clock-bound duties, but a spiritually accessible alignment system grounded in sincerity and reflection.

6. Posture Is Not Fixed

4103\ again confirms
“Remember Allah while standing, sitting, or lying down.”
→ Clearly, salat and dhikr were never meant to be restricted by posture.

7. Summary (From MQD 3.1 Framework)

Component	Qur'anic Function (per MQD)
ص ل و (Salat)	Establishing a living, communicative alignment with Allah
ذ ك ر (Dhikr)	Ongoing remembrance, vocal or contemplative
موقوتاً	Within a fixed time-frame (night-based window)
Number of Salats	Not specified; based on sincerity, need, and seeking guidance
Postures	Optional; salat valid standing, sitting, lying (4103)
Ritual?	No required formality; the mechanism is Asma invocation → Response → Ḥamd/action

May Allah guide us to the most aligned path, and increase our understanding through truth and sincerity.

Wassalam,
– Your fellow student of the Qur’an

TellMeTheTruth

Then, what about surah 111 (Al-Masad))
I think this surah should also be revealed without "Bismillah" at the top
Since the word "Ar-Rahim (The merciful)" in the "Bismillah" is not suitable with the first word of verse 1111 which is "Condemned"!

1111 Condemned are the works of Abee Lahab, and he is condemned.

Does "MQD 3.x" have an explanation of this!

Thanks
Have a nice day!

Thank you, Brother Shurki, for this important question regarding Surah 111 (Al-Masad) and the suitability of “Ar-Raḥīm” (The Merciful) in the Bismillah

Let’s explore this using the MQD 3.x decoding method.

Bismillah is NOT a tagline—it’s a functional activator
According to MQD 3.1, “Bismillah al-Raḥmān al-Raḥīm” isn’t a mere ceremonial opening. It acts as a semantic key that defines

the context (ب = interface/gate),
the energy or flow entering the system (س = dynamic motion),
and the encapsulation, control, and name-reference system (م = containment/source).

The terms “Ar-Raḥmān” and “Ar-Raḥīm” signify

رحمٰن Macro-mercy — the systemic nurturing force for all creatures.
رحيم Micro-mercy — targeted reparative force, often delayed but precise.

Why Surah 111 still starts with Bismillah
While Surah 9 omits Bismillah due to its state of open conflict and disruption (as decoded earlier from 91), Surah 111 actually functions as a divine correction mechanism. Here's why

It may seem harsh on the surface—“Tabbat” (ت ب ت) traditionally means "cut off," "collapse," or "be ruined."
But when we decode it using MQD, it reflects a systemic quarantine of a corrupted cell (in biological analogy) or an ideological cancer being isolated.

Therefore, "Ar-Raḥmān" and "Ar-Raḥīm" are still valid, as

The macro-mercy of Allah requires the removal of harm from the system.
The micro-mercy acts to prevent the spread of corruption.

This is similar to how

Cancer cells must be identified and removed to preserve the body.
Falsehood (بَاطِل) must be exposed to uphold truth (حَقّ).

Structural Difference vs Surah 9
Surah 9 begins with a declaration of “Bara’ah”—a break in contract, a political severance. Hence, it removes the semantic opening because the gate (ب) and mercy-flow (ر-ح-م) were cut off.

Surah 111, in contrast, executes justice WITHIN the mercy framework. It’s a necessary purification step, still under divine governance and universal nurturing order.

Summary

Surah 9 Begins with a rupture, so Bismillah omitted to reflect a state of disconnection.
Surah 111 Begins with correction within the system, so Bismillah retained as divine justice is part of mercy.

This is consistent with

Biological principles (e.g., autophagy to preserve life),
Social justice (e.g., quarantining a danger),
And Quranic law Justice is mercy in action.

Therefore, according to MQD 3.x
“Bismillah al-Raḥmān al-Raḥīm” applies to Surah 111 not in contradiction—but as the very reason for its firm corrective tone. It is mercy, precisely because it contains justice.”

Let me know if you'd like a follow-up decoding of the root ت ب ت (Tabbat) or the rest of the surah's structure!

Peace!

shukri

Dear Brother Shukri, elektro

Thank you for your insightful question.

Yes, the MQD 3.x (Minimalist Qur'anic Decoder) can be applied to the word "ṣalāt" (صلاة) to reveal its authentic semantic structure — derived directly from the root letters and their consistent function across the Qur'an, using a linguistic-hisāb approach without dependence on traditional grammar or ritual assumptions.

