New Salat Article
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Peace Anwar,
And sometimes the Quran rhymes MORE with case endings than without. This is your erroneous conjecture.
Examples please so that everyone (including me) can see my "erroneous conjecture".
Case endings have grammatical meaning...
Please show even one passage of the great reading that is non-understandble without the vocalization case endings and everyone will see who is speaking the truth and who is making conjectures.
You are fully aware that you didn't answer and you know why you didn't answer. Unlike you, I wouldn't say that you are lying or delusional. It is hard and I don't blame you. It is very hard to face up to a new truth.
Peace,
Ayman
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Peace Anwar,
Examples please so that everyone (including me) can see my "erroneous conjecture".
I told you already. Go to Surah Ar-rahmanu and read it with the case endings. THEY DO RHYME (not that that even matters).
Quote from progod on Today at 073927 AM
Case endings have grammatical meaning...Quote from Ayman
Please show even one passage of the great reading that is non-understandble without the vocalization case endings and everyone will see who is speaking the truth and who is making conjectures.I'lll tell you that what you are asking me to do will be of no use. Everyone here can read a Quranic translation or you for instance will pick up a Quran with case endings. So I will point out a verse to you and you will say "Of course I can understand that without case endings" even though you read it WITH the case endings or you read a translation (not to mention that you know already what case endings belong where from listening to both Quranic recitation all your life and media broadcasters who use case endings, as well as Hadeeths and other such literature). So what is the point of this exercise if you can easily cheat and say you didn't?
Not to mention that I could give you a passage and you will say it means X (assuming you don't cheat). Then I will say no because of these case endings it means Y, and you will tell me 'No, those case endings are made up, that passage means what I said.' So again, what is the point of this if you can easily be dishonest (which you have been up until now)?
You are fully aware that you didn't answer and you know why you didn't answer. Unlike you, I wouldn't say that you are lying or delusional. It is hard and I don't blame you. It is very hard to face up to a new truth.
I didn't answer what?
Godbless,
Anwar -
The last section of that post should have been
You are fully aware that you didn't answer and you know why you didn't answer. Unlike you, I wouldn't say that you are lying or delusional. It is hard and I don't blame you. It is very hard to face up to a new truth.
I didn't answer what?
Godbless,
Anwar -
Peace Anwar,
I told you already. Go to Surah Ar-rahmanu and read it with the case endings. THEY DO RHYME (not that that even matters).
You made the extraordinary claim that sometimes the Quran rhymes MORE with the case endings. So can you put side by side a transliteration of the Chapter called Al-Rahman with and without case endings and show us how it rhymes MORE with the case endings. As far as everyone can tell EACH AND EVERY SINGLE chapter in the great reading rhymes without the case endings and doesn't rhyme with them.
It is not surprising that you keep avoiding to provide even ONE example. This is fine because I know that you can't and it demonstrates to everyone who is making "erroneous conjecture".
I'lll tell you that what you are asking me to do will be of no use. Everyone here can read a Quranic translation or you for instance will pick up a Quran with case endings. So I will point out a verse to you and you will say "Of course I can understand that without case endings" even though you read it WITH the case endings or you read a translation (not to mention that you know already what case endings belong where from listening to both Quranic recitation all your life and media broadcasters who use case endings, as well as Hadeeths and other such literature). So what is the point of this exercise if you can easily cheat and say you didn't?
Not to mention that I could give you a passage and you will say it means X (assuming you don't cheat). Then I will say no because of these case endings it means Y, and you will tell me 'No, those case endings are made up, that passage means what I said.' So again, what is the point of this if you can easily be dishonest (which you have been up until now)?Stop making up silly excuses. It would have taken you less time to provide the example (if it existed) than going on the above useless rant. The reason that you didn't is not because of me. This is not a private conversation between you and me. This is a public debate. Or do yo think that everyone who reads your post can "easily be dishonest". Stop insulting everyone and give even ONE example. How hard can it be man?
It is in fact very hard and you know very well that you can't provide even ONE example of the great reading that is non-understandble without the vocalization case endings. This is why you are giving all those silly excuses.
