Salat Article (NEW)
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Peace all
Brother Brook you asked me if I ment Salat is the covenant we had with God. I did not say it is the covenant I asked wheather it is to also remind us of that covenant we had with God when we said that we will not serve anyone except Him and that we will not ask anyone else for help... see at the end of the sentence I put a question mark after the word "right", which means I asked wheather the salat (oath of alleigance) is to remind us of that.
Brother Damon that is a really good observation, why hesitate to share something like that??? Well, maybe you waited for the right moment bravo
Peace all... see we are learning smth new every day.
FJThe oath of alleigance is to remind us of the covenant we had with God that we will serve no one but Him and that we will not ask no on else for help, right?
Peace FJ.
Do you mean "salaat" by the oath of allegiance?
TurkishMan also finds it interesting that salawaat is our allegiances, which you mention as the covenant we had with God. I agree but with this reservation
Our salaat is an attempt on our part to acknowlwedge the covenant, rather than the covenant itself, we had with God. The covenant is what happened in the past whereas salaat is what is happening now. I read the same understanding in your post. Do I get it right?
I have not read Layth's article yet. I may have other things to say when I read it.
Peace,
Hasan Akcay -
Peace all
damon wrote
Thus, it is clear to me that if I am not ill, have not been traveling, did not just get done making stool in the bathroom, I have not had sexual contact with my spouse and I did not just aqamu/rise from sleep, then I can go ahead and observe the salat without the need to wash my face, hands, elbows, head and feet.Agree but add that the cleaning has to be done at some point before prayer and after the action (stool, sleep, sex,...) - this is if the verses are taken litterally.
In general it could also just be an invitation to be clean.
Elke
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Peace Layth, Damon, All,
Layth, my first read-through and what stood out was the excellence of structure and flow of the article. I thought you supported each progressive concept well. It did provoke some thoughts and questions, which I'll be detailing as I take notes during the second read-through. Excellent work.
Damon
Thus, it is clear to me that if I am not ill, have not been traveling, did not just get done making stool in the bathroom, I have not had sexual contact with my spouse and I did not just aqamu/rise from sleep, then I can go ahead and observe the salat without the need to wash my face, hands, elbows, head and feet.
This is an understanding I have been reluctant to share upto this point.
I wouldn't mind hearing others feedback on this.
A brilliant observation brother. Thanks for sharing, and I'm looking forward to getting to the bottom of this.
Peace,
Tay -
Peace everybody,
Peace FJ,
Brother Damon that is a really good observation, why hesitate to share something like that??? Well, maybe you waited for the right moment bravo
Well, in a way I sorta waited from the standpoint that I had to be solid in this understanding before I try to lay it out before others. I definately was not trying to babysit this understanding for myself.
Peace Elke,
Agree but add that the cleaning has to be done at some point before prayer and after the action (stool, sleep, sex,...) - this is if the verses are taken litterally.
I agree whole-heartedly. The cleaning process should be done between the impurification act and the salat.
In general it could also just be an invitation to be clean.
I have a hard time seeing it that way mainly for two reasons.
One reason is that there is a reason and wisdom behind each commandment that is given to us in the quran. I disagree with the notion that I have read by some people in different forums that the command to become clean before salat is merely a test of obedience.
Another reason I disagree with that understanding is because GOD Does Not make it a point to emphasize becoming clean in other verses of the quran as he does in 56 and 443 in prepparation for salat. On that note, if GOD wanted to generally invite us to be clean, I'm sure He would have just said so in any verse(s) in a general way instead of focusing on it as He does for the preparation of salat.
Peace Tay,
A brilliant observation brother. Thanks for sharing, and I'm looking forward to getting to the bottom of this.
Me too bro. I have been pondering and researching on this for about a month or two now. There is more that I can add to this explanation to further drive home my understanding, but GOD Willing I can add them as the discussion progresses.
Peace all,
Damon. -
Peace damon
Another reason I disagree with that understanding is because GOD Does Not make it a point to emphasize becoming clean in other verses of the quran as he does in 56 and 443 in prepparation for salat.
May be this is the case because salat also is the ongoing bond that we should respect at all times of our life - and not only a 'salat' times - which would IMO lead to a general incitation of staying clean - physically and morally.
You can see here that i share the view of arnold and soul2squeeze of multiple meaning / layers of understanding.
Bye bro,
lk -
Peace Damon,
In reviewing your understanding, here's how I see it. Let me know what you think...
