The Historical Development of Salat: From Qur'anic Recitation to Fixed and Standardized Five‑Daily Physical Prayer Ritual
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There is a growing body of scholarly and critical literature that treats salat as originally rooted in individual and communal Qur'anic recitation and reflection. This body of work argues that salat was later shaped into the standardized five‑daily ritual prayer form. Some Muslim thinkers argue that the Qur'anic word salat fits meanings like communication, guidance, or blessing, as seen in verse 33:56, where it says "Inna Allaha wa‑malaikatahu yusalluna ala al‑nabi” (إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ), which is usually translated as "Allah and His angels send blessings upon the Prophet." The verb yusalluna and the noun salat are both derived from the same root "s‑l‑w" (ص ل و). But in verse 33:56 the term yusalluna clearly means blessing and supplication, not fixed bodily ritual. Academic studies such as Francis Denny's article "Qur'an Recitation: A Tradition of Oral Performance and Transmission" (published in Oral Tradition, 1989) show that early muslim life was organized around public Qur'an‑recitation, which shaped daily activities and gathered communities before the five‑daily physical prayer ritual became fully fixed and standardized. All of this indicates that recitation and individual and communal engagement with revelation (the Qur'an) were the basic foundation of salat, while physical bowing and prostration were later additions.
Similarly, some popular‑historical and revisionist readings, such as Tom Holland's book "In the Shadow of the Sword" and later essays like "On Origin of Five Daily Prayers: Tom Holland vs Jonathan Brown" by Lampofislam, suggest that the five‑daily physical prayer ritual didn't fully crystallize until the late Umayyad and especially the early Abbasid period, when political and religious elites sought to standardize a clear, state‑orthodox Islam. However, scholars such as Jonathan A. C. Brown (in his article "Tom Holland, the Five Daily Prayers and the Hypocrisy of Revisionism") argue that the Muwatta' of Malik and early non‑Muslim sources already describe Muslims praying five times a day by the mid‑8th century, which indicates that the practice of five-daily ritual prayers was already widespread by then. Regardless of these historical accounts, early‑Islamic history and the Qur'an's own meaning and conception of salat support the view that the five‑daily ritual was a later crystallization and institutionalization of salat. So, the existing evidence indicates that in its earliest phase, salat was more fluid and flexible, and centered on recitation and individual and communal engagement with revelation (the Qur’an), rather than being a fixed and standardized physical prayer ritual from the very beginning.
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If we look at the Quranic context, the original function of salat appears closely tied to conveying and internalizing divine guidance, where people were encouraged to reflect, understand, and engage intellectually with the message. This differs significantly from what is now widely practiced as a fixed ritual composed of repeated movements and recitations.
Over time, what is commonly performed today seems to have evolved into a structured routine that emphasizes form over substance. The outward actions remain, but the deeper objective living by divine guidance and establishing meaningful reform in both individual and collective life is often overlooked.
When salat is reduced to a set of mechanical actions, its connection to remembrance (dhikr) and transformation weakens. The Quranic message, which addresses justice, social balance, and moral responsibility, risks being overshadowed by a focus on performance rather than purpose.
As a result, ritual practice can sometimes be treated as the defining marker of faith, while broader values such as integrity, knowledge, and compassion receive less attention. In such cases, the form of ṣalāt is preserved, but its intended impact on life and society becomes secondary.
The challenge, therefore, is not necessarily the existence of structured practice, but ensuring that salat remains aligned with its deeper objective a living connection to divine guidance that shapes behavior, thought, and action.
Personally, when I reflect on this, I find myself somewhere in between. I understand the point being made that salat should not become an empty or purely mechanical act and I agree that its essence is self-reform and living by divine guidance.
At the same time, I cannot ignore my own experience with the physical practice. Waking up early in the morning, leaving a warm bed, standing, bowing, and going into sujood these moments create a very real sense of connection. Not because one is trying to “please” God in a superficial way, but because in those moments, there is focus, reflection, and gratitude.
During salat, many thoughts come thanking God for what I have, reflecting on difficulties without losing faith, and grounding myself again. For me, these physical acts are not empty; they actually help bring about that inner awareness.
I understand that people interpret actions like qiyam, ruku, and sujood in different symbolic ways, but even when taken literally, they still carry meaning and impact. However without the right foundation understanding, intention, and personal reform these actions can become hollow.