Since you couldn't provide even ONE example, everyone can see who is speaking the truth and who is making conjectures.
Peace,
Ayman
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Peace,
You made the extraordinary claim that sometimes the Quran rhymes MORE with the case endings. So can you put side by side a transliteration of the Chapter called Al-Rahman with and without case endings and show us how it rhymes MORE with the case endings. As far as everyone can tell EACH AND EVERY SINGLE chapter in the great reading rhymes without the case endings and doesn't rhyme with them
.Again I want to first say that the Quran rhyming has nothing to do with whether case endings are apart of Classical Arabic or not. So if everyone should be able to tell something it should be that. Rhyming has nothing to do with the validity of how a language uses its words. Secondly, where do we put the stops? Do you want me to go through the whole Quran looking for the qafs above the words that indicate a stop? Or should we deal with verse endings (which we both admit are not originally apart of the Quran)? For something to rhyme we have to stop somewhere and emphasize some syllables, so where are we suppose to emphasize the syllables? I don't know what you are talking about by 'as far as anyone can tell' because nothing in the way the Quran is recited is natural. That is over 1000's years of recitation style development that we hear and learn. If you go on line you can see how one of the famous Quranic reciters al-baasit recites Surah Al-rahman with all the case endings, then repeats and stops a certain points (everytime he stops he doesn't pronounce the case ending). But in addtion to that as I have pointed out to you some long vowels are not pronounced either (wa laili idha yasri) is pronounced as just wa laili idha yasr.) And that ya is not even a case ending. I pointed out some other instances of this but you are too stubborn to see the truth.
The fact that you are an Arab and don't know this just points to your lack of education, and imagination for explaining why your modern language is so similar yet so different than the Old language. My advice is that you educate yourself some more and stop just trying to rebel against whatever yout think is the status quo.
It is not surprising that you keep avoiding to provide even ONE example. This is fine because I know that you can't and it demonstrates to everyone who is making "erroneous conjecture".
Oh please. Here's the proof show me ONE place in the Quran where a word is not paused on that is pronounced WITHOUT a case ending. I explained your phenomenon but you did not explain mine.
Quote from progod on Yesterday at 065430 PM
I'lll tell you that what you are asking me to do will be of no use. Everyone here can read a Quranic translation or you for instance will pick up a Quran with case endings. So I will point out a verse to you and you will say "Of course I can understand that without case endings" even though you read it WITH the case endings or you read a translation (not to mention that you know already what case endings belong where from listening to both Quranic recitation all your life and media broadcasters who use case endings, as well as Hadeeths and other such literature). So what is the point of this exercise if you can easily cheat and say you didn't?
Not to mention that I could give you a passage and you will say it means X (assuming you don't cheat). Then I will say no because of these case endings it means Y, and you will tell me 'No, those case endings are made up, that passage means what I said.' So again, what is the point of this if you can easily be dishonest (which you have been up until now)?Stop making up silly excuses. It would have taken you less time to provide the example (if it existed) than going on the above useless rant. The reason that you didn't is not because of me. This is not a private conversation between you and me. This is a public debate. Or do yo think that everyone who reads your post can "easily be dishonest". Stop insulting everyone and give even ONE example. How hard can it be man?
I should have figured you'd say that. I didn't provide one because the assessment is yours and yours alone, not everyones. And you will be dishonest about it and the people who read this might just think that you have some integrity and are telling the truth. What you ask me to do is like me asking you to solve a math problem that you know you don't know but you have the answers in the back of the book at home. Give me a break. I gave you and everyone a simple example in my post above. But you refuse to even address it, because you know it was accurate. You are trying to use the name of the Quran to give yourself some credibility here when the issue here is language, not the Quran. That is also why you keep pitting the Quran against the language it was written in which is really the silly thing here.
It is in fact very hard and you know very well that you can't provide even ONE example of the great reading that is non-understandble without the vocalization case endings. This is why you are giving all those silly excuses.
I gave you a language example above. The only thing silly here are you challenges.
Since you couldn't provide even ONE example, everyone can see who is speaking the truth and who is making conjectures.