- If we had sexual intercourse with our spouses. <---bathe
2). If we had defecated in the bathroom. <---wash hands, face, and feet
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If we are ill. <---wash hands, face, and feet
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If we have been traveling. <---wash hands, face, and feet
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If we just awoke. <---wash hands, face, and feet
I believe there is a 6th condition, seperate from "intercourse with our spouses" the literal has it as "or you touched and felt repeatedly the women". I presume this is in reference to contact with our spouses, but not actual intercourse. Most translators have it as "sexual contact". In this case, washing of the hands, face, and feet is prescribed, and not a bath as is the case for intercourse.
Peace,
Tay -
Salaam all
In this case, washing of the hands, face, and feet is prescribed, and not a bath as is the case for intercourse.
In fact both verses 443 and 56 speak about tayammum, when you do not find water. So the rule stays to get ready for salat,and in case water is available, bathe after intercourse, wash face, hands/arms and feet.
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Peace all,
The wording
three Salat timeswas an error from a previous article and has been corrected.The first thing I want to point out is your belief in the facing of the temple at Baka as the Qiblah. I would like to know how you made that connection as per Quran. I have read the verses that you have used in your article to support this view, but there aren't any verses that I know of which connect Baka to Qiblah. If there are such verses that I am not aware of, please let me kow of them. If there are no such verses, I would like to know how you came to this particular conclusion.
I based that finding on two points, the first is the example of Moses and his people on their escape from Egypt being told to
face their homes & perform the SalatPlease note that Moses and his people are running away from where they lived, hence this can only be a physical turning to face that direction in the Salat (the logic behind it being obvious, that Moses is being chased by Pharoah comming from the city they just left, hence to have licence to face the direction Pharoah would be comming from during Salat would take away the element of surprise).The second point is the clear command to
face the Qibla of the Restricted Temple. The verses on this matter speak of it being a clear physical action as observed when the people were inquiringwhat made them change their Qibla?. Gods system has never changes, hence those that argue that theQiblais a system that the Muslims were following and then changed it does not tally with this foundation. However, when we link the Qibla with the Salat as we can in the case of Moses in 1087, then the entire issue becomes clear that it is a physical turning to face Gods restricted temple.My second concern is salaatul jum'a.
You translated 629 as
O you who believe, when the oath of allegiance is called to at time of public gathering, then you shall hasten towards the remembrance of God, and cease all selling. This is better for you, if you only knew.
You left out the definate article AL which is written in the original Arabic text...
Ya ayyuha allatheena amanoo itha noodiya lilssalati min yawmi ALjumuAAati faisAAaw ila thikri Allahi watharoo albayAAa thalikum khayrun lakum in kuntum taAAlamoona
Therefor, the correct translation should be
O you who believe, when the oath of allegiance is called to at THE time of public gathering, then you shall hasten towards the remembrance of God, and cease all selling. This is better for you, if you only knew.
You are absolutely correct. The
thewas dropped accidentally when I was reviewing the verses. It has been corrected.In Arabic, we all know that the definate article al speaks of something specific as opposed to something general. It is more on the lines of a one of a kind type scenario. As much work and effort will have to be put into it, we have to research and determine what this specific day is and I am certain that the answer is in the Quran.
You have come to the conclusion that this can be any day of public gathering which I think the Arabic of the quran makes that assessment incorrect.
I have not been able to see a
special dayin the sence that you are referring to. The main indicator on this verse is the wordminwhich makes it all and any days where a gathering of people takes place. Had the wording beenfi, then the case could be made that there is one special day that the Salat is to be held in.I believe the 5th thing is spoken of in the beginning of this verse
Ya ayyuha allatheena amanoo ITHA QUMTUM ila alssalati faighsiloo wujoohakum waaydiyakum ila almarafiqi waimsahoo biruoosikum waarjulakum ila alkaAAbayni wa-in kuntum junuban faittahharoo wa-in kuntum marda aw AAala safarin aw jaa ahadun minkum mina algha-iti aw lamastumu alnnisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban faimsahoo biwujoohikum waaydeekum minhu ma yureedu Allahu liyajAAala AAalaykum min harajin walakin yureedu liyutahhirakum waliyutimma niAAmatahu AAalaykum laAAallakum tashkuroona
O you who believe, IF YOU RISE to perform the oath of allegiance, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you have had intercourse, then you shall bathe. And if you are ill, or traveling, or you have excreted feces, or you have had sexual contact with the women, and you could not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to make any hardship over you, but He wants to cleanse you and to complete His blessings upon you that you may be appreciative.
