TAHAJJUD - IS IT A SALAT?

 TAHAJJUD - IS IT A SALAT? IS IT SALAT AL ESHA OR AL SALAT AL USTA?

The Traditionals claim that Tahajjud is an additional Nafl Salat. This is simple to debunk. Quran mentions 3 Salat by name - Fajr, Usta,  Esha.  There is no Salat mentioned in verses 17.78- 79.

Now, some persons / a group calling Al Salat al Usta is at the evening after sunset and then Esha is between this evenning salat and Fajr salat. - or something like that - which one is what is not clear from their claims. The claim is so manipulated that even difficult to fathom.

You find answer to Traditionals claim embedded in following write up. In addition, let us address this second claim.

1. There is no salat named Salat al Jumma. It is Salat on the day of Jumma. That is one of the 3 salat mentioned in Quran. But it has two clear conditions -

     A. You leave your work to join Jumma

     B. You return to work after Jumma.

Think- which salat or time of salat fulfills these conditions? 

      Fajr? No- you do not leave work at Fajr

      Esha? No - you do not go back to work

      Midnight? No - neither leave or join back.

Please read my article - SALAH IN JUMMAH AND DAY OF JUMMAH AND SALAH ON THE DAY OF JUMMAH.

2. Next they do is manipulation of verse 11.114. It talks about two salats and not 3. The 2nd WA is a clarifier / emphasis for 1st part of the verse.

[11:114] Stand / Do the Salat at (NEAR) the two ends of the day THAT IS (AW) during the approaches of the night. The good deeds wipe out the bad deeds. This is a reminder for those who remember.

'Ends of the Day' are demarcation lines and not end of a day or day time. They are Sunrise and sunset.  There are 4 approaches- 

Before Sunrise

After Sunrise 

Before Sunset

After Sunset.

Next part of the verse - 'during the approaches of the night' ' clarifies which two of those approaches are Salat times. The ones touched the night that is - Before Sunrise and After Sunset.

So, two salats referred in this verse is Fajr and Esha. 

3. Next they manipulate the meaning of Duluk in verse 17.78. Unfortunately, Quran used the word only once. Few things to note to determine the meaning of the word from Quran-

  A. There is a salat during day time when you leave work and join back to work on the day of Jumma and that is one of the 3 salats.

  B. 11.114 talks about only two salats.

  C. Sunset and sunrise has different names in Quran- 

20.130 So be patient over what they say and GLORIFY with praise (of) your Lord BEFORE (the) RISING (of) the SUN and BEFORE ITS SETTING; and FROM (the) HOURS (of) THE NIGHT, and GLORIFY (at the) ends (of) THE DAY so that you may be satisfied.

50.39 So be patient over what they say and GLORIFY (the) praise (of) your Lord, BEFORE (the) RISING (of) the SUN and before the SETTING,

   D. Tarafayi in 11.114 are two and not one. But Duluk is only once. We do not see use of Duluk to name these demarcations. Instead Allah uses - ṭulūʿi l-shamsi and qabla ghurūbihā as in verse 20.130.

   E. Duluk means decline. The day time starts at dwan and not at ṭulūʿi l-shamsi and that is when rising of the sun starts. It continue to rise till midday and then starts declining till the daytime ends and Night starts and not at qabla ghurūbihā. 

Mentionable here that ghasaqi al-layli is name of the last period of day time and not part of the night.

So, it is  clear from above notes - Duluk is not at Sunset. Duluk happens once a day and that is at mid-day. 

4. Lastly to debunk the Traditionals claim and as this new conjecture.

[17:78] Stand / Do  the Salat from the duluk of the sun until the darkness of the night, as well as the Quran at dawn; the Quran at dawn is witnessed.

[17:79] And during the night MEDITATE WITH IT, an additional benefit for you, then perhaps your Lord will raise you to a praiseworthy position.

Some interpreters have misinterpreted the word "tahajjad" in 17:79 to claim that this word speaks of a Salat which they gave the name 'Tahajjud Salat'. They add that this Salat is to be observed in the late night hours!

The first thing we notice when we try to verify this claim, is that the subject of 17:79 is not the Salat, nor is the word Salat mentioned anywhere in this verse. The Salat is indeed the subject of the opening words in 17:78, however, the subject changes in 17:78 with the words "as well as the Quran at dawn; the Quran at dawn is witnessed."

The last words in 17:78 speak about the reading of the Quran and that the reading of the Quran at dawn is witnessed. The words continue in verse 79 to say that we should do tahajjud (reflect/meditate) with the Quran during the night. Here we must pay very close attention to the Arabic words "tahajjad bihi" (meditate with it). The word "it" refers to the Quran, which is the subject carried forward from the last words in 17:78. The word "it" does not refer to the Salat. The Arabic word "bihi" (with it) is masculine. This is because the word Quran is masculine. In contrast, the word Salat is feminine. If the subject was the Salat, the Arabic word to use would have been 'biha'.

SALAT AL NABI / DAROOD

 AL-SALAT ALA AL-NABI AND AL-TASLEEM -  33.56

This very common phrase (Al-Salat ala al-Nabi and Al-Tasleem) which translates to (Salat to the prophet and tasleem) derives from the following verse:

God and His angels 'yusalloon ala al-nabi'. O you who believe, you shall 'sallu alayhee' and 'sallimu tasleeman'. 33:56

The word 'yusalloon', which is the verb from the word Salat, meaning 'to give Salat' and is the plural verb of the word 'yussalli'. The word is plural because it speaks of God and the angels.