Yeah keep throwing these hard terms around like examples and empirical evidence when anyone who has eyes and can read the Quran and ears to hear the Quran knows that case endings are a natural part of Old Arabic. Who here says bi-ism-allah-arrahman, ar-raheem. Rather, you say bismI llaah I rahmaanI raheem. The case ending is left out on the rahim because of the poetic style invovled in this formula. How about what you say after you mention the last prophet. Salla allahU alaihi wa sallam (no case on the sallam for the last reason I gave). How about radiyA allaahU 'an(hu). The hu doesn't have to be pronounced because of the reason above. Still my explanation stands and Ayman's does not. What you should say Ayman is that the reason why case endings dropped out of the language was because of the Arameo-Hebraic element brought in when Arabs conquered the non-Arab areas of the middle east.
English for instance has something like a case ending for the thrid person singular. Take the verb take. He takes, she takes etc. Now some Americans don't use this. So do we think it originally did not exist? Thinking that like thinking what you think about Arabic and case endings is erroneous. Here, let's take another Arabic example. If I said in Classical Arabic 'yah-rub minka fa laa tukheefahu' that would be different from 'yah-rubu minka fa laa tukheefahu' and this slight but real difference could affect a local meaning significantly. Now you tell me what the difference is. Or will you tell me I'm just making it up because you don't want to study it. That would not be anything new.
The fact here is whether you like them or not (or stumble on them or not) they were apart of the Old Arabic language,and those Old Arabs understood them and made regular use out of them sometimes omitting them for poetic license. If you knew anything about Latin and Greek you would see how modern Latin speakers and Greek speakers can make sense out of the Old stuff without all their case endings either. The only thing here is that Greek had a superior writing sytem which included cases and all vowels so they don't find themselves in a situation where they read old texts and have to add all vowels and case endings. They can read it all accurately without falling into the modern pronunciations Their modern versions no longer use the case endings either just like Arabic, but to claim that they were falsely added to the Old language is ludicrous. And then to point to a few words in the Bible that are ASSUMED to have derived from a case system similar to Classical Arabic's is another folly on your part. It's like you will go to any lengths and use any half-baked false argument to support your conjecture. This is wrong Ayman, very wrong.
I honestly find it hard to believe that after all this you refuse to recognize the truth. Open your eyes and recognize the truth.
Godbless,
Anwar -
Peace Anwar,
It is clear by now that you can?t provide even ONE example from the great reading that is non-understandable without the vocalization case endings. This proves that vocalization case endings added to the great reading have nothing to do with grammar. On the other hand, you were able to easily give Classical Arabic language examples earlier. Therefore, thank you for proving my point that the language of the great reading is different from the language called Classical Arabic.
In addition, you keep repeating hopelessly false arguments such as the example of 894 ?wa laili idha yasri with a yaa that is pronounced as wa laili idha yasr?, when in truth there is no ?yaa? in the text as you can see here
http//www.islamicity.com/mosque/arabicscript/80_114/89_1-13.gif
Since as you can see, you are evading bringing even ONE real example and have only brought confused and false examples, it is no wonder that you don?t like hard terms such as ?examples and empirical evidence?. It is not about me or you. As I said, it is about testing whether this new reality about the language of the great reading can withstand any argument brought against it. So far not only did it withstand your run of the mill traditional arguments, it actually exposed their weaknesses.
Peace,
Ayman
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Peace,
More total ignorance on the development of the Arabic script on your part. This is one of the reasons why what you say is totally based on your own biased conjecture. I've told you before how long vowels (alif, waw, ya) are often interchangeable with their short vowel counterparts. Why is that? This is because these are remnants of different writing conventions within Arabic script development that we see in the Quran. Most people (except for very highly educated individuals in the history of the Arabic script and those willing to read what they read or have authored) have no clue about how to explain these phenomena. So it is not a suprise to me that you have no clue about this and have decided to introduce your own conjecture. The only dissapointing part is that you have the audacity to call your conjectures empirical evidence. Let me ask you a few questions.