I take this to mean ITHA/IF we rise from a state of sleep or napping and I base it on 5248-49
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Waisbir lihukmi rabbika fa-innaka bi-aAAyunina wasabbih bihamdi rabbika HEENA TAQOOMU
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Wamina allayli fasabbihhu wa-idbara alnnujoomi
Paying attention to the wording at the end of verse 48 and the beginning of verse 49 appears to clarify this.
You shall be patient for the judgement of your Lord, for you are in Our sights; and glorify the praise of your Lord WHEN YOU RISE.
Also from the night glorify Him and after the appearance of the stars.
The term wa-min (and from) in the beginning of verse 49 is used to contrast the term heena taqoomu at the end of verse 48.
Thus, it is clear to me that if I am not ill, have not been traveling, did not just get done making stool in the bathroom, I have not had sexual contact with my spouse and I did not just aqamu/rise from sleep, then I can go ahead and observe the salat without the need to wash my face, hands, elbows, head and feet.
I have read another view (similar to your own) which was that the wudu/ablution was to be done for each Salat as per the command in 56 (
when you rise). On the subject of waking from sleep, the Scripture mainly usestusbihoon- rather thanqumt(see 3017).My own view is that napping/sleep does not negate the wudu for the Salat. The evidence I point to is the 2nd part of verse 56 which tells us that allowance to make
tayamum(cleaning with clean soil in the absence of water) is given in the cases of travel, illness, sexual contact, and stool. Had being asleep also required wudu, then it would have been given in the list of ietms that require wudu in the absence of water. -
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Peace,
What is "The Restricted Temple"?
Did exist then?In other words, what should we face when performing salaat?
The restricted temple (masjid alharam) has been around since at least the days of our father Abraham who raised its foundations with Ismail. It is my understanding that this symbol of God is to be faced at the time of each Salat.
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Peace Elke,
Peace damon )
Another reason I disagree with that understanding is because GOD Does Not make it a point to emphasize becoming clean in other verses of the quran as he does in 56 and 443 in prepparation for salat.
May be this is the case because salat also is the ongoing bond that we should respect at all times of our life - and not only a 'salat' times - which would IMO lead to a general incitation of staying clean - physically and morally.
You can see here that i share the view of arnold and soul2squeeze of multiple meaning / layers of understanding.
Bye bro,
lkThere are certain verses in the quran that make it very clear that we are to set aside the time to observe the salat, such as 629-10, 2458 and 4101-103.
4101 and 4103 are very clear that it is something that we take the time to observe intentionally at some point in our day. If it were not, 4101 would not speak on us shortening the salat and 4103 would not describe the salat as a timed writ/decree for the BELIEVERS. Speaking of which...
4103 says the salat is a timed decree for the BELIEVERS. Both, 443 and 56 start off by addressing the BELIEVERS.
Also, 56 says ITHA qumtum. Itha meaning IF. It says IF you rise for the salat. It does not say HEENA or WHEN we rise for the salat. If it were merely an ongoing bond and 56 is a general invitation to be clean, the verse would have used the word HEENA/WHEN as opposed to ITHA/IF.
Probably the main factor is the fact that GOD zero's in on becoming clean as a form of preparation before the salat and He does not throw in general comments about becoming clean in other parts of the Book.
Peace,
Damon. -
Peace Tay,
Peace Damon,
In reviewing your understanding, here's how I see it. Let me know what you think...
- If we had sexual intercourse with our spouses. <---bathe
2). If we had defecated in the bathroom. <---wash hands, face, and feet
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If we are ill. <---wash hands, face, and feet
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If we have been traveling. <---wash hands, face, and feet
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If we just awoke. <---wash hands, face, and feet
Now that I am looking at it again, I want to know for certain if traveling and illness are actual causes for the need to wash before salat OR are they merely causes which would prevent one from using water? Do you understand the question I am asking?
I believe there is a 6th condition, seperate from "intercourse with our spouses" the literal has it as "or you touched and felt repeatedly the women". I presume this is in reference to contact with our spouses, but not actual intercourse. Most translators have it as "sexual contact". In this case, washing of the hands, face, and feet is prescribed, and not a bath as is the case for intercourse.
