2:238 - evidence FOR/AGAINST a 'middle' prayer
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Peace Ahmad,
I can agree that, in this passage, "wusta" is used in a comparitive sense; in other words, it means best or most excellent. However, your argument is still contradictory, since "salawaat" is the plural form of "salaat". Therefore, you can't make "salaat" about one thing and "salawaat" about something else, especially in the same verse. For example, if this was (hypothetically) relating to prayer, it would say this
Guard the prayers, and (or especially) the most excellent prayer...
Guard the bonds, and (or especially) the most excellent bond...
Guard the connections, and (or especially) the most excellent connection...Either way you translate this, it is referring to the same principle of discussion, since "wusta" is used comparitively. It's illogical to make "salawaat" about the marriage bond and then make "salaat" about our communion with Allah, and it makes the idea of the passage unreasonable.
You are mistaken. The reason why you think it is "contradictory" is because you think that slw refers to a connection to God only. This is clearly not the case - it can be a bond between anything.
After examining all the details, it becomes clear (at least to me) that "salaat" must be a physical action, something that we do, directed solely toward Allah. Therefore, the "salawaat" (plural of salaat) must also be something we do (or "things" we do), which should be directed toward Allah alone. When 4103 said that the salaat is at specific times, it's talking about ALL forms of salaat, which means that it should all be directed to a human. The Qur'aan is very careful with it's wording, never making any mistakes or causing any inconsistencies. The salaat, according to the Qur'aan, whether you believe it to be a bond, a service, or a prayer, shouldn't be directed to anyone other than Allah, and it should occur at specific times. Therefore, the concept of preserving (or guarding) a 'marriage salaat/bond' is inconsistent with the rest of the scripture...
Again, you are mistaken.
Slw does not specifically refer to something that is "directed solely toward allah", as you said.
3356 Inna Allaha wamala-ikatahu yusalloonaAAala alnnabiyyi ya ayyuha allatheenaamanoo salloo AAalayhi wasallimoo tasleeman
3356 The God and His angels yusallona unto the prophet. O you who acknowledge, you shall salloo unto him, and become peaceful/comply completely.
2157 Ola-ika AAalayhim salawatunmin rabbihim warahmatun waola-ika humu almuhtadoona
2157 Unto these will be salawat from their Lord and a mercy; they are the guided ones.
Slw is something GENERAL, which has the basic meanings of "going/turning towards", "remaining attached", etc.
You are confusing the timed bond ("al salat" with "salawat" and slw in general. -
So, you're saying that S-L-W is not relating to "salaat"? You're saying that "salawaat" is NOT the plural form of the word "salaat", but it means something totally different?
Maybe I'm missing something, but I don't see how "salaat" must be directed toward Allah alone, while "salawaat" (the plural form of salaat) can be directed towards anybody. Am I misunderstanding you or something? The word "salaat" (or salah) is singular, while "salawaat" is plural. Therefore, if "salaat" (SINGULAR) means bond, then "salawaat" means bonds (PLURAL). If "salaat" can only be directed to Allah, then "salawaat" can also only be directed to Allah, since they are the same things...
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Ahmad,
So, you're saying that S-L-W is not relating to "salaat"? You're saying that "salawaat" is NOT the plural form of the word "salaat", but it means something totally different?
Note slw = sad-lam-waw
I never said that slw is not related to "salat". I also never said that "salawat" is not the plural form of "salat".
Where did you get that from?Maybe I'm missing something, but I don't see how "salaat" must be directed toward Allah alone, while "salawaat" (the plural form of salaat) can be directed towards anybody. Am I misunderstanding you or something? The word "salaat" (or salah) is singular, while "salawaat" is plural. Therefore, if "salaat" (SINGULAR) means bond, then "salawaat" means bonds (PLURAL). If "salaat" can only be directed to Allah, then "salawaat" can also only be directed to Allah, since they are the same things...
What I was saying that "salat" is a GENERAL word meaning "bond" (literally "act of going/turning towards in a close/positive manner"/"act of following closely"/etc.)
While slw is predominantly used with reference to God (i.e. a bond to God/following God's laws closely/etc.), it is used in other contexts as well (e.g. bonding unto the prophet/commiting to him in 3356, 2157 talking about certain people recieving bonds/acts of going/turning towards from their Lord, and marriage bonds in 223.
I also said that you are confusing the timed salat, which is "kitaban mawqatan" (a timed record/decree) for the believers (see 4103) and is to be directed towards God alone, with slw in general, which is a general concept.
Once you have understood that slw is a GENERAL thing, you will understand 2238 much better.