So I don’t see it as rejecting ritual Salat, but rather placing it in the right order: first understanding and reform, and then practice. When both come together, the experience feels complete.
I also find it interesting that forms of physical prayer exist across different traditions, including earlier ones, which suggests that this aspect may have deeper roots.
In the end, I’m not making a final judgment God knows best but from my perspective, combining inner reform with outward practice seems more balanced than reducing salat to either side alone.
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There is a growing body of scholarly and critical literature that treats salat as originally rooted in individual and communal Qur'anic recitation and reflection. This body of work argues that salat was later shaped into the standardized five‑daily ritual prayer form. Some Muslim thinkers argue that the Qur'anic word salat fits meanings like communication, guidance, or blessing, as seen in verse 33:56, where it says "Inna Allaha wa‑malaikatahu yusalluna ala al‑nabi” (إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ), which is usually translated as "Allah and His angels send blessings upon the Prophet." The verb yusalluna and the noun salat are both derived from the same root "s‑l‑w" (ص ل و). But in verse 33:56 the term yusalluna clearly means blessing and supplication, not fixed bodily ritual. Academic studies such as Francis Denny's article "Qur'an Recitation: A Tradition of Oral Performance and Transmission" (published in Oral Tradition, 1989) show that early muslim life was organized around public Qur'an‑recitation, which shaped daily activities and gathered communities before the five‑daily physical prayer ritual became fully fixed and standardized. All of this indicates that recitation and individual and communal engagement with revelation (the Qur'an) were the basic foundation of salat, while physical bowing and prostration were later additions.
Similarly, some popular‑historical and revisionist readings, such as Tom Holland's book "In the Shadow of the Sword" and later essays like "On Origin of Five Daily Prayers: Tom Holland vs Jonathan Brown" by Lampofislam, suggest that the five‑daily physical prayer ritual didn't fully crystallize until the late Umayyad and especially the early Abbasid period, when political and religious elites sought to standardize a clear, state‑orthodox Islam. However, scholars such as Jonathan A. C. Brown (in his article "Tom Holland, the Five Daily Prayers and the Hypocrisy of Revisionism") argue that the Muwatta' of Malik and early non‑Muslim sources already describe Muslims praying five times a day by the mid‑8th century, which indicates that the practice of five-daily ritual prayers was already widespread by then. Regardless of these historical accounts, early‑Islamic history and the Qur'an's own meaning and conception of salat support the view that the five‑daily ritual was a later crystallization and institutionalization of salat. So, the existing evidence indicates that in its earliest phase, salat was more fluid and flexible, and centered on recitation and individual and communal engagement with revelation (the Qur’an), rather than being a fixed and standardized physical prayer ritual from the very beginning.
@Ronin said in The Historical Development of Salat: From Qur'anic Recitation to Fixed and Standardized Five‑Daily Physical Prayer Ritual:
"Inna Allaha wa‑malaikatahu yusalluna ala al‑nabi” (إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ), which is usually translated as "Allah and His angels send blessings upon the Prophet." The verb yusalluna and the noun salat are both derived from the same root "s‑l‑w" (ص ل و). But in verse 33:56 the term yusalluna clearly means blessing and supplication, not fixed bodily ritual.
I see no sense in the traditional translation.The prophet is not living, that statement only applied when the prophet was alive.so it cannot mean "send blessings and salutation" because God and His Angels do not send words or salutations that have no meanings in that context.
GOD was helping and supporting the prophet and was asking the believers of that time to"help and support" the prophet with the task of delivering/passing on the message.
Like when GOD and His Angels " Yussalli Alaikum"-helps and supports the believers." To come out of darkness into the light".
The word "Yussalluna" in that context has nothing to do/does not mean "contact prayer "or salutation or ritual.
@Fusion, I agree with your take and makes more sense about the contact prayer and its purpose/use.
GOD bless you both.
Peace. -
If we look at the Quranic context, the original function of salat appears closely tied to conveying and internalizing divine guidance, where people were encouraged to reflect, understand, and engage intellectually with the message. This differs significantly from what is now widely practiced as a fixed ritual composed of repeated movements and recitations.
Over time, what is commonly performed today seems to have evolved into a structured routine that emphasizes form over substance. The outward actions remain, but the deeper objective living by divine guidance and establishing meaningful reform in both individual and collective life is often overlooked.