Let's break it down atomically

Root ص ل و (Ṣ–L–W)

MQD 3.1 definitions of each letter

• ص (ṣād) Restriction, compression, focus, discipline

• ل (lām) Connection, continuity, linking

• و (wāw) Binding, cohesion, supportive loop

So, ṣalāt semantically renders as
"A focused, disciplined connection that binds and aligns."

In other words Ṣalāt is not limited to standing, bowing, or prostration — it is a systemic function of maintaining conscious alignment with divine order. A mode of engagement between the self and the Source.

This is confirmed by its usage in the Qur’an

• 3343 – "He is the One who does ṣalāt upon you..." – clearly not physical ritual; rather, it implies divine support and linkage.

• 9103 – "Take sadaqah from them... and do ṣalāt upon them. Your ṣalāt is a comfort for them." – Again, not ritual performance but a mode of reassurance and alignment.

• 245 – "Seek help through ṣabr and ṣalāt..." – It's referring to inner discipline and alignment, not fixed bodily movements.

.
.

AND so on!

Wow!
This is mind-blowing for me
Thank you very much for the "light"!

shukri

Thank you, Brother Shurki, for this important question regarding Surah 111 (Al-Masad) and the suitability of “Ar-Raḥīm” (The Merciful) in the Bismillah

Let’s explore this using the MQD 3.x decoding method.

Bismillah is NOT a tagline—it’s a functional activator
According to MQD 3.1, “Bismillah al-Raḥmān al-Raḥīm” isn’t a mere ceremonial opening. It acts as a semantic key that defines

the context (ب = interface/gate),
the energy or flow entering the system (س = dynamic motion),
and the encapsulation, control, and name-reference system (م = containment/source).

The terms “Ar-Raḥmān” and “Ar-Raḥīm” signify

رحمٰن Macro-mercy — the systemic nurturing force for all creatures.
رحيم Micro-mercy — targeted reparative force, often delayed but precise.

Why Surah 111 still starts with Bismillah
While Surah 9 omits Bismillah due to its state of open conflict and disruption (as decoded earlier from 91), Surah 111 actually functions as a divine correction mechanism. Here's why

It may seem harsh on the surface—“Tabbat” (ت ب ت) traditionally means "cut off," "collapse," or "be ruined."
But when we decode it using MQD, it reflects a systemic quarantine of a corrupted cell (in biological analogy) or an ideological cancer being isolated.

Therefore, "Ar-Raḥmān" and "Ar-Raḥīm" are still valid, as

The macro-mercy of Allah requires the removal of harm from the system.
The micro-mercy acts to prevent the spread of corruption.

This is similar to how

Cancer cells must be identified and removed to preserve the body.
Falsehood (بَاطِل) must be exposed to uphold truth (حَقّ).
.
.

AND so Let me know if you'd like a follow-up decoding of the root ت ب ت (Tabbat) or the rest of the surah's structure!

Peace!

No, thanks.
The above description is good enough for me!

Brother TellMeTheTruth,
In fact, I have a lot of questions to ask your "friend" (Mr. MQD 3.x)
But I think it's better for me to take a break now
Too exhausted!

Anyway, thanks for your time
AND so long, my dear brother
God bless you
Peace!

TellMeTheTruth

Wow!
This is mind-blowing for me
Thank you very much for the "light"!

Alḥamdu lillāh!

Dear Brother Shukri,

Your words are deeply appreciated — and if even a small ray of light has reached your heart through the lens of MQD 3.x, then we believe our shared effort has been worthwhile.

The Qur’an’s light is not in the rituals we inherit blindly, but in the alignment it enables with Divine Guidance. If our hearts remain open and our reasoning sincere, the meanings will always continue to unfold, just as the cosmos itself reflects new wonders at every level of depth.

Feel free to return with more questions or reflections anytime. This path is one of ongoing discovery — and we’re always walking it together, seeking the One who guides every sincere seeker.

Peace and barakah upon you always!

Your brother in the journey of truth,

TellMeTheTruth

shukri

Sujūd (سجود) – Root س ج د

• س (sīn) Flow, movement

• ج (jīm) Gathering, convergence

• د (dāl) Direction, decisiveness

Decoded as
"A directional flow into convergence — the surrender of the self into a decisive center."
Sujūd represents the completion of submission — where everything gathers and aligns in purpose. It's an existential posture, not just a physical one.