While guarding over the bonds (the context is marriage, so it is talking about marriage bonds) we are never to forget about the most balanced/excellent bond, which is to God. Reply 17 would be useful to read. -
Hi all, Peace,
I was re-reading and I am still hanging with this little issue, "then you may do so while walking or riding"
Once the fear is over
2239 But if you are in a state of fear, then you may do so while walking or riding.(they can do the bonding) If you become secure, then remember God as He has taught you what you did not know.That means once fear of death is over he can always comeback to her as how God has taught us in the previous verse, ie the remarriage. If he dies woman is allowed to remarry without the prescribed period of 4 months and 10 days.
It seems "if you fear"
then "do that= walking or do that = riding",
if you are not in fear
then remember God the way He taught us.I think "remember God the way He taught us" , is acting the way He taught us regarding marriage and divorce in the contexte of 2221/241.
But in the other hand why do we have do it "walking or riding" ?I do not understand why "we can or have to do it walking or riding" can this have another meaning????
I am guessing something like "take it or leave it" but when you are sure then do it the way God taught us? Does it make sense?
from P-R-L
Ra-Kaf-Ba = to ride, embark, mount, be carried, go on board of a ship, voyage on (the sea), walk on (a road), commit (a fault). rakbun - caravan. rukban (pl. of rakib) - one who rides, mounted. rikab - camels. rakub - use of a beast for riding. mutarakibun - laying in heaps, ridden on one another, close growing, cluster over clustered, layer upon layer. tarkabunna - to pass on, rise, ascend.Ra-Jiim-Lam = to go on foot, urge with foot, walk, tie by the feet, let (a female) suckle her young, be curly (hair), set free with his mother. rajjala - to comfort anyone, comb the hair, grant a respite. tarajjala - to go down without rope. rijlatun - vigour in walking. rijlun - foot, soldiers, good walker, tramp. arajil - hunters, pedestrian. rajulun - male human being, man, a person with heir. rajilun - foot, footmen (slow walkers). rijlain - two feet. arjul (pl.) - feet.
Thanks for your help and input
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Salaam
Standing MUST refer to a physical one because the other sign goes on
2239 But if you are in a state of worry, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know.
It's crystal clear that salavat refers directly to bonds of couple (...And do not forget the favor between you... 2237) and salat is timed READING / CONTACT which was done by prophet.
But I can't figure out "this fear".
Salaam bornagain
The word fear might have other meanings. I'm still waiting to see where this discussion will continue to.
Heres the root of that word
PRL Kh-Waw-Fa = To fear, to be afraid/frightened/terrified, to put fear into another, diminish or lessen or take from, to take little by little from a thing, take from the sides of a thing, slaughter or fight.
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The prayers are a difficult thing, except for those who paitient. Thus in that verse God is basically saying these people will keep up many prayers. To my understanding.
Abraham said" Lord, let me be one who keep the prayers." Thus you cannot will anything except if God also wills.
Peace Anthony
Going back to you quoting joker.
God does not pray to us right? if you think no then in that case if you do translate it as prayer, then it would not work. There are other words for prayer. So surely salat means something other than prayer considering these two points alone. -
Peace Wakas and Progressive
So there are bonds in which we are to uphold but specially the most balanced/best bond. So from various bonds one is the most balanced/best. This one bond could be a category entailing various things (that is my general understanding of Wakas' post so far)
But how do we know what the most balanced/best bond is without being subjective and opinonated? Do we have a verse implying this in the Quran? Considering the importance of the conept, i think it should have some objective end to it.Consider these potential bonds
Marital, social, family, God, Morality, ethics, work and so on....
From the above how do we know which bond is the most important? Some may say God but i'd hold that it would be morality for without it we would be kafirs.
The only way this could potentially work is if we limit bonds to only that of conscious beings. So all we would be left with is
God, Family, Friends and other people with our bond to God being the most balanced and most important of the bonds. This would resonably be the case as this bond would encompass issues which effect the other bonds but the reverse would not hold (ie. social bonds would not entail our bond to God) Thus our bond to God is the most balanced. It can also be seen as the best bond as it's pursuit gurantees more protection than the other bonds do.
So the most important Bonds are the timed ones.
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Salaam all,
AlSalaat AlWusta as per my understanding
http//free-minds.org/forum/index.php?topic=9601629.msg267955#msg267955
http//free-minds.org/forum/index.php?topic=9601629.msg267955#msg267955
Hope this helps, inshaAllah
May Allah guide us all to His path pr
Mohammed M. Khan -
Hi all, Peace,
I was re-reading and I am still hanging with this little issue, "then you may do so while walking or riding"
It seems "if you fear"
then "do that= walking or do that = riding",
if you are not in fear
then remember God the way He taught us.I think "remember God the way He taught us" , is acting the way He taught us regarding marriage and divorce in the contexte of 2221/241.
