IN THE QURAN: SALAAT FASTING HAC AND ZAKAT

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"English translation, generated by artificial intelligence(Gemini 2.5 Pro), excerpted from the book "Kuran'daki Din" (Religion in the Quran) written in Turkish."

"HAJJ IN THE QURAN

In the Quran, the Hajj is described in the following verses Surah Al-Baqarah (2) 158, 189, 196, 198, 199, 200, 203; Surah Al-Imran (3) 97; Surah Al-Ma'idah (5) 1, 2, 95, 96, 97; Surah At-Tawbah (9) 3; and Surah Al-Hajj (22) 25, 26, 27, 28, 29. The most important feature of Mecca, the place where our Prophet first conveyed Islam, is that it is the location of the Kaaba, where the Hajj is performed. The Kaaba was respected by all the Jews, Christians, and polytheists in that region. With its feature of gathering people for the Hajj, this place also played the role of a center for different communities to meet, trade, and exchange ideas. The people here knew what was meant by "Hajj." The fact that this word is mentioned with the definite article "al-Hajj" in the places where it appears shows that this was a known act of worship. Although Hajj is not a daily worship like salat (prayer), it is a communal worship witnessed by joining the congregation, just like salat. In short, like salat, Hajj is an act of worship whose obligation is understood from the Quran without the need for the description of any hadith book and is witnessed by participating in the collective gathering. Of course, if there is a mistake in the understanding of Hajj, this mistake should also be corrected based on the Quran. In the light of the verses of the Quran, we can summarize Hajj as follows

1- The word "hajj" is given the meaning "to intend" in dictionaries. As a Quranic term, "hajj" refers to a visit to the Kaaba during a specific period, which includes fulfilling certain conditions. From Surah Al-Imran (3), verse 97, we learn that performing the Hajj is a right of Allah upon the servants who are able to do so. It is understood from the verse that those who are able to perform the Hajj will do so. Allah did not explain the phrase "to be able," leaving the understanding of this phrase to us. The schools of thought (madhahib) have tried to restrict the meaning of the phrase "to be able." From this expression, one can understand not being a captive, having sufficient financial means, and being in good health. The degree of health and financial power that corresponds to the concept of "being able" should be decided with a conscientious evaluation. Individuals will best evaluate the concept of "being able" and decide whether they are able to go to Hajj, considering their responsibilities towards Allah, that Allah knows all conditions and thoughts, and that they are also responsible for their conscientious convictions.

2- Hajj has been an act of worship since the time of the Prophet Abraham (22-Al-Hajj 26, 27). At the Kaaba, there is the Station of Abraham and clear signs (3-Al-Imran 97). It is unthinkable that the people of Mecca, who hosted the Kaaba, did not understand what was meant by "Hajj." The Quran corrected the distortions made by the polytheists and restored this worship, which had been practiced since the time of Abraham, to its monotheistic essence.

3- In Surah Al-Baqarah (2), verse 197, it is said that the Hajj is in "the well-known months." Moreover, the plural form "months" is used; since there is a special suffix for the dual in Arabic, it is understood from the plural suffix here that the Hajj covers a period of at least three months. However, today, because the Hajj is compressed into a short period (the imposition that being at Arafat must be on a specific single day), pilgrims crush each other in the crowd, many deaths occur, and the pilgrims suffer. There is also a large group of people who apply to become pilgrims and wait in line but are unable to perform this worship. Considering the ease of transportation and the increase in the number of Muslims in the world, it is understood that in the coming years, many people will not be able to perform this obligatory worship despite applying. However, if this worship is spread over the months as mentioned in the Quran, this problem will be solved. All-knowing Allah foresaw this situation and spread the Hajj over a much wider period than that presented by the schools of thought, and did not make obligatory an act of worship that a large mass of this ummah (community) could not perform if they tried to do it. Those who do not present the possibilities given by the Quran to the people are both causing the people to suffer and preventing many from fulfilling an obligation.

It is stated in Surah Al-Baqarah (2), verse 197, that the Hajj, which has been practiced since the time of Prophet Abraham, is in the "well-known months." Just as the months of March, April, and May are understood when spring is mentioned, we see that the months of Hajj were understood in this way in the period of the Quran's revelation, but this issue could not remain outside of sectarian distortion. Unfortunately, today there is a confusion of meaning regarding what should be understood by the months of Hajj. According to the majority of the schools of thought, the "months of Hajj" refer to Shawwal, Dhu al-Qi'dah, and the first 10 days of Dhu al-Hijjah. Some have said that all three of these months are meant. The commentator Muhammad Izzat Darwaza stated that the three sacred months of Dhu al-Qi'dah, Dhu al-Hijjah, and Muharram are the months of Hajj. Those who confine the Hajj to a few days say that one can enter the state of ihram (we explained ihram in the sixth point) in the preceding months, but the Hajj cannot be completed in these months. However, those who take such an approach are not accepting that the Hajj can be performed in these months. Furthermore, the opinion of the majority of the schools of thought, the period of "two months and ten days," contradicts the statement we mentioned that the sacred months are at least three months. Indeed, in the Quran, in the same surah where the verse stating that the Hajj is in the "well-known months" is located, in Surah Al-Baqarah (2), verse 234, the waiting period for women whose husbands have died is stated as "four months and 10 days," emphasizing the "10 days" as necessary. While the day to be waited is explained as "four months and 10 days" when necessary in the same surah, it appears as a clear mistake for someone to explain the expression related to Hajj, which is understood as at least three months, as "two months and 10 days" in a way that is incompatible with the Quran.
To solve the problem here, we can say that it is important to evaluate the expressions related to the "sacred months" in the Quran together. The fact that the months of Hajj are in the well-known months is also because these months are the sacred months. Fighting is forbidden during the sacred months. This prohibition allows for the performance of the Hajj duty. The tribes around the Kaaba observed the prohibition of fighting during the sacred months, ensuring that the Hajj pilgrimage was not interrupted and that their own conflicts did not prevent people from performing the Hajj. The polytheists in the generations after Prophet Abraham also saw themselves as the guardians of the Kaaba, and although they made various manipulations with the sacred months, they continued this tradition. They considered the Hajj a source of trade and observed the sacred months as an element that saved their trade. (From Surah Al-Anfal (, verses 34 and 35, we can understand that the polytheists saw themselves as the inheritors of the Kaaba.)

From the mention of Hajj two verses after the mention of the sacred months in Surah Al-Baqarah (2), verse 194, from the emphasis in Surah Al-Baqarah (2), verse 217 that fighting in the sacred months is a great crime and the mention of preventing access to the Masjid al-Haram, the place where Hajj is performed, from the joint mention of the sacred month and the ihram in the Hajj pilgrimage in Surah Al-Ma'idah (5), verse 2, and again in the same surah, verse 97, the joint mention of the sacred months and the Kaaba, which is visited during Hajj; it is understood that the known months of Hajj are the sacred months. Indeed, the sanctity of these months is also related to the Hajj.

We are of the opinion that it is a contradiction to consider the sacred months separate from the months of Hajj, despite the fact that many books mention the relationship of the sacred months with the Hajj pilgrimage. If the sacred months are the months that allow the Hajj to be performed comfortably, would not the months in which the Hajj is performed also be the sacred months? In most sources, the sacred months are listed as "Dhu al-Qi'dah, Dhu al-Hijjah, Muharram, and Rajab." The first three months are consecutive, while the month of Rajab is not consecutive to the preceding months. It is clear to us that the month of "Rajab" cannot be a sacred month. It is very easily understood from the verses at the beginning of Surah At-Tawbah that the sacred months are consecutive. In Surah At-Tawbah (9), verse 2, the polytheists are given a period of "four months," and in verse 5, it is said that what is necessary should be done after this period, which is the "sacred months," has passed. These verses alone are sufficient to understand that these months are four consecutive months. In Surah At-Tawbah (9), verse 37, tampering with the sacred months is presented as an evil deed. But unfortunately, the warning of this verse has not been heeded, and distortion has been made regarding these months, which are clearly consecutive from the Quran, as in many other issues.

There is another important point that is overlooked here; in Surah At-Tawbah (9), verse 3, it is stated that this announcement was made on the "Day of the Greater Hajj"; if a period of four months is to be waited from this day, it is understood that this day is the beginning day of the sacred months. It is stated in the 36th verse of the same surah, Surah At-Tawbah (9), that 4 of the 12 months are sacred months. From Surah Al-Baqarah (2), verse 189, we understand that these 4 months are the "months" in the Lunar (Qamari) calendar. Since these months are full lunar months, it is understood from this that the "Day of the Greater Hajj" is the beginning of these four months and the first day of a month. The "Day of the Greater Hajj" is the first day the sacred months begin, and the reason why this day is mentioned with such a special emphasis is clear; this day is also the starting day of the Hajj. After it is understood that the sacred months are the months when fighting is forbidden for the comfortable performance of the Hajj, it is also understood that the Hajj is in the same months. In short, the "Day of the Greater Hajj" is the first day of the sacred months, therefore it is the first day of a month, and this is also the starting day of the Hajj. When it is understood that the approach of cramming the Hajj into a specific day to be at Arafat is erroneous, it is also understood that it is wrong to characterize that day as the "Day of the Greater Hajj." It is seen that the schools of thought have adopted a contradictory approach to the Quran on this issue as well, and this needs to be corrected.

In conclusion, the Hajj is an act of worship performed within the sacred months. Here, we will present three different views regarding which these months are (which we suggest for your evaluation as a result of our research) and invite you to research which of the views on this controversial issue is correct. According to the first view, the months of Hajj are the consecutive months of "Shawwal, Dhu al-Qi'dah, and Dhu al-Hijjah," which are also known today (but the Hajj is not spread out over them). The sacred months are formed by adding "Muharram," which is adjacent to these months from the sacred months and whose name means "the sacred month," to these months, resulting in "Shawwal, Dhu al-Qi'dah, Dhu al-Hijjah, Muharram." These four sacred months are found by removing the month of "Rajab," which is claimed to be a sacred month but is not adjacent to these months and therefore cannot be one of them, and replacing it with "Shawwal." According to this view, "Muharram," the last of the sacred months, is adjacent to the months of Hajj for a reason such as facilitating the return of the pilgrims, but it is not one of the months of Hajj.

According to the second view, the four sacred months, which are also the months of Hajj, are found by adding the month of "Muharram" to the consecutive months of "Shawwal, Dhu al-Qi'dah, and Dhu al-Hijjah," which are currently accepted as the months of Hajj. The difference between this and the first view is that it is said that the months of Hajj and the sacred months are exactly the same four months. Indeed, Zuhri also evaluated the four consecutive months described in Surah At-Tawbah (9), verse 4 as the months of "Shawwal, Dhu al-Qi'dah, Dhu al-Hijjah, and Muharram." (See Elmalılı Hamdi Yazır, commentary on verse 2 of Surah At-Tawbah; Tabari, commentary on verse 2 of Surah At-Tawbah) Of these months, "Dhu al-Qi'dah" and "Dhu al-Hijjah" are common with the months claimed to be sacred months, and "Muharram" already means "the sacred month"; by adding this month, four months are reached. While doing this, the month of "Rajab," which is claimed to be a sacred month but is not adjacent to the previous months and therefore cannot be related to these months, is removed. In short, 4 months are found by removing the month of "Rajab," which is not adjacent to these months and therefore cannot be one of them, from the 5 months that emerge from the combination of the months that are currently said to be the "months of Hajj" and the "sacred months."