When salat is reduced to a set of mechanical actions, its connection to remembrance (dhikr) and transformation weakens. The Quranic message, which addresses justice, social balance, and moral responsibility, risks being overshadowed by a focus on performance rather than purpose.
As a result, ritual practice can sometimes be treated as the defining marker of faith, while broader values such as integrity, knowledge, and compassion receive less attention. In such cases, the form of ṣalāt is preserved, but its intended impact on life and society becomes secondary.
The challenge, therefore, is not necessarily the existence of structured practice, but ensuring that salat remains aligned with its deeper objective a living connection to divine guidance that shapes behavior, thought, and action.
Personally, when I reflect on this, I find myself somewhere in between. I understand the point being made that salat should not become an empty or purely mechanical act and I agree that its essence is self-reform and living by divine guidance.
At the same time, I cannot ignore my own experience with the physical practice. Waking up early in the morning, leaving a warm bed, standing, bowing, and going into sujood these moments create a very real sense of connection. Not because one is trying to “please” God in a superficial way, but because in those moments, there is focus, reflection, and gratitude.
During salat, many thoughts come thanking God for what I have, reflecting on difficulties without losing faith, and grounding myself again. For me, these physical acts are not empty; they actually help bring about that inner awareness.
I understand that people interpret actions like qiyam, ruku, and sujood in different symbolic ways, but even when taken literally, they still carry meaning and impact. However without the right foundation understanding, intention, and personal reform these actions can become hollow.
So I don’t see it as rejecting ritual Salat, but rather placing it in the right order: first understanding and reform, and then practice. When both come together, the experience feels complete.
I also find it interesting that forms of physical prayer exist across different traditions, including earlier ones, which suggests that this aspect may have deeper roots.
In the end, I’m not making a final judgment God knows best but from my perspective, combining inner reform with outward practice seems more balanced than reducing salat to either side alone.
@Fusion said in The Historical Development of Salat: From Qur'anic Recitation to Fixed and Standardized Five‑Daily Physical Prayer Ritual:
If we look at the Quranic context, the original function of salat appears closely tied to conveying and internalizing divine guidance, where people were encouraged to reflect, understand, and engage intellectually with the message. This differs significantly from what is now widely practiced as a fixed ritual composed of repeated movements and recitations.
Over time, what is commonly performed today seems to have evolved into a structured routine that emphasizes form over substance. The outward actions remain, but the deeper objective living by divine guidance and establishing meaningful reform in both individual and collective life is often overlooked.
When salat is reduced to a set of mechanical actions, its connection to remembrance (dhikr) and transformation weakens. The Quranic message, which addresses justice, social balance, and moral responsibility, risks being overshadowed by a focus on performance rather than purpose.
As a result, ritual practice can sometimes be treated as the defining marker of faith, while broader values such as integrity, knowledge, and compassion receive less attention. In such cases, the form of ṣalāt is preserved, but its intended impact on life and society becomes secondary.
The challenge, therefore, is not necessarily the existence of structured practice, but ensuring that salat remains aligned with its deeper objective a living connection to divine guidance that shapes behavior, thought, and action.
Personally, when I reflect on this, I find myself somewhere in between. I understand the point being made that salat should not become an empty or purely mechanical act and I agree that its essence is self-reform and living by divine guidance.
At the same time, I cannot ignore my own experience with the physical practice. Waking up early in the morning, leaving a warm bed, standing, bowing, and going into sujood these moments create a very real sense of connection. Not because one is trying to “please” God in a superficial way, but because in those moments, there is focus, reflection, and gratitude.
During salat, many thoughts come thanking God for what I have, reflecting on difficulties without losing faith, and grounding myself again. For me, these physical acts are not empty; they actually help bring about that inner awareness.
I understand that people interpret actions like qiyam, ruku, and sujood in different symbolic ways, but even when taken literally, they still carry meaning and impact. However without the right foundation understanding, intention, and personal reform these actions can become hollow.
So I don’t see it as rejecting ritual Salat, but rather placing it in the right order: first understanding and reform, and then practice. When both come together, the experience feels complete.
I also find it interesting that forms of physical prayer exist across different traditions, including earlier ones, which suggests that this aspect may have deeper roots.
In the end, I’m not making a final judgment God knows best but from my perspective, combining inner reform with outward practice seems more balanced than reducing salat to either side alone.
Peace Fusion and all!