But in the other hand why do we have do it "walking or riding" ?I do not understand why "we can or have to do it walking or riding" can this have another meaning????
I am guessing something like "take it or leave it" but when you are sure then do it the way God taught us? Does it make sense?
from P-R-L
Ra-Kaf-Ba = to ride, embark, mount, be carried, go on board of a ship, voyage on (the sea), walk on (a road), commit (a fault). rakbun - caravan. rukban (pl. of rakib) - one who rides, mounted. rikab - camels. rakub - use of a beast for riding. mutarakibun - laying in heaps, ridden on one another, close growing, cluster over clustered, layer upon layer. tarkabunna - to pass on, rise, ascend.Ra-Jiim-Lam = to go on foot, urge with foot, walk, tie by the feet, let (a female) suckle her young, be curly (hair), set free with his mother. rajjala - to comfort anyone, comb the hair, grant a respite. tarajjala - to go down without rope. rijlatun - vigour in walking. rijlun - foot, soldiers, good walker, tramp. arajil - hunters, pedestrian. rajulun - male human being, man, a person with heir. rajilun - foot, footmen (slow walkers). rijlain - two feet. arjul (pl.) - feet.
Thanks for your help and input
It sounds to me like, if you are in a state of emergency, do the debates walking or riding or otherwise, but do it and do not make individual decisions
like they do now in most countries in the world, they create state of emergency to make important decisions without going throuh parlements tc... or through assembly's etc.... the quran made it clear that everything has to be through debates and votes to decide
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Salaam
- evidence for a middle prayer -
- The middle prayer mentioned
Verse 629-10 - O you who acknowledge, if the contact prayer is called to on the day of assembly, then you shall hasten towards the remembrance of God, and cease all selling/dealing. This is better for you, if you only knew. Then, once the contact prayer is complete, you shall disperse through the land and seek God's provisions, and remember God frequently, so that you may succeed.-
This verse gives evidence for a middle prayer because before and after the middle prayer there are social activities that require daylight.
Further proof for this can be found in verse 2458.Verse 2458 - O you who acknowledge, let those whom are under your contract and have not yet attained puberty request your permission regarding three times Before the dawn contact prayer, and when you take off your attire from the heat of the noon, and after the dusk contact prayer. These are three private times for you. Other than these times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. God is Knowledgeable, Wise.-
According to this verse before the morning- and after the eveningprayer one has a private time, for changing clothes and sleeping. That is different from selling and dispersing through the land, seeking God's provisions.
The prayer of verse 629 is between the morning- and eveningprayer.There is no evidence that verse 629 only refers to the -hajj-, the verse mentions the day of gathering in general.
The -hajj- during the days of the prophet Mohammad lasted at least three days, so that is hardly compatible with the wording the day of gathering.
Furthermore after the middle-prayer one disperses through the land according to verse 6210 - that would mean that the middle salat would be the end of the -hajj-, there is no evidence in the Koran for this.The business that is mentioned can refer to all kind of worldly affairs.
The fact that the day of gathering is mentioned does not mean that there is only on days of gathering a middle prayer.
Verse 629 acknowledges that there is a middle prayer in general, the special ruling is that in case of being gathered one has to pray that -salat- together. Anyway during the presence of the prophet - verse 6211.- The timing of the middle prayer
Verse 1778 - You shall hold the contact prayer at the setting/passing the highest point of/by the sun until the darkness of the night; and the Quran at dawn, the Quran at dawn has been witnessed. -
There has been some discussion about the wording -dulooki ash-shams- of verse 1778, does it mean passing the zenith or does it mean rubbing the horizon?
The Koran seems to explain this perfectly, the key seems to be the combination of verse 11114 and 20130.Verse 11114 states that both the morning- as the eveningprayer are during the night - at dawn and dusk (Read otherwise there would be even more than three prayers).
Verse 20130 - So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and from the early part of the night glorify, and at the edges of the day that you may be content. -
This verse states unambiguously that the edge of the day and the moment before sunset are not a part of the night.
The moment that the sun comes near the horizon or rubs the horizon is not a part of the night - it could be the beginning of an edge of the day, but according to verse 11114 the prayer is -zulafan mina el lail- during the adjacent part of the night.
So the interpretation of -dulooki- as rubbing the horizon is wrong. Since this is not a part of the night. The eveningprayer is during the night.