The third view, which is also our preference, is as follows Just as the first day of these months is called the "Day of the Greater Hajj," it is reasonable to think that the first of these months is "Dhu al-Hijjah," which means "the month of Hajj." We can guess that the name of the first month of the Hajj was given as "Dhu al-Hijjah," which means "the month of Hajj" in Arabic, because the Hajj begins with this month. When Dhu al-Hijjah is the first month, it becomes clear that Muharram, Safar, and Rabi' al-awwal, which follow Dhu al-Hijjah, are the other months of Hajj. Meanwhile, the meaning of "Muharram," the second of these months, is "the sacred month," which confirms with its name that it is a part of these four months. An interesting additional piece of evidence has been put forward here. The month of Rabi' al-awwal is a compound word consisting of two words. The word "Rabi'ul" means to be the fourth, and the word "Awwal" means to be the first, that is, this month carries the meaning of "the First-Fourth." After this month comes the month "Rabi' al-akhir," whose name means "the Latter-Fourth." The month of "Rabi' al-awwal" was given this name because it is the fourth and last of the sacred months. Since the first month of the lunar calendar is Muharram, the month "Rabi' al-akhir" is the fourth month in the calendar order. This explains why the name of this month is "the Latter" (Akhir) "Fourth" (Rabi'ul). If it is not understood that "Rabi' al-awwal" is the fourth of the sacred months, it cannot be explained why "Rabi' al-akhir" means "the Latter Fourth" and what "Rabi' al-awwal" is the "fourth" of. This supports the idea that the sacred months begin with Dhu al-Hijjah and end with Rabi' al-awwal, the fourth month; in short, these months are "Dhu al-Hijjah, Muharram, Safar, Rabi' al-awwal." The fact that a significant majority of commentators are of the opinion that these verses of Surah At-Tawbah, where the first day of the four mentioned months (the Day of the Greater Hajj) is expressed, were revealed in the month of Dhu al-Hijjah also supports this view. Thus, when Dhu al-Hijjah is accepted as the first month and four months are counted, the sacred months expressed in this view emerge. According to a significant majority such as Tabari, Dahhak, Qatadah, Suddi, Muhammad ibn Ka'b al-Qurazi, and Mujahid, the four months mentioned in Surah At-Tawbah (9), verse 2 are the consecutive months "from the 10th of Dhu al-Hijjah, through Muharram, Safar, Rabi' al-awwal, to the 10th of Rabi' al-akhir." (See Tabari, commentary on verse 2 of Surah At-Tawbah) Based on Surah At-Tawbah (9), verse 36, if we make the correction that the sacred months should be the four full months intended here, that is, if we correct the 10-day error to be from the beginning of Dhu al-Hijjah to the end of Rabi' al-awwal, these four consecutive months support the third view we have presented.

We can easily say that the months of Hajj should not be compressed into a few days as is done today. We have presented different views to you so that you are aware of the different opinions on this matter. Review this issue, like everything else in this book, by going to the Quran with a sincere approach, and then using your reason and conscience.

A distortion was made regarding these months known in the period of the Quran's revelation, and the practice of compressing the Hajj into a few days, which leads to people crushing and killing each other, was made obligatory. The schools of thought have compressed the Hajj into a few days, taking as a reference that our Prophet, who is stated to have performed Hajj once in his life (some biographers have stated that our Prophet performed Hajj before the Hijra), performed the Hajj pilgrimage in the said few days. Even if the mentioned point is correct, it cannot be understood from our Prophet's performance of Hajj on these days that the Hajj can only be performed on these days. This point is as clear as the fact that if there were a narration about our Prophet starting the prayer in the 10th minute after the beginning of the morning prayer, it could not be said that the morning prayer cannot be started in the minutes before and after that.

4- Hajj is an act of worship where a person pays attention to their behavior and comes together with people. There is no fighting, turning to evil, or sexual relations between spouses during Hajj (2-Al-Baqarah 197). During the Hajj pilgrimage, a person also makes some things that are permissible for them forbidden (such as sexual intercourse between spouses). Adhering to these points that are specified to be observed during Hajj is called "ihram." This is what it means for a pilgrim to be in ihram. One of the things forbidden during ihram is hunting (5-Al-Ma'idah 95, 96). The details of the Hajj, such as that this prohibition on hunting only covers land animals and that pilgrims can eat and catch seafood, are even mentioned in the verses mentioned in the Quran.

5- Whoever knowingly violates the prohibition on hunting land animals while in ihram, the penalty is to make an animal similar to the one he killed a sacrificial animal to be brought to the Kaaba. Two just people determine this similar sacrifice. The person who violates the hunting ban can fulfill the expiation for violating this ban by feeding the poor or by fasting for an equivalent period (5-Al-Ma'idah 95).

6- "Umrah" means to visit. While the Hajj is performed in a specific period, the Umrah is a visit that can be made at any time. Both the Hajj and the Umrah should be completed for the sake of Allah (2-Al-Baqarah 196). Not political propaganda, interests, or deceiving the public, but the pleasure of Allah should be the condition for both the Hajj and the Umrah. Those who are prevented from performing these acts of worship sacrifice an animal or have one sacrificed. The heads are not shaved until the sacrifice reaches its place. One who is sick or has a head ailment resorts to redemption by fasting, giving charity, or sacrificing an animal. When security is established, whoever wishes to perform Umrah until the Hajj sacrifices an animal that is easy for them to obtain or has one sacrificed. Whoever cannot find one fasts for ten days, three during the Hajj and seven upon returning. This is for those whose family is not in the vicinity of the Masjid al-Haram. All of this is mentioned in Surah Al-Baqarah (2), verse 196.

7- The name of Allah is mentioned over the sacrifices, and they are given to the poor and eaten (22-Al-Hajj 2. While performing the Hajj pilgrimage, one should be purified from impurities, and vows should be fulfilled (22-Al-Hajj 29). Since "purifying the impurities" is a general expression, it is necessary to pay attention to all kinds of hygiene rules during the Hajj, which is a meeting place for many people. Surah Al-Fath (4, verse 27, which speaks of entering the Masjid al-Haram with hair shortened or shaved, can also be evaluated in this framework. The circumambulation of the Kaaba will thus be performed in a clean manner (22-Al-Hajj 29). Attention has also been drawn to keeping the Kaaba clean, thus ensuring the cleanliness of the place where the Hajj pilgrimage is performed (22-Al-Hajj 26).

8- When leaving Arafat and descending together, it is necessary to remember (dhikr) Allah at the Mash'ar al-Haram. This remembrance should be as Allah has taught us (2-Al-Baqarah 19. Since Allah has taught us in the Quran how to remember (dhikr) Him, this activity of remembrance will also be in accordance with the Quran.
9- Then, one should surge forth from where the people surge forth and ask for Allah's forgiveness (2-Al-Baqarah 199).

10- When the necessary acts of worship are completed, it is necessary to remember (dhikr) Allah intensely (2-Al-Baqarah 200).

11- Allah is remembered on the numbered days. Whoever wishes can finish his worship in two days, and whoever wishes can spread it over a longer period (2-Al-Baqarah 203). It may be asked how the expressions "in the known days" (ayyamin ma'lumatin) mentioned in Surah Al-Hajj (22), verse 28, and "in the numbered days" (ayyamin ma'dudatin) mentioned in Surah Al-Baqarah (2), verse 203, should be understood. The same expression "in the numbered days" (ayyamin ma'dudatin) also appears in Surah Al-Baqarah (2), verse 184; the expression here has been understood to mean that the fast should be observed throughout the days of Ramadan, one of the lunar months (lunar months last 29 or 30 days). The expression related to Hajj similarly states that it is obligatory to enter the state of ihram and perform this worship within the days of the lunar months designated for Hajj. However, it is not obligatory for the Hajj to last throughout all these months; as mentioned in Surah Al-Baqarah (2), verse 203, this worship can be completed in two days, or it can be extended.

12- It is said in Surah Al-Baqarah (2), verse 158 that there is no blame in visiting Safa and Marwah. The description of Safa and Marwah in the same verse with the expression "Sha'a'irillah" (the symbols of Allah) should be evaluated as attributing a positive meaning to visiting this place. However, it would be wrong to state that a practice presented with the description of "no sin" is "obligatory" (fard). Although there have been those like Sufyan al-Thawri who stated that this practice is not "obligatory" and those like the Hanafis who do not consider it obligatory (in the Hanafi school, this practice is wajib), many have described this practice as "obligatory."

13- The Quran does not mention a practice called "stoning the devil" in the Hajj. The place where people crush each other the most and where deaths occur the most is in this practice, which is carried out as if it were a part of the Hajj pilgrimage. Let us remind you that this practice is called "wajib" (obligatory) and not "fard" (obligatory) in the Hanafi school of thought. That is, in the Hanafi school, the Hajj of a person who does not perform this practice is valid. Some have said that at that time, when "Hajj" was mentioned, this practice was also understood, and therefore we should include this practice in the Hajj pilgrimage and that this practice is symbolic. First of all, if we look at the descriptions of the devil in the Quran, we see that it is not possible to understand the devil as a being that stands somewhere and waits to be stoned. Furthermore, we are of the opinion that while the Hajj is described in the Quran, there are references to visiting the Kaaba, to Arafat, to the Mash'ar al-Haram, and even to the visit of Safa and Marwah, which we have seen is not obligatory, and if this practice were fard or wajib in the Hajj, there would have been a reference to it as well. Therefore, we can say that this practice is not a part of the Hajj pilgrimage.

14- The strange practices carried out around the stone called the Black Stone (Hajar al-Aswad) and the crushing of people to greet a stone are not compatible with the spirit presented by the Quran. The claim that a woman cannot go to Hajj alone is also a lie that restricts the travel rights of women, is attempted to be attributed to religion, but has no place in religion. Performing Hajj by proxy is also not a practice that can receive approval from the Quran. The statements that one cannot wear perfume or sewn clothes during Hajj are also expressions that are not found in the Quran. The explanations that Zamzam water, perfume, skullcaps, and prayer rugs brought from the Hajj or from another place bring special rewards or have sanctity are also all fabrications.

Throughout this section, we have discussed how the obligatory acts of worship of salat, fasting, zakat, and Hajj in the Quran should be understood. As can be seen, these acts of worship can be understood without resorting to any hadith or book of jurisprudence. There is no need for any hadith book to understand the practices performed by joining the community, and when these acts of worship were mentioned, what was meant was known because these acts of worship had been practiced in that region since the time of Prophet Abraham. Furthermore, as can be seen, the Quran has made the necessary explanations on these issues and has been a guide for the mistakes that need to be corrected. Do not forget that our explanations here are only correct to the extent that they are in accordance with the Quran, and evaluate what we have told you with the light of the Quran. Allah knows best about all things."

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KURAN ARAŞTIRMALARI GRUBU

To be continued...

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"ZAKAT IN THE QURAN

In the Quran, the spending of wealth and assets of material value in the way of Allah is described with words like "zakat," "sadaqah," and "infaq," and sometimes with expressions such as "Feed the poor" (for example, Surah Al-Muddaththir 7444) or by mentioning striving in the way of Allah with one's wealth (for example, Surah An-Nisa 495). This act of worship, described in many verses of the Quran and repeatedly emphasized, is one of our most fundamental duties according to our religion.