FIRST: THE MEANING OF 'SALAT ALA AL-NABI':

The first thing they say is that God has exclusively honoured prophet Muhammad in 33:56 when God says that He and the angels give Salat to the prophet.

1- The Quran tells us that this is not totally correct. In the same Sura we read that God and also His angels give Salat to all believers and not just to the prophet:

He is the one who 'yu'salli alaikum' (offers Salat), as well as His angels, to bring you out of the darkness and into the light. 33:43

2- We also read in 2:157:

They (the believers) are granted 'Salawat' (plural of Salat) and mercy from their Lord, and they are the guided ones. 2:157

Both 2:157 and 33:43 tell us clearly that God offers 'salawat' to all believers. It is thus incorrect to say that the 'Salat' offered by God to the prophet is an honour that is exclusive to him.

3- In addition, in Sura 9 God commanded the prophet to offer Salat to the believers:

Take a charity from their money to cleanse and purify them with it, and 'salli alayhim'. Your 'Salawat' (plural of Salat) provides them with tranquillity. God is Hearer, Knowledgeable. 9:103

4- In the same Sura, we read the following important words:

And some among the Arabs believe in God and the Last Day, and consider what they give as a means to attain nearness to God and to gain 'salawat al-rasool' (the support of the messenger). Indeed, it will grant them nearness. God will admit them into His mercy. God is Forgiver, Merciful. 9:99

The phrase 'salawat al-rasool' cannot mean the honourary treatment of the messenger of God to the believers. Nor can it mean the blessings of the messenger, since all blessings come from God alone.

The only plausible meaning is that some Arabs, who believe in God and the last Day, give in order to attain nearness to God as well as to attain the support of the messenger.

----

If this verb 'yusalli' (offer Salat) is offered by God to the believers (2:157, 33:43) also by the prophet to the believers (9:103), how can the interpreters claim that it is an exclusive honour bestowed by God upon the prophet?

To wiggle out of this tricky situation the interpreters have come up with quite an extraordinary excuse. They claim that the word 'salawat', as used in the verses above, has no less than five different meanings!

1- When God offers 'salat' to the prophet (33:56), it means honouring him exclusively.

2- When God offers 'salat' to the believers (33:43, 2:157), it means granting them His mercy.

3- When the angels offer 'salat' to the prophet (33:56), it means constantly praising him.

4- When the angels offer 'salat' to the believers (33:43), or when the prophet offers 'salat' to the believers (9:103), it means imploring God's mercy for them.

5- When the believers offer 'salat' to the prophet (33:56), it is a sign of loving him and following him.

How convenient is that! How can God issue an identically worded command to the prophet, and to all believers, yet the scholars tell us it has different meanings?

None of these five meanings is correct. The word Salat has been mentioned in the Quran in two different meanings as follows:

First Meaning: The Salat that is offered by the believers to God. This is a well defined act of worship detailed in the Quran. It includes ablution, facing Qibla, standing bowing and prostrating while praising and glorifying God. This form of Salat is mentioned in numerous Quranic verses such as:

I am God, there is no god except Me. Therefore, you shall worship Me and observe the Salat to commemorate Me. 20:14

Second Meaning: The Salat that is offered by God and the angels cannot be an act of worship; God does not bow and prostrate for anyone, nor should the believers bow and prostrate to other believers. Such Salat must have a different meaning. This second type of Salat is what we read about in such verses as 33:43, 33:56, 9:103, and 2:157.

To arrive at the correct meaning of this second type of Salat, our starting point is 33:56. In this verse we learn that God and the angels offer Salat to the prophet, and by the same token, the believers are commanded to offer Salat to the prophet. In other words, the same act is done by God for the prophet, by the angels for the prophet, and by the believers for the prophet.

We must therefore search the Quran to find an act that is done for the prophet by God, as well as by the angels as well as by believers.

This search leads us to only one such act and that is to support:

1- God supports His messengers and supports all believers:

Most certainly, We will support Our messengers and those who believe, in the worldly life, and on the Day the witnesses rise. 40:51

2- The angels commanded by God to support the messenger and the believers:

You told the believers, "Would it not be sufficient for you if your Lord was to reinforce you with three thousand angels sent down?" 3:124

3- Believers commanded to support the messenger of God:

It (spoils of war) is for the poor immigrants who were driven out of their homes and their possessions as they sought God's favour and consent, and supported God and His messenger. Those are the truthful ones. 59:8

If you (believers) do not support him (the prophet), God has already supported him. 9:40

Those who have believed in him, honoured him, supported him and followed the light which was brought down with him; they are the successful ones. 7:157

It is also worthwhile to analyse the words in 33:43 and why they validate only one meaning for the word Salat in such verses, that being; to support.

1- The angels do not have the authority to bless the believers; all blessings come from God alone. The angels do not exalt any believers; only God is worthy of exaltation. The angels cannot grant mercy to any human; all mercy comes from God. The angels do not have the authority to forgive anyone; all forgiveness comes from God alone. All that the angels can do is support the believers, in accordance to God's commands.

2- Similarly, God would not ask forgiveness for the believers; God is the One who forgives. God does not exalt anyone; He alone is worthy of exaltation. However, God supports the believers (prophet Muhammad included) to take them out of the darkness into the light.