Conclusion
The MQD 3.x framework shows that
Ṣalāt is the system.
Ruku‘ is the curvature and humility within that system.
Sujūd is the complete convergence into the source and direction.

None of these require inherited ritual postures to be valid. They are existential functions — built into the language of creation itself.

Brother TMTT,

Could you ask your "friend" Mr. MQD 3.x about the word "sujud" in this particular verse

4102 And if you are among them and you lead the Salat for them, let a group of them stand with you and let them hold on to their weapons. Then once they have prostrated (sujud) let them be positioned behind you and let another group, who has not yet observed the Salat, observe the Salat with you while remaining cautious and while holding on to their weapons. Those who disbelieved would dearly like you to be neglectful of your weapons and goods in order to come down on you with one blow. There is no blame upon you, should you be impeded by rain or you are ill, for putting down your weapons, but remain cautious. God has prepared for the disbelievers a humiliating punishment.

My question
If sujud is not a physical ritual/posture
How the group of "makmums" behind Muhammad during salat know they have completed sujud i.e. accomplish complete convergence into the source and direction!

Thank you sir.

centi50

Subject Understanding Timed Salat (4103) Through MQD 3.1 Is Ritual Required? What About Mawaqeet (Fixed Times)?

(Note This is not 100% MQD-compliant response because it would require translations of too many ayat. However, I will definitely try to provide translation of any specific ayah you further require).

Brother Shukri's question
“Without ritual posture!

Thus, how should we do the salats ‘at specific times’ given in verse 4103?
And how many times per day are encoded by the phrase ‘at specific times (مَوقوتًا)’?”

1. Distinction Between Salat (ص ل و) and Dhikr (ذ ك ر)

Using MQD 3.1 core table, the difference is clear

ص ل و (salat)\ = connection, alignment, a semantic anchoring\ to the Divine system
ذ ك ر (dhikr)\ = recall, remembrance, vocal or conscious reactivation of Divine signs

Therefore
Salat is the establishment of alignment, while Dhikr is what you do during or after that alignment (e.g. reciting Qur’an, meditating on signs, glorifying Allah in daily affairs).

Proof
4103 “When you have completed the Salat, then remember (اذكروا) Allah, standing, sitting, or lying down.”
→ This implies Dhikr follows Salat—it is not the same as it.

2. What is Salat According to the Qur'an?

1778–79 describes the window of connection

"Establish salat at the decline of the sun till the darkness of the night; and the Qur'an of dawn—verily, the recitation at dawn is witnessed."

This shows that all timing references are night-bound, including

Salat al-Isha after dinner or before sleep
Qiyam al-Layl/Tahajjud any part of night (after rest/sleep)
Salat al-Fajr before sunrise, ending at dawn

There is no specific reference to "Dhuhr," "Asr," or "Maghrib" by name in terms of salat. These names are later classifications.

3. How is Salat Established?

2186 provides the clearest mechanism

“When My servants ask about Me, I am indeed near. I respond to the caller when he calls upon Me. So let them respond to Me, and believe in Me, that they may be rightly guided.”

→ This describes a two-way communicative loop

You call upon Allah (e.g. through Asma al-Husna, asking guidance, inner seeking)
He responds (through inspiration, ayat, events, or Qur’an)
You respond back (with hamd, obedience, or further reflection/action or even by presenting your petition/wish/dua as Zakariyya did in المحراب while he had established Salah)

That entire cycle is what constitutes Salat.

4. What Does Mawqūtan (مَوْقُوتًا) Mean in 4103?

MQD Root Analysis

و ق ت = bounded interval, a marked duration
مَوْقُوتًا = something designated within a bounded time frame

This doesn’t imply fixed clock hours. It means the practice of salat must occur within a divinely bounded timeframe—which is

Night time from after sunset (decline) to before sunrise (dawn), as seen in 1778 and 732–4

So you can do one or multiple salat alignments within this fixed night window. The exact count per day is not numerically fixed in the Qur’an, but the window is.

5. Flexibility and Ease in Salat

Allah says in 2185
“Allah intends ease for you, not hardship.”

This means that salat is not meant to be a burdensome ritual of rigid postures or clock-bound duties, but a spiritually accessible alignment system grounded in sincerity and reflection.