The word "infaq" in the Quran means "to spend, to give from one's possessions" in English. This word in the Quran, like the word "spending" in English, refers to both spending in the way of Allah and other expenditures. Although generally used to mean spending in the way of Allah, this word has also been used for expenditures made to hinder people from the way of Allah (See Surah Al-Anfal 836). The word "sadaqah," however, is always used in the sense of "spending in the way of Allah." The root of the word "sadaqah" has the meaning of "verification." The fact that spending in the way of Allah is a result of believing in and verifying Allah's commands may have led to this usage of the word "sadaqah." The word "zakat," on the other hand, carries the meaning of "purification." In the Quran, the word "zakat" is used in the sense of "purifying oneself by giving to others from one's possessions." Indeed, from Surah At-Tawbah 9103, we can understand that "giving sadaqah" is "purification," that is, "zakat." We can think of "zakat" as a broader concept that also includes "sadaqah." According to this understanding, "zakat" requires purification by giving from all the means one possesses. Thus, just as a person fulfills the duty of "zakat" by giving from their wealth, they also fulfill the duty of "zakat" by letting others benefit from their knowledge. The Quran explains to whom we should give from our wealth and material assets with the following verses

...who gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask , and for freeing slaves...
Surah Al-Baqarah 2177

They ask you what they should spend. Say, "Whatever you spend of good is for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."
Surah Al-Baqarah 2215

for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant would think them self-sufficient because of their restraint, but you will know them by their sign. They do not ask people persistently. And whatever you spend of good - indeed, Allah is Knowing of it.
Surah Al-Baqarah 2273

Zakat expenditures are only for the poor and for the needy and for those employed to collect and for bringing hearts together and for freeing captives and for those in debt and for the cause of Allah and for the traveler - an obligation by Allah. And Allah is Knowing and Wise.
Surah At-Tawbah 960

As can be seen from the verses, we understand to whom our expenditures for Allah should go. As for the amount of expenditure to be made in the way of Allah, the answer given to the following question is important in this regard

...And they ask you what they should spend. Say, "The excess ." Thus Allah makes clear to you the verses that you might give thought.
Surah Al-Baqarah 2219

As can be seen, the question of what to spend has been answered in the Quran. This answer is neither 1/40th nor any other numerical ratio. Looking at the emphasis in the Quran on spending from wealth and not hoarding it, we can say that giving 1/40th of one's wealth falls far short of the Quran's ideal. In the Quran, many important religious commands such as "remembering Allah much" and "not being wasteful" have been made obligatory without being expressed in numbers. For example, without using statements like "It is obligatory to say 'Allah' 500 times a day" or "It is wasteful to perform ablution with more than half a liter of water," these important commands of the Quran have been made obligatory without being tied to exact numbers. We can say the same is true for zakat.

If many people examine Quran translations, they may also find that our translation of "what you can spare" is translated as "what is surplus to needs." The word we have translated here as "what you can spare" and in some other translations as "what is surplus to needs" is "afw." Anyone who wishes can examine the verses where this word appears 2187, 3152, 3155, 595, 5101, 943, 4240, 6414. In the translations, you will find the equivalent of the same word in these verses as "to forgive" and "to pardon." The same word has also entered Turkish as "affetmek" (to forgive). From the verse, it is understood that we should give "what comes from our heart, what we willingly set aside." This verse shows that the expenditures made are those made with heartfelt consent. Therefore, it would be a mistake to think that a person has fulfilled "infaq/sadaqah/zakat" with expenditures they are obliged to make in their economic life, such as taxes and VAT. The state takes a large part of these in return for the services it provides; in return for these, the state provides services such as roads and security. There is no difference between the money given in this way and the money given for a jacket, cheese, or apartment dues. Expenditures made in the way of Allah, however, are the result of heartfelt consent, not the price of a service. Economic obligations, forced collections, and payments for services rendered cannot be included in this. From Surah At-Tawbah 960, we see that zakat can also be given to "those employed to collect"; this expression shows that zakat can be given to individuals appointed by institutions such as associations, foundations, or the state. However, the zakat delivered to "those employed" must be distributed to the categories mentioned in the Quran. Money collected by officials for a foundation's expenditure on sea otters or the state's electricity grid does not count as zakat. There are many verses in the Quran that tell us to spend from our wealth, from what Allah has provided as sustenance. In the Quran, miserliness is condemned, and we are told to spend from what Allah has given for the sake of Allah. The Quran has made private property permissible but has demanded that servants, with the awareness that Allah is the owner of all blessings, ensure social justice by spending from what Allah has given.

In the schools of thought (madhahib), besides zakat measures not found in the Quran, rulings such as "a person must give zakat on wealth that has remained in their possession for at least one year" have also been expressed. In some of the schools of thought that identify as Ahl as-Sunnah, this fundamental command of Islam has been so disregarded that it is said to be permissible to evade the obligation of giving zakat every year by gifting one's money to one's spouse just before the year is up (to be taken back later). Moreover, today, even many owners of large holding companies do not keep their money in one place for a year but constantly circulate it as capital in their businesses. If one considers principles not found in the Quran, such as "a debtor cannot give zakat" or "zakat is not given on assets used in production," it means that holding company owners who operate on credit and factory owners whose means of production are factories will pay almost no zakat, whereas a farmer will give 1/10th of their harvest as zakat. According to another explanation of the sectarian scholars, zakat is not given for a riding animal. According to this explanation, those with million-dollar cars will not give zakat, but someone who harvests ten kilograms of tomatoes will give one kilogram. Just as the removal of the flexibility given by the Quran cannot be tolerated, so too are explanations that result in the nullification of a Quranic obligation with fabricated explanations, and the legal stratagems used to evade the duty of zakat, intolerable. The disastrous situation that has arisen as a result of these legal stratagems is evident. The Quran, just as it does with other subjects, has explained fully and completely how we should spend our wealth and to whom we should give aid. The Quran teaches us that the poor have a right in our wealth (Surah Al-Ma'arij 7024-25) and tells us that through sadaqah, we deliver this right of the poor to them and are purified (we give zakat). The person who will spend their wealth in the way of Allah will not forget that the true owner of the wealth is Allah, will consider all the Quranic verses on this subject, and will perform this act of worship, which our religion highly values. The habit of hoarding money with greed, which creates social justice imbalance, is strongly disapproved of in our religion.

O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert from the way of Allah.
Surah At-Tawbah 934

Keeping the statement in Surah At-Tawbah 934 in mind, we must also be careful that our zakat does not go to fraudulent religious figures and that we do not fall victim to their fraud. In this act of worship, everyone should do their best according to their budget

Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him.
Surah At-Talaq 657

The circulation of wealth among a limited number of people and its failure to reach the poor is the cause of many evils and problems in the world, and this situation conflicts with the ideals of the Quran

...so that it will not be a perpetual distribution among the rich from among you...
Surah Al-Hashr 597

It is necessary for a person to spend in both good and bad times

Who spend during ease and hardship...
Surah Al-Imran 3134

We understand from the following verse that the most appropriate way to make expenditures is to give its zakat as soon as the produce is harvested

...and eat of its fruit when it yields and give its due on the day of its harvest...
Surah Al-An'am 6141

Allah says that our spending for His sake can be both secret and open, but He gives preference to giving secretly

...and they spend from what We have provided them, secretly and publicly...
Surah Ar-Ra'd 1322

If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you.
Surah Al-Baqarah 2271

It is also mentioned in the Quran that in making these expenditures, one should not deviate to paths other than Allah's pleasure, should not show off, and should not follow up what is given with reminders of generosity

262- Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders or injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

263- Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.

264- O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth only to be seen by the people and does not believe in Allah and the Last Day.
Surah Al-Baqarah 2262-264

In Surah Al-Baqarah 2267, it is explained that we should spend from good things and not give away things that are contemptible. The Quran teaches the wealthy that the poor have a right in their wealth and that the true owner of wealth is Allah.

Never will you attain the good until you spend from that which you love. And whatever you spend - indeed, Allah is Knowing of it.
Surah Al-Imran 392

Spending from one's wealth in the way of Allah and looking after the poor is a very important act of worship, heavily emphasized in the Quran and also present in Allah's previous revelations. In the Quran, it is commanded to spend in the way of Allah before death comes and one faces an irreversible regret.

And spend from what We have provided you before death comes to one of you and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous."
Surah Al-Munafiqun 6310"

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[Emre_1974tr]

"FASTING IN THE QURAN
In the time of our Prophet, what was meant by "fasting" was understood. Indeed, in Surah Al-Baqarah 2183, it is said, "Fasting is prescribed for you as it was prescribed for those before you." In addition, as will be seen below, all the details regarding fasting have been explained in four verses in Surah Al-Baqarah. There is no issue concerning fasting that a person who reads these verses will not understand. All the information about fasting is given in the four verses of Surah Al-Baqarah, numbers 183, 184, 185, and 187. These verses are as follows

183- O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.
184- a limited number of days. So whoever among you is ill or on a journey - then an equal number of days . And upon those who are able - a ransom of feeding a poor person. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.
185- The month of Ramadan in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and for you to complete the period and to glorify Allah for that which He has guided you; and perhaps you will be grateful.
187- It has been made permissible for you the night preceding fasting to go to your wives. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until the night...
Surah Al-Baqarah 2183, 184, 185, 187

We learn about fasting from these four verses. If we examine these verses, we will learn all the information about the Ramadan fast. In the light of these verses, we can explain fasting as follows

1- Fasting is an obligation (fard) commanded by the Quran, prescribed for us (Surah Al-Baqarah 2183).

2- The fast is observed in the month of Ramadan (Surah Al-Baqarah 2185). Ramadan is the month in which the Quran was revealed, and the fast is observed on the days of this month. Ramadan is a month of the lunar calendar. It is determined according to the movements of the moon. We can know the beginning of this month, which starts with the sighting of the moon, through astronomical calculations months, even years, in advance. Today, since we know the beginning of this month very early and very easily through calendars, there is no need for us to observe the moon. Nowadays, even much more critical celestial events like solar and lunar eclipses are known years in advance, along with where they can be best observed. Ramadan, like all lunar months, lasts 29 or 30 days.

3- Those who cannot fast due to illness or travel fast for the same number of days they missed on other days (Surah Al-Baqarah 2184). In contrast, the explanation that one who intentionally breaks their fast must fast for 61 consecutive days is an explanation from fabricated hadiths and the schools of thought (madhahib); such an explanation does not appear in the Quran. In the Quran, it is mentioned that fasting is to be kept as a ransom (fidya) for some shortcomings related to Hajj (Surah Al-Baqarah 2196), that those who cause accidental death must fast for two consecutive months if they cannot free a slave (Surah An-Nisa 492), that those who break an oath must fast as an expiation (Surah Al-Ma'idah 589), that those who violate the hunting ban during Hajj must fast as an expiation (Surah Al-Ma'idah 595), and that those who, in a pre-Islamic custom, declare their wives to be like their mothers or other close relatives to divorce them must fast for two consecutive months if they cannot free a slave as a penalty (Surah Al-Mujadila 584). As can be seen, the Quran states that fasting is to be observed as a worldly consequence for some offenses. Would not Allah, who gives all these details, have also explained if there were a penalty such as fasting for two consecutive months for intentionally breaking the fast? Since He has not explained it, there is no such penalty. If we examine the offenses above, the probability of some of them occurring is less than one in a thousand. Is it at all possible that Allah, who explains things that have such a low probability of happening in a person's life, would not have explained such a penalty if it existed for an event with a much higher probability of happening, such as people intentionally breaking their fast?

4- Those who do not fast despite being able to endure it must give a ransom (fidya) sufficient to feed a poor person (Surah Al-Baqarah 2184). Everyone should make their own assessment, not forgetting that Allah is near to us, as stated in Surah Al-Baqarah 2186. The decision to fast should be considered in light of the statement at the end of Surah Al-Baqarah 2185, "to fast is best for you." When determining with what, how much, and for how many meals to feed the poor, those who wish to do so should keep in mind the statement in the same verse, "And whoever volunteers excess - it is better for him."

