why no expiation for not doing salat or zakat?
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i asked it to analyse this article, bearing in mind its expiation analysis above:
https://mypercept.co.uk/articles/covenant-quran.htmlBased strictly on Qurʾān and the article:
Dīn = living covenant
Covenant = sustained attachment and fidelity
Ṣalāt = vertical attachment (God-ward orientation)
Zakāt = horizontal attachment (social purification and joining)
Remove either:
You sever what God commanded to be joined (2:27, 13:21)
You exit covenantal space
Expiation becomes meaningless
You do not “make up” for absence of relationship — you either return to it or remain outside it.
One-line conclusion
Ṣalāt and zakāt are not expiate-able because they are not acts within the covenant — they are the covenant in lived form.
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Recent thought: possible reason why if one missed salat time they cannot make up for it another time, is because it is communal.
e.g. from Layth:
features of Salat that are clearly group related:- The ablution or cleaning with soil (clearly a people thing)
- The audible voice during the Salat (again, someone has to be listening)
- The examples of Salat are always group related (e.g. 4:102)
- The hypocrites doing Salat are doing so "to be seen" (by whom, the group) - 4:142
- The call to Salat 5:58 (audible declaration - for the group)
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I get the "Salat is communal” angle (call to salat, fear salat in groups, hypocrites doing it to be seen). But if its that public/communal why don’t we find its steps laid out(# of rakas etc). like we find inheritance shares laid out? The Quran specifies numbers when ambiguity causes injustice and disputes. For salat it seems to assume a known living practice and focuses on purpose (dhikr, humility, not showing off) and on adjustments in fear/travel/illness. Maybe the ʿillah is simply that ṣalat was already practiced and transmitted from prophets so the Quran didn’t re-document mechanics, it corrected the orientation. If that’s true, then “communal” alone may not be the reason there’s no make-up rather it’s more that salat is covenant/relationship, you return to it rather than repay a missed slot.
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IMO, salat al fajr = quran al fajr. Pretty self explanatory.
Thus there is little need to make it regimented, provide an exact sequence etc. There is structure with flexibility:
https://www.quranvshadith.com/salat.html -
If Salat is communal in the sense of synchronized participation (call, rows, fear format), then it cannot be merely individual recitation without some shared form. A communal act presupposes recognizable structure. Since the Quran does not codify detailed procedure, it seems more likely that it assumes an already known practice and focuses on orientation rather than mechanics.
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Along with salat’s basic purpose, the regular, timed salat for believers (17:78, 11:114, 24:58) seems to serve as a test of priorities, as reflected in the instruction to leave even business behind (62:9,11) and the guidance to maintain salat even in times of fear (4:101-102, 2:239). In that sense, the timing would appear to be binding (kitāban mawqūta, 4:103) even on an individual who is alone or unable to reach a group.
There are verses that depict salat in a group context. At the same time, Zakariya is described as being in salat (3:39), which appears to reflect an individual moment.
The Qur’an does not state explicitly whether a missed salat can or cannot be made up, which seems to leave that space open.
And ablution could also function as a personal act of mental and physical resetting.
Likewise, reciting/reading in an audible voice (17:110) might help an individual maintain focus, even if alone, and can also act as a gentle reminder to those nearby (close relatives/colleagues etc).And the call to salat may serve not only those who attend, but also as a reminder to anyone who hears it, even if they cannot join.
The Qur’an speaks of moderation (17:110; 31:19) as well as engaging others with wisdom and in the best manner (e.g. 16:125; 41:34), which may also guide how expressions/acts of devotion are carried out in shared spaces. -
IMO, salat al fajr = quran al fajr. Pretty self explanatory.
Thus there is little need to make it regimented, provide an exact sequence etc. There is structure with flexibility:
https://www.quranvshadith.com/salat.html@Wakas said in why no expiation for not doing salat or zakat?:
IMO, salat al fajr = quran al fajr. Pretty self explanatory.
Thus there is little need to make it regimented, provide an exact sequence etc. There is structure with flexibility:
https://www.quranvshadith.com/salat.htmlPeace Wakas,
First and foremost, let me say that I really enjoyed reading your article about Salat. I think it's excellent. Furthermore, I can tell that you've put a lot of thought and effort into exploring this topic. In addition, I truly appreciate your work and believe it's an important contribution to Qur'anic studies, specifically regarding interpolations (i.e. Hadith).
With the utmost respect, I'd like to offer a small point for consideration regarding the notion in your article that each prophet likely had their own unique form of salat (reference to Supplement 5: What about salat?). From my understanding of the Qur'an, all the prophets and the righteous men and women among their communities, specifically in the early generations, performed salat in the same or a similar way, as clearly shown in verses 19:58-60. Moreover, these verses unmistakably show that salat was a consistent practice among the prophets and their faithful followers in those early generations, regardless of time or place. However, later generations strayed from the original, correct way of performing salat, followed their own desires, and experienced serious and significant consequences. I believe this perspective strengthens our understanding of salat's enduring significance and shows that the true version of Salat is a timeless practice, unchanged throughout the history of humankind.