I understand exactly how you feel. I used to experience a similar connection when I performed the physical, traditional prayer in the past. I agree that there was focus, reflection, and gratitude. In addition, the physical prayer can help us step away from the distractions and the hustle and bustle of daily life. The physical prayer can also create a sense of community, since it connects us with others who follow the same ritual, and this can bring a feeling of acceptance within that community. That said, a Buddhist might say the same thing about meditation. Or a Christian might say the same thing about reading the Bible. But regardless of this, your experience is of course still valid.
Transitioning from the traditional five‑times‑a‑day prayer to a Qur'anic recitation practice is a big step. It's not an easy task or an overnight change. When I was still performing the traditional ritual prayer, I did so without the Tashahhud (sending blessings and peace upon the Prophet) in the final ruk'ah, because there are no Qur'anic verses that explicitly state this should be done, and we are not supposed to differentiate between any of God's messengers (2:136, 2:285, 3:84, 4:152, and 42:13). The exact wording of the Tashahhud as recited in prayer is not found verbatim in the Qur'an. It comes from the Sunnah, as recorded in the Hadith.
Although there were several things I liked about the traditional ritual prayer, what I liked the most was reciting random verses from the Qur'an after the traditional prayer was finished. That was what personally gave me the strongest connection, a connection that felt incomparable to anything I experienced through the physical ritual alone.
The great and beautiful thing about faith from the perspective of the Qur'an, is that it gives us the freedom to perform the traditional ritual prayer, if we desire to do so, as long as we do it without the Tashahhud. It also allows us to combine the traditional ritual prayer with Qur'anic recitation, either before the prayer begins or after it is finished. That said, the Qur'an does not command any believer to perform Salat in any form other than the one described in the Qur'an itself, which is inseparably linked to Qur'anic recitation practice. So although we have the freedom to do both the traditional prayer and Qur'anic Salat (recitation practice), the Qur'an does not command us to do both. Only the recitation practice is explicitly commanded according to the verses of the Qur'an.
Paradoxically, the more a believer seeks the truth about Islam and the Qur'an, yet fails to share this knowledge with others, the less likely they are to truly grasp that truth. Truth can only be fully understood through action and interaction (whether through teaching, applying it individually and collectively, or sharing it with others). To keep it to oneself is to limit one's own understanding.
If a kafir is someone who conceals the truth, then a mumin (the opposite of a kafir) might be seen as a bearer and revealer of it. The search for truth is not a solitary pursuit but a shared journey. In spreading the message of true Islam, its depth and meaning become fully realized. Not everyone is a teacher, but everyone can share the truth in their own way. To share the message of true Islam benefits not only others, but oneself as well. To neglect it leads not only to their loss, but ultimately to one's own.
There are no good reasons not to spread the message of true Islam, only excuses. Every true believer has a duty to share this message with others in a manner that suits their personality, abilities, and strengths. This duty is grounded in the universal law of justice. It is not in the spirit of justice to receive without giving back. To receive without reciprocation is not just selfish, but unjust. So it's crucial to share the message of true Islam. To withhold it is not only a failure of our responsibility, but deprives others of the truth they deserve to know. We cannot afford to withhold it any longer. We must share it.
Someone woke us up to the reality about Hadith and other teachings that are not from the Qur'an. Therefore, we have the duty to pass this message (knowledge) on to others, so that others can wake up to this reality as well. This is the right thing to do. Last but not least, this will advance the cause of true Islam more than anything else. If every believer who has found true Islam, who has woken up to the reality about Hadith and other teachings that are not from the Qur'an, were to spread the message of true Islam, imagine what impact it would have on the world. So the time to share this message is now.
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Peace all!
I think there is a monumental task before us. Countless Muslims worldwide do not rely solely on the Qur'an for their faith. The Qur'an's own criterion is to believe in God, His malaika (traditionally translated as "angels"), His books, and His messengers (2:285 and 4:136). Yet traditional Islam teaches otherwise by requiring Hadith, Fiqh, and Tafsir alongside the Qur'an.
Many Muslims insist these texts (especially Hadith) are indispensable. They claim that the Qur'an cannot be fully understood or explained without them and must be followed for guidance, law, and practice.