5- The time of the fast begins with the breaking of dawn. In explaining the phrase "the white thread becomes distinct from the black thread" at this time (at dawn), some have said that the breaking of dawn is called "khayt" (thread) because the whiteness at dawn appears like a horizontal thread on the horizon. According to others, what is meant in the verse is the dispersal of the darkness of the night to the extent that it no longer prevents distinguishing a white thread from a black thread at a certain distance. From the phrase "to you" in Surah Al-Baqarah 2187, it is understood that the starting time of the fast is not the moment the first signs of light appear on the horizon, but a later time when the darkness has lifted a bit more. We can say that there is a bit more flexibility in the start of the fast compared to the starting time shown in most current calendars. The duration of the fast continues until the night. In the Quran, we see that the day is divided into two parts night and day. The end time of the fast is the beginning of the night, that is, the end of the day (Surah Al-Baqarah 2187).

6- It is said that we can approach women on the night of the fast (Surah Al-Baqarah 2187). The word "approach" is a metaphorical expression. Similarly, in English, idioms like "being together" are used for male-female sexuality, and by this idiom, "sexual intercourse" is meant. From the style of expression in this verse, it is understood that in the time of our Prophet, what was understood by "fasting" also included "not approaching women on the night of the fast," or that there was a disagreement on this issue; this matter is clarified with this statement in the verse.

7- In Surah Al-Baqarah 187, it is said that we can eat and drink until the starting time of the fast. Thus, it is understood that the three components that constitute the fast—1- not eating, 2- not drinking, 3- not having sexual intercourse—are to be observed during the fasting time, meaning these constitute the fast. After the beginning of the night, which is the end time of the fast, these are permissible. Explanations that giving blood, vomiting, swearing, or fighting break the fast are fabrications. The components of the fast are clear. Nothing breaks the fast except for eating, drinking, and sexual intercourse."

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[Emre_1974tr]

"Ablution and Salat in the Quran

FULL BODY ABLUTION (GHUSL) AND ABLUTION

In the Quran, full body ablution and ablution are described solely and exclusively as a condition for the ritual prayer (salat). Furthermore, performing full body ablution or ablution is not a religious requirement for entering a mosque, reading the Quran, or for any act of worship other than the ritual prayer. In the Quran, full body ablution and ablution are mentioned in the two verses we will present below. Apart from these two verses, there are no other verses in the Quran concerning full body ablution and ablution. From these two verses, it is understood for what purpose they are needed, when they are needed, and what to do if water is not available

O you who have believed, when you rise to prayer, wash your faces and your forearms to the elbows and wipe over your heads and your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and your hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.
Surah Al-Ma'idah 56

O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through , until you have washed . And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands . Indeed, Allah is ever Pardoning and Forgiving.
Surah An-Nisa 443

Now let us ask our questions and answer them according to these two verses

1- Why are Ablution and Full Body Ablution Necessary?
It is clearly understood from the verses that both ablution and full body ablution are necessary only for the ritual prayer. At the beginning of Surah Al-Ma'idah 56, it is stated that ablution should be performed for prayer. In Surah An-Nisa 443, it is explained that a person in a state of janabah cannot perform prayer without washing.

2- When is full body ablution (ghusl) performed?
What is meant in English by "full body ablution" is the washing required when one is in a state of "janabah" as mentioned in the Quran. Since "ghusl" already means "washing" in Arabic, some use "ghusl" or "ghusl ablution" instead of "full body ablution." In both verses, a situation where water is required is described as "contacting women." There are idioms in Arabic just as in English. The phrase "being with a woman" is used to mean "having sexual intercourse." The expression "contacting women" is an idiom in Arabic meaning "sexual intercourse," and this will be understood by looking at the usage of this idiom throughout the Quran. This means full body ablution must be performed after sexual intercourse.

3- When is ablution performed?
In both relevant verses, it is explained what we should do in situations where we need water but cannot find it. The state in which we need water also clarifies what nullifies ablution. The expression we have translated as "comes from the place of relieving himself" shows us that ablution should be performed after "coming from the toilet." The Arabic word we translated as "the place of relieving himself" is "gait." This Arabic word means "a low-lying place" and corresponds to the words "toilet" or "latrine." This means that ablution is required after the acts performed in such low-lying places. Ablution is not nullified by anything else described, such as the flowing of blood or eating camel meat. It is clearly understood from the verse what nullifies ablution. Whatever a person does in the "toilet," the "low-lying place," that is what nullifies the ablution.

4- How is full body ablution performed?
We have already mentioned that full body ablution should be performed when in a state of janabah. What we need to do when in a state of janabah is described in two words. In Surah Al-Ma'idah, the word "tahara" means "to purify oneself," and in Surah An-Nisa, the verb "ghasala" means "to wash." For full body ablution, there are no expressions such as "Wash from here to here, rinse your mouth and nose three times each, do not leave a dry spot the size of a pinhead, pour water three times starting from the right shoulder..." From the word "ghasala" in the verse, only "to wash" is understood. With the expression "tahara," the importance of cleansing from dirt in this washing process is understood. If a mother tells her five-year-old child, "Go wash," the child understands this and washes. Yet, when grown men are told to "wash," they ask unnecessary questions like "How should I wash? What if a dry spot the size of a pinhead remains? Which shoulder should I pour water on first?..." and when they cannot find answers to these questions, they assume the Quran is insufficient. Moreover, they fail to understand that this lack of understanding stems from their own failure to try to comprehend a plainly simple instruction. Then, thinking that what is described in the Quran is incomplete, they take books full of contradictions that explain these strange questions as their guide, as if they were the complete and perfect sources of the religion.

5- How is Ablution Performed?
In Surah Al-Ma'idah 56, it is described how we should perform ablution. In this description, the verb "wash" is followed by "your faces and your hands up to the elbows," and the verb "wipe over" is followed by "your heads and your feet up to the ankles." (The ankles are the protruding bones on either side of the foot.) If someone tells you, "wash the bathroom and the kitchen; wipe the living room and the bedroom," what would you understand? That the bedroom should be washed or wiped? You would probably understand that the bedroom should be wiped. However, the majority of those from the Sunni schools of thought have argued that the "feet up to the ankles," which comes after the verb "wipe over," should be "washed" instead of wiped, associating the feet with the earlier verb "wash." Yet, it seems more correct not to associate the feet with the distant verb when there is a closer one. (In the Hanbali school, one of the Sunni schools, it has been stated that both "wiping" and "washing" are possible.) It is also not possible to say that the verse "states what should be done from top to bottom, that wiping is an intermediate instruction, and that only the head should be wiped." Because the verse first mentions the face and hands, then goes up to the head, and then comes down to the feet. Therefore, linking the wiping of the feet up to the ankles to the verb "wash" does not seem more consistent. The "obligation to wash the feet" has been attempted to be supported by fabricated hadiths. However, according to the hadiths of the Shia, the feet are wiped with the hand. Our aim is not to refute hadiths with other hadiths but to show that those who do not consider the Quran sufficient are also arbitrary even with hadith. Prof. Süleyman Ateş, after stating that many of the Prophet's companions were content with wiping their feet, explains what is understood from the Arabic of the verse as follows "Almighty Allah has commanded the washing of two main limbs in ablution the face and the arms. And He has commanded the wiping of two extremity limbs the head and the feet. After the verb 'wash,' He has brought two objects. These are the face and the hands. This means the face and hands are to be washed. After the verb 'wipe over,' He has also brought two objects, and these are the head and the feet. This means these are the limbs to be wiped. There is a subtle point in the verse that greatly strengthens this meaning. In the Holy Quran, every word is in extreme harmony and proportion with each other. Now, just as the first object after the verb 'wash' indicates a single limb and the second indicates two limbs (i.e., two hands), so too the first object after the verb 'wipe over' indicates a single limb and the second indicates two limbs (two feet)." (Süleyman Ateş, Quran Encyclopedia, vol. 1, section on Ablution). In short, for ablution, the face and the hands up to the elbows are washed, and the head and the feet up to the ankles are wiped; nothing else is required. One may rinse their mouth and nose, wipe the back of their neck with three fingers, wash their feet, and recite Arabic supplications while washing each limb. But these are not obligations of ablution. Ablution is explained in the Quran, and these are not in the Quranic explanations.

6- What to do if Water is Not Available?
Normally, the probability of a person not being able to find water is very low. The fact that the Quran explains even this rare situation is evidence of how the Quran provides all the necessary details when needed. In this case, the person remedies the lack of water by performing tayammum with clean earth; there is no question of abandoning the prayer. By touching clean earth with the hands, the face and hands, which could not be washed, are wiped. Thus, preparation for prayer is ensured even when there is no water.

Those who bog down full body ablution and ablution with a host of unnecessary details and write separate books to "explain" a topic clarified in two verses should read again, reflecting on the statements at the end of both verses about Allah not wanting to cause us hardship and being Forgiving and Pardoning."

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"Salat in the Quran

CLOTHING AND CLEANLINESS IN SALAT
The Quran does not prescribe a specific type of clothing for Salat. A person performing Salat alone can do so dressed as they wish. However, it is good for those going to places where Salat is performed collectively to wear beautiful and proper attire (See Surah Al-A'raf 731). In Surah Al-A'raf 726, it is said that just as there is clothing to cover people's private parts, there is also clothing that provides beauty and adornment. Five verses later, in Surah Al-A'raf 731, adornment is mentioned in the context of being near masjids (places of ritual prayer). The Quran does not specify a particular "Salat garment," but it is appropriate to pay attention to one's attire during collective Salat.

From Surah Al-Baqarah 2125 and Surah Al-Hajj 2226, the importance of cleaning and keeping clean the area where Salat is to be performed is understood. Furthermore, from Surah Al-Muddaththir 743-4, the importance of having clean clothes and avoiding filth is understood. These principles, which are valid outside of Salat, naturally encompass the Salat as well.

TURNING TO THE QIBLA
In Surah Al-Baqarah, verses 144, 149, and 150, it is stated that Muslims, wherever they may be, should turn towards the Masjid al-Haram, that is, the direction of the Kaaba. This is a practice that also brings order to the Salat (ritual prayer). Collective Salat, in particular, becomes more orderly and organized through this practice. In Surah Al-Baqarah, verse 115, by stating that wherever we turn, Allah is there, it prevents the attribution of incorrect meanings to turning towards the Kaaba and the idolization of the Masjid al-Haram and its surroundings. Existing mosques have been built facing the Masjid al-Haram based on the verses of Surah Al-Baqarah. Muslims perform their Salat facing the Masjid al-Haram. If Muslims know the qibla (the direction of the Masjid al-Haram), they turn towards it and perform the Salat. If they cannot find the direction, knowing that Allah is everywhere, they continue their worship of Salat by turning in any direction (Surah Al-Baqarah 2115).

From the Quran, we understand that before a verse was revealed concerning which direction Muslims should face in Salat, they performed Salat facing the direction of the People of the Book, and that this was changed. Indeed, in Surah Al-Baqarah, verse 142, we see the question being asked, "What has turned them from their qibla, which they used to face?" indicating an attempt to raise an objection based on this change of direction. With the revelation of the verse commanding to face the Masjid al-Haram, Muslims began to perform Salat facing the Kaaba. However, there is no Quranic verse that mentions turning to the direction they previously faced (Jerusalem). In our view, this is one of the proofs showing that when Muslims received the command to "perform the Salat," they already had an understanding of what Salat was, and with this command, they began to perform it in the manner they had also seen in the practices of the People of the Book. (This issue will be discussed in more detail below.) This understanding included which direction to face during Salat, which is why they faced Jerusalem before the Quranic revelation came. However, with the revelation of the Quran, this aspect was changed, and they turned to the Kaaba.

