✔️NO FIVE DAILY PRAYERS IN THE QURAN
CHAPTER 18. NO FIVE DAILY PRAYERS IN THE QURAN
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There is no ritual prayer in our Noble Quran. The Zoroastrians prayed ritually five times a day and at specific times. Their prayer was also preceded by ritual ablutions. Worshipping at specific times of the day is exactly that ie worshipping the time of day.
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The early Christians like the Coptics, the Syrian Church and the orthodox Jews also prayed by bowing and prostrating inside their churches and synagogues. Our Scholars and Preachers have fused elements from the Zoroastrian, Christian and Jewish prayer to come up with their own five times daily ritual prayers with bowing and prostrating.
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This is why our Scholars and Preachers five times daily ritual prayer is not found in the holy Quran at all. Our Scholars and Preachers will be the first ones to say that there is no ritual prayer detailed in the Noble Quran. Our Scholars and Preachers have always challenged, “If you follow the Quran alone how are you going to perform the five times a day ritual prayers because the prayer is not detailed inside the Noble Quran?"
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This is a clear cut acknowledgement by the Scholars and Preachers that their ritual prayers are non Quranic in origin.
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Our Scholars and Preachers insist that the Arabic word 'salat' which is mentioned numerous times in the Noble Quran refers to their ritual prayer. The word ‘salat’ plus its other grammatical forms are mentioned in the Noble Quran but it does not mean prayer at all.
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Salat means a link, a tie, a bond, a door hinge (that holds or connects the door to the frame), an obligation or a commitment that is incumbent. Nowhere does salat indicate ritual prayer of any sort.
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Our Scholars and Preachers five daily ritual prayers begin with the call to prayer. This call to payer is not found anywhere in the Noble Quran.
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After the call to prayer the Scholars and Preachers perform a ritual ablution or washing or 'wuzu’. This word 'wuzu’ is also not found anywhere in our Quran. There is a verse in the Quran which teaches good hygiene as part of our obligations (salat).
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The Scholars and Preachers have twisted this verse to mean ritual ablution before ritual prayer. They have even invented a word 'wuzu’ for this ablution, which is not found in the Noble Quran at all.
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The actual prayer ritual itself consists of sets of bowing and prostrating in the direction of Mecca in Saudi Arabia. These movements are also not found in our Quran. Our Scholars and Preachers twist the meaning of the word 'ruku’ to mean bowing while the word 'sujood' is taken to mean prostrating. The word ruku’ does not mean bowing and neither does the word sujood mean physically prostrating.
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As they are used in the Noble Quran both these words indicate an obeisance, a process of submitting or endearing oneself to something. There is no physical bowing down or prostrating in prayer in the Noble Quran. Plus there is not one verse in our Noble Quran where the word ruku’ and sujood are mentioned as a part of obilgation (salat).
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The Muslim readers will be especially surprised to know this fact. This is something that is inexplicable for our Scholars and Preachers. (Here is an experiment - just ask the next Preacher you meet where exactly in the Noble Quran does it mention in one sentence the ruku' and sujood as part of obilgations (salat)? They will be stumped. There is no such thing.)
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Also nowhere in the Noble Quran does it say that we must perform the salat TO GOD. Instead the closest verse 108:2 says
Therefore, uphold the obligations for your CREATOR.. (Fasolli Li rabbika) The Arabic word ‘Li’ means ‘for’.
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Nowhere in the Noble Quran does it say ‘perform salat TO your CREATOR or ‘perform salat TO GOD. There is absolutely none whatsoever.
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Our Scholars and Preachers point at another word ‘ibadah’ and say that it means worship. There is no such thing.
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The word ‘ibadah’ in the holy Quran is rooted in the word ‘abd’ which means a servant. For example Abd-allah means the servant of GOD, not the ‘worshipper of GOD. Ibadah therefore means ‘to serve’ and not "worship". This is a very huge difference.