This opens the way for following
Verse 1778 is about two prayers, as is verse 11114.
One prayertime is from the moment that the sun passes the highest point.
The other prayertime lasts until the maximum darkening of the sky.
The border between these two prayertimes is given by verse 11114, the -taraf- the edge of the day.
A while after sunset during the night, the prayertime of the evening starts, when the gradual darkening of the sky from east to west begins - verse 3637.These findings might take away some of the relevance of the discussion about the meaning of the wording -wusta- of verse 2238, in this matter.
According to the mentioned verses, there is a third daily prayer, apart from the morning- and eveningprayer.
The time-frame of this third prayer is given by the Koran as well.Truthseeker171
Disclaimer the study of the Koran is work in progress, every information in any posting on this forum should be controlled by the believers themselves in the best way - verse 1736.
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The -hajj- during the days of the prophet Mohammad lasted at least three days, so that is hardly compatible with the wording the day of gathering.
Furthermore after the middle-prayer one disperses through the land according to verse 6210 - that would mean that the middle salat would be the end of the -hajj-, there is no evidence in the Koran for this.See 93
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Salaam Wakas
See 93
Verse 2196 seems to indicate that the -hajj- lasted at least three days.
Verse 2203 states that the individual believer can join the -hajj- three days as a standard, but it can also be two days or longer than three days.This can mean that verse 93 - the day of the greater -hajj- relates to one special day during the -hajj- or to the day in a general sense. Any day during the -hajj- could be the -day of the hajj-.
Furthermore after the middle-prayer the believers dispersed through the land to seek God's provisions (this could then only be done during daylight), according to verse 6210 - that would mean that the middle salat would be the end of the -hajj-, there is no evidence in the Koran for this.
It would be unlikely that the eating and drinking - the communal feast, which was a part of -the hajj-, would only be at one day and before the middle prayer. One can imagine that the moment of roasting meat and communal eating would rather be in the evening and not during the heat of the daylight of Arabia - the time before the middle prayer was due to the temperature probably more a moment of resting or taking it easy.Anyway there seems not to be any koranic evidence that verses 629-10 are related only to the -hajj-.
Any day of gathering is a day of gathering - without further restricions.The middle prayer is according to verse 1778 a regular prayer, as the other two.
If the middle prayer only was on days of gathering - then the cause of the gathering would rather be the prayer and not the dealing of earthly affairs, as verses 629-10 indicate.Truthseeker171
Disclaimer the study of the Koran is work in progress, every information in any posting on this forum should be controlled by the believers themselves in the best way - verse 1736.
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Peace all,
Below is a reproduction of some of my posts on another forum under the heading "2222-242 is one of the most detailed passages instructing us in salat.
Let me know your thoughts.
POST 1
Peace all,
I was asked on the Quranology Discussion to explain what I mean when I say that the passage 2222-242 is a detailing of what salat is. I decided to post my explanation here and then post a link to it on the discussion group page. The main reason for this is because it will be quite a long post, which is necessary to put my point forward effectively. I have tried to keep to the main points.
There will be two parts to this. First I will discuss the verses make a strong case for salat having to do with putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice. This should set the scene for why I consider the passage under discussion to be one of the most, if not THE most detailed passage on salat. I will then discuss the passage 2222-242.
I will address these two parts in separate posts so that they are shorter posts.
Imraan
POST 2
Peace all,
The following verses indicate that salat is putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice.
22-5(3)
We are told that there is no doubt in this Book for the muttaqeen (v.2) and that upholding the salat is one of the qualities of the muttaqeen(v.3). It is these who follow the guidance of the book (v.5).Those who follow the guidance of the book, upholding the salat will have no doubt. This means that the purity of the message will prevail through the productive use of the book in upholding the salat. Therefore salat must enable you to follow the guidance of the book.
240-46(43, 45)
This passage in addressed to Bani Israel in which they are told to believe in the Quran confirming what is with them, not to hide the signs, nor trade them for a small gain, nor mix truth with falsehood, nor knowingly conceal the truth, uphold the salat, bring the zakkat, incline with those who incline. The question is asked as to enjoining other people to good while forgetting themselves and appealing to the use of reason. Optimum capability and solutions should be sought through sabr and salat, which is difficult except for the humble, who are certain of the meeting with their Rabb.The adulteration of the message sent by God is combated by upholding the salat. It allows those upholding the salat to see and hence practice the pure message of the revelation by uncovering signs that have been hidden, allowing the value of the truth to come forward and sifting the truth from the falsehood.