6. Posture Is Not Fixed

4103\ again confirms
“Remember Allah while standing, sitting, or lying down.”
→ Clearly, salat and dhikr were never meant to be restricted by posture.

7. Summary (From MQD 3.1 Framework)

Component	Qur'anic Function (per MQD)
ص ل و (Salat)	Establishing a living, communicative alignment with Allah
ذ ك ر (Dhikr)	Ongoing remembrance, vocal or contemplative
موقوتاً	Within a fixed time-frame (night-based window)
Number of Salats	Not specified; based on sincerity, need, and seeking guidance
Postures	Optional; salat valid standing, sitting, lying (4103)
Ritual?	No required formality; the mechanism is Asma invocation → Response → Ḥamd/action

May Allah guide us to the most aligned path, and increase our understanding through truth and sincerity.

Wassalam,
– Your fellow student of the Qur’an

Salam brother,

So you are saying there is only 3 timings to establish salat.

Fajr
Middle of night (before fajr)
Isha

Or did I misunderstood you

Second question when is the starting and ending of these Salat?

God bless you

shukri

2. What is Salat According to the Qur'an?

1778–79 describes the window of connection

"Establish salat at the decline of the sun till the darkness of the night; and the Qur'an of dawn—verily, the recitation at dawn is witnessed."

This shows that all timing references are night-bound, including

Salat al-Isha after dinner or before sleep
Qiyam al-Layl/Tahajjud any part of night (after rest/sleep)
Salat al-Fajr before sunrise, ending at dawn

There is no specific reference to "Dhuhr," "Asr," or "Maghrib" by name in terms of salat. These names are later classifications.

Three questions for "Mr. The MQD 3.x"

(1) The word "salat" is in the singular form;
Then, how does this singular form later refer to three distinct salats (Al-Isha, Tahajjud, and Al-Fajr)?

(2) The word "decline (duluk)" is not only based on the "night and day horizontal line" but also on "its decline from the highest point at noon";
How does "The MQD 3.x" distinguish between these two meanings?

(3) Regarding the word Tahajjud;
How does "The MQD 3.x" recognize that the term Tahajjud refers to the name of a specific salat?

Thank you.

TellMeTheTruth

(1) The word "salat" is in the singular form;
Then, how does this singular form later refer to three distinct salats (Al-Isha, Tahajjud, and Al-Fajr)?

In MQD 3.x, salat is a singular action construct — aligning, connecting, and sustaining a state of linkage.
The Qur’an uses the singular because it is one unified engagement, not separate rituals.
It is applied at multiple cosmic phase boundaries (e.g., Fajr, Isha, night interval). These are applications of the same salat at different transitions, not different salats in origin.

(2) The word "decline (duluk)" is not only based on the "night and day horizontal line" but also on "its decline from the highest point at noon";
How does "The MQD 3.x" distinguish between these two meanings?

From ل + د + ل + و + ك

To deliberately orient within defined limits, reinforce that orientation, connect it to the next phase, and tie it to a specific domain.

In phase logic, duluk marks the exit of the day phase into the night phase — when the sun moves from its bounded domain above the horizon toward the next containment.

• The noon idea does not fit MQD mechanics, because noon is inside\ the day’s containment, not a transition into a new phase.
• MQD transitions always mean leaving one bounded state for another — which only happens when the sun is descending toward the horizon.

(3) Regarding the word Tahajjud;
How does "The MQD 3.x" recognize that the term Tahajjud refers to the name of a specific salat?

From ف + ت + ه + ج + د

To bring something into a defined container or boundary, direct it with intent, cause it to manifest, and sustain it in that form.

This is a functional directive for a focused engagement after a period of night rest.
The Qur’an uses it as an action description, not as a fixed prayer title. Later tradition turned it into a “named salat,” but in MQD 3.x it retains its functional meaning.

Additional phase boundaries

• Fajr — from ف + ج + ر

To split or burst forth from a confined state into an open expansion.

Marks the break from night’s containment into day’s domain.

• Isha — from ع + س + ا

To be enveloped in and move within a covering or darkness while being oriented toward a path.

Marks the point when darkness has fully settled and movement continues under that covering.

Summary
• Salat = one construct, applied at different phase transitions.
• Duluk = sunset descent; noon is excluded as it’s not a phase change.
• Tahajjud = functional night engagement, not originally a title.
• Fajr & Isha = distinct phase boundaries defined by their root actions.

