Monday, October 19, 2015

CHAPTER 18 NO FIVE DAILY PRAYERS IN THE KORAN

CHAPTER 18 NO FIVE DAILY PRAYERS IN THE KORAN

There is no ritual prayer in the Koran

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.

The early Christians like the Coptics, the Syrian Church and the orthodox Jews also prayed by bowing and prostrating inside their churches and synagogues. The mullahs 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. This is why the mullahs five times daily ritual prayer is not found in the Koran at all.

The mullahs will be the first ones to say that there is  no ritual prayer detailed in the Koran. The mullahs have always challenged, “If you uphold the Koran alone how are you going to perform the five times a day ritual prayers because the prayer is not detailed inside the Koran?" This is a clearcut acknowledgement by the mullahs that their ritual prayers are non Koranic in origin.

The mullahs insist that the Arabic word salat which is mentioned numerous times in the Koran refers to their ritual prayer. The word ‘salat’ plus its other grammatical forms are mentioned in the Koran but it does not mean prayer at all.

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.

The mullahs five daily ritual prayers begin with the call to prayer. This call to payer is not found anywhere in the Koran.

After the call to prayer the mullahs perform a ritual ablution or washing or 'wuzu’. This word 'wuzu’ is also not found anywhere in the Koran. 

There is a verse in the Koran which teaches good hygiene as part of our obligations (salat). The mullahs 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 Koran at all.

The actual prayer ritual itself  consists of sets of bowing and prostrating  in the direction of Mecca in Saudi Arabia. These movements are also never found in the Koran.

The mullahs 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. As they are used in the Koran 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 Koran.

Plus there is not one verse in the Koran where the word ruku’ and sujood are mentioned as a part of salat. The muslim readers will be especially surprised to know this fact. This is something that is inexplicable for the mullahs.  (Here is an experiment - just ask the next mullah you meet where exactly in the Koran does it mention in one sentence the ruku' and sujood as part of salat? They will be stumped. There is no such thing.)  

Also nowhere in the Koran does it say that we must perform the salat TO Allah.

Instead the closest verse 108:2 says

Therefore, uphold the obligations for your Lord..(Fasolli Li rabbika)

The arabic word ‘Li’ means ‘for’.

Nowhere in the Koran does it say ‘perform salat TO your Lord’ or ‘perform salat TO Allah’. There is absolutely none whatsoever.

The mullahs point at another word ‘ibadah’ and say that it means worship. There is no such thing. 

The word ‘ibadah’ in the Koran is rooted in the word ‘abd’ which means a servant. For example Abd-allah means the servant of Allah, not the ‘worshipper of Allah’.  Ibadah therefore means ‘to serve’ and not "worship". This is a very huge difference.

The mullahs say they have a direction for prayer (facing Mecca) which they call the qiblah. This is another mullah 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.

Here is the evidence from the Koran :

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 Allah; He guides whom He likes to the right path.

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 (the muslims) changed their direction (qiblah).  This was the direction in life which they had before the revelation of the Koran to them. Not the direction of the ritual prayer – a story that was concocted later to twist the meaning of this verse.

2:143   And thus We 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 We did not make the direction which you are upon (wamaa  ja’alna al qiblata allatee kunta alayha)  except  that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.

“and We 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.

2:144  Indeed We see the turning of your face to heaven, so We 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 Lord; and Allah is not at all heedless of what they do.

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 Koran or masaajidil haraam is not a stone building in Saudi Arabia. The sanctioned submission is to obey and follow the revelation that was sent down to the messenger. This revelation is the Koran. Here is one more verse in the Koran that speaks about the qiblah :

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.

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. 

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. 

Yet the 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.

Let us now look at the word salat and its various forms that appears in the Koran. The following is based on Aidid Safar’s book ‘Mental Bondage’.


The mullahs who do not read the Koran are not aware that they have given different meanings to the same word salat in the Koran.  By the mullahs own reckoning salat does not always mean prayer. Here is a tabulation of the word salat in the Koran and its different meanings given by the mullahs themselves :

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 Allah, not ritual prayer
Sol-lee
1
In 9:103 prophet supplicated or du’a for the people, not ritual prayer
tuSol-lee
1
In 9:84 ritual prayer (over the hypocrites)
faSol-lee
1
In 108:2 faSol-li lirobbika means ‘uphold your obligations FOR your Lord.’ Not ‘TO your Lord’.
yuSol-lee
2
In 33:43 and 3:39
(a) In 33:43 Allah ‘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 Allah 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 Allah.
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 Koran clearly says no one will bear the burden of someone else.
Sol-laa teka
1
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?
Sol-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 Allah and closer to the ritual prayer of the prophet? Another illogical statement.
In 2:238 safeguard our ‘ritual prayers’ Sol-laa-waatee.
In 23:9 mullahs say they can fulfil their promises by performing the ritual prayer, they also say they are trustworthy because they pray ritually?
Solaa-waa-tun
2
2:157 ‘upon them shall be ritual prayers (solaawaatun) from their Lord?’
22:40 solaawaatun is churches. 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?