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Does the word 'thing' or shay'(un) have an alif in it?
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Is the Arabic word for 'my lord' have an ending ya? How about nakiri (my rejection) or at-tanadi (mutual calling)?
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Is 'li' always attatched to the word that it follows?
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Why are hadhaa and rahman pronounced with an alif that is not written? (a dagger alif is technically a tashkeel which you are against and say are additions.) This also stands for allAAhu.
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And don't as'aloo (plural command to ask) and attakhadhta (second person, sing. past tense of to take) have an alif in the front?
I've got some more for you but I'll end with this last question.
If case endings aren't supposed to be apart of the Classical Arabic language explain the use of waw and ya after ahl in 4811 and 4812
Godbless,
AnwarI hope you are learning here and aren't just trying to conjecture more to save face or defend an erroneous position for pride's sake.
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Peace Anwar,
More total ignorance on the development of the Arabic script on your part. This is one of the reasons why what you say is totally based on your own biased conjecture. I've told you before how long vowels (alif, waw, ya) are often interchangeable with their short vowel counterparts. Why is that? This is because these are remnants of different writing conventions within Arabic script development that we see in the Quran. Most people (except for very highly educated individuals in the history of the Arabic script and those willing to read what they read or have authored) have no clue about how to explain these phenomena. So it is not a suprise to me that you have no clue about this and have decided to introduce your own conjecture. The only dissapointing part is that you have the audacity to call your conjectures empirical evidence.
This is false. They are not interchangeable. Can you say "alhamd lillah rabbi/ al-3alamin"? No you can't. You are now making the sentence nonsensical. Why? Because now the sentence is ungrammatical. The "ya" is part of the grammar that makes the language understandable. On the other hand, the Kasara is not. In fact, vocally pronouncing the Kasra makes the sentence equally ungrammatical because now it sounds exactly like , which is ungrammatical speech.
Let me ask you a few questions.
- Does the word 'thing' or shay'(un) have an alif in it?
No it has a hamza.
- Is the Arabic word for 'my lord' have an ending ya? How about nakiri (my rejection) or at-tanadi (mutual calling)?
If we are talking about "my lord, my rejection, or my calling" then it has a Yaa. If we are talking about "lord, rejection, or calling" then it doesn't have a Yaa. It is the same as in English where I can address the lord by saying "lord" or saying "my lord".
- Is 'li' always attatched to the word that it follows?
I am not sure what you are asking here. You seem to be confused again. If you are talking about the proposition "li" then it is always attached to the word that follows it (not that it follows).
- Why are hadhaa and rahman pronounced with an alif that is not written? (a dagger alif is technically a tashkeel which you are against and say are additions.) This also stands for allAAhu.
For the same reason that "mule" is pronounced with a "yu" while rule is pronounced with an "oo" and people know how to correctly pronounce those words despite a small "u" or a small "oo" not being displayed on top of the letter U. Why do you think that English speakers are intelligent enough to figure it out while Arabic speakers are morons who need the exact vocalization spelled out for them?
Can't you figure out the pronounciation without the vocalization marks or are you not as intelligent as English and modern Arabic speakers?
- And don't as'aloo (plural command to ask) and attakhadhta (second person, sing. past tense of to take) have an alif in the front?
Yes.
I've got some more for you but I'll end with this last question.
If case endings aren't supposed to be apart of the Classical Arabic language explain the use of waw and ya after ahl in 4811 and 4812I am talking about vocalization case endings not the case endings that are actually part of the word. However, even the rules for the case endings that are part of the text are casually discarded as we often see in the great reading. So if even the case endings that were actually shown in the text were sometimes discarded then we can be sure that the invisible vocalization case endings were even more discarded. Moreover, we can see many examples in the great reading where the case endings shown in the text are part of the inherent rhyme while the supposed invisible vocalization case endings distort the inherent rhyme. So these two cannot be equated.
Peace,
Ayman
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Peace,
Thanks for answering the questions. I'll have your answers tomorrow. You're really gonna get it now. We'll see what you make up when I show you the plain truth for all to see. Oh and you were right about what I meant in my question about 'li'. You obviously haven't been paying close enough attention to your Quran. You'd better brace for tomorrow.