The best solutions should be sought through sabr and salat.278-96(83)
The most relevant part of this passage is that the covenant included upholding the salat, and the breaking of the covenant included believing in part of the Book and disbelieving in another and buying the life of this world for the hereafter.Upholding the salat allows for acceptance of the revelation wholistically, rendering unnecessary the trading of the life of this world in place of the hereafter.
2104-112(110) theme continues to 121
There are two points here that are most relevant. The first regards ?nansakh?. This is often translated as ?we abrogate?. However, a better meaning is ?we preserved? (see footnote). The point here is the preservation of the purity of the divine message (v.106). The second point is that the people of the Book want to turn you to ?kuffar? after the truth has become manifest to them (v.109). In response, we are to uphold the salat (v.110).God preserves the purity of the divine message through ?nasakha?. There are from the people of the book those who want to turn us away from the revelation. By upholding the salat, the pure message is preserved as nothing is abrogated. It is only turning away from the revelation that brings an understanding of abrogation. Turning towards the revelation brings an understanding of preservation.
2153-160(153, 157)
We are told to seek optimum capability and solutions through the salat (v.153). Those who acknowledge that they have come in to being through the law of God and accept that any misfortune is similarly due to moving away from the law of God, find the salawat from their Rabb upon them (v.157). There is a connotation of purification as far as the safa, the marwah and the hajj go (v.15, but I will deal with this in a separate paper. Those who conceal the clear proofs and guidance that is revealed after it has been made clear in the Book are cursed, except those who repent, amend and manifest (v.159-160).When we seek the best solutions through the salat, we will acknowledge the law of God and will find our Rabb?s ?salawat? on us, meaning He turns towards us with His ?rahamah? which in turn protects us in a way that the womb protects the foetus. Verse 158 is about the effecting of purity (as-safaa) and the extracting of what is wholesome/good (wal marwah) from the intimate knowledge of God (sha 3aa irillah), which supports the common thread of extracting the pure message of God. Those who conceal the clear proofs stand opposite those who make it apparent.
2168-177(177)
We are given some instruction regarding what is lawful and unlawful (v.168, 172, 173), told not to follow ?shaitaan? (v.168-169) and told that the usual excuse given is following forefathers (v.170). We are warned about those who conceal what is revealed from the Book, and take a small price for it. God will not cause their purification, growth, development as they buy error for guidance (v.174-175). The God has revealed the Book with truth (v.176). There is no righteousness in physical direction, but rather in other things including upholding the salat (v.177). Those who do these things that are righteous are truthful and the ?muttaqeen? (v.17.God does not cause the purification of those who conceal the revelation and take a small price for it because they buy error for guidance. He has revealed the book in truth. Righteousness includes upholding the salat of which one of the purposes is purification. The salat is for making the pure message manifest in word and deed.
443-50(43)
We are told not to go near the salat until we know what we say. We are then given certain prerequisites for salat (v.43). Those given a portion of the Book buy error and want to make others err (v.44). Those who alter words from their places say ?We hear and we disobey?, distorting the deen with their tongues (v.46). This revelation is a verification of what came before (v.47). The question is asked about those who attribute purification, growth, development to themselves and states that God purifies, causes growth and development (v.49). Those mentioned before forge lies against God (v.50).We should not go near the salat until we understand what we say. This is so that we don't err and cause others to err by distorting the message with our tongues, altering words from their places, attributing purification/growth to ourselves as this is only attributable to God. If we do this we would be forging a lie against God. The salat is for avoiding this. This is why the prerequisites for the salat are necessary.
51-19(6, 12)
Certain things pertaining to what is lawful are laid out (v.1-6). The prerequisites for the salat are stated (v.6). We are reminded of God?s favours (v.7-11). Part of the covenant between God and the children of Israel involved upholding the salat (v.12). Part of breaking the covenant involved altering words from their places and neglecting a portion of the reminder (v.13). The Christians also neglected a portion of the reminder in violation of the covenant (v.14). Now a messenger has come making clear what you concealed of the Book. There has come from God a light and a clear Book whereby God guides those who follow the road to peace, bringing them out of darkness into light (v.15-16). There is a return to pointing out some of the concepts that were changed by the people of the Book (v.17-1. It is then reiterated that the messenger has brought the truth (v.19).The prerequisites of the salat must be met for the reasons mentioned before. The children of Israel and the Christians broke the covenant, part of which was the upholding of the salat by altering words from their places and neglecting part of the reminder. God has sent that which guides those on the road to peace from the darkness to light.