I'd like to share some quotes from your article and my thoughts regarding them.
Thus, within the Qur'anic framework there is both structure and flexibility. Monotheism, humility, sincerity, and the moral fruits of salat are primary; exact sequences are secondary.
I agree 100 percent. The basic spiritual principles, such as monotheism, humility, and sincerity, are paramount. The form of salat should never eclipse the higher spiritual purpose it serves. The Qur'an prioritizes the essence of the practice (connecting with God through the recitation of God's revelations) over rigid adherence to exact sequences. This distinction ensures the flexibility needed to adapt the practice to diverse contexts while preserving its main purpose.
Traditional scholars themselves acknowledge that previous prophets had their own forms of salat, which—though different—were still valid before God.
While some traditional scholars acknowledge the existence of different forms of salat regarding previous prophets, this stance appears to be at odds with the Qur'anic narrative in verses 19:58-60. These verses explicitly indicate that the practices of the prophets were remarkably consistent over time. I think this raises a critical question. Should historical accounts confirm the Qur'an, or does the Qur'an, as the ultimate Furqan (criterion), define historical truth? Since the Qur'an serves as the final and unifying criterion for all beliefs and practices, it is chrystal clear that any historical variance must be understood through the lens of Qur'anic teachings, which unmistakably show salat as a timeless and consistent practice, since all the prophets and the righteous men and women among their communities, specifically in the early generations, performed salat in the same or a similar way (see verses 19:58-60).
If form were decisive, then the salat of Moses, Jesus, or Abraham, etc. — all of whom likely performed salat differently — would be invalid, which contradicts both Qur'anic testimony and divine justice.
Again, verses 19:58-60 illustrate that the prophets practiced salat in a very similar manner, which unmistakably show the unity and consistency of this basic act of faith. While salat undoubtedly has a form (such as being performed at prescribed times, with a moderate tone of voice, and so on), the validity of salat does not hinge on these things. Instead, it is the sincerity, intent, consistency, and spiritual and moral results of the practice that truly determines its worth before God. The Qur'an makes it unmistakably clear that what matters is not the specific sequence of actions, but the purity of heart and devotion to God, which transcends form.
Both reason and revelation point to the same truth: the form is a means, not an end.
I fully agree. The form is merely a vehicle, a means to a profound spiritual end. Both reason and revelation confirm that the true purpose of salat is to create a sincere connection with God. The physical actions are important, but they are a reflection of inner devotion and discipline. Ultimately, the form is secondary to the substance (which consists of the sincerity, humility, and reflection that each Salat embodies).
Lastly, there are ample examples in traditions showing significant variance and evolution in salat, especially among earliest Muslims.
While it is true that there were some variations in practice during the Prophet's time, these differences were largely localized and often stemmed from diverse cultural contexts. The Qur'an consistently shows a unified and consistent practice of salat, specifically among the early generations of Muslims, as seen in verses 19:58-60. This Qur'anic passage directly contrasts the traditions with the notion of evolving differences, and clearly shows that the essence of salat has remained consistent throughout history. Any divergence in practice among early Muslims should be understood as a reflection of human adaptation within the broader framework of a unified, divinely ordained act of faith.
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Peace, please read the clear and explicit explanations of verses 19:58-60 in my posts in the following thread.
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I dont think you can claim "same" is "clear" and "explicit", but a case for "similar" can be made. I think the rest of your article is fine. There are actually more verses linking salat to quran, e.g.
Quote:
Verses linking slw to al quran: 2:43-45, 4:103, 5:12-13, 7:169-170, 8:2-3, 19:58-59, 29:45, 31:2-7, 33:33-34, 17:78-79, 73:1-4, 73:20. -
As you probably remember, in the original post (OP), I wrote both the word "same" and the phrase "similar way" in the same sentence. Here's the exact quote from my OP before I edited it:
"From my understanding of the Qur'an, all the prophets and the righteous men and women among their communities, specifically in the early generations, performed Salat in the same or a similar way, as clearly shown in verses 19:58-60."
That said, you're right that "same way" is not clear and explicit. The Qur'an indicates that Salat was performed in a "similar way" by the prophets and the faithful among them who lived during the same time. This phrasing preserves the main principles of reciting God's revelations, submission, and obedience, while it allows for slight variations depending on the time and circumstances of each prophet's community. The change from "same way" to "similar way" is strongly supported by Qur'anic evidence. I've therefore updated the OP with your suggestion, removed "same," and left it as "similar way." I truly appreciate your thoughtful feedback. Thank you.
I'm familiar with the verses you mentioned that link Salat to the Qur'an, and some of them are discussed in my posts in the thread. However, I didn't refer to all of them, since my main focus was on verses 19:58-60 and a few other specific verses.