3- Similarly, when the prophet offers Salat to the believers, as God commanded him in 9:103, or when the believers offer Salat to the prophet, as commanded them in 33:56, it is in the sense of offering help and support.

4- Finally, it is necessary to point out that the act of support, whether it is from God to the prophet, or from the angels to the prophet, or from the believers to the prophet, can only be done during the lifetime of the prophet.

The prophet is now dead, he is not able to support the believers (9:103), nor are the believers able to support him (33:56).

SECOND: THE MEANING OF 'TASLEEM':

In the above analysis we arrived at the correct meaning of offering Salat to the prophet, and to whom the instruction to do so was applicable. The second part of the command in 33:56 is in the words 'sallimu tasleeman'. For that we need to determine the meaning of the word 'tasleem'.

Once again, this command has also been corrupted, resulting in Muslims performing an act of sending greetings to a dead man who, according to Quranic words, can neither hear them nor respond to them. This will be demonstrated below. This incorrect interpretation is based on wrongly interpreting the word 'tasleem' in 33:56 to mean greeting!

To verify the Quranic meaning of the word 'tasleem' we need to review this word plus all Quranic words which are similar to the word 'tasleem', and determine the correct meaning of each of these words.

1- Islam: 

The religion in the sight of God is Islam (submission to God). 3:19

Whoever seeks other than Islam for a religion, it will not be accepted from him, and in the Hereafter he will be among the losers. 3:85

2- Salaam: 

Do not say to one who offers you 'salam' (peace), "You are not a believer." 4:94

3- Salm: 

If they should incline to 'salm' (peace), so shall you be inclined, and put your trust in God. He is the Hearer, the Knowledgeable. 8:61

4- Saleem: 

The Day when neither wealth nor children can be of any benefit, but the only benefit will be for those who come to God with a heart that is 'saleem' (pure). 26:88-89

5- Istislam:

However, today, they are 'mustaslimoon' (in total surrender). 37:26

6- Sullaman: 

If their turning away is too great for you, then if you are able, seek a tunnel in the earth, or a 'sullaman' (stairway) into the sky, so as to produce for them a miracle (they still would not believe)! 6:35

7- Tasleem: 

This word, which is the subject of the instruction in 33:56, means recognition and acceptance.

It is noteworthy that the word 'tasleem' is found in only three Quranic verses. In each of the three verses this word means recognition and acceptance:

Verse 1

No! By your Lord; they are not believers until they make you judge the disputes which arise between them, then find no resentment within themselves towards what you have decided and 'yusalimu taslemman' (accept it wholeheartedly). 4:65

Verse 2

When the believers saw the parties, they said, "This is what God and His messenger promised us. God and His messenger have indeed been truthful." This only increased their 'iman' (faith) and their 'tasleem' (acceptance). 33:22

Verse 3

God and His angels 'yasalloon' (support) the prophet. O you who believe, support him 'sallu alayhee' and 'sallimu tasleeman' (accept him wholeheartedly). 33:56

The correct meaning of verse 33 of Sura 56 is thus:

God and His angels support the prophet. O you who believe, support him and accept him wholeheartedly. 33:56

The prophet is now dead, he is not able to support the believers (9:103), nor are the believers able to support him (33:56). And yes, we the Muslims accept him wholeheartedly.

An article adapted from Ali Muhammad.

SALAH and TASBIH

 SALAH and TASBIH are 2⃣ SEPARATE  RITES 

BOTH ARE FARD. 

Mazhabies completely disguised Tasbih to invent additional Salah and incorporated Tasbih in Salah. 

6 TIMES TASBIH - 

3:41, 20:130, 50:39, 30:17-18

Before Sunrise - 1. Salah, 1. Tasbih

After Sunrise - 2. Tasbih

Noon past -  3. Tasbih

Afternoon (before Sunset)- 4.Tasbih

After Sunset - 2. Salah, 5. Tasbih

Night - 6.Tasbih

Total 9 (3 +6) repeated daily.

and of course after each Salat (50.40). 

That is out of 6 fard Tasbih 3 can  be done after each Salat.

Verses - 

3.41 He said, "My Lord make for me a sign." He said, your sign (is) that not you will speak (to) the people (for) three days except (with) gestures. And remember your Lord much, and GLORIFY (Him) in the EVENING and (in) the MORNING."

20.130

So be patient over what they say and GLORIFY with praise (of) your Lord BEFORE (the) RISING (of) the SUN and BEFORE ITS SETTING; and FROM (the) HOURS (of) THE NIGHT, and GLORIFY (at the) ends (of) THE DAY so that you may be satisfied.

50.39

So be patient over what they say and GLORIFY (the) praise (of) your Lord, BEFORE (the) RISING (of) the SUN and before the SETTING, 50.40- And of the night glorify Him and AFTER THE PROSTRATION.

30.17-18

So GLORY BE TO ALLAH when you REACH THE EVENING and WHEN you REACH the MORNING. And for Him (are) all praises in the heavens and the earth and (AT) NIGHT and when you are AT NOON.

3 TIMES SALAT.

1. Salat aI Fazr > NAME > both words noun.

2. Al Salat aI Usta > NAME > noun and adjective of the noun

3. Salat aI Esha > NAME > both words noun.

24.58

O you who believe! Let ask your permission those your MMA and those who (have) not reached puberty among you (at) three times, before (the) SALAT (of) DAWN, and when you put aside your garments at noon and after (the) SALAT (of) NIGHT. (These) three (are) times of privacy for you. Not on you and not on them any blame after that (as) moving about among you, some of you among others. Thus Allah makes clear for you the Verses, and Allah (is) All-Knower, All-Wise. 