673-93(92)
Various messengers are mentioned with the evidence given to Abraham being detailed. They followed the guidance they were given (v.73-90). The people of the Book show part of the message and conceal part of it, claiming that they received revelation but someone else can?t. The Quran is sent to manifest the truth about what was previously revealed. The believers guard the salat (v.91-92). Who is more unjust than one who forges a lie against God (v.93)?The messengers followed the guidance they were given. We must not show part of the book and conceal another as the people of the book did. That is why the Quran was sent to manifest what was revealed before. The believers guard their salat so that this truth of the purity of the message is manifest in word and deed.
7158-171(170)
Muhammad is a messenger to mankind. The division of the twelve tribes is described (v.158-169). Those who were unjust among them changed the revelation for a word other than they were given (v.162). When they neglected the reminder they were punished (v.165). The effort of those who hold fast by the Book and uphold the salat will not be wasted. Hold on firmly to the revelation (v.170-171)We must not be like the unjust among the people of the book by changing the revelation and neglecting the reminder. We should uphold the salat by using the book productively to ensure the purity of the message is exercised.
81-8(3)
A lesson is put forward regarding strategy in taking the more difficult road at times (v.1-. Upholding the salat is a mark of the believers (v.3-4). The reason for this lesson is for causing truth to triumph over falsehood (v.8.).Upholding the salat is a mark of the believers to be used for causing truth to truimph over falsehood.
820-37(35)
We are told to remain true to God and the messenger, using our reasoning as this will bring benefits (v.20-29). The ?kaafir? do not do this (v.30-36). The salat of the ?kaafir? is ritualistic (v.35). God treats the believers and disbelievers differently to separate the wicked from the good (v.37).We should remain true to God and the messenger, using our reason rather than practising a ritualistic salat because the ritualistic salat is a mark of the kaafir. God's different treatment of believers and disbelievers is for seperating the wicked from the good.
973-110(103)
The comparison between the believers and the hypocrites continues with special reference to their respective willingness or unwillingness to go out in the cause of God (v.73-102). Never cause salat to the hypocrites (v.84). The types of Arabs are contrasted; those that take what they spend as a fine and wait for evil to turn on the believers (v.9 and those who consider what they spend and the salat of the messenger as bringing them closer to God (v.99). Those who mixed good with evil and acknowledged their fault should have their sadaqat accepted by the messenger and he should cause their salat because his salat will bring them peace (v.103). The masjid built on ?dirar?, ?kufr? and disuniting the believers should not be upheld by the believers (v.107-110).We should never cause the salat to the the hypocrites.. The Arabs that are on the right track see what they spend and the salat of the messenger as bringing them closer to God. Those who want to make amends for mixing good with evil should offer sadaqat that should be accepted by the messenger and he should cause their salat because his salat will bring them peace.
1184-95(87)
When Shuaib tells his people to be just in their dealings (v.84-86), they ask if his salat instructs him that they must stop serving what their forefathers served and that they should not do whatever they please with their wealth (v.87). His response includes the statement that his people neglect God as something cast behind their backs (v.92), and he will continue to act upon the guidance he gets through his salat regardless of what his people continue to do (v.93).The salat should instruct us in socio-economic matters resulting in letting go of what we learned before if it is not in line with the revelation. This may necessitate putting limits on what we can do with our wealth. If we don't do this it is akin to neglecting God as something cast behind our backs. If there are people around us who are doing this we must continue to act upon the guidance we get through the salat ensuring the purity of the message is brought to the fore.
11110-123(114)
Differences arose in the book that was given to Moses (v.110). Uphold the right way as you are commanded (v.112). Do not incline to those who do wrong (v.113). Uphold the salat ?taraafinahaar wa zulfamminallail?. The good takes away the evil (v.114). Why were there not among people before them possessing understanding forbidding evil except a few (v.116)?When differences arise as they did in the book of Moses, we should uphold the right way, not inclining to the wrongdoers, upholding the salat at specified times as the good deeds drive away the evil deeds leading to the pure message coming to the fore.
1319-22(22)
Is he who knows what is revealed from your Rabb like he who is blind? Those who fulfil the pact and don?t break the covenant, those who join what God has ordered joined, having sabr in seeking God, upholding the salat, repelling evil with good.Those who know what is revealed are not like those who don?t. Those who have the knowledge are those who fulfill the covenant, join what is ordered to be joined, uphold the salat for repelling evil with good, which again suggests bringing forward the the pure message.
1428-41(31, 37, 40)
Those who change God?s favour for disbelief (v.2. The believers uphold the salat (v.31). God?s favours are metioned (v.32-34). Abraham settled his family in order that they may uphold the salat (v.37). Abraham asks his Rabb to make him uphold the salat (v.40).Those who changed God?s favour for disbelief are warned of their state. The believers uphold the salat. Abraham settled his family in order that they may uphold the salat and asks his Rabb to make him uphold the salat.