I personally believe the second mentioning of the sexual contact in this verse is used to explain the concession of tayyamum in the case of absence/lack of water, but GOD Willing and I can look further into that and get back to you concerning what I find.
Peace,
Damon. -
Peace be with you Layth,
I based that finding on two points, the first is the example of Moses and his people on their escape from Egypt being told to
face their homes & perform the SalatPlease note that Moses and his people are running away from where they lived, hence this can only be a physical turning to face that direction in the Salat (the logic behind it being obvious, that Moses is being chased by Pharoah comming from the city they just left, hence to have licence to face the direction Pharoah would be comming from during Salat would take away the element of surprise).The second point is the clear command to
face the Qibla of the Restricted Temple. The verses on this matter speak of it being a clear physical action as observed when the people were inquiringwhat made them change their Qibla?. Gods system has never changes, hence those that argue that theQiblais a system that the Muslims were following and then changed it does not tally with this foundation. However, when we link the Qibla with the Salat as we can in the case of Moses in 1087, then the entire issue becomes clear that it is a physical turning to face Gods restricted temple.Okay, I got it now Layth....you are talking about 2144. GOD Willing I am going to take some time today to dissect that verse and related verses to make sure that this is the correct understanding you have rendered. There is still the problem that this particular verse Does Not mention anything about the salat and therefore Does Not connect the salat with the Qibla you speak of or Masjidul-Haraam. I know of no verses in the quran which connect Qibla, salat or Masjidul-Haraam in any shape or fashion.
I have not been able to see a
special dayin the sence that you are referring to. The main indicator on this verse is the wordminwhich makes it all and any days where a gathering of people takes place. Had the wording beenfi, then the case could be made that there is one special day that the Salat is to be held in.Okay, this sounds pretty logical to me. If by chance there is special day this verse speaks of, I think I may have an idea as to what it is. GOD Willing, I can back to you all if it seems to me that it is what I am thinking.
I have read another view (similar to your own) which was that the wudu/ablution was to be done for each Salat as per the command in 56 (
when you rise). On the subject of waking from sleep, the Scripture mainly usestusbihoon- rather thanqumt(see 3017).3017 only speaks of waking from sleep in the morning. According to this understanding, one would have to believe that people only sleep from night to morning which would contradict 2458 and 3023. According to the understanding of 2458 and 3023 one can partake in sleep at any time be it day or night. 3017 only speaks of waking in the morning.
My own view is that napping/sleep does not negate the wudu for the Salat. The evidence I point to is the 2nd part of verse 56 which tells us that allowance to make
tayamum(cleaning with clean soil in the absence of water) is given in the cases of travel, illness, sexual contact, and stool. Had being asleep also required wudu, then it would have been given in the list of ietms that require wudu in the absence of water.This appears to be a pretty soild case, but I still am not able to see it that way as of yet due to the word ITHA/If being used instead of HEENA/WHEN. GOD chooses His words wisely and there is a reason He addressed the believers using If instead of WHEN. There is also the problem of why wash our hands, face and feet or bathe at all before the salat if one is not in one of the impure states mentioned in 443 and 56? Unless we are left with the age old belief that washing before the salat is a formality to be observed just because.
Also, based on a new way I have of looking at the verses in question (443 and 56), I now have a question concerning travelling and illness. Are they conditions in and of themselves which obligate one to wash before the salat or are they roadblocks for those who are under obligation due to sex or defication?
Like Tay, I really want to get to the bottom of this and I am still having a hard time believing the washing preparation is a mere formality that has no reason to be practiced other than because it is written without us trying to learn and understand WHY that particular command is given..
Peace,
Damon. -
Salaam all,
I would like to pick up where I last left off concerning the issue of salatul-juma'.
Remember that I brought up the issue that 629 doesn't say "A" time of gathering, it says "THE" time of gathering. The reason I am saying Time of gathering instead of Day of gathering is because in the quran yawm is mainly used to describe a period of time instead of a 24 hour day. Nnhar is mainly used for 24 hour day. Brother Mirghani Hamed does a pretty good job in exploring the issue of yawm and nhar in his article on Friday Prayer which can be read by clicking on http//www.free-minds.org/articles/hadith/friday.htm
With the clearest definition of yawm as our point of departure, I want to see if there is anything in the quran that speaks of a specific time of gathering. Here is what I have been looking at as a possibility. I am looking forward to your views and thoughts on this.
I want to focus on verses 9 and 10 of chapter 62.