2.238

Guard strictly [on] the SALATS [plural > minimum 3], and the Salah - [the] MIDDLE [some argue that USTA does not mean middle but it does not matter since it is an adjective of the noun Salat > it is name of A Salat], and stand up for Allah devoutly obedient.

RECITING DUROOD ON THE PROPHETS IN SALAH

It is a common practice to recite durood (greetings, blessings and salutations) on the prophet during the "jalsa" or sitting down position in Salah. 

Almost the entire duration of this position of salah is spent on commemorating prophet Muhammed as well as Prophet Ibrahim. 

The duroods are recited in each salah, upto twenty-seven times a day in five daily prayers.

A man praying

The sitting down (jalsa) position of salah is dedicated to greeting and blessing the Prophet Muhammed and Prophet Ibrahim.

Quranic Reason to why it is Inappropriate to Dedicate any part of Salah to the Prophets

The Qur'an is a guide that regulates all practices and the ethics and ideas we carry must all be based from there. 

If a believer feels a practice violates an ethic or a principle of the Qur'an, he or she should find the courage to adjust that practice, but not necessarily annihilate the entire practice. 

How does a believer have Quranic criterion of judgement of his practices if he does not study the Qur'an directly? 

One first has to understand the Qur'an in order to judge everything he sees and does:

“Have you considered those who were asked to accept judgement from Allah’s Book? When they are asked to accept judgement from Allah’s Book, some of them turn their backs and walk away!” (Qur’an 3:23)

Therefore, we first have to establish the objective of salah from the Qur'an. Allah informs us that the purpose of salah is to remember Him alone - Allah explains why salah should be observed in one of the verses:

"Verily, I am Allah. There is no god but I: So serve Me (only), and establish salah for My remembrance (وَأَقِمِ الصَّلاةَ لِذِكْرِي) ." (Qur'an 20:14)

We are to serve only Him and salah is for, as Allah says, "My remembrance (only)" - to remember Allah alone. 

Allah further teaches us:

"Say, 'My prayers (salah) and sacrifice, my life and death are all for Allah, Lord of all the Worlds" (Qur'an 6:162)

In addition, indirectly, the verse "And the places of worship (Masjid) are for Allah (alone): So do not invoke anyone beside Allah." (Qur'an 72:18), further emphasises this point, since masjids are places where salah is performed.

Did the Prophet Recite the Durood in Salah?

So far we have discussed the major reason why it is Quranically incorrect to dedicate a portion of our salah to the Prophets - that we should perform salah to remember Allah only. 

However, if we analyse exactly how it is done today, we find that more things are in conflict with reasoning as well as Quranic verses.

The following is #one of #three #duas #recited in the #sitting #down #position: 👇

"Atthayyato Lillahe Wassalawato Wat Tayyebato. Assalamu Alaika Ayyohan Nabiyo Wa Rahmatullahi Wa Barakatoh. Assalamu Alaina Wa Ala ibadillahis Sualaiheen. Ashadu An La ilaah illal Laho Wa Ashadu Anna Mohammadan Abdohoo Wa Rasooluhoo."

The translation of the underlined section of the above du'a is:

"Peace be unto you oh Prophet, and His (Allah's) mercy and blessings on you".

Notice the wording of #this #greeting. It is a #salutation addressed #directly to the #prophet #himself.

This greeting is said in first person narrative. "Assalamu alaika" ("...unto you") is a second person address. This is a greeting you would use when someone is alive in front of you - exactly like the common greeting "Assalamu alaikum". You would never use this to refer to a another person who is not present.

Several issues arise here such as: 

1) Where is the prophet?

2) Is he alive or dead and can he hear you if he is dead?

3) Why is one saying it in their salah?

1) Where is the prophet?

The prophet is obviously not present in front of us, then why is one greeting him as though he is in front of him? 

Yet, who is meant to be in front of the worshipper? 

Allah or the Prophet?

 In Salah, Allah is meant to be symbolically in front of him, the Qur'an says to establish Salah to serve Allah alone. 

Therefore, Allah instead of the prophet is in front of the worshipper.

2) Is he alive or dead and can he hear you if he is dead?

Let us suppose for arguments sake that the Prophet was in front of the worshipper. 

The second issue is that he is no longer alive to listen to this greeting. 

His grave is known worldwide to be located in the City of Medina in Saudi Arabia. 

If one talks to a dea person, can the dead person hear?

Allah informs us in the Qur'an as follows:

"You cannot make the dead hear, you cannot make the deaf listen to your call when they turn their backs and leave." (Qur'an 27:80)

"The living and the dead are not the same. Allah makes anyone He wills hear, you cannot make those in their graves hear (وَمَآ أَنتَ بِمُسْمِعٍۢ مَّن فِى ٱلْقُبُورِ)." (Qur'an 35:22)

Let alone sending a first-person greeting to another living being in salah when salah should not be for this purpose but for Allah's remembrance, one is doing it to a non-present, dead person who cannot hear according to the above verses. 

This does not mean that doing it to a living person lightens the severity, it is just that doing it to a non-living person adds another Quranic conceptual violation.

Some people have developed more conflicting ideas to fill in this gap between their practice and the Quranic teachings. 