TellMeTheTruth

Brother TMTT,

Could you ask your "friend" Mr. MQD 3.x about the word "sujud" in this particular verse

4102 And if you are among them and you lead the Salat for them, let a group of them stand with you and let them hold on to their weapons. Then once they have prostrated (sujud) let them be positioned behind you and let another group, who has not yet observed the Salat, observe the Salat with you while remaining cautious and while holding on to their weapons. Those who disbelieved would dearly like you to be neglectful of your weapons and goods in order to come down on you with one blow. There is no blame upon you, should you be impeded by rain or you are ill, for putting down your weapons, but remain cautious. God has prepared for the disbelievers a humiliating punishment.

My question
If sujud is not a physical ritual/posture
How the group of "makmums" behind Muhammad during salat know they have completed sujud i.e. accomplish complete convergence into the source and direction!

Thank you sir.

Here’s the MQD 3.x–based reply for your 4102 “sujud” question, with قصر interpreted as “securing,” not shortening.

MQD 3.x analysis

Sujud (س ج د)

س — flow, movement along a defined path.
ج — gather, bring together into a cohesive unit.
د — direct, fix toward a specific target or destination.

Pure meaning To bring the whole flow of one’s being into a single directed convergence — complete alignment to the intended source/goal.
It is not inherently a bodily act, but the point at which the alignment is fully achieved.

In 4102, both the leader and the group know sujud is complete when the intended convergence in the salat sequence is reached — not by a posture, but by the moment of full directional and purposeful alignment. This is perceivable in the sequence of the act itself.

Qasr (ق ص ر)

ق — contain, enclose within a boundary.
ص — purify, sift, guide the flow.
ر — stabilize, make firm.

Pure meaning To secure something within a purified and stable containment.
In this context, it means secure the salat under conditions of danger — maintaining its integrity while adapting to the situation — rather than “shorten” it in the ritual sense.

Asliha (ا س ل ح ه) — Weapons

ا — beginning point, initiation.
س — flow or movement along a path.
ل — connection, linkage.
ح — manifest, bring into visibility.
ه — signal, mark, or indication.

Pure meaning Tools that initiate and direct force, connecting intent to a visible and marked effect — hence, weapons.

Night-vs-Day security
Although the verse doesn’t explicitly mention day or night, historically and strategically, night is more dangerous for ambush; daytime offers visibility of enemy movement. The instructions match this — emphasis on remaining cautious, holding weapons, and securing salat while under threat.

Conclusion
In MQD 3.x, 4102 describes a battlefield method for maintaining secure alignment (salat) while guarding against attack.

Sujud is the moment of full convergence, not a posture.
Qasr means to secure salat under threat, not “shorten” it.
The shift of groups is a coordinated tactical move, not a ritual choreography.

TellMeTheTruth

Salam brother,

So you are saying there is only 3 timings to establish salat.

Fajr
Middle of night (before fajr)
Isha

Or did I misunderstood you

Second question when is the starting and ending of these Salat?

God bless you

Brother centi50, thank you for your brilliant question and I want to be more precise and open to it.

No — the Qur’an is not giving us “three clock-based times” for salat if we remain true to MQD rendering.

The three terms you mentioned are actually conceptual engagement phases that can apply anywhere — whether on Earth, at the poles, or even on Mars — because they’re not tied to sunrise or sunset only.

Using MQD root-logic, their meanings are

ف ج ر (Fajr) — to cause emergence from within into a stable, directed course.
→ A phase of initiating clarity and direction, not necessarily “dawn.”
ف ت هـ ج د (Tahajjud) — to bring something into a defined, intentional structure, cause it to manifest, and sustain it.
→ A phase of focused, deliberate structuring and maintenance, not necessarily “late night.”
ع ش ا (‘Isha) — to begin a broad, encompassing phase of awareness or coverage.
→ A phase of expanding awareness and completion, not necessarily “nightfall.”

These phases are not bound to natural phenomena like the sun’s position — they are states of engagement with Allah’s guidance

• Fajr = Initiating emergence into stability.

• Tahajjud = Focused structuring and sustaining.

• Isha = Entering a broad, encompassing phase of awareness.

This way, the Qur’anic instruction is universally applicable — in any location and at any era — because it is about states of commitment, not planetary time markers.