1771-84(7
Those who were blind to the truth purposed to turn the messenger away from the revelation wanting him to forge something else against God (v.73), and to unsettle him from the land in order to expel him (v.76). Uphold the salat ?li dulukishshams ilaa ghasaqillail wa quranal fajr?. The ?quranal fajr? is witnessed. Keep awake part of the night beyond what is incumbent on you. Your Rabb will raise you to a position worthy of praise (v.78-79). We are told what to say in or before the salat (v.80-81). The Quran has been revealed as a healing and a mercy to the believers and adds perdition to the wrongdoers (v.82). When people have favours bestowed on them, they turn away in pride, when evil affects them they despair (v.83).When people are trying to turn us away from the revelation, wanting us to forge something else against God, we should uphold the salat at specified times using the Quran, saying specific words of introduction and conclusion. This is necessary because the revelation is a healing and a mercy to the believers and makes things worse for the wrongdoers.
17105-111(110)
The Book is revealed with truth, making things distinct to be taught in slow degrees and revealed in portions. Those who are given knowledge submit to it (v.105-109). The best distinctions belong to God and the salat should be moderate or balanced (v.110). We are told what to say before or in the salat (v.111).Those who are given knowledge submit to the book revealed in truth, making things distinct to be taught in slow degrees and revealed in portions. This salat should be balanced or moderate. We are also told what to say before or in the salat.
2435-40(37)
God is described as the light of the heavens and the earth. He guides whom he wills to His light (v.35). Such a light is in houses where His name is remembered and He is glorified mornings and evenings (v.36). People whom nothing diverts from remembering God and upholding the salat fear a time when hearts and eyes will turn about (v.37). This is so that God may give them their reward (v.3. This is contrasted with darkness (v.39-40).God is the light of the heavens and the earth and guides to His light. Such a light is in the houses where His name is remembered and He is glorified. People who don't allow anything to divert them remembering God through upholding the salat will have their reward. This is contrasted with the darkness.
3328-34(33)
These verses instruct the wives and women of the prophet which includes the salat in order to remove uncleanness from them, purifying them (v.33).The salat is for removing uncleanness and purification.
3518-26(1
Only those can be warned against doing wrong who fear their Rabb and uphold salat, purifying themselves for their own good. Not alike are the blind and the seeing, the light and the dark, the shade and the heat, etc. (v.18-22). The messenger comes with the truth (v.24).The salat is for purification.
621-11(9, 10)
Everything glorifies God. The messenger recites God?s signs and purifies the ?ummiyeen? and teaches them the book and the Wisdom although they couldn?t see the end result or solutions before this. The same process will be available to those who have not yet joined them (v.1-3). The parable of the donkey carrying books is related and compared with those who have the Book but don?t observe it (v.5). Jews are told to invoke death for themselves if they think heaven is exclusively for them, but they won?t and the death they flee from will overtake them (v.6-. The believers are told to hasten to the remembrance of God when they are called to the salat from the time of gathering (v.9). When the salat has ended, move about seeking God?s grace and remember God in order to succeed (v.10). When they see trade or sport, they break away to it leaving the messenger standing or upholding. What is with God is better (v.11).The recital of God's signs in salat is for purification. The book should be used productively by remembering God in the salat when called to it.
981-5(5)
The clear evidence in the pure message of the revelation is for the freedom of people. They did not become divided until clear evidence came to them (v.1-4). They are enjoined to serve God, uphold the salat, etc. which is the right deen (v.5).The right deen includes upholding the salat' freeing people through the clear evidence in the pure message of the revelation.
871-19(15)
Just as God has measured all processes in nature, He makes the messenger recite so that he won?t forget, except what He wills and He makes the way smooth (v.1-. So remind as the reminding benefits those who fear, but those who avoid it will suffer the consequence (v.9-13). He is successful who purifies himself, remembers his rabb and causes the salat (v.14-15). The same message is in previous revelations (v.16-19).Remind because it benefits some. Those who purify themselves through remembrance of God and causing the salat are successful.
3341-44(43)
The believers should remember God with much remembrance and glorify Him in the mornings and evenings. He causes salat on the believers to bring them out of the darkness into light. Their life causing at the time they meet Him will be ?salaam?.The believers should remember God with much remembrance in the mornings and evenings. He causes the salat on the believers to bring them out of the darkness into the light.