THE VOICE IN SALAT
The regulation regarding the voice in Salat is given in the following verse
And do not be loud in your Salat or too quiet, but seek a way between.
17- Surah Al-Isra, 110

As can be seen, one should not perform the Salat by shouting. Additionally, it is not appropriate to perform the Salat silently, merely passing the words through one's mind.

THE CALL TO SALAT (ADHAN)
In the Quran, we see that a call is made for Salat, and that the disbelievers mock this call (Surah Al-Ma'idah 55. The purpose is to gather people for the Salat, for which a call is made when necessary. Since the Friday Salat is a ritual prayer commanded to be performed collectively, a call is made for the Friday Salat (Surah Al-Jumu'ah 629).
As for the adhan being performed in a specific form; the narrated hadiths do not state that the current adhan was formed as a result of revelation or the Prophet's command. According to the hadiths, those who came early for Salat complained about being kept from their work, and those who came late complained about missing the Salat.
Consequently, various opinions emerged on how to call people to Salat. Ultimately, it was decided upon the adhan performed using the human voice as it is today, based on a dream that was seen (Abu Dawud). According to the hadiths, the Prophet said of this dream, "If Allah wills, it is a true dream." Also according to the hadiths, Bilal, on his own initiative, added the phrase "As-salatu khayrun minan-nawm" (Salat is better than sleep) to the morning Salat. As can be seen, a person who reads the hadiths impartially will conclude that during the Prophet's time, the current form of the adhan was accepted in a way that addressed the needs of the community. According to the hadiths, the Prophet did not command, "This is how it is, call the adhan this way." If the current text of the adhan were the result of a command, Bilal adding a sentence to the adhan would be unthinkable. If it was possible for Bilal to add a sentence to the adhan on his own accord, that is, to change it, does it not suggest that the current form of the adhan is not an obligation (fard), but a beautiful, established sunnah of this ummah?

The common and Quran-compliant words of the adhan, recited in the same way everywhere, evoke a sense of unity among Muslims. Everyone who hears this call receives the message that the time for Salat has begun and that the Salat will be performed together in a specific place. This practice thus has an important function related to order, in addition to creating a sense of unity. It is necessary to preserve the adhan, which is recited in the same way all over the Islamic world, and not to disrupt "this common sunnah of the Islamic ummah."

A KNOWN ACT OF WORSHIP SALAT
As we have pointed out before, in the time of the Prophet, what was meant by "Salat" (as-salat) was known. It was Prophet Abraham who built the Kaaba in the city of Mecca, where our Prophet began his prophetic mission. In the Quran, our Prophet is told to follow the "millah" of Abraham. Some commentators also give the meaning of "religion" to the word "millah" here

Then We revealed to you, , to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with Allah.
16- Surah An-Nahl, 123

In the Quran, we see that our Prophet is the final link in the chain of prophets who came before him. Among all the prophets, a special relationship is established, as it were, between our Prophet and Prophet Abraham. The Jews, Christians, and even the polytheists living in and around Mecca and visiting the Kaaba in Mecca revered Prophet Abraham and saw themselves as his followers. In response to them, the Quran states

Indeed, the most worthy of Abraham among the people are those who followed him, this Prophet , and those who believe .
3- Surah Al-Imran, 68

We also understand from the Quran that the reason Prophet Abraham settled a part of his family in Mecca was so that they could establish the Salat properly

(Abraham said) Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish Salat.
14- Surah Ibrahim, 37

My Lord, make me an establisher of Salat, and from my descendants. Our Lord, and accept my supplication.
14- Surah Ibrahim, 40

Ishmael, who built the Kaaba with his father Abraham, and his community also performed the Salat
54- And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.
55- And he used to enjoin on his people Salat and zakah and was to his Lord pleasing.
19- Surah Maryam, 54-55

The command to perform Salat is not limited to Prophet Abraham, his son, and their followers. From the Quran, we see that Jews and Christians were also commanded with Salat. In fact, within the denominations of present-day Judaism and Christianity, we still see traces of prescribed, timed ritual prayers (Salat). In these ritual prayers, the remembrance of Allah, standing, bowing, and prostration continue, but there are differences in timings and forms from one denomination to another. The Quran says that previous nations abandoned their Salat habits by following their desires (Surah Maryam 1959). In some denominations of Judaism and Christianity today, the worship of timed Salat is performed mostly by the clergy, with only a small portion of the populace participating regularly. We understand from the following verses that the worship of Salat also existed in Judaism and Christianity

And We inspired to Moses and his brother, "Settle your people in Egypt in houses and make your houses qiblah and establish Salat. And give good tidings to the believers."
10- Surah Yunus, 87

(Jesus said) And He has made me blessed wherever I am and has enjoined upon me Salat and zakah as long as I remain alive.
19- Surah Maryam, 31

And they were not commanded except to worship Allah, sincere to Him in religion, inclining to truth, and to establish Salat and to give zakah.
98- Surah Al-Bayyinah, 5

When our Prophet and those with him received the command to "establish the Salat," they understood what Salat was; they knew this act of worship from the practices of the People of the Book. As evidence for this, it is also pointed out that the expressions "establish the Salat" are used with the definite article
And establish the Salat and give the zakah...
24- Surah An-Nur, 56

Here and in many other places, the term for "Salat" is preceded by the definite article "al-". This article is similar to "the" in English and indicates that the thing being referred to is specific and known. Here, this article preceding the term for Salat conveys the meaning that Salat is a "specific, known" act of worship. This shows that our Prophet and those with him were commanded to perform Salat, which was already a specific, known act of worship. Those who received the command to "Establish the Salat," began to perform the Salat they already knew. Furthermore, since this known act of worship was also performed collectively, what this worship was could be learned by participating in the collective Salat. In short, no one needed a separate book besides the Quran to perform the Salat, and they never have; this point will be better understood with the following explanations.

WHAT SALAT ENCOMPASSES
Although the command to "establish the Salat" enjoined a known act of worship, the Quran also draws attention to what Salat encompasses. Certain parts of the Salat may not be performed due to various excuses; for example, a person performing Salat on a mount during a time of fear may not be able to perform the prostrations fully. However, the most fundamental requirement of the Salat that must be fulfilled in every situation is the remembrance of Allah (dhikr)

Indeed, I am Allah. There is no deity except Me, so worship Me and establish Salat for My remembrance.
20- Surah Taha, 14

The most important feature of Salat is the remembrance of Allah during the Salat. From Surah Taha, verse 14, we understand that the purpose of performing Salat is the remembrance of Allah. The Quran itself states that one of its attributes is "dhikr," meaning "remembrance" or "reminder." While performing Salat, in the dua (supplication) we make, in our pleas to Allah, our guide is always the Quran. For example, Allah's forgiveness, mercy, creation of all things, paradise, hell, and the greatness of His knowledge and power are all learned from the Quran. In Salat, too, we know that we are before a God who possesses attributes such as being merciful and forgiving, and we remember Allah accordingly and turn to Him accordingly. However, those who do not know Arabic are not required to recite the Quran in Arabic during Salat, and if they are to recite the Quran in Arabic, it would be appropriate for them to learn the meaning of the verses they will recite. In particular, learning the Arabic of Surah Al-Fatiha, which is always repeated in the Salat, would be very beneficial both to be able to recite it knowing its meaning and to understand its meaning when it is recited in collective Salat. It is certainly beautiful for those who know Arabic to recite the Quran in its original revealed language, but most of those who do not know Arabic distort the Arabic meanings while reciting the Quran in Arabic and perform Salat without being aware of what they are saying. Although flexibility in this matter was expressed even in a school of thought stated to be Ahl as-Sunnah, such as Hanafism, regarding the ability of non-Arabic speakers to recite the translation of the Quran, and it is known that Salman al-Farisi translated Surah Al-Fatiha into Persian and that Persians recited this translation in their Salat, views regarding flexibility on this matter have been hidden from the public. Allah even wanted intoxicated individuals who were not drunk to perform Salat but set a condition for them "Do not approach Salat... until you know what you are saying" (Surah An-Nisa 443). Thus, Allah has informed us that He does not want the intoxicated to perform Salat because they are unaware of what they are saying. So, is the situation of those who, while sober, recite verses from the Quran without knowing their meaning—unaware of what they are saying—not similar to that of the intoxicated? Is the element they fail to fulfill in their Salat, "knowing what one is saying," not the same as the element the intoxicated fail to fulfill? Being aware of what one says in worship should not be seen as a mere permission or an ease. For a person to worship while being aware of what they are saying is an important condition for establishing the necessary connection with their Creator. In the Quran, Surah Al-Baqarah, verse 45, it is mentioned to seek help from Allah with patience and Salat. How will a person who is unaware of the meaning of what they are saying in Salat express their special feelings about their particular problems and seek help from Allah?

The Quran draws attention to the fact that the following elements must be fulfilled in a properly performed Salat
1- Allah must be remembered; the person must be aware of what they are saying (Surah Taha 2014).
2- There must be humility (khushu) in Salat. "Khushu" means heartfelt reverence, deep respect (Surah Al-Mu'minun 232).

3- Salat should prevent a person from shameful and evil deeds (Surah Al-Ankabut 2945).

Salat is an act of worship performed to remember Allah. However, unlike other ways of remembering Allah, it has been made obligatory at specific times, must be performed in a state of ablution, and has some additional features such as encompassing certain movements. Partly due to it being a known act of worship, we do not find a verse in the Quran that describes the movements of Salat and says, "this is the Salat; perform the Salat in this way." But we also understand from the descriptions in the Quran what movements the Salat includes. For example, in Surah An-Nisa, verse 102, which shows that Salat is such an important act of worship that it should not be abandoned even in a state of war, we see one group performing Salat while the other group stands guard. After prostrating, the other group takes the place of the first group and performs its Salat. From this, it is also understood that the Salat ends with prostration. From this verse, we see that even in a situation of danger of war, the Salat is performed, including prostration (sajdah) (prostration is the most vulnerable state of a person), but it is done in shifts, without laying down weapons, and without giving the enemy an opportunity. If the prescribed Salat at its appointed time is performed in this manner even in war, the importance of performing the Salat with its standing, bowing, and prostration in normal times is better understood.

From the Quran (14-Ibrahim 40), we understand that Salat has been an act of worship since the time of Prophet Abraham. Three words are used in the Quran to mean ritual movements in worship. These are "qiyam" (standing), "ruku" (bowing), and "sujud" (prostrating, falling on one's face on the ground). In the Quran, it is mentioned that the Station of Abraham should be taken as a place of Salat and that the House (Kaaba) should be kept clean (2-Baqarah 125). In 22-Hajj 26, the House is commanded to be kept clean for those who perform "qiyam, ruku, and sujud," thus showing the three movements of Salat together.