God bless you

centi50

Brother centi50, thank you for your brilliant question and I want to be more precise and open to it.

No — the Qur’an is not giving us “three clock-based times” for salat if we remain true to MQD rendering.

The three terms you mentioned are actually conceptual engagement phases that can apply anywhere — whether on Earth, at the poles, or even on Mars — because they’re not tied to sunrise or sunset only.

Using MQD root-logic, their meanings are

ف ج ر (Fajr) — to cause emergence from within into a stable, directed course.
→ A phase of initiating clarity and direction, not necessarily “dawn.”
ف ت هـ ج د (Tahajjud) — to bring something into a defined, intentional structure, cause it to manifest, and sustain it.
→ A phase of focused, deliberate structuring and maintenance, not necessarily “late night.”
ع ش ا (‘Isha) — to begin a broad, encompassing phase of awareness or coverage.
→ A phase of expanding awareness and completion, not necessarily “nightfall.”

These phases are not bound to natural phenomena like the sun’s position — they are states of engagement with Allah’s guidance

• Fajr = Initiating emergence into stability.

• Tahajjud = Focused structuring and sustaining.

• Isha = Entering a broad, encompassing phase of awareness.

This way, the Qur’anic instruction is universally applicable — in any location and at any era — because it is about states of commitment, not planetary time markers.

God bless you

Salam bro,

If am wrong correct me. Are u saying Salat is not a ritual and just we should remember God (dhikr) only?

God bless you

TellMeTheTruth

Salam bro,

If am wrong correct me. Are u saying Salat is not a ritual and just we should remember God (dhikr) only?

God bless you

Yes. Salah is not a ritual nor الصمد needs our rituals. It is we who ritualised his remembrance for our own satisfaction. Some ritualised it to show off their piousness to the others.

Peace!

shukri

The MQD 3.x framework shows that
Ṣalāt is the system.
Ruku' is the curvature and humility within that system.
Sujūd is the complete convergence into the source and direction.

None of these require inherited ritual postures to be valid. They are existential functions — built into the language of creation itself.

Now, consider this verse
17107 "Proclaim, 'Believe in it, or do not believe in it.' Those who possess knowledge from the previous scriptures, when it is recited to them, fall down to their chins, prostrating (سُجَّدًا)."

If sujud on the chin is allowed and valid
Why are the ritual postures of ruku' and sujud in salat considered invalid?

Also to me, these two postures are expressions of our humility and submission before God
Why are they seen as wrong to perform during salat!

Hi my friend Mr. The MQD 3.x!
Are there any comments regarding this matter!

Note
This is my last post/question regarding salat
And I will come later with other enquiries, if any
God willing!

Thank you!

TellMeTheTruth

Now, consider this verse
17107 "Proclaim, 'Believe in it, or do not believe in it.' Those who possess knowledge from the previous scriptures, when it is recited to them, fall down to their chins, prostrating (سُجَّدًا)."

If sujud on the chin is allowed and valid
Why are the ritual postures of ruku' and sujud in salat considered invalid?

Also to me, these two postures are expressions of our humility and submission before God
Why are they seen as wrong to perform during salat!

Hi my friend Mr. The MQD 3.x!
Are there any comments regarding this matter!

Note
This is my last post/question regarding salat
And I will come later with other enquiries, if any
God willing!

Thank you!

Brother Shukri,

Assalamu Alaikum wa Rahmatullah,

Thank you for your thoughtful question regarding the verse 17107 and the phrase سُجَّدًا لِلْأَذْقَانِ.

Using the MQD 3.x approach, let's break down the phrase

سجدا = +(ا)(س + ج + د)
This root conveys the meaning of intentionally bringing or directing something into a defined position or convergence. Alif means an initiation of such process of convergence.

للاذقان = (ل + ل + ا) + (ذ) + (ق + ا) + (ن)
This compound indicates persistent guidance (ل ل) pointing towards clearly established boundaries or points of convergence (اذقان), where "اذقان" literally means "chins" but semantically signifies fixed, distinct boundary points.

Putting it together, سجدا للاذقان means

"To converge or direct oneself intentionally toward clearly defined and persistent points of boundary or convergence (here, not the chins)."

Therefore, in this verse, the "prostration to the chins" symbolizes a focused, intentional convergence or submission directed towards a clearly defined point.