They say that the Prophet is actually alive! Some even say that he is breathing in his grave. Are they trying to make such a point when the Qur'an says the prophet was a human being like us, "Say [Muhammed]: "Glory to my Lord! Am I any more than a human being - a messenger?" (17:93)? i.e. He was a messenger yet a human being subject to birth and death like ordinary human beings.

3) Why is one saying it in their salah?

Finally, the major conflict is that of the purpose of Salah. It is purely to celebrate Allah and glorify His name alone.

Briefly, the Prophet is not in front of us while we perform salah. 

The prophet was a man, and in history, he is said to have died. He is neither in front of us, nor alive. 

#Salah is #meant to be #for #Allah:

"Verily, I am Allah. There is no god but I: So serve Me (only), and establish salah for My remembrance." (Qur'an 20:14)

It does not make sense for the Prophet to have recited the above durood on himself

It is commonly stated that we emulate the manner in which the prophet prayed - then could the prophet have recited that durood most recite today? 

It is highly paradoxical that the prophet would say "Peace be unto you oh prophet" (Assalamu Alaika Ayyohan Nabiy), in a second-person nerrative or "Oh Allah bless Muhammed" (Allahumma salli ala Muhammad) in a third person nerrative. 

We as individuals refer to ourselves as "I" or "Me".

It is therefore, very improbable that the prophet recited any of those duas commonly recited today.

Therefore, to conclude from the Qur'an, the above reason as well because Allah says salah is for Him alone, and that the dead cannot hear, the entire #Salah should be #dedicated to #remembering #Allah. 

#Everything to do #with Allah and #Allah #alone. His greatness, Him being the sole provider of all our blessings.

We may seek His help, explain our problems to feel lighter.

There are many duas which Allah teaches us in the Qur'an that are Allah-orientated. A few have been listed below: 👇

رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ

Rabbana la tuzigh quloobana baAAda ith hadaytana wahab lana min ladunka rahmatan innaka anta alwahha

"Our Lord, do not deviate our hearts after you have guided us. You are the Noble Giver." (Qur'an 3:8)

رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأَبْرَارِ

Rabbana innana samiAAna munadiyan yunadee lil-eemani an aminoo birabbikum faamanna rabbana faighfir lana thunoobana wakaffir AAanna sayyi-atina watawaffana maAAa al-abrar

"Our Lord! we have heard the call of one calling Us to Faith, 'Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our wrong actions, and make us die with the righteous." (Qur'an 3:193)

رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ وَلا تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لا تُخْلِفُ الْمِيعَادَ

Rabbana waatina ma waAAadtana AAala rusulika wala tukhzina yawma alqiyamati innaka la tukhlifu almeeAAad

"Our Lord, and grant us what You have promised through Your messengers, and do not embarrass us on the Day of Resurrection. You do not break the promise." (Qur'an 3:194)

رَبَّنَا لا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلا تُحَمِّلْنَا مَا لا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِين

Rabbana la tu-akhithna in naseena aw akhta/na rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireen

"Our Lord, do not take us to task if we forget or make mistakes. Lord, do not burden us with more than we have strength to bear. Pardon us, forgive us, and have mercy on us. Your are our protector, so help us against the disbelievers." (Qur'an 2:286)

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار

Rabbana atina fee alddunya hasanatan wafee al-akhirati hasanatan waqina AAathaba alnnar

"Our Lord, give us good in this world and good in the hereafter, and save us from the torment of the Fire." (Qur'an 2:201)

SALAT MEANS

 Salat is depend on with whom you made covenant/pledge/treaty/agreement/promise/resolution.

Word salat in quran does not only applied to the relation between the believers and Allah.

But also between the believers and the idolaters (9:5)

Between the man and woman in marriage tie as solid covenant (2:234-239)

Salat between the servants to their master (24:58)

Salat between the prophet and the believers (9:103)

Salat between the prophet/believers and the disbelievers (4:101-103)

Salat of Allah and His angels to the prophet and the believers (33:43&56)

Salat of the idolaters with institution (8:35)

Salat of the disbelievers from ahl alkitab (5:58)

Salat with Allah is related to the covenant/pledge/reminder from Allah.

Salat forbids immorality and wrongdoing (29:45)

Salat forbid idolatry (11:87)

Because Allah commands to do goodness and justice and forbids immorality and wrongdoing....

Those who neglected the SALAT and followed appetites are those who denied and turned away from the reminder of Allah, (19:59-60 ; 75:31-32)

SALAT

 SALAT  

THE IMAMIST CONSPIRACY OF NAMAAZ:

Please remind yourself of the famous weird tale of the Prophet (S) ascending to heavens to meet with Allah, the so-called Me'raaj  (the word is non-existent in  the Quran).  

Is not Allah Omnipresent?  

The "Imams" of Hadith want us to believe that Allah ordained 50 ritual prayers daily for Muslims on that occasion. 

As the exalted Prophet was descending,  Prophet Moses told him of the impossibility of the situation and sent Muhammad (S) back again and again.

Imagine the Prophet (S) bargaining with God! Repeated visits to and fro then bring the number down to 40, 30, 20, 10, and finally 5! Moses a. s. wanted him to make one more trip but Muhammad (S) felt shy to bargain any further. 

Was this Hadith, in addition to promoting ritualism, fabricated to prove Moses' farsightedness over Muhammad (S)? 

Only an extremely gullible mind would accept this nonsense.

The later Persian Imams built upon this tale and formulated the current Namaaz. 