And , when We designated for Abraham the site of the House, , "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand and those who bow and prostrate.
22-Al-Hajj 26

Besides these verses, there are others that draw attention to the movements of Salat qiyam, ruku, and sujud. The phrase "Subhana Rabbiyal Azim" (Glory to my Lord, the Most Great), said in ruku, is in accordance with the expression in 56-Waqi'ah 96, and the phrase "Subhana Rabbiyal A'la" (Glory to my Lord, the Most High), said in sujud, is in accordance with the expression in 87-Al-A'la 1. However, there is no restriction on what can be said in ruku and sujud. Any Quranic verse can be recited in these positions, or one can turn to Allah and make dua (supplication), express gratitude, or, as highlighted in 2-Baqarah 45, ask for Allah's help in problems one faces. Indeed, it has been narrated that different phrases were said in ruku and sujud during the Prophet's time. (See Ibn Hammam, vol.
2). There are hadiths stating that the Prophet performed both very short Salat and very long Salat with long ruku and long sujud. According to some hadiths on this topic, the Prophet sometimes stayed in ruku for so long that it was thought he would never straighten up, and sometimes in sujud for so long that it was thought he would never rise from it. Surely, no one would think this corresponds to the time it takes to say the mentioned phrases 3 times. But in some books describing Salat, there are explanations that restrict the ruku to three "Subhana Rabbiyal Azim" and the sujud to three "Subhana Rabbiyal A'la," unnecessarily limiting what Allah has left open. These phrases are beautiful expressions for servants to glorify Allah, in line with the spirit of the Quran. It can be considered that a practice advising imams not to exceed the time it takes to say these phrases 3 times brings order to congregational Salat. In our view, these kinds of molds emerged from such concerns, preventing imams who might lead very long Salat and go against the wishes of part of the congregation. However, a harm to be considered is that the result of always repeating the same phrases in Salat is that many people are encouraged to say these very meaningful words automatically without thinking about their meaning. Normally, we are not required to say only the specified phrases in ruku and sujud. The duration of how long we stay in qiyam, ruku, and sujud in Salat is left to our personal judgment. Some have frozen a free space with their own determinations. While some of these determinations helped establish order, many of them led to excessive formalism in Salat and a disconnection from meaning.

People have been bogged down with unnecessary details regarding Salat. But there are serious problems regarding the most important elements of Salat, which are being aware of what one is saying and having humility (khushu). Unnecessary debates have been held on countless details like holding the hands at the wrist during qiyam, the angle of the back in ruku, and placing the forehead then the nose on the ground in sujud. Indeed, among the schools of thought, there have been unnecessary topics of debate such as whether to clasp the hands or leave them at the sides during qiyam, or how much space should be between the feet while standing. If you tell someone to "stand" (qiyam), they understand this command easily and do not ask you questions like "What should I do with my hands? How many centimeters should be between my feet?" In short, once it is understood that qiyam, ruku, and sujud are the movements within Salat, the questions asked about such details are unnecessary.

In the Quran, it is stated that Allah should be remembered after the prostrations (50-Qaf 40) and after the Salat is finished (4-An-Nisa 103). From 4-An-Nisa 103, we understand that this remembrance can be while standing, sitting, or lying on one's side. The command of these verses is fulfilled through the sittings in the Salat. We see that the essential part of these sittings is the remembrance of Allah; the individual will decide for themselves with which words to perform this remembrance.

And when you have completed the prayer, remember Allah standing, sitting, or on your sides.
4-An-Nisa 103

Furthermore, according to 72-Al-Jinn 18, in places of Salat (masjids), no one should be invoked besides Allah. It is not befitting for a Muslim to ask for help from prophets, from those thought to be saints, or from the dead.
Meanwhile, since the topic has come up, we find it useful to correct a very wrong view that has been put forward regarding these movements in Salat. In the Quran, the word "salat," which means "ritual prayer," also has meanings like "support, establishing communication, supplication." In fact, the relationship between these meanings is apparent; Muslims establish communication with Allah through the Salat they perform, they make supplications (dua), and they support their religion. Every language has words with more than one meaning; for example, in English, the word "set" has numerous different meanings, but no English speaker has a problem determining its meaning according to the context in which the word appears. The same applies to the use of the word "salat" in the Quran; moreover, the word "salat" does not have such unrelated meanings, and meaning should be given to this word according to its context in the Quran. Some have stated that the word "salat" is never used in the Quran to mean "ritual prayer" and that this word is always used to mean "support." A person who reads the Quran with a little attention will immediately understand the error of this claim. Firstly, this claim causes the expressions of standing (qiyam), bowing (ruku), and prostrating (sujud) to be taken metaphorically and not in their real sense, which does not seem reasonable at all. In some verses, the inconsistency of this claim becomes very apparent. For example, in 4-An-Nisa 102, we see that when there is a fear of danger from the enemy, one group stands guard while the other group performs Salat with its movements like sujud, and then the other group that has not performed Salat comes and performs Salat. If you take the expression "salat" here as a support that does not involve movements, many illogical issues arise; in a support that is not physical, it would be illogical to interpret it as one group waiting on guard behind the other, and after that group "prostrates metaphorically," the other group comes and also "gives support." Furthermore, as stated in 4-An-Nisa 103, Salat is prescribed for people at specific times; supporting Allah's religion, however, is an action that can be done at any time, and there is no need to wait for specific times for it."

KURAN ARAŞTIRMALARI GRUBU

To be continued...

[Emre_1974tr]

"Additionally, those who claim that Salat with its movements is not obligatory, upon seeing that a physical pre-preparation like taking ablution for Salat is explained in the Quran, which is so contrary to their approach, have been forced to go to the extent of making such contrived and comical claims that the expressions in the Quran about taking ablution for Salat - which we discussed above - do not mean washing but have metaphorical meanings (in order to avoid the idea of a physical Salat). Moreover, in the ablution verse, there are expressions that indicate the places to be washed, like "hands up to the elbows," and phrases like "when you come from the toilet" and "wiping with earth when you cannot find water," which cause those who try to understand ablution as a non-physical metaphorical practice and a pre-condition for a non-physical support to fall into ridiculous interpretations not worth mentioning. In fact, we considered it unnecessary to respond to such absurd views, but upon questions received after the book was first written, we decided to add this explanation to the book. As can be seen, to understand Islam correctly, one of the important conditions is to approach the Quran sincerely, without contrivance, without trying to force the Quran to say what is in one's mind, and in a consistent manner.

THE NUMBER OF RAK'AHS IN THE SALAT
We have seen that the movements of qiyam, ruku, and sujud are the movements of Salat whose names are mentioned in the Quran. A frequently asked question is how many times these movements are to be repeated; this question is commonly asked as "How many rak'ahs are the Salat?" This question has been answered in two different ways without referring to any hadith book. According to both of these approaches, there is no problem with the rak'ahs of the Salat currently performed in mosques, but there is a difference between these two approaches regarding the meaning attributed to the concept of "rak'ah." We will present both of these views for your evaluation. We state from the outset our opinion that the Salat, with its rak'ahs, as it is currently performed, should be preserved, and we present the two different approaches to your attention.

The proponents of the first of these approaches primarily point out, as we have noted before, that Salat has been a practiced and known act of worship in the region where the Prophet lived since the time of Prophet Abraham, and that this worship was obligatory for other nations to whom a book was sent before. (We recommend that you re-read the verses we quoted above on this subject.) They also state that the word for "the Salat" (as-salat) in the expression "establish the Salat" is preceded by the definite article (al-), which shows that Salat is a known act of worship. Accordingly, the definiteness in the expression "as-salat" also includes the number of rak'ahs of the Salat.
Furthermore, Muslims have seen the number of rak'ahs by participating in the congregational performance of the Salat; since they have all seen the number of rak'ahs in the Salat, they understand a Salat with a specific number of rak'ahs when "the Salat" (as-salat) is mentioned. Salat, unlike all other acts of worship, is a regularly practiced act of worship every day and is "prescribed at specific times." Although it is not obligatory to perform the Salat in congregation except for the Friday Salat, since the Salat is performed in congregation every day, everyone sees the number of rak'ahs of the Salat in this collective practice without any room for doubt. Indeed, all the Sunni and Shia schools of thought, which differ on almost every other issue, have agreed on the number of rak'ahs of the Salat. In short, the rak'ahs of the Salat are seen by participating in the collective practice; therefore, there is no need for a separate hadith or catechism book besides the Quran to learn the number of rak'ahs. Every person who receives the command in the Quran to "establish the Salat" (as-salat) and participates in the collectively performed Salat understands how many rak'ahs each Salat is to be performed. The following verse has also been presented as evidence for this view

Establish Salat and give zakat and bow with those who bow .
2-Al-Baqarah 43

Meanwhile, let us remind you that the word "rak'ah" has the same meaning as "ruku." In the previous section, we saw that ruku (bowing) is one of the movements of Salat. Whoever bows with those who bow will naturally perform the Salat according to the existing number of rak'ahs in the practice. As can be seen, the source for understanding the rak'ahs is the collective practice, not any extra-Quranic text (hadith or catechism book). There has been no period in Islamic history when the Salat was interrupted. In the first centuries when catechism and hadith books were not written, Muslims performed their Salat by participating in the practice, that is, by "bowing with those who bow," and felt no deficiency.

Furthermore, those who adopt this view have interpreted the statement in 4-An-Nisa 101, which says that the Salat can be shortened in case of danger from enemies, to mean that a specific length (number of rak'ahs) of the Salat is known, and it is stated that the Salat can be performed shorter than this known length in times of danger. Zeki Bayraktar, who advocates this view and particularly draws attention to 2-Baqarah 43, says "Could there be any difference in terms of the number of rak'ahs between the Salat of a person who applies our proposal and our Salat? For example, is there a possibility that this person would perform the evening Salat as 2 or 4 rak'ahs instead of 3? Or could they perform the noon Salat as 2 rak'ahs instead of 4? Of course not. That person will perform as many rak'ahs (as many ruku) as the congregation they follow. So, based on what knowledge did this person learn the number of rak'ahs and perform their Salat just like us from the very beginning? By looking at catechisms? With hadiths? Or just with the command (formula) of the Quran?... This visual material is the images and movements of the believers who have been performing Salat collectively five times a day for centuries. The Quran, so to speak, links to this practice of the believers for the manner of performing the Salat and says, 'learn the manner/rak'ahs of the Salat from this practice.'" (Zeki Bayraktar, Kuran ve Sünnet Ama Hangi Sünnet)

There is also an interesting historical document presented in support of this view. First, let us remind you once again that the Quran states that the communities who followed the religious laws conveyed through the prophets before our Prophet also performed Salat. (For examples, see 10-Yunus 87, 11-Hud 87, 19-Maryam 31, 31-Luqman 17, 98-Al-Bayyinah 5.) According to the mentioned document, the Rabbinic Jews, a branch of Judaism, used to perform Salat as follows morning Salat 2 rak'ahs, noon Salat 4, afternoon Salat 4, evening Salat 3, and night Salat 1 rak'ah. In each rak'ah, they performed one qiyam, one ruku, and two sujud. (Ben Abrahamson, Tracing the Derivation of Prayer Positions from Torah, to Temple Times, to Modern Practice; Vedat Yılmaz, Herkesin Bildiği Namaz, Kitap ve Hikmet Dergisi, Year 2, Issue 4) Furthermore, in some Christian denominations (currently practiced more so only by some clergy), there is a tradition of performing timed Salat with various rak'ahs. Of course, we are not in a position to confirm the accuracy of the information conveyed by the historical document mentioned regarding Rabbinic Judaism; if this document is correct, the difference in the night Salat could be considered the result of an incorrect transmission, but it does not seem possible to prove this either. Those who consider this historical document as supporting evidence think that the practice with rak'ahs in its current form, which was practiced during the time when the first revelations came to our Prophet, was what was understood when "the Salat" (as-salat) was mentioned, and with the command "establish the Salat," this form of Salat began to be practiced by Muslims, and then those who participated in this daily practice with the Prophet (by bowing with those who bow) also saw this act of worship and carried it down to our day without interruption.

According to the proponents of the second approach, it is obligatory (fard) to perform the movements of qiyam, ruku, and sujud mentioned in the Quran in every Salat, but the number of times these movements are to be performed is a practice that emerged to bring order to the Salat. That is, performing a specific number of rak'ahs is not obligatory, but the current number of rak'ahs is a sunnah of the ummah (community) that brings order, especially to congregational Salat. (For the concept of "sunnah of the ummah," you can refer to chapter 16.) "Sunnah of the ummah" does not correspond to the universal laws and principles set by the Quran but refers to the practices of the ummah that serve them. Accordingly, having a specific number of rak'ahs for the Salat is not a rule set by the Quran as a universal principle. However, having specific numbers of rak'ahs for the Salat is a practice that brings order to the congregational Salat of Muslims. In this respect, performing the Salat with a specific number of rak'ahs, although not obligatory, is a practice that serves the Quranic universal principle of the unity of Muslims and order in their collectively performed Salat. According to this approach, although it would be wrong to say that having specific rak'ahs for the Salat is a universal Quranic principle, that is, obligatory, this practice should be preserved because it serves a Quranic universal principle. The fact that the number of rak'ahs is not mentioned in the Quran is put forward as evidence for this view.