The mullahs twisting of the word salat in the Koran yields many differing definitions, some of which are totally unrelated to the root word. No mullah 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. Lets torture the mullahs a little bit more.

If you are a sunni or a shiah please ask the nearest mullah you can find to answer the following questions for you. Just a friendly warning though – the mullah may never want to speak to you again. So these questions may be a good way of keeping the mullahs at a safe distance. The following is also adapted from Aidid Safar.


The mullahs cannot quote any verse from the Koran to show the details of ritual prayer.

Perhaps now it is time for them to answer some questions:

  • If you say salat is ritual prayer then in 4:101-102 how can the Prophet lead the ritual prayers for the kafirs  or non-believers?
4:101-102 In-na al-kafireena kanu lakum ‘aduwun mubeen, wa-izza kunta fee-him fa-aqum-ta lahum So-laa-ta 

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??)

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.

4:101-102  Surely the disbelievers (kafir) are your manifest enemy, and when you are in their midst  establish for them their obligations ..

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 ? 

  • 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 Allah loves those who are careful (of their duty).
  • 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 zakat poor-rate, leave their way free to them; surely Allah is Forgiving, Merciful.
  • 9:6  And if one of the idolaters seek protection from you, grant him protection till he hears the word of Allah, then make him attain his place of safety; this is because they are a people who do not know.
Again how can idol-worshippers perform the ritual prayer (9:5)?


In 9:103 how can the prophet ritually pray over anyone?  And how can the prophet’s ritual prayer be a relief for anyone?  But this is how the mullahs 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 Allah is Hearing, Knowing.

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 Allah is Hearing, Knowing.

  • 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 Allah that they will be truthful witnesses to your will? (5:106)
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 Allah, (saying): We will not take for it a price, though there be a relative, and we will not hide the testimony of Allah for then certainly we should be among the sinners.”

Here is a longer list of mullahs twisting the word salat :

  • 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).
  • Why is it that yuSollu 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 yuSollee in 3:39 turn into ritual prayer while in 33:43 it is said to mean honour?
  • 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? Can the mullahs 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 in 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?
  • 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?
  • 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)
  • How did the word muSollan (singular) evolve to mean location or place for performing ritual prayer in 2:125 when the same word muSollin (plural) is understood as the people who perform the ritual prayer in 107:4?
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. 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. 

What are a human being's obligations or commitments? Here is the answer :

24:41  Do you not realize that everyone in the heavens and the earth glorifies Allah, even the birds as they fly in a column? Each knows its obligations (salat) and its glorification. Allah is fully aware of everything they do.

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. 

Surely the human being must know better what are his obligations and commitments to live his life as well as or better than the birds.

And most definitely salat is also the commitment to observe the whole of Allah’s commandments in the Koran for the people. It covers obligations, relationships , agreements between people, a person’s obligations to his own self, matters of cleanliness and diet. It extends to promises, dealings, relationships, families and parenting. 

There is nothing ‘religious’ about salat. Salat represents all our obligations that we should uphold. Upholding our obligations will purify us. This is the meaning of the often repeated and often heard phrase “aqeemus solaata wa aatuz zakat”.

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

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.
1.  The phrase ‘aqeemus solaata wa aatuz zakaata’ is found throughout the Koran. The mullahs interpret it as “Establish the prayer and pay the zakat”.
The correct rendering is ‘establish/uphold your obligations (salat) and contribute towards your purification (zakat)’.
2.  The mullah interpretation of  33:56 Surely Allah and His malaaikah bless the Prophet (yuSollu); O you who believe! call for blessings on him (Sollu) and salute him with a (becoming) salutation.
The correct rendering is “Surely Allah and His malaaikah commit themselves (Yusollu) upon the Prophet; O you who believe! Commit yourselves upon him (sollu) and salute him with a (becoming) salutation.
3. The mullah interpretation of 33:43  “He it is Who sends His blessings (yuSolli) on you, and (so do) His angels, that He may bring you forth out of utter darkness into the light; and He is Merciful to the believers.”
The correct interpretation :  He it is Who commits Himself to you, and (so do) His malaikah, that He may bring you forth out of darkness into the light; and He is Merciful to the believers.
4.  The mullah version of 17:110 is  : Say, call upon Allah or call upon, the Beneficent; whichever you call upon, He 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.
The correct understanding is 17:10 : “Say, call upon Allah or call upon, the Beneficent; whichever you call upon, He has 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.

In brief do not be overzealous in establishing your commitments, especialy when it involves others. Seek a moderate way in all your affairs.