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The Scholars and Preachers say they have a direction for prayer (facing Mecca) which they call the qiblah. This is another Scholars and Preachers fabrication. The word qiblah does not mean a direction for prayer. Qiblah indicates a direction that one follows or a direction that one sets for oneself.
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Here is the evidence from the Noble Quran :
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2:142 The fools among the people will say: What has turned them from their direction (qiblah) which they had? Say: The East and the West belong only to GOD; our CREATOR guides whom GOD likes to the right path.
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There is absolutely no mention of salat, Mecca or the kaaba here. Only the word qiblah appears. Note that this verse speaks about the disbelievers asking why the believers we (the Muslims) changed their direction (qiblah). This was the direction in life which they had before the revelation of the Noble Quran to them.
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Not the direction of the ritual prayer – a story that was concocted later to twist the meaning of this verse.
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2:143 And thus GOD have made you a moderate nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and GOD did not make the direction which you are upon (wamaa ja’alna al qiblata allatee kunta alayha) except that GOD might distinguish them who follows the Apostle from those who turns back upon their heels, and this was surely hard except for those whom GOD has guided aright; and GOD was not going to make your faith to be fruitless; most surely GOD is Affectionate, Merciful to the people.
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“and GOD did not make the direction which you are upon” - (wamaa ja’alna al qiblata allatee kunta alayha). There is no mention of salat here. Qiblah is a direction in life that we set for ourselves.
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2:144 Indeed GOD see the turning of your face to heaven, so GOD shall surely turn you to a qiblah which you shall like; turn then your face towards the sanctioned submission (masaajidil haraam), and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their CREATOR and GOD is not at all heedless of what they do.
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Wherever we are we should set ourselves towards the masaajidil haraam or the sanctioned submission as a direction or qiblah. The submission sanctioned by the Noble Quran or masaajidil haraam is not a stone building in Saudi Arabia.
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The sanctioned submission is to obey and follow the revelation that was sent down to our Messenger. This revelation is the Noble Quran.
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Here is one more verse in the holy Quran that speaks about the qiblah :
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2:145 And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.
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There are three different types of qiblahs mentioned in this one verse. First is the qiblah of the believers, second is the qiblah of the people who were given the Book and the third are the different qiblahs among themselves.
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The qiblah of the people of the Book was definitely not a prayer direction because to our knowledge the Christians do not perform any ritual prayers towards a geographical direction. Neither do the Jews or the Zoroastrians.
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Yet the Noble Quran says the People of the Book had their own qiblahs (plural) or directions. And they did not follow each others qiblahs or directions. This provides even more evidence that the qiblah was not a geographical location but it was a direction in life that one sets for one self.
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Let us now look at the word salat and its various forms that appears in our Quran. The following is based on Aidid Safar’s book ‘Mental Bondage’. The Preachers salat shuffle.
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The Scholars and Preachers who do not read the Noble Quran are not aware that they have given different meanings to the same word salat in the Noble Quran. By the Scholars and Preachers own reckoning salat does not always mean prayer.
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Here is a tabulation of the word salat in the Noble Quran and its different meanings given by our Scholars and Preachers themselves :
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Form......................Occurs...........Explanation
Solaa......................3......................In 75:31, 96:10 - ritual prayer
faSol-laa...............1......................In 87:15, 108:2 - ritual prayer
yuSol-laa..............3......................In 2:27, 13:21, 13:25 tie or connect the
relationship with Godالله, not ritual prayer.
Sol-lee..................1......................In 9:103 Prophet supplicated or du’a for the people, not ritual prayer.
tuSol-lee....................................In 9:84 ritual prayer (over the hypocrites)
faSol-lee..............1....................In 108:2 faSol-li lirobbika means ‘uphold your obligations FOR your Rulerالله.’ Not ‘TO your CREATOR.
yuSol-lee.............2 ..................In 33:43 and 3:39 (a) In 33:43 GOD ‘blessed’ the believers. Not ritual prayers. (b) In 3:39 ritual prayers.
Sol-lu...................1......................In 33:56 the people “honour” (sollu) the Prophet. Not ritual prayers.
yuSol-lu..............3......................Once in 33:56 and twice in 4:102.