Furthermore, the proponents of this view interpret the statement in 4-An-Nisa 101, which says that the Salat can be shortened in case of danger from enemies, not as a shortening of the Salat in terms of rak'ahs, but as being able to perform the Salat in a shorter manner than is usually performed in such situations, that is, as a temporal shortening. The expression "La junahun," translated as "There is no blame/sin upon you" in 4-An-Nisa 102, is used in some places in the Quran to alleviate the concerns of Muslims. For example, in 2-Baqarah 158, the expression "La junahun" is used to state that those who go for Hajj or Umrah can visit Safa and Marwah. Even without this verse, there was no obstacle for Muslims to visit this area. But it is clear that the expression "La junahun" was used to remove the worries in the minds of the Muslims. According to this view, similarly, the statement that there is no blame (La junahun) on Muslims for performing the Salat short is not because the Salat has a specific length. There is no such verse indicating a length. But because the Muslims who perform the Salat quickly in a state of danger in war might worry, "Did we rush through the Salat?", it was said that there is no blame on them for performing the Salat short in a state of war.

Even if this second approach is accepted as correct, we are of the opinion that such practices that bring order to the Salat, especially in congregational Salat, should be continued, and the regulations regarding rak'ahs should not be made a subject of unnecessary debate. Whichever of these two views is accepted, it is seen that the manner of performing the Salat can be understood without referring to extra-Quranic hadith or catechism sources, and it is wrong to pile up hundreds of volumes of books in front of the Quran based on the Salat.

SALAT TIMES
In the Quran, it is stated that Salat is an obligation prescribed for specific times (4-An-Nisa 103). It is important to perform the Salat, which includes the elements we have seen before, at specific times. According to 4-An-Nisa 103, the Salat of a particular time must be performed within that time. (As stated in 4-An-Nisa 103, performing the Salat as a "timed obligation" is done by fulfilling this obligation at each specific time, not by combining Salat that should be performed at different times into a single time. Nowhere in the Quran is permission given for combining two separate Salat times into one, i.e., the practice known as jam' al-salat.) There is also no concept of "qada Salat" (make-up Salat) in the Quran. Regarding the issue of fasting, Allah told us to fast on other days for the number of days we could not fast. If Allah had wanted, He would have done the same for Salat. Therefore, no one should misguide people who are starting to perform Salat by saying, "You need to make up for so many... past Salat." A person cannot let a Salat time pass without performing the Salat of that time for a reason like not feeling like it or laziness. If they do, it is a sin according to our religion, and one must repent for it. From 4-An-Nisa 101, 102, and 103, we see that even in a situation where there is fear of an enemy causing harm, the Salat is performed, but this performance is done by one group standing guard while the other performs it, and by shortening the Salat. If it were possible to postpone the timed Salat—that is, if it were not obligatory to perform the Salat at specific times—it would undoubtedly be possible primarily in such situations. Therefore, the verses describing the Salat in a state of fear of the enemy also show the importance of performing the Salat at their times. That the Salat are a timed obligation is a clear Quranic statement.

Since the Salat are a timed obligation, the question of what these times are and whether these obligatory Salat can be understood without referring to hadith or catechism books has been a subject of debate. When the hundreds of problems that arise when one tries to understand the fundamental commands and prohibitions of Islam through hadiths are pointed out, some think that by bringing up the single issue of Salat, they will have eliminated the thousands of problems in the hadith literature that are contrary to the Quran and reason, and that they will eliminate the necessity of adopting a Quran-centered understanding of Islam. Those who adopt sectarian-hadithist understandings, while bringing up how certain issues should be answered with the Quran and trying to show that the Quran is insufficient, are unable to even consider that they themselves should be the ones to take stock of the problems related to hadiths. As we have seen before, although concerns have been raised about how to perform the Salat, it is understood how to perform the Salat without referring to any hadith or catechism book. In the same way, we will show that there is no need for any hadith or catechism book to understand the times of the Salat. In saying this, we do not deny that those who put forward Quran-centered understandings have put forward different views regarding the Salat times. The fact that different approaches and views have been put forward on this subject does not change the fact that the Salat times can be understood without reference to hadith or catechism books.

Furthermore, those who say that the Salat can be understood from hadith and catechism books seem to be unaware of the contradictions related to the Salat in the hadith and catechism books. For example, in one hadith, eating camel meat nullifies the ablution, while in another it does not; in one hadith, it is obligatory to clasp the hands in Salat, while in another it is obligatory to leave them at the sides. In one school of thought, reciting Surah Al-Fatiha in Salat is said to be obligatory, while in another school of thought it is not. Moreover, there are such hadiths that, if one accepts them, it becomes impossible to say that the five daily Salat are obligatory. For example, according to a hadith in Abu Dawud, one of the kutub al-sittah books, Fudalah told the Prophet that he had engagements and asked for something to replace the five daily Salat, and the Prophet told him to perform the morning and afternoon Salat (Abu Dawud, Salat). But how is it possible for the Prophet to cancel what Allah has made obligatory? A person who reads this hadith might think that the Prophet could cancel the supererogatory (nafilah) Salat, and therefore the five daily Salat are supererogatory, and it is sufficient to perform two. If hadiths were the source of law instead of the Quran, such an interpretation would be more reasonable than the Prophet making a personal Salat reduction. According to another hadith, one of the companions, Safwan ibn Mu'attal, did not perform the morning Salat on time but performed it whenever he woke up. When the Prophet learned of this situation, he said, "Perform it when you wake up." (Hanbal, Abu Dawud, Hakim, Bayhaqi) However, such a permission is contrary to both 4-An-Nisa 103, which states that Salat is a timed obligation, and to the Quranic verses that command it, as it is a Salat time that has been made obligatory by being called by the name "fajr Salat" (morning Salat). In short, in the hadiths, there are many statements that are contrary to both the widespread Salat practices of the ummah and the Quran.

Despite the thousands of disputes among the schools of thought, those who cling to hadithist-sectarian understandings try to escape the message of the Quran by using the much lower level of disputes among those who show Quran-centered approaches as an excuse. However, in the hadiths, as we have seen many examples of so far, truth and falsehood are mixed in a way that they cannot be distinguished, and moreover, the hadith books are full of hundreds of hadiths that are contrary to the Quran and reason. In short, it is not possible to achieve a result with any hadith-centered approach. The emergence of some disputes in Quran-centered approaches should be seen as the inaccurate interpretations of some of those who show Quran-centered approaches. The solution is to make a choice among the different interpretations that arise in Quran-centered approaches, not to abandon Quran-centered approaches. Since it is clear from what has been explained so far that there is no other source of law for Islam besides the Quran and that the remaining sources are not reliable for determining universal religious laws, some differences of understanding that may arise among Quran-centered understandings cannot be an excuse for adopting hadith-centered understandings of Islam. The Quran-centered understanding of Islam is the only possible understanding because the only reliable source is the Quran; although it is possible for those who use the Quran as a starting point to reach wrong interpretations, the source of action of those who reach these wrong interpretations is still correct, their interpretations are wrong. Although there are very large differences among the interpretations of those who start from the hadiths, the main and uncorrectable problem here is that the source of action is not reliable. In short, although the correct determination of the source of law by Quran-centered understandings is an important step, this correct step does not guarantee that every Quran interpretation of everyone who takes this step is correct. Below, we will convey how those who have a Quran-centered understanding understand the Salat times with two different approaches, without referring to hadith and catechism books at all. We will also separately address the differences among those who accept the second of these approaches. We leave the evaluation of these understandings to you.
According to the first approach, the Muslims who received the command to "establish the Salat" (as-salat) understood what was meant by "the Salat"; this understanding also included the times of the Salat. Just as Salat was an act of worship performed in the Mecca region since the time of Prophet Abraham, as we have seen from the Quran, Jews and Christians were also commanded to perform Salat. The first Muslims in Mecca and Medina were in interaction with them, so they knew what Salat was. Those who adopt this approach state that just as the number of rak'ahs of the Salat is included in what is understood by the expression "the Salat," so too are the times of the Salat included in what is understood by the expression "the Salat." As additional historical evidence for this, the practice of the Rabbinic Jews, which we pointed out earlier, who performed the Salat five times a day as morning, noon, afternoon, evening, and night, has been shown. (Ben Abrahamson, Tracing the Derivation of Prayer Positions from Torah, to Temple Times, to Modern Practice; Vedat Yılmaz, Herkesin Bildiği Namaz, Kitap ve Hikmet Dergisi, Year 2, Issue 4) Furthermore, the verse "and bow with those who bow" (2-Baqarah 43) has also been put forward as evidence in favor of this view. Accordingly, Muslims will learn the Salat times by performing Salat with those who perform Salat. The source for learning the Salat times is not hadith or catechism books but the Salat that are performed collectively every day. Indeed, in the first centuries when hadith and catechism books had not yet emerged, people were learning the form of the Salat and the number of times according to this formula. There is no other practice of Islam, like Salat, that is performed collectively every day; those who participate in this practice learn the Salat times just as they learn the rak'ahs. In short, the evidence put forward for the obligatory nature of the rak'ahs of the Salat in the current widespread practice and the evidence put forward for the obligatory nature of the five times in the current widespread practice are based on the same logical foundation. Reviewing that view regarding the rak'ahs once more will enable you to better understand the view that states that the Salat is obligatory five times a day.
According to the second approach, the number of Salat times is explained in the verses of the Quran. However, among those who adopt this approach, different views have been expressed regarding how many times are understood from the Quran. Just as there are those who state that the Salat are described as five times in the verses of the Quran, there have also been those who state that the Salat are understood as three or two times from the verses of the Quran. Of course, not all three of these approaches can be correct. But in any case, the times of the Salat are understood without referring to hadith and catechism books; what needs to be done should be to evaluate the claims put forward sincerely. A dispute that has arisen here cannot be put forward as evidence of the need for sources other than the Quran for the Salat times. In the commentaries of those who adopt a hadithist-sectarian understanding, similar different views have been expressed regarding the meaning of the verses on which the dispute has arisen on the mentioned subject. We will not examine this subject in all its details here, but in order to inform you, we will draw attention to the points on which the disputes are knotted and invite you to research to evaluate the subject. The verses on which the discussions have been most knotted are these

Maintain with care the prayers and the middle prayer.
2-Al-Baqarah 238

And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds.
11-Hud 114

Establish prayer at the decline of the sun until the darkness of the night and the Quran of dawn. Indeed, the recitation of dawn is ever witnessed.
17-Al-Isra 78

O you who have believed, let those whom your right hands possess and those who have not yet reached puberty among you ask permission of you at three times before the dawn prayer and when you put aside your clothing at noon and after the night prayer. three times of privacy for you.
24-An-Nur 58

Those who state that the obligation of five daily Salat is understood from the Quran have interpreted 11-Hud 114 in the following way "the two ends of the day" refers to the Salat performed in two parts within the day, and with the word "and" in the verse, it is understood that at least three Salat at night time must be added to these. Because the expression "zulafan" expresses a plurality of at least three (recall that in Arabic, there are special expressions for the dual as well as for the singular). Those of this view generally have understood the expression "at the decline of the sun" (li-duluki ash-shamsi) in 17-Al-Isra 78 as the sun's movement from its zenith at noon towards the west, that is, as the beginning of the noon Salat in the current widespread practice. According to this approach, the expression "at the decline of the sun" is taken as the beginning of the first of the two Salat of the day, and the "Salat of the two ends of the day" must be performed in the time until the evening Salat. The Arabic expression for "night" (layl) refers to the period when there is no sun. The morning Salat before sunrise, the evening Salat after sunset, and the night Salat in the other parts of the night, performed in this period, are the other three times. They take the "wusta" (middle) Salat in 2-Baqarah 238 as the afternoon Salat, and the "isha" Salat in 24-An-Nur 58 as the night Salat. The proponents of this view support their arguments by stating that when the expression of the verse "and bow with those who bow" is applied, these five times will also be performed.