Many Muslims insist several aspects of Islamic teachings and practices require Hadith for full understanding. As long as we who rely solely on the Qur'an cannot provide these explanations from the Qur'an alone, many Muslims will remain unconvinced, and some will even use our silence (lack of explanations) against us. By "us," I mean all readers and students of the Qur'an in our community who rely solely on the Qur'an for our faith (guidance, law, and practice).
So what are the most common things traditional muslims claim they cannot fully understand without Hadith? Additionally, what are their strongest arguments for saying Hadith is indispensable?
Here is a list of things traditional muslims commonly argue cannot be fully understood or explained without the Hadith:
- The exact form/method and number of daily Salat.
- The concept of Zakat.
- The rituals of pilgrimage (Hajj and Umrah).
- The life of Prophet Muhammad.
- Dietary laws (Halal, Haram, Makruh, Najis, Tayyib, Istihalah, Mustahabb and Dhabihah/Zabihah).
- The types, ethics, and specific rules of warfare.
- Islamic jurisprudence (fiqh and Usul-al-Fiqh)
- Islamic state governance and the political system.
- Marriage, divorce, family law, and inheritance.
- Polytheism and its rulings (shirk).
- Tawhid (the oneness of God) and its practical application.
- Details about the Day of resurrection and the afterlife.
- The ethics of social conduct.
- The role and status of the companions (sahabah).
- Detailed rules for supplications (dua) and remembrance (dhikr).
- The concept of abrogation (naskh).
- Islamic laws and ethics (shariah)
- Rules for charity and related financial obligations.
- The concept of usury/interest (riba).
- The concept of intercession (shafa'ah).
- Detailed rules and method of fasting (sawm).
- Islamic calendar (months, Ramadan/Eid, and moon‑sighting vs. calculation).
Many Muslims argue that these matters cannot be fully understood or explained by relying solely on the Qur'an, because, in their view, the Qur'an does not provide the necessary details and they claim that these are found in the Hadith. But this is not true. All of the aforementioned things can be explained and understood by using the Qur'an alone. However, it will take time and effort to uncover these details. It is not a quick fix whatsoever. It requires careful reading and thorough study of the Qur'an.
As stated earlier, there is a monumental task before us. It's a task that cannot be overlooked. To overlook it risks the integrity and advancement of our own faith. Therefore, negligence is not an option. Each of us has a duty to spread the message of true Islam to others and call people back to the Qur'an as the furqan (the ultimate criterion) and sole source of guidance, law, and practice in Islam.
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Peace all!
Not strictly on-topic, but I think these thoughts could still add to the discussion.
A major mistake that has happened across history in interpreting the Qur'an, made repeatedly by both Muslims and non‑Muslims, is that literal words and verses have often been understood metaphorically, while metaphorical words and verses have been taken literally. Additionally, many passages of the Qur'an have been removed from their context and, as a result, not understood within the scripture as a whole. Over time, these two types of misreadings have led to serious misunderstandings and even harmful consequences in the interpretation and practice of certain Qur'anic teachings across different societies. This interpretive error has played a major role in the gradual decline of the innovative spirit that the Qur'an inspired in the world and that once characterized the golden age of Muslim civilization.
3:7 He is the One who sent down to you the Book, from which there are lawgiving revelations; they are the essence of the Book; and others which are of a similitude. As for those who have a disease in their hearts, they will follow that which is of a similatude, seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God, and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except those who possess intelligence.
In the Qur'an, verse 3:7 shows that certain people who are impatient and eager to derive an interpretation before they have gained adequate knowledge misinterpret the scripture by focusing on metaphorical verses while ignoring the literal (essential, law-giving) ones. In other words, they take metaphorical verses out of context and privilege parts of the scripture over the whole of it. However, the verse also shows that those who are well-founded in knowledge accept both the literal and the metaphorical verses as two connected parts of one complete message. In other words, they are two sides of the same coin. Verse 3:7 does not reject the metaphorical nature of some words and verses. Instead, it instructs believers to understand the Qur'an as a whole, which integrates both literal and metaphorical teachings. As verse 3:7 shows beyond the shadow of a doubt, the Qur'an must always be interpreted as a coherent whole, not in isolated parts.
20:114 Then High above all is God, the King, the True. And do not be hasty with the Qur'an before its inspiration is completed to you, and say: "My Lord, increase my knowledge."
In the Qur'an, verse 3:7 shows that believers are supposed to to be patient, since adequate knowledge is required to understand the Qur'an. This knowledge is not revealed all at once but comes gradually (in stages).