(a) In 33:56 GOD blessed (yusollu) the Prophet. Not ritual prayers. (b) In 4:102 yusollu becomes ritual prayers.
yaSilu ................5.......................In 4:90, 6:136 (2), 11:70, 11:81, 13:21 and 8:35 connect a relationship with GOD.
muSollan (sing)...1...................In 2:125 a place of worship, not a person who performs ritual prayer.
muSolleen(plur)...3..................In 70:22, 74:43 and 107:4 not a place of worship but people who perform ritual prayers.
Sol-laa ta ............46 ................No ritual methods in context.
Sol-laa tee...........20.................No ritual methods in context.
Sol-laa tu .............1...................In 62:10 ritual prayers.
Sol-laa taka..........1...................In 9:103 the Prophet’s “ritual prayer” makes the people happy. This is not possible. The Noble Quran clearly says no one will bear the burden of someone else.
Sol-laa teka.................................In 17:110 ‘ritual prayers’ are to be said in a moderate tone. But the noon and evening ritual prayers are performed in total silence. A contradiction.
Sol-laa tuka ..........1................In 11:87 the Prophet Shuaib’s ‘ritual prayers’ demand a change in the economic system? How so?
ol-laa tahu...........1..................24:41 the birds in the air perform ‘ritual prayer’?
Sol-laa tehim.......5.................6:92, 23:2, 70:23, 70:34 and 107:5 you can trust people who perform the ritual prayer? In 70:32-35 people who perform ritual prayer always fulfil their promises? This is a lie.
Sol-laa tuhum.......1................In 8:35 their ritual prayer is nothing but controversy and rebellion.
Solaa-waatee..........3..............9:99, 2:238 and 23:9. In 9:99 their good deeds will take them closer to GOD and closer to the ritual prayer of the Prophet? Another illogical statement.
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In 2:238 safeguard our ‘ritual prayers’ Sol-laa-waatee.
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In 23:9 Preacher say they can fulfil their promises by performing the ritual prayer, they also say they are trust worthy because they pray ritually?
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Solaa-waa-tun.........2...............2:157 ‘upon them shall be ritual prayers (solaawaatun) from their CREATOR?’
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22:40 solaawaatun is oratory a small place for private worship. Not ritual prayers. Some Arabic experts say Sol-laa-waatun in this context means oratories. What in the world is an ‘oratory’ in this context?
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Our Scholars and Preachers twisting of the word salat in Noble Quran yields many differing definitions, some of which are totally unrelated to the root word. No Scholars or Preachers today can provide any logical explanation for all these inconsistencies. When challenged they just regurgitate the Salat Shuffle in knee-jerk fashion. They cannot answer.
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Lets test our Scholars and Preachers a little bit more. If you are a Sunni or a Shiah please ask the nearest Preacher you can find to answer the following questions for you. Just a friendly warning though – the Preacher may never want to speak to you again.
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So these questions may be a good way of keeping our Scholars and Preachers at a safe distance. The following is also adapted from Aidid Safar.
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Questions that the Scholars and Preachers cannot answer.
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The Scholars and Preachers cannot quote any verse from the Noble Quran to show the details of ritual prayer. Perhaps now it is time for them to answer some questions:
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If you say salat is ritual prayer then in 4:101-102 how can the Prophet lead the ritual prayers for the non-believers (kakirs) ?
4:101-102 In-na al-kafireena kanu lakum ‘aduwun mubeen, wa-izza kunta fee-him fa-aqum-ta lahum So-laa-ta
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4:101-102 Surely the disbelievers (kafir) are your manifest enemy, and when you are in their midst you shall lead them in ritual prayers (salat??)
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This does not make sense. Since when can the Prophet lead the kafirs in ritual prayers? From verses like this, we know that salat
does not mean ritual prayers. It only makes sense when salat is correctly read as obligations or commitments.
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4:101-102 Surely the disbelievers (kafir) are your manifest enemy, and when you are in their midst establish for them their obligations ..