Those who state that the obligation of three daily Salat is understood from the Quran have interpreted 11-Hud 114 in the following way "the two ends of the day" refers to the two outer adjacent ends of the day, that is, with this expression, the morning and evening Salat are understood. The word "and" here should be understood as an explanation of the previous expression. (In many places in the Quran, the word "and" is used to explain the previous expression without adding anything to it. The use of the conjunction "and" in this way is a known feature of the Arabic language.) Then, the expression "at the approach of the night" emphasizes the time periods close to the part of the night, that is, the part where there is no sun, for these two times; these are again the morning and evening Salat. To these, the "middle Salat" has been added with 2-Baqarah 238, and the number of Salat has become three. The expression "at the decline of the sun" in 17-Al-Isra 78 indicates the beginning of the middle Salat; this Salat ends with the entry of the evening Salat. The end of the evening Salat is indicated by the expression "until the darkness of the night" (ila ghasaqi al-layl) in 17-Al-Isra 78. The expression "the Quran/gathering of dawn" in 17-Al-Isra 78 indicates that the Salat begins at the moment the lights gather on the horizon, which process ends with the sunrise; this is the time of the morning Salat. (Note that here the word "Quran" is given one of its meanings, which is "gathering.&quot Accordingly, the three Salat times are understood from the combination of two Salat times in 11-Hud 114 and one Salat time in 2-Baqarah 238; and from 17-Al-Isra 78, the time periods of the three Salat are understood. The proponents of this view also show the mention of three Salat names in the Quran as additional evidence these are the expressions "morning prayer" (salati al-fajr) and "evening prayer" (salati al-isha) in 24-An-Nur 58. (Although the true meaning of the expression "isha" in Arabic is the first periods after sunset, that is, the period in which the "evening prayer" is, today when "isha prayer" (salati al-isha) is said, it is used in the sense of "night prayer." That is, what meaning should be given to the expression "isha" here has been one of the controversial issues.) The proponents of this view interpret the Shi'ites' combining of the five daily Salat into three times, and also the expression in some of the Ahl as-Sunnah schools of thought that the Salat can be combined even for reasons like rain, as the remaining traces of the three-time practice. Because although it is said in the Quran that the Salat are prescribed as timed, nowhere is permission given for the Salat of one time to be performed within another Salat time (a practice like combining the Salat).

Those who state that the obligation of two daily Salat is understood from the Quran, with the same approach as those who think there are three Salat times, state that the obligation of the morning and evening Salat is understood from 11-Hud 114. Differently, from the expression "at the decline of the sun" (li-duluki ash-shamsi) in 17-Al-Isra 78, they understand the sun's movement downwards from the horizon, that is, its setting at the beginning of the evening Salat; the end of the evening Salat is clear from the expression "the darkness of the night" in this verse. The "Quran/gathering of dawn" in the same verse is the time that begins with the gathering of lights on the horizon in the morning Salat. Accordingly, 17-Al-Isra 78 gives the time periods of the two times mentioned in 11-Hud 114, which are the morning and evening Salat. One point where the proponents of this view differ from the other two views is that they state that the expression "wusta" in the phrase "And the wusta (middle/best) Salat" in 2-Baqarah 238 does not define a Salat time but defines performing Salat as the "best" way. (Among those who say that the word "wusta" refers to a Salat, different views have been expressed regarding exactly which time this Salat refers to.) An objection made against this is that the expression "the prayers" (salawat) in the phrase "maintain the prayers" in 2-Baqarah 238 indicates at least three Salat, and therefore the Salat cannot be two times (recall that there are special expressions for the dual in Arabic). The proponents of this view have responded to this objection by saying that the expression "the prayers" here generally refers to the performance of the Salat, and not specifically to the Salat times within a single day.

Some of these approaches are certainly wrong, but what is primarily important here from the perspective of this book's subject is that it has been seen that it is understood how the Salat can be performed without referring to hadith and catechism books. We are of the opinion that with serious reflection on these explanations, it will be understood which of them is the correct approach. We have briefly summarized them so that you can evaluate the different views on this subject. In our opinion, for the Salat that is performed collectively in mosques, the adhan should be called five times, and the five daily Salat should be performed in the mosques with the rak'ahs in the current existing practice. None of the points raised in the discussions imply that there is a problem with the Salat in its currently performed form. According to some of the views put forward, a matter that is obligatory is considered in other approaches as a sunnah of this ummah, that is, even if it is not obligatory, it is a practice developed by this ummah to achieve the goals set by the Quran and to create order. We leave the evaluation of what is obligatory and what is the sunnah of the ummah in the current practice to you. Furthermore, it should be noted that with the five daily Salat performed in the current manner, the expression of the following verses, which speak of remembering Allah at specific times in the Quran, is fulfilled in the form of Salat

So exalted is Allah when you reach the evening and when you reach the morning.
And to Him is praise throughout the heavens and the earth. And at night and when you are at noon.
30-Ar-Rum 17-18

So be patient over what they say and exalt with praise of your Lord before the rising of the sun and before its setting.
50-Qaf 39

And from the night, prostrate to Him and exalt Him a long night.
76-Al-Insan 26

With the performance of the five daily Salat, the glorification (tasbih), praise (hamd), and turning towards Allah at the times referred to in these verses are also realized. Of course, as in every subject, the ummah should be able to freely discuss the matters related to the Salat, what is obligatory. But it should be understood that it is not possible to cover up the thousands of practices and statements in the sectarian-hadithist views that are contrary to the Quran and reason by referring to the issue of how to perform the Salat. This is now a stale method. What has been conveyed here has shown, by presenting different ideas, how the Salat can be understood without any reference to hadith or catechism books. This ummah does not have a problem with the Salat, but we are of the opinion that anyone who sincerely reads the Quran on the one hand and the hadith and sectarian books on the other will be able to understand in which matters there are problems.

THE JUMU'AH (ASSEMBLY) SALAT
The Jumu'ah (assembly) Salat in the Quran is understood from the following verses in Surah Al-Jumu'ah
9- O you who have believed, when the call is proclaimed for the prayer on the day of Jumu'ah , then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.
10- And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.

11- But when they saw a transaction or a diversion,
, they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers."
62-Al-Jumu'ah 9-11
According to this
1- On the day of Jumu'ah (Jumu'ah is both the special name of a day of the week and it means assembly), when the call is made, one leaves work and goes to the Salat.

2- From the 10th verse of Surah Al-Jumu'ah, we understand that after the Salat is performed, everyone returns to their work. Accordingly, it is understood that there is no such thing as Jumu'ah being a holiday in the Quran. But of course, anyone who wishes can also declare this day a holiday.

3- We see from the Quran that other Salat can also be performed collectively. But the only Salat that is required to be performed collectively is the Jumu'ah Salat.

4- There is no distinction between men and women for those who will perform the Jumu'ah Salat. In fact, while it is said in many hadiths that men and women performed the Jumu'ah Salat together during the time of the Prophet and the four caliphs, it was fabricated in later periods with arbitrary fabrications that the Jumu'ah Salat is obligatory only for men.

5- As is understood from the 9th verse of the surah, when the call is made for the Salat, people gather for the remembrance of Allah. During this time, explanations should be made in accordance with the understanding of religion described by the Quran. One should stay away from explanations other than the remembrance of Allah, from superstitions, and from using the sermons for politics.

SALAT IN WAR
In Surah An-Nisa, verses 101, 102, 103, we see that the Salat in a state of war is explained. According to these verses, we understand that if there is a danger of the disbelievers harming the Muslims, there is no blame in performing the Salat in a shortened form. In such a danger, one group performs the Salat while the other waits. Then the other group comes and performs the Salat, and during this time the first group waits. Those who are performing the Salat do not lay down their weapons, and no advantage is given to the disbelievers (weapons may be laid down in situations like rain, illness, or injury). After the Salat is finished, Allah is remembered. In normal times, the Salat continues to be performed properly without the need for such things (performing in shifts, not laying down weapons). The fact that the Quran provides an explanation for "Salat in war" is an important proof that explanations are provided in the Quran when necessary, even for situations that are rarely encountered in life.

SALAT IN A STATE OF FEAR
Another proof that the necessary details regarding Salat are in the Quran is that it is even explained how we should perform the act of worship of Salat in "states of fear." The detail of what a very small portion of the Muslim population should do in such situations, which they might encounter a very limited number of times in their lives, is even present in the Quran. What to do if there is a fear or anxiety is stated in the Quran as follows
And if you fear on foot or riding. But when you are secure, then remember Allah as He has taught you that which you did not know.
2-Al-Baqarah 239

As can be seen, in the Quran, it is commanded to perform the Salat on time even in difficult situations. If it were not a condition to perform the Salat on time, it would be possible to perform the Salat after the state of fear passed, and there would be no need for this explanation regarding the state of fear. If water cannot be found, tayammum is performed with the earth that covers the entire surface of the earth; if there is a situation to be feared, a person remembers Allah (dhikr) on a mount or on foot. In this situation, even if the movements of the Salat cannot be performed fully, the Salat is performed with movements that approximate them. But the Salat is not abandoned. The Quran presents the Salat as an act of worship that can never be abandoned and provides eases for situations of excuse, ensuring the continuation of the Salat even in these situations, and thus the continuation of the remembrance of Allah (dhikr), which is the foundation of the Salat.

FUNERAL SALAT
There is no expression in the Quran such as "Perform the funeral Salat." However, in 9-At-Tawbah 84, it is stated that the funeral Salat should not be performed for those who betrayed the Prophet, and one should not stand at their graves and give them support. This means that it is understood that the funeral Salat of Muslims who have not betrayed the Prophet - our religion - can be performed, and one can go to their graves and hold a memorial ceremony. To bury the deceased by performing acts of worship that will remember Allah for the one who has passed away, by performing Salat, reading the Quran, and making supplication (dua), is in accordance with the spirit of Islam. It is certainly beautiful to continue these established practices in Islam. However, un-Quranic practices shaped according to fabricated concepts not found in the Quran, such as the questioning in the grave, the punishment of the grave, and the reward of the grave, such as the imam making the deceased memorize something to help them in the questioning in the grave (giving talqin), should also be removed from the practices related to funeral ceremonies. (There have been some oppositions to the "talqin" given after death from within the Ahl as-Sunnah, but we should remember that this practice is widespread.)

In conclusion, among the practices related to Salat, those that are contrary to the expressions and spirit of the Quran should cease to be practiced, and the necessary corrections should be made. The matters that are obligatory (fard) should be applied meticulously, and this act of worship, which is emphasized so much in the Quran, should be performed in the most beautiful way. As for the matters that are not obligatory, those that serve the Muslims' abundant remembrance of Allah and the performance of their worship in an orderly and non-chaotic manner (the practices we refer to as "sunnah of the ummah&quot should be preserved without being made obligatory."

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