The above discussion should show us what salat is, in my opinion. I welcome an open discussion on it. My next post will deal with the passage 2222-242 itself.
Imraan
POST 3
Peace,
Viewing salat as putting in place the mechanisms that allow us to make productive, positive use of the Quran in order to ensure that the purity of the message is put into practice, the passage under discussion becomes quite clear to me.
Here is a brief summary of the passage.
2222-242(23
We are given instruction regarding women, marriage, divorce, widows, etc. (v.222-237). We are told to guard the ?salawat? and the most excellent, balanced salat and stand to God in obedience (v.23. We are then briefly returned the main themes of the preceding verses being widows and divorce (v.240-241). Thus does God make clear His signs that you may understand (v.242).The key issue for me here, is that the structure of the passage doesn?t make logical sense when understanding verses 238 and 239 in the sense of traditional prayer. What would this ritual have to do with the preceding verses? Especially in view of the return to the subject in verses 240 and 241. This is a strong indicator that salat is an integral part of the processes discussed in this passage. The requirements of guarding, ensuring balance and establishing God as the criterion for obedience makes perfect sense regarding divorce proceedings, etc.
So, with regard to salat being detailed here, in the context of how I have defined it, we are all aware of the difficulties people face during divorce proceedings and what happens after somebody dies, especially by those in a weak or vulnerable position. I don?t think that anyone will disagree this being the case generally. I would like to use one particular example of how the perverted, adulterated understanding of the message has developed and then show how establishing salat ensures that this kind of thing is kept in check.
Generally, this passage is instructing us in setting up the relevant forums for ensuring that the PURE message of Quran is adhered to in the cases divorce, etc. The particular issue that I will use to demonstrate my point is the ?unQuranic? concept of halalah that has developed in certain muslim communities.
This is basically how it works.
A man decides to divorce a woman. He says the word ?talaq? three times on the spot. He changes his mind after cooling off. He goes to the imam and says he wants his wife back. The imam says all he has to do is get his wife married to somebody else, have them consummate the marriage, have this person divorce his wife and he can marry her again. SICK, SICK, SICK.
This is clearly contrary to what the Quran says regarding this. Yet the imam?s reasoning is derived from the Quran.
What should have happened if the proper institution of salat had been instituted? In the first place an arbitration committee would have to be set up to take the parties through the divorce procedure. There are strong indications that it is neither husband nor wife who issues a divorce, but rather that they apply for a divorce which is only granted by the arbitration committee if the parties are certain that they don?t want to remain together after a period of cooling off, but that is a subject for a different discussion. Also the arbitration committee would inform the parties that this application for divorce is subject to conditions in the Quran.
The imam in question has derived his ruling from 2229-231. His interpretation is obvious. The correct understanding in my opinion would be that is a couple is intent on divorce, there should be a 3 month cooling off period after which they can stay together or go ahead with the first divorce. Then after a time (months, years, decades, maybe not centuries), they may decide to remarry. They can. They may have trouble again at some point, and they would then go through the entire divorce process. If they are intent on divorce, after three months of cooling off, they can stay together or go ahead with the divorce. If they divorce, after a time, again, they can remarry. If they go through with another divorce, at this point, remarriage to another person would be required. If they wanted to get back together, there cannot be any manufactured divorce. It would have had to be a marriage and divorce that goes through the natural process of people coming together and growing apart, having irreconcilable differences. If all of this happens, then the original couple can get back together. In my opinion, this would be so that people realize that this is not something that should be taken lightly.
After all this long wind, my point is that as we see in the example I gave, when we don?t establish salat for various aspects of our lives, or as the Quran says, we lose the salat, adulterated perversions set in even though we have access to the original text. We are therefore required to ensure such institutions of salat are set up in various aspects of our lives. Also, this example would illustrate that not every person would attend every salat. This is the reason preparation for salat is required (which is commonly understood as ablution). Only those sufficiently qualified in the expertise required would be part of the process together with the affected parties. But, again, this is another discussion.
I hope that I have explained myself clearly as it is then first time I am putting this in writing, and I have done it more quickly than I am accustomed to. I am sure there are aspects of the details of the particular case I used that I may not have considered in enough detail, but the purpose here was to illustrate the salat in general, not the finer details of this particular occasion of salat.
I look forward to input regarding this.
Imraan
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Peace Imraan and All
Are you implying in your work that Salat=consultation period.
Peace Salim
Peace
No I don't think brother Imran suggested that definition, anyway I let him answer you himself.
But if you want to have a "probable" and similar definition to the one of bro Imran, here it is
http//free-minds.org/forum/index.php?topic=9602248.0peace