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Here is another one. If salat is ritual prayer, how can idol worshippers perform ritual prayers while still remaining idol worshippers in the following verses?
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9:4 Except those of the idolaters (mushrikeen) with whom you made a treaty, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely GOD loves those who are careful (of their duty).
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9:5 So when the sanctioned months have passed away, then slay the idolaters (mushrikeen) wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and establish prayer and pay the charity zakat poor-rate, leave their way free to them; surely GOD is Forgiving, Merciful.
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9:6 And if one of the idolaters seek protection from you, grant them protection till they hears the word of GOD, then make they attain their place of safety; this is because they are a people who do not know.
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Again how can idol-worshippers perform the ritual prayer (9:5)?
In 9:103 how can our Prophet ritually pray over anyone? And how can the Prophet's ritual prayer be a relief for anyone?
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But this is how our Preachers explain 9:103
From their wealth take some charity, you would cleanse them and purify them thereby, and pray over them (wa solli alayhim); surely your prayer is a relief to them (inna salataka sakanun lahum); and GOD is Hearing, Knowing.
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It only makes sense when salat means obligations. Here is the correct translation and understanding of 9:103:
From their wealth take some charity, you would cleanse them and purify them thereby, and oblige yourself upon them (wa solli alayhim); surely your obligations are a relief to them (inna salataka sakanun lahum); and GOd is Hearing, Knowing.
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When you are in sudden disaster or facing sudden death, how can any two total strangers (who can be Christians or Jews) perform the ritual prayer, swear to GOD that they will be truthful witnesses to your will? (5:106)
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Again it only makes sense when we read salat correctly as commitments or obligations.
5:106 “O you who believe! call to witness between you when death draws nigh to one of you, at the time of making the will, two just persons from among you, or two others from among other than you, if you are travelling in the land and the calamity of death befalls you; the two (witnesses) you should fall back on after they make commitments (min ba’di salaati) then if you doubt (them), they shall both swear by GOD, (saying): We will not take for it a price, though there be a relative, and we will not hide the testimony of GOD for then certainly we should be among the sinners.”
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Here is a longer list of our Scholars and Preachers twisting the word salat :
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How did all the people of a town and those living in the surrounding areas preserve the ritual prayer (wa hum alaa sol-laa-tihim haafizuun) as soon as they heard the message (6:92)? Surely the people may have included non-believers, Christians and Jews. It only makes sense if we say they preserved their obligations (salat).
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Why is it that yu Sollu means ritual prayer in 4:102 but in 33:56 it means honour and support? When we use the term ‘obligations’ it fits in perfectly. Likewise, how does the word yu Sollee in 3:39 turn into ritual prayer while in 33:43 it is said to mean honour?
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Solluu in 33:56 and Sollee in 9:103 have come to mean honour and supplication. In 75: 31 and in 96:10 the same word is said to mean ritual prayer. Why is that?
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Can our Scholars and Preachers explain? How do the birds in the sky and everything between the heavens and the earth (including frogs, termites and trees, for example) perform their ritual prayer? (24:41)
How could the ritual prayer (Sol-laa-tuka) of the Prophet Shuaib was an Arab from the city of Tabuk in Saudi Arabia. 11:87 change the economic system of the people? Why are the same Sol-laa-waatee in 2:238 (‘guard your ‘Sol-laa-waatee’) and 9: 99 (the Messenger’s Sol-laa-waatee) understood differently?
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Why are the same words Sol-laa-waa-tun in 2:157 (ulaa ika alaihim Sol-laa-waatun) and 22:40 (wa Sol-laa-waatun, wa masaa-jidu) stated with different meanings?
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Is there anyone performing the ‘ritual prayer‘ by controversial talk and rebellion (Sol-laa-tuhum ‘indal baiti mukaan wa tashdiyyan) anywhere in the world? If so, where and how? (8:35)
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How did the word mu Sollan (singular) evolve to mean location or place for performing ritual prayer in 2:125 when the same word mu Sollin (plural) is understood as the people who perform the ritual prayer in 107:4?