Godbless,
Anwar -
Peace,
I was pretty ill for the last two days so sorry about not responding. However, there is one point in my post that I am having trouble finding the Quranic reference for. I cannot find my notes on it and I am planning on having to read through the Quran from the beginning up to find it. I could still make my point without it but I know the enemies of truth, the ignorant and the unjust criticizers of my character will consider it proof against me if I don't bring to the table what I said I would. So I will need some more time. Thank you.
Godbless,
Anwar -
prayer
Introduction
What is prayer?
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Prayer to the believers becomes a timed schedule that prohibits evil and vice.
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Prayer is an act of humble worship in which we seek God with all our heart.
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Prayer often begins with a confession of our sins.
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Prayer is asking God for guidance and waiting for His direction and leading.
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Prayer is an expression of an intimate relationship with our Lord who makes his own love and recourses available to us.
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Through prayer we praise our Mighty God.
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Through prayer we remember our Mighty God.
The importance of prayer
Prayer is obligatory on every adult submitter to God, and children should be taught how to pray at age 7. They may be encouraged to begin them at even a younger age, and they should be told to observe them at age ten or puberty.
The delay of prayer beyond its designated period without a valid or legitimate reason is prohibited.
Any submitter who observes an obligatory prayer after having done their ablution, will have his previous sins canceled.
Denial of prayers as an obligatory act of worship constitutes apostasy from Islam( submission to God ), while neglecting it is an act of infidelity.
On the Day of Resurrection God will ask the criminals " What has caused you to be in the scorching heat?" They will say " We were not of those who prayed."
Not only is prayer obligatory, it must be observed at two prescribed times every day. The following are the two daily prayers
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The Dawn Prayer The period of this prayer is from the crack of dawn to sunrise.
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The Evening ( Sunset ) prayer The evening prayer may be observed soon as the sun sinks below the horizon until dusk has ended.
Does God always answer prayers?
We can be confident that God will respond to our prayer when we submit to His will.
Sometimes, we find that God answers prayers by giving us not what we ask for but something even better.
Our prayer must be accompanied by a willingness to obey with our actions.
Conditions for the validity of prayer
- Purity
One must be in the state of purity obtained after an ablution which includes the below conditions
If one rises to observe the prayer, then he must (1) wash his face, (2) wash his hands, (3) wash his arms up to the elbows, (4) wipe his head, and (5) wipe his feet up to the ankles; If he has had intercourse/ejaculated semen then they must bath the whole body. And if one is ill, or traveling, or have excreted feces, or have had sexual contact, and they cannot find any water, then they must select from clean soil and wipe their faces and hands with it.
Besides purity of the body, purity of the place whereon prayer is observed is also necessary. The place or spot on which prayer is observed should be pure and clean.
It is also essential that the clothing donned by the submitter be pure and clean.
The obligatory prayers may be observed alone or in congregation led by a leader.
The times of prayer
The time for morning prayer
Approximately 1 ? hours before sunrise a dim whitish glow appears vertically in the eastern horizon. Soon after this vertical glow, a brightness appears horizontally in the eastern horizon. This horizontal glow spreads instantly along the horizon becoming larger and larger until after a short while it becomes light. The time for Dawn prayer commences with the appearance of this horizontal glow in the eastern horizon. The time for Dawn prayer lasts until sunrise.
(It is preferable to observe the Dawn prayer when it is a bit light)
The time for the evening prayer
Immediately after sunset the time for evening prayer commences, and lasts until it has become completely dark.
- The two prayers must be observed after entry of their respective times. These prayers cannot be observed prior to their appointed time.
How to pray
Effective prayer includes elements of adoration, confession, and commitment, as well as requests.
True prayer is the result of an intimate relationship with the Lord and includes a dependency for daily needs, commitment to obedience, and forgiveness of sin.
Prayer is to be consistent and persistent.
When you pray, do not be like those show-offs who love to stand up and pray in the meeting places and on the street corners. They do this just to look good. I can assure you that they already have their reward.