629 O you who believe, when the oath of allegiance is called to at the time of public gathering, then you shall hasten towards the remembrance of God, and cease all selling. This is better for you, if you only knew.
6210 Then, once the oath of allegiance is complete, you shall disperse through the land and seek God's provisions, and remember God frequently, that you may succeed.
Please pay particular attention to the sentences highlighted in red and compare them to these other verses highlighted in red.
Also, please keep the following points in mind while reading these next set of verses.
1). 629,10 are speaking of a time of PUBLIC gathering....a time where many people are gathered together in order to share a common event.
2). There are Two events that I have found in the quran that GOD describes as a time that the people will be gathered. One of them is the day of resurrection. Well, I can't see how GOD can be talking about that particular time in 629 and 10.
The other time spoken of in the quran where many people gather together is the Hajj.
Chapter 22 outlines what is to be taking place during this time that the people gather together. Please read these verses carefully, especially the verses highlighted in red, and think upon what we have just read in 629 and 10...
2227 And call out to mankind with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure.
2228 So that they may witness benefits for themselves and recall God's name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor.
2229 Then let them complete their duties and fulfill their vows, and let them traverse at the ancient Sanctuary.
2230 Thus, and whosoever honours God's restrictions, then it is better for him with His Lord. And the livestock is made lawful for you except what is recited upon you. So avoid the foulness of idols and avoid saying false statements.
To my understanding, verse 27 speaks of THE time of gathering. I compare this to 629 that speaks of THE time of gathering.
Verse 28 speaks of the benefits we may witness at this time. The benefits at this time is twofold the obvious spiritual benefits as well as the commercial benefits that we are allowed to pursue at this particular time. I compare this to 629 as well which tells us to hasten to the remberance of GOD (the spiritual benefits) and to drop all trade/business (the commercial benefits). I also compare the wording of verses 28 and 29 to the wording of 6210 that says after the salat is completed, we may continue to seek GOD's bounties and to traverse throughout while doing so.
Of course my understanding of this may be way off base, but either way I am still interested in how others may see this as a possibility.
Peace,
Damon. -
Peace,
As for qaama in Arabic you can say 'qumtu afa&alu dhaalika' which equal 'akhadhtu af&alu dhaalika' both akhadha and qaama just imply that you began some action, it doesn't have to imply standing.
As for the word Salaat, its plural is salawaat, this can also mean synagougues (refer to the verse that says had it not been for God sending people to stop other people many synogogues and churches would have been destroyed). However, I cannot agree with the word Salaat meaning oath or allegience. This has no backing through sources of knowledge, only through inventive conjecture justified through contextual guessing. Using context to guess at word's meanings instead of dictionaries that show you how the word was used in the past, by its speakers, is pure imaginative conjecture at best. I can't commend that, despite howwever good your intentions maybe. When I wrote an article I don't guess at words by context, I consider the actualy meanings of the word and the grammar that involves the word. Classical Arabic is the language that the God chose to write the Quran in. It seems like you, and plenty of others on this site, don't agree with God's decision, as you intentionally try to corrupt the meanings of words through first denying its orignal meaning, and then through contextual guessing which you would like to think of as contextual deduction.
As for qiblah, I think this is an error to still think that this means just 'direction of prayer.' From the root qabala and seeing other Arabic phrases like qiblatunnadhri as 'focus of attention' we can see that qiblah means a focal point. It is something that recieves (qabala) attention, or importance. It has to do with the being the convening point of something onto or intself. A school is a qiblah for students. An attractive women will be the qiblatun for unmarried men. An art exibition is the qiblah for art-admirers. Malls are the qiblahs of shoppers. TV's are the qiblahs for those watching their favorite shows. The sun will be a qiblah for sungazers, and on and on. With that said 1087 doesn't have to do with the people of Moses (while they were in Egypt) facing some direction for prayer or even looking back during an allegience it has to do with them making their homes places for communal gathering.
I know you have been thinking hard on this but I can't agree with contextual guessing, disregard of dictionaries and picking and choosing of what traditional ideas about words you are going to reject or accept, rejecting the traditional idea for Salat and accepting the traditional idea of a qiblah.