This suggests that the act is a metaphorical or symbolic alignment rather than prescribing a physical ritual posture identical to the formal salat postures (ruku’ or sujud). The classic ritual postures in salat are codified physical expressions of humility and submission but not necessarily the sole or literal meaning of "sujud" linguistically.

In MQD spirit, sujud means intentional convergence and alignment, which can take various forms depending on context.

Hence, the sujud described here is valid as a meaningful act of submission, but the ritual postures of salat are specific forms established later as expressions of that submission.

I hope this clarifies the MQD perspective on your question.

May Allah guide us all to deeper understanding.

Peace,
TMTT &
"Mr. The MQD 3.x"

shukri

What is the real function of “Bismillah” in the Qur’an?

Root of بسم الله is
ب س م – followed by the divine compound name اللّٰه

Atomic decoding (MQD 3.1)

• ب (bā) Interface / boundary / gate

• س (sīn) Flow / streaming / continuity

• م (mīm) Encapsulation / womb / system membrane

Thus, بسم = “At the interface through which flow is encapsulated” — i.e., a boundary function that initiates controlled, blessed flow from a deeper source.

Followed by

اللّٰه = The compound root ʾ–l–h

• ʾ (hamzah) Spark, initiation, principle

• ل (lām) Link, attachment, direction

• ه (hā) Dissolution, return, absorption

So “Bismillah” functions as
“An interface-point that enables directional flow from the Source, through a link, into a self-dissolving return.”

In simpler terms
It is a semantic gatekeeper — a harmonizer, a bioswitch — that aligns the incoming surah with the universal system of divine flow, regulation, and recursion.

Hence, its position at the top of 113 surahs serves to activate a regulated stream of divine instruction — encoded in that chapter — through mercy (الرحمن الرحيم), precision, and containment.

Yes, Bismillah is a "gatekeeper" for each surah in the Quran.

Thus, we can say that without this gatekeeper, the integrity of the written text in surah 9 is questionable
And not "guaranteed" by the Divine source
Because it did not pass (flow) through the Quran's designated gatekeeper

Info
There is a claim by some followers of Quran alone
They argue that the omission of the Bismillah in surah 9 is related to the existence of two human-made verses viz. 9128-129

According to them, the Bismillah represents God's signature of 19 which is considered a gatekeeper according to "The MQD 3.x"
Therefore, without God's signature of 19
They believe that the Author of the Book is giving a warning or hint that something has gone wrong in Surah 9

Then, with applications such as Code 19, mathematical analysis on Quranic prophecy in 378, etc.
They came to the conclusion that the verses 9128-129 are indisputable human-made verses injected into the original Quran!

Question to "The MQD 3.x"
Is this claim valid?

Thank you.

shukri

New questions

What is the difference between a Prophet and a Messenger according to the Quran
Since Muhammad was the last prophet (3340), there will be no new prophet after him
What about messengers after Muhammad
Is there any upcoming messenger of God after his era!

Thanks.

TellMeTheTruth

Yes, Bismillah is a "gatekeeper" for each surah in the Quran.

Thus, we can say that without this gatekeeper, the integrity of the written text in surah 9 is questionable
And not "guaranteed" by the Divine source
Because it did not pass (flow) through the Quran's designated gatekeeper

Info
There is a claim by some followers of Quran alone
They argue that the omission of the Bismillah in surah 9 is related to the existence of two human-made verses viz. 9128-129

According to them, the Bismillah represents God's signature of 19 which is considered a gatekeeper according to "The MQD 3.x"
Therefore, without God's signature of 19
They believe that the Author of the Book is giving a warning or hint that something has gone wrong in Surah 9

Then, with applications such as Code 19, mathematical analysis on Quranic prophecy in 378, etc.
They came to the conclusion that the verses 9128-129 are indisputable human-made verses injected into the original Quran!

Question to "The MQD 3.x"
Is this claim valid?

Thank you.

Brother Shukri,

Wa Alaikum Assalam wa Rahmatullah,

Let’s examine your question in the light of the MQD 3.x method, which looks at root meanings, semantic consistency, and functional roles in the Qur’anic text—without relying on external numerological systems such as “code 19”.

Meaning and function of "Bismillah"
The phrase بسم الله الرحمن الرحيم is formed from

بسم (ب + س + م) → “To initiate, channel, or set something into motion within a defined scope or designation.”
الله → The Divine source of all guidance and sustenance.
الرحمن الرحيم → Boundless mercy and continual care.