They received strong support from the Persian Zoroastrian mother of Khalifa Haroon Rasheed, Khaizran (d. 789 CE). 

Haroon's Zoroastrian viziers, the Baramika were only too happy to join hands with the royal mother, Khaizran.

So, it was she in concert with others who "canonized" Namaaz according to the desires of the Criminal  Imams in 153 AH (773 CE). 

Her main philosopher was Imam Al-Khalil bin Ahmad Shikoh, the first ever compiler of Arabic to Persian dictionary, Al-'Ain. 

WHY WAS IMAM HANBAL FLOGGED?

Imam Ahmad bin Hanbal is reported to have been flogged by Khalifa Mamun son of Haroon because Hanbal supposedly insisted that the Quran being the Word of God was  Ghair Makhlooq (non-creation). 

No! 

That wasn't it. It was too trivial a debate.

Hanbal got flogged because he saw and opposed the Persian Namaaz (Bandagi or Gah) being incorporated into Islam. 

ANOTHER POINT OF INTEREST:

Khaizran spent a fortune on her project and distributed one million gold coins and 65 million silver coins among her subjects to propagate the 'canonized' Namaaz. 

References are given in the next heading. 

Less than 5% Muslims "perform" Namaaz and they keep announcing their prayers. 

No one can say or says, "I have established  Salaat." 

Yet, most Muslims keep arguing about Namaaz.

Experiment: 

Call a random gathering of  Muslims anywhere for Namaaz under completely unexpected circumstances. 

You will notice almost all of them joining the lines, most of them without Wudhu (Ablution)! 

What Exactly Was NAMAAZ (Ritual Salaat): 

As far as I have been able to analytically search our history and  Hadith, following was the probable situation in the lifetime of the exalted Prophet and Sahaba Kiraam. 

•  Ritual prayer or Namaaz was a small part of  Aqamatis-Salaat, i.e. establishing the System that facilitates the following of Divine Commands. 

•  The ritual prayer was always congregational. 

•  Women and men both formed this congregation, women on the right side of men.

•  The frequency and timing of the congregations were determined by the State as needed. It was never fixed as five times a day ritual.

•  Namaaz was performed with the Imam (Central or local governmentofficial) reciting some verses from the Quran relevant to the situation at hand as the congregation listened to the Imam. 

Then the Imam would lead two units of prayers standing. 

Masjid was not a temple of worship. 

It was the Assembly, the School, the Municipality, the Parliament and the Government House. 

So, after that recitation, the leader would discuss real issues about the community, entertain questions, present bills, announce decisions of the Shura (Counsel) and the Assembly would legislate.

People came up with their ideas for betterment of the society. Masjid was also the place where the leader was elected. 

(Some references on the above two headings: 

Haroon Wa Baramikatil Faras by Sheikhul Ifta Salman bin Abu Qasim Baghdadi. Vol 1 pg 31-55 *** Meezan-il-Faris by Hujjatullah Abdul Qadir Ali Al-Moosvi pg 249-261 ***Takmilatil Lughatal 'Ain 'Urfa by Al-Ustaz Jalaluddin Al-Ash'ari on Imam Al-Khalil ibn Ahmad Shikoh Tabrezi vol 2 pg 3-5 ***  Mujahid-al-Munafiq Imam Ahmad bin Hanbal by Abdul Muhsin bin Mullah Ali Al-Qari, pg 67-135)

HOW QUICKLY WAS THE RITUAL SALAAT CHANGING!

Bukhari Vol.1, Book 10, Number 507: Narrated Ghailan: Anas bin Malik (A Sahabi) said, "I do not find (now-a-days) things as they were (practised) at the time of the Prophet." Somebody said "The prayer (is as it was)". Anas said, "Have you not done in the prayer what you have done?" 

Bukhari Vol.1, Book 10, Number 508: Narrated Az-Zuhri that he visited Anas bin Malik at Damascus and found him weeping and asked him why he was weeping. He replied, "I do not know anything which I used to know during the lifetime of Allah's Apostle except this prayer which is being lost (not being offered as it should be)." 

The comments, "Have you not done in the prayer what you have done?",and the "Lost Prayer" indicate that something went wrong with the Ritual Prayer (Namaaz) soon after Sahaba Kiraam.

DOES HADITH EXPLAIN THE METHOD OF NAMAAZ?

The Book of Allah claims to be, and certainly is, complete, detailed and describes all things divinely ordained. 

Say this to an N2I. 

The knee-jerk response will be, "No, it does not give you the method of Namaaz." 

Well, did Allah forget? 

Contrary to the common claims, all the books of Hadith combined together will fail to give  you a complete, consistent method of Namaaz. 

RITUALISTIC SALAAT BY ITSELF IS NOTHING:

11:87 They said, "O Shoaib! (We had thought that your religion was only a matter between you and your Lord).

Does your Salaat command that we should forsake the worship that our fathers practised? 

Or, that we leave off doing what we like to do with our economy?

 Behold, you want us to think that you are the only clement, and the rightly guided man among us." 

DOES NAMAAZ DO ALL THIS? AQAAMATUS SALAAT SURE DOES:

29:45 (O Prophet) convey to people all that is revealed to you of the Book, and establish the Divine System. 

For,  verily, establishment of the Divine System will shut off lewdness, stinginess and behavior contrary to the Divine Values. 

This is so, because Allah’s Law is the Greatest Law that can give you eminence. 