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It is inappropriate for the word Salat or any of the derivatives (generated from the same root) to be rendered as a ritual act of prayer.
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The correct meaning is an obligation, commitment, link, tie or bond which obliges a human being to some deliberate deeds and actions. Aqeemus solaata therefore means ‘upholding your obligations’ which are actions that must be performed everyday, 24/7.
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What are a human being's obligations or commitments? Here is the answer :
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24:41 Do you not realize that everyone in the heavens and the earth glorifies GOD even the birds as they fly in a column? Each knows its obligations (salat) and its glorification. GOD is fully aware of everything they do.
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Even the birds which are equipped with only a bird’s brain know their obligations. Birds build nests, give birth to their young, catch worms to feed themselves and their young and live a bird’s life. These are the obligations and their commitments.
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Surely the human being must know better what are their obligations and commitments to live their life as well as or better than the birds.
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And most definitely salat is also the commitment to observe the whole of GOD's commandments in the Noble Quran for the people. It covers obligations, relationships , agreements between people, a person’s obligations to your own self, matters of cleanliness and diet. It extends to promises, dealings, relationships, families and parenting.
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There is nothing ‘religious’ about salat. Salat represents all our obligations that we should uphold. Upholding our obligations will purify us.
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This is the meaning of the often repeated and often heard phrase “aqeemus solaata wa aatuz zakat”.
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Sol-laa.........................Oblige / Commit
Sol-luu.........................Be obliged / Be committed
Sol-lee..........................Obliging / Binding
Mu-Sol-lan.................A person who is obliged / committed
Mu-Sol-leen...............Many people who are obliged / committed
Yu-Sol-laa...................They oblige / commit
Yu-Sol-lee ..................Their obligations / commitments
Yu-Sol-luu...................They have obliged / committed
Ya-sil-luu......................Bind
Solaa-ta.......................Obligation / Commitment (singular)
Solaa-tee.....................Obligations / Commitments (dual)
Solaa-waa-tee...........Obligatorily
Solaa-waa-tun...........obligatory
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For comparison here are some verses showing the traditional incorrect representation of salat as prayer, blessings etc as well as
the correct representation of salat as obligations and commitments.
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1. The phrase ‘aqeemus solaata wa aatuz zakaata’ is found throughout the Noble Quran. Our Scholars and Preachers interpret it as “Establish the prayer and pay the zakat”.
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The correct rendering is ‘establish/uphold your obligations (salat) and contribute towards your purification (zakat)’.
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2. The Scholars and Preachers interpretation of 33:56 Surely GOD and GOD's malaaikah bless the Prophet (yuSollu); O you who believe! call for blessings on him (Sollu) and salute him with a (becoming) salutation.
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The correct rendering is: “Surely GOD and GOD's malaaikah commit themselves (Yusollu) upon the Prophet; O you who believe! Commit yourselves upon him (sollu) and salute him with a (becoming) salutation.
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3. Our Scholars and Preachers interpretation of 33:43 “It is GOD it is Who sends blessings (yuSolli) on you, and (so do) GOD's angels, that may bring you forth out of utter darkness into the light; and GOD is Merciful to the believers.”
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The correct interpretation : It is GOD who commits to you, and (so do) GOD's malaikah, that GOD may bring you forth out of darkness into the light; and GOD is Merciful l to the believers.
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4. The Scholars and Preachers version of 17:110 is : Say, call upon GOD or call upon, the Beneficent; whichever you call upon, GOD has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.
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The correct understanding is 17:10 “Say, call upon GOD or call upon, the Beneficent; whichever you call upon, GOD the best names; and do not be too loud / excessive with upholding your obligations nor be too silent with regard to it, and seek a way between.
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In brief do not be overzealous in establishing your commitments, especially when it involves others. Seek a moderate way in all your affairs.
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This is copied from:
BIBLICAL MULLAHS CREATED BIBLICAL ISLAM. INDEX.
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courtesy: Nicola
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