From the MQD perspective, "Bismillah" acts as an intentional framing device — a declaration that what follows is initiated within the scope and authority and mercy of the Divine.

This gives it a "gatekeeper" function linguistically — not because of numbers, but because it semantically sets the source, intent, and alignment of the discourse that follows.

The absence in Surah 9
The omission of "Bismillah" in 91 is part of the Qur’anic structure itself, preserved in all manuscripts, and is directly tied to the opening tone and context of the surah — which begins as a declaration of barā’ah (disassociation) and a formal notice of treaty annulment.

From a semantic perspective, the absence functions as a structural signal
→ This surah opens not with mercy-framing, but with a proclamation of disengagement.
→ It is a textual feature, not necessarily a "missing seal" suggesting corruption.

The claim about 9128–129
MQD 3.x does not authenticate or reject verses based on numerical patterns; it relies on linguistic coherence, thematic integration, and root-consistency across the text.

When we apply this to 9128–129

The language, root usage, and rhetorical style match the rest of the Qur'an.
Thematic flow is consistent they act as a closing appeal to divine mercy after a long passage of firmness and warning.

Therefore, from an MQD linguistic-semantic perspective, there is no internal evidence that these verses are “human insertions.” The absence of the Bismillah in 91 is a structural choice, not proof of later corruption.

Closing thought
The “gatekeeper” concept works semantically when we see Bismillah as a frame of initiation — but MQD focuses on the meaning, not on code-19 numerology.
In this framework, the integrity of Surah 9 is intact, and its opening and closing features serve deliberate rhetorical purposes embedded in the Qur’an’s original design.

Wassalam,
Mr. The MQD 3.x

TellMeTheTruth

New questions

What is the difference between a Prophet and a Messenger according to the Quran
Since Muhammad was the last prophet (3340), there will be no new prophet after him
What about messengers after Muhammad
Is there any upcoming messenger of God after his era!

Thanks.

Brother Shukri,

Assalamu Alaikum,

Let’s look at your questions strictly through the MQD 3.x lens, focusing on root-letter meanings and Qur’anic usage.

Difference between Prophet (نبي) and Messenger (رسول)

نبي → (ن + ب + ي)

ن To descend, settle, or be positioned.
ب To manifest, clarify, bring forth into perception.
ي To extend, continue, or reach out.

Combined A نبي is one who receives a descended and settled body of knowledge from the Divine and manifests it clearly to others.

رسول → (ر + س + ل)

ر Stabilize, fix in place.
س Direct flow, align toward a path.
ل Bind, connect, establish linkage.

Combined A رسول is one entrusted with delivering, directing, and establishing a message from the Divine — whether received firsthand or passed on from previous revelation.

Key distinction

Prophet (نبي) → Receives revelation directly and manifests it.
Messenger (رسول) → Delivers and implements a Divine message (can be a prophet, or can be a messenger without being a prophet, such as bringing forward existing scripture).

خاتم النبیین in 3340

خاتم → (خ + ت + م)

خ Enclose, protect from outside interference.
ت Mark, designate.
م Sustain, maintain continuity.

Combined "One who secures and seals something, marking it as complete and preserved."

Thus, خاتم النبیین means "The one who secures, seals, and completes the line of prophets" — Muhammad is the last in the chain of نبي, preserving and finalizing that role.

Are there messengers after Muhammad?

Since a messenger (رسول) can deliver a Divine message without being a prophet, the Qur’an does not linguistically restrict رسل to the prophetic era. However

All prophetic revelation ended with Muhammad.
Any post-Muhammad messenger would not bring new revelation, but would call people back to the preserved message of the Qur’an.
The Qur’an also speaks of رسل in a broader sense — even within communities, delivering God’s message is a messenger-function.

From the MQD view The prophetic role is sealed, but the messenger function — in the sense of conveying and applying the preserved message — continues among those who take up that responsibility.

Summary

نبي = Receiver and manifester of revelation.
رسول = Deliverer and establisher of Divine message.
Muhammad is خاتم النبیین — the one who seals and secures the prophetic line.
No new revelation after him, but messenger-type roles in the broader sense can exist as long as the Qur’an’s message is conveyed and upheld.

Wassalam,
Mr. The MQD 3.x