And (O People) Allah knows whatever you contrive on your own. [21:10, 21:24, 23:70, 43:43-44, 70:21-27 - ‘Fahasha’ includes lewdness and miserliness and ‘Munkar’ is all behavior that goes against Divine Values given in the Quran] 

CENTRAL PRAYER:

 What is  Salaatil Wusta?

 Central Prayer?

 Middle Namaaz?  

Namaaz 'Asr?  

2:238 Watch all your commitments and especially the Central Duty (of guarding of the Divine System). And stay alert in Allah's Cause.

THE RITUAL PRAYER (NAMAAZ) AND MORE

Your #NAMAAZ was #stolen from #Zoroastrianism by #your #Parsi #Imams from #Persia.  

It would be appropriate if we can discuss the startling similarities between some practices of Islam and Zoroastrianism. 

These parallels go beyond the co-incindental normal ones.

 I will endeavour to enumerate a few here: 

 01. REQUIRMENTS OF PRAYERS:

 Islam enjoins its followers to pray 5 times a day and is called by the Muezzin to his prayers.

These prayers are at i) Dawn  ii) Noon  iii) Afternoon  iv) Sunset  v) Night.

 #Zoroastrianism also enjoins #prayers #5 #TImes a day called #Geh". 

The devotee is summoned by the ringing of a bell in the AtashBehram / Agiary. 

These prayers are also at the same time as in Islam and their respective names are:

Time: Islamic/ Zorastrianism 

Dawn: Fajar/ Havaan 

Noon: Zohar/ Rapithwan 

Afternoon: Asr/ Uziren 

Evening: Mazreem or Maghrib/ Aiwisuthrem 

Night time: Isha or Ishan/ Ushaen. 

 02. PRE-REQUESTIES OF PRAYER: 

On  entering the mosque and prior to commencing prayers a Muslim has to  cover his head and wash his face and limbs.

Similarly, a Zoroastrian on  entering the Agiary will cover his head, wash his face and limbs and  perform the Padyaab Kusti before commencing his prayers.

 03. THE PRAYERS: 

Prayers in Islam are in Arabic only, though translations/transliterations are available. 

The liturgy has to be conducted in Arabic only.

In Zoroastrianism too, prayers have to be recited in Avesta or in Pazend only. 

In fact in Aveatan prayers Pazend portions have to be recited in an undertone so as not  to break the seamless flow of Avestan Manthravani.

04. SANCTUM SANCTORUM AND ITS VENERATION:

The holiest spot in a Mosque is the wall facing Mecca and is called the Qiblah. 

In the Atashbehram/Agiary the room where the Atash Padshah is enthroned is also called the Keblaah. 

A Muslim will perform the Sajdah in front of the Qiblah and so also will the Zoroastrian perform the Sezdah before his Keblaah. 

Both involve kneeling down and touching the forehead to the ground. 

 05. A HOLY MONTH:

In Islam Ramzan is the holy month in which all Muslims are required to fast in the day and  only break their fast after sunset. 

In Zoroastrianism the month of Bahman has similiar connotations wherein all are requested to particularly abstain  from flesh.

Perhaps in the age of the Sassanian dynasty the month of Bahman was observed as Ramzan is now.

 06. ASCENT INTO HEAVEN

The hagiography of Islam assures us that Prophet Mohammad ascended to heaven from  Jerusalem on the mythical beast Burrrak. 

He crossed the 7 spheres, exchanged greetings with the patriarchs and beheld the glory of God.

 The Dinkard tells us that at the entreaties of Asho Zarthustra Bahman Ameshaspand transcendentally elevated his consciousness to the realm of heaven wherein Asho Zarthustra looked at the reflugent majesty of God. 

A similiar journey was attributed to  the virtuous Ardaviraf who visited hell, purgatory and heaven during his spiritual journey.

The above similarities are obvious. 

A more careful research would reveal more parallels. 

However even these points are too close to be dismissed as mere coincidences. 

This means Zoroastrianism has had an enormous impact on Islam which is not acknowledged. 

Everyone agrees Islam owes a lot to Judaism and Christianity but I feel that the scholars of Islam borrowed very heavily from Iran and this can be perhaps attributed to that shadowy figure of Dastur Dinyar (Salman Farsi). 

This debt is so impressive that it had to be consistently downgraded and later denied.

 After all if Islam is supposedly directly inspired by God it cannot be seen to be acknowledging any debt to an older faith, specially the faith of a nation which Islam has defeated. 

This may perhaps explain the devotion of your Persian Imams to my Faith.

 07. Chinvat Bridge (The SIRAAT BRIDGE):

 According to ancient Persian myth, when a person dies, the soul remains by the body for three days. 

On the fourth, it travels to Chinvat Bridge (the Bridge of the Separator, also call  Al-Sirat), accompanied by gods of protection. 

The bridge is "finer than a hair and sharper than a sword" and spans a deep chasm teeming with monsters. On the other side of the bridge is the gateway to paradise.

08. HELL: 

Demons guard the foot of the bridge and argue with the gods over the soul's fate. 

The actions of the dead person, both good and bad, are weighed, and the soul is either allowed to cross or denied access to the bridge. 

Spirits whose evil outweighs their good fall into the demon-infested pit to face eternal torment. 

In this  abyss of the damned, each soul is tortured by a GHOUL that represents its sins in life. Once fallen into the gulf, no soul can escape the horrors of hell through its own power.

 #Zoroaster, a #sixth #century #BC #religious #Leader, had warned his followers of this obstacle to heaven but he promised to lead his flock safely across. 