Salat is Prayer, not necessarily the formulaec prayer of a Muslim but when anyone sets out time, in a ritual-like way, to meditate on God. Du'aa is calling out to or on God or anyone for that matter. But you do not have to be in prayer to do this. So whereas Prayer will probably always involve you calling out to or on God you don't have to be in prayer to do this. The difference between being in prayer and just saying a prayer is the difference between Salaat and Du'aa. Salaat has some other meanings as well, but since you and others seem to reject all forms of traditional understanding and opt for your conjecturing and contextual guessing at certain words that you feel are imortant in the Quran, you cannot see how the Quran can really use this Classical Arabic word to truly broaden horizons.
Godbless,
Anwar -
Salam Layth
I can tell that you have knowledge of Qur'aanic Arabic. My question that I have for you is do you know Qur'aanic Arabic fluently?
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Dear Damon,
I find the link you have made between the gathering of the Hajj and the gathering that is refered to in 629 to be quite strong in its foundation...
Unless something has been missed, I am strongly inclined to adopt your analysis as being factually correct.
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Peace,
I can tell that you have knowledge of Qur'aanic Arabic. My question that I have for you is do you know Qur'aanic Arabic fluently?
I primarily use the Scripture and how it references itself concerning the meaning of words. For example, in the Arabic language the word
ummyhas become commonly accepted asilleterate, while its use in the Scripture indicates that it isone who has not received the scripture.So, to answer your question, I know Arabic as used in the Scripture, but I do not know all the mysteries and meanings contained in God`s words that are recorded in the Scripture.
Then High above all is God, the King, the True. And do not be hasty with the Quran before its inspiration is completed to you, and SayMy Lord, increase my knowledge.`` (The Message 20114) -
Peace Damon,
Okay, I got it now Layth....you are talking about 2144. GOD Willing I am going to take some time today to dissect that verse and related verses to make sure that this is the correct understanding you have rendered. There is still the problem that this particular verse Does Not mention anything about the salat and therefore Does Not connect the salat with the Qibla you speak of or Masjidul-Haraam. I know of no verses in the quran which connect Qibla, salat or Masjidul-Haraam in any shape or fashion.
I first connected Qibla with Salat using 1087, then I connected Qibla with Masjid AlHaram using 2144.
Qibla = Salat (1087)
Qibla = Masjid Al-Haram (2144)Conclusion Masjid Al-Haram = Qibla = Salat
This appears to be a pretty soild case, but I still am not able to see it that way as of yet due to the word ITHA/If being used instead of HEENA/WHEN. GOD chooses His words wisely and there is a reason He addressed the believers using If instead of WHEN. There is also the problem of why wash our hands, face and feet or bathe at all before the salat if one is not in one of the impure states mentioned in 443 and 56? Unless we are left with the age old belief that washing before the salat is a formality to be observed just because.
I believe the distinction in using
ifdenotes that the Salat is an optional act carried out by people having acheived conviction and carried out mainly by mumins who have attained such conviction (had it beenwhenthen it becomes a command with no choice for anyone but tohear & obey).On the issue of being clean, my take is that this is done as a prerequisite to get people in the mental state of the Salat, as well as the simple fact that Salat is mainly carried out in a group and hence the requirement to be clean is showing regard for others who will be sitting or standing near you (as is the command to dress nicely at God`s temples - not needed by God, but an etiquette rule that considers others as well).
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Damon wrote
Also, 56 says ITHA qumtum. Itha meaning IF. It says IF you rise for the salat. It does not say HEENA or WHEN we rise for the salat. If it were merely an ongoing bond and 56 is a general invitation to be clean, the verse would have used the word HEENA/WHEN as opposed to ITHA/IF.
Peace, Damon. It's good to see that you're posting again.
Are you sure about the meaning of ITHA in the Reading?
I've always thought that "ITHA" does in fact mean WHEN , while "IN" actually means IF.
The correct translation for "If you rise for the salat" would be "In qumtum ila -salati"I also believe that the argument actually has no sound basis, because God is actually adressing the BELIEVERS ONLY, in the verse and not all people.
"O ye who believe, WHEN (not IF) you rise for prayer,...."
This leads me to believe that Salat is not something conditional for believers, but is actually a fact. The true believers are the ones who regularly observe Salat. There is no IF hereNow if you want proof that "ITHA" does in fact mean WHEN, it's sufficient to quote the following
"ITHA WAQA3AT AL WAQI3A" meaning WHEN it happens , as it is sure to happen.
"When God's victory and conquest comes." ( ITHA JA'A NASRULLAHI WAL FATH" ) , meaning WHEN it happens, as it is sure to happen.Peace.