When you pray, go into your room and close the door. Pray to your Lord in private. He knows what is done in private, and He will reward you.
When you pray, don't talk on and on as people do who don't know God. They think God likes to hear long prayers. Do not be like them. Your Lord knows what you need before you ask.
You should pray like this
"Our Lord in heaven, help us to honor your name. Come and set up your Kingdom. Give us each day the food we need. Forgive our sins, as we forgive those who has done wrong to us. And keep us from being tempted and protect us from evil."
If you forgive others for the wrong they do to you, your Lord in heaven will forgive you. But if you don't forgive others, your Lord will not forgive your sins. ( Matt 65-15 )
Suppose one of you goes to a friend in the middle of the night and says, " Let me borrow three loaves of bread. A friend of mine has dropped in, and I don't have a thing for him to eat." And suppose your friend answers, " Don't bother me! The door is bolted, and my children and I are in bed. I cannot get up to give you something."
He may not get up and give you the bread, just because you are his friend. But he will get up and give you as much as you need, simply because you are not ashamed to keep on asking.
So I tell you to ask and you will receive, search and you will find, knock and the door will be opened for you. Everyone who asks will receive, everyone who searches will find, and the door will be open for everyone who knocks. Which one of you fathers would give your hungry child a snake if the child asked for a fish? Which one of you would give your child a scorpion if the child asked for an egg? As bad as you are, you still know how to give good gifts to your children. But your Lord in heaven is even more ready to give the Holy Spirit and the good things to anyone who asks. ( Luke 115-13 )
God does not forgive that partners be set up with Him, and He forgives what is beside that for whom He wills. Whoever sets-up partners with God has indeed invented a great sin.
So know that there is no god besides God, and ask forgiveness of your sins and also for the believing men and the believing women. And God knows your movements and your place of rest.
And be aware of God whom you ask about, and the relatives. God is watcher over you.
It is not for the prophet and those who believe that they should seek forgiveness for those who have set up partners, even if they are relatives, after it has been made clear to them that they are the dwellers of Hell.
And ask God from His favor, God is Knowledgeable over all things.
The human being often prays for something that may hurt him, thinking that he is praying for something good. The human being is impatient.
And whoever wants the rewards of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. And We will reward the thankful.
Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him there from, and he will have no share in the Hereafter.
From among the people are those who say; " Our Lord, give us from this world!," but in the Hereafter he has no part.
And some of them say " Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire."
These will have a benefit for what they have gained; and God is quick in judgment.
Prayer Method and the reading
Kneeling/bowing and prostration are appropriate postures for worship. Our worship to God should be orderly and beautiful.
- The position of standing erect.
The submitter stands erect, facing the Focal Point, gaze cast down. He forms the intention for his prayer and says
" Glory be to our God!"
As he utters this he raises both hands upward towards his head in such a manner that the palms of both hands face the Focal Point, and the hands should be raised a height where the thumbs are in line with the lobes of the ears. Once the hands reach the required height ( i.e. the ear lobes), the submitter can immediately bring them down and fold them below the navel or over the chest or simply keep his hands raised. When folding the hands the submitter should ensure that
(I) the right hand is on top of the left hand.
Once the hands have been folded as explained above or while raised, the submitter should recite
"Praise be to God who has not taken a son, nor does He have a partner in sovereignty, nor does He have an all out of weakness."
( N.B. This is an important part of both morning and evening prayers cause it is the affirmation of the submitters monotheism and Gods providence. And it is the foundation of Submission ( Islam).The posture of standing ends at this point, I.e,after the affirmation.)
At the end of the above, the submitter should utter
" Glory be to our God!"
And go into the kneeling posture.
2.The form of kneeling
When sitting in the kneeling, the hands are placed on the thighs with the fingers held together facing the Focal Point very close to the knees or the hands are lifted up in prayer.
In the posture of kneeling the submitter should say the prayers It is recommended for one to make a prayer list so one doesn't forget anything. The submitter should pray for their forgiveness, for the forgiveness of the believing men and the believing women, and for God to have mercy or their parents. One may choose a few or all of the prayers below or say their own prayers.
"Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bear; pardon us, and forgive us, and have mercy on us; You are our patron, so grant us victory over the disbelieving people."
"Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
"My Lord, forgive and have mercy, and you are the best of those who are merciful."
"Our Lord, You encompass all things with mercy and knowledge, so forgive those who repented and followed Your path, and spare them the agony of Hell." "Our Lord, and admit them into the gardens of Eden which You had promised for them and for those who did good of their fathers, their spouses, and their progeny. You are the Noble, the Wise." "And save them from the sins. And whomever You save from the sins, on that Day, You have granted him mercy. And that is the greatest triumph."
After reciting the prayers in kneeling the submitter should recite
" Glory be to our God!"
And then rise up slightly bowing lowly, taking 3 steps back while remaining bending to prepare for prostration. And then go into prostration.
- The posture of prostration.
In this posture of prostration the submitter should glorify as desired, one may recite the following
" Glory be to our God!" at least thrice.
0r/and
" Our god, Possessor of Kingship; You grant Kingship to whom you please, and You revoke Kingship from whom You please, and honor whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things. You blend the night into the day, and blend the day into the night; and You bring the living out the dead, and bring the dead out the living; and You provide for whom You please with no reckoning." "Our god, Initiator of the heavens and the Earth, Knower of the unseen and the seen, You will judge between Your servants regarding what they disputed in."
After reciting the above in prostration, the submitter recites
"Glory be to our God!"
And then goes into the kneeling posture.
- The kneeling after prostration.
During the kneeling the submitter glorifies further as one desires It is recommended for one to make a prayer list so one doesn't forget anything. The submitter should ask God from His favor. One may choose a few or all of the prayers below or say their own prayers.
"Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire."
"Be patient with us,"
"Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy; You are the Grantor." "Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment."
"My Lord, increase my knowledge."
Say "My Lord, if You show me what they are promised." "My Lord, then do not leave me amongst the wicked people."
"Our Lord, avert from us the retribution of Hell. Its retribution is terrible." "It is a miserable abode and dwelling."
"Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us role models the righteous."
Your prayer method has now been complete.
The reading
It is even more important to read, memorize, and study the Scripture than to pray, for it is more important for God to talk to us than for us to talk to Him. We certainly aren't going to tell Him something He does not know, but He has much in His word that He wants us to learn. the prayers is a good deed that cancels our bad deeds. But the remembrance of God is the greatest. God knows everything you do.
The position of standing erect
Immediately after completing the prayers, the submitter says
" Glory be to our God!"
And enters the standing posture, I.e. he once again stands erect to read or recite the Quran.
In the standing posture the submitter should recite the following
" My Lord, admit me an entrance of truth and let me exit a exit of truth, and grant me from Yourself a support to victory."
" The truth has come, while falsehood has perished. Falsehood is always bound to perish!"
After reciting the above he should say
"My Lord, I seek refuge in You from the whispers of the sneaking devils. And I seek refuge in You my Lord. Lest they should come near."
After reciting the above he opens the Quran and reads from any chapter/s or verses of the Quran.
( During the dawn prayer one may read all the way up until its expiry (sunrise). And for the evening prayer one may read all the way up until midnight or its expiry.).
After the reading/recital of the Quran he utters
" Glory be to our God!"
And goes into prostration.
The posture of prostration
In prostration he says
"The truth has come, while falshood has perished. Falshood is always bound to perish!"
Then he utters
" Glory be to our God!"
And goes into the kneeling posture
The kneeling posture after prostration
In the kneeling posture he supplicates further as desired; as previously mentioned.
Your prayer method and the reading has now been complete.
The Two daily prayers
The observance of prayers two times daily is obligatory upon all submitters of God - male and female. The two compulsory prayers are
- Morning prayer ( Dawn) 2. Evening prayer ( Sunset )
Additional prayers
Outside of the obligatory prayers morning and evening, one can pray at anytime of the day or night. Daniel prayed three times a day in his bedroom. Nehemiah prayed while he was working several times he uttered quick, impromptu prayers under his breath when a crises arose. Jesus also prayed often- from early morning to late at night ( God charged him with the prayer as long as he was alive).
Too much praying?
While one can pray at any time outside of the obligatory morning and evening prayers, even unceasingly, it is to be done reverently and meaningfully. Jesus warned about idly and endlessly repeating empty phrases in prayer (Matt. 67).
Most Acclaimed
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Peace,
Sure...2458 speaks of the times of restriction as the subject matter. The issue of 'holding the salat' is not adressing the people (whereas it is adressing the prophet in 11114 and 177.
Interesting point, but then it would mean that only a fraction of the Quran would be adressing the people and the rest would be adressing the prophet only. Count how many times "O you who believe" appears in the Quran with a commandment after it vs. the times of just a commandment without "O you who believe". I dont think the point is valid, but it is an interesting observation.
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When Noah said " My Lord I have " called on ( duaa) " my people night and day." Does that mean he " prayed to" his pelple night and day? Al-Salat = " the prayers." peace
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Also why prostrate? The answer is you prostrate to show God that you have worshiped Him and the prostraters are also used by God to enrage the rejecters...
And I have been blessed with many salats/ I keep up the prayers/ or assembly every dawn and dusk, except what God wills...
" Keep the prayers "
peace
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Peace,
I like that Mr. Wallace. I only pray twice a day, and sometimes I prostrate and sometimes I don't. Feel kneeling or bowing is enough, but more is not bad. Al-Salaat does = prayers. Thanks for the good Quranic example of the use of da'aa. It's common sense for those of us who take Classical Arabic for it's real meanings and don't try to re-invent meanings by guessing at contexts. So again thanks for your solid observations.
Godbless,
Anwar -
Peace,
I like that Mr. Wallace. I only pray twice a day, and sometimes I prostrate and sometimes I don't. Feel kneeling or bowing is enough, but more is not bad. Al-Salaat does = prayers. Thanks for the good Quranic example of the use of da'aa. It's common sense for those of us who take Classical Arabic for it's real meanings and don't try to re-invent meanings by guessing at contexts. So again thanks for your solid observations.
Godbless,
AnwarPraise be to God, and peace be upon you ... peace
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Salam Wakas,
Just to continue the issue that was discussed on the other thread...
3 Salat times
- Fajr (mentioned by name 245
- Wusta (mentioned by name in 223
- Isha (mentioned by name 245
The timing for each is as follows
- Fajr - edge of the day (as the name imples, the breaking of dawn) - 11114. Timing lasts until the sun rises.
- Wusta - 2nd edge of the day (noon), further clarified by the "dulook/zenith" of the sun - 11114, 1778. Timing lasts until early evening/darkness.
- Isha - early part of the night (as the name implies) - 11114. Timing lasts until deep darkness.
Regards,
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peace Layth,
Thanks for clarifying.
For your view to hold
- you consider the zenith of the sun to be an edge of the day (I dont think anyone would subjectively call this an edge of the day, in fact, I would be very surprised if you asked anyone "how many edges of the day are there? and they mentioned the zenith, or more than two etc)
- you do not consider the sun setting to be an edge of the day, thus would have to explain why the sun rising is considered an edge and not the latter. I personally cannot see how this can be answered well.
- "and the near/adjacent parts of the night" suggest they are in relation to the two edges just mentioned due to the use of "near/adjacent", whilst your interpretation does not.
- you take 1778 to state a time-range (which you take as "wusta" and interpret that to mean one does it anytime in this time-range (I assume) even though the verse does not say such a thing
- you are forced to take "wusta salat" to last until "darkness/ghasaq of the night" as per 1778 but this results in a contradiction in your view for the "isha salat" timing which you state "lasts until deep darkness". This is impossible unless you can clarify the difference between "ghasaq/darkness of the night" and "deep darkness" from The Quran.
Let me know your thoughts.
As a side note, I personally studied salat timings in exhaustive detail and read many articles promoting various views and the most solid answer by far was two, or I should say "a minimum of two".