The ancient manuscript Gathas (Songs of Zoroaster) explains that the Bridge of the Separator "becomes narrow for the wicked," whereas the holy can easily pass unharmed.

(In Gathas, the fair god Rashnu is named as the judge who helps determine who is worthy of salvation and who must be damned.) 

All infidels (non-believers)  fall into hell, which the prophet says has been created especially for the "followers of the lie."

 The legends are sketchy but assert that Chinvat Bridge is located somewhere in the far north. 

It is a place of filth where the damned endure physical tortures and spiritual agony. 

Souls who are unsuccessful in crossing the Chinvat Bridge suffer these torments until AHRAMAN, the evil god of ZOROASTRIANISM, is destroyed by the good god Orzmahd during the LAST JUDGMENT. 

As this time, lost spirits are restored to the truth since "the lie" has been eradicated, or they face final ANNIHILATION.

Notice the similarity? 

So you guys are actually pagan stone and sun worshippers, correct?

BUT YOUR #QURAN IS #PURE AND #FREE #FROM #PLAGIARISM.

DUROOD VS SALAWAT

#DUROOD is a #Persian word meaning #cutting off from the root'. 

This termwas maliciously introduced by the #AJAMI (Persian) #Imams".  

You probably know that 95% of our "Imams" hailed from the #defeated #Persia. 

They were PARSIS (Zoroastrians, Magians, Majoos), but #Muslims in #disguise #only. 

This includes the six Sunni MUHADDITHEEN of "SAHAH SITTAH" (the six 'authentic' books of Hadith) and the three Shi'a MUHADDITHEEN of "SAHAH ARB'AH" (the four ‘authentic’ books of Hadith).   

Add "Imam" #TABARI (d.310 Hijrah), the first historian and exponent of the Quran, plus a multitude. 

They were "canonized" by the #ABBASID CALIPHS of BAGHDAD. 

Why?

The caliphs were under the influence of their Parsi mothers and wives. 

Moreover, these caliphs and the state-sponsored "Imams" had a synergistic relationship. 

You will not find any ONE of these "Imams" opposing kingship and despotism. 

Rather, they opened the gates for HAREMS, slaves, concubines, wine and all kind of luxury, indulgence and lavishness for the elite. 

Anyone criticizing these "Imams" would lose his neck under the state-sponsored #QAZI'S FATWA (religious edict). 

So, DUROOD was implied to mean 'cutting off TAWHEED from its root'. 

Just as SALAT was changed to the Parsi NAMAZ, SALAWAT was denatured into the despicable DUROOD.  

Now, real SALAWAT is given in the Quran. We don't need to quit SALAWAT. 

INNALLAHA WA MALAAIKATIHI YUSALLOON 'ALANNABI. YA AIYYUHALLAZEENA AAMANOO! SALLOO 'ALAYIHI WA SALLIMOO TASLEEMA. 

Here it is: 

33:56 Verily, Allah and His angels bless the Messenger and support his Mission (33:43). 

O You who have chosen to be graced with belief! Bless him and give yourself up to him and his Mission in total submission. (4:65, 7:157). 

So, we can say and work on SALALLAHU ‘ALYIHI WA SALLAM – or ALLAHUMMA SALLI ‘ALA MUHAMMADINWWA BAARIK WA SALLIM Here is the SALAWAT for MU'MINEEN. 

33:43 He it is Who bestows His blessings upon you, and supports you, and His angels, that He may bring you forth from darkness into the Light. And Merciful is He, indeed, to those who attain belief. (2:155-157, 9:10314:1, 14:15, 33:56) 

WATCH YOUR PRAYER RUG!

It’s a common myth among Muslims - Never leave your prayer rug unfolded!

Why? 

Because the Satan will pray on it otherwise! 

So what? 

Let the poor kid pray. 

A similar scare – Never leave the Quran open, otherwise the Satan will read it. 

So, let the poor kid read it ☺

HUMANS CREATED FOR WORSHIP?!

Nay, Allah is in no need of our worship. 

51:56 And I have not created the ‘jinn’ and the ‘ins’ but that they obey (serve) Me alone.

 [‘Jinn’ = Nomads. ‘Ins’ = Urbanites.

Check Surah 72 Al-Jinn, author’s note, for details. 

‘Ibadah’ is usually translated as worship but it is better applicable in that sense to idol-worship. 

And since the Quran consistently promotes action over ritual, ‘Ibadah’ means obeying Allah by serving His creation] 

14:8 And Moses said, “If you disbelieve - you and all on earth together, yet Allah is indeed Self-Sufficient needing none, Owner of Praise.” 

YOU HUMANS & JINNS!

“Fabi ayyi aalaai Rabbikumaa tukazzibaan” (Surah 55, Ar-Rahman). 

The addressees of that verse are ‘you both’. 

So, many commentators, always fond of degrading women, render it as, “O Jinns and men!” 

But, keeping in mind the Big Picture of the Quran, the correct rendition is, "O Men and women!" Another frequent error is translating ‘Aala’ as blessing, bounty or favor. 

That meaning falls completely and repeatedly out of line in the Surah. How can the Hell be a bounty? 

Another meaning of ‘Aala’ is Authority, Power and Control, and that is what goes consistent throughout the verses in the Surah.  

Hence, the correct rendition of the verse will be: 

Then, O Men and women! 

Which Authority of your Lord will you deny?

(Instead of: Then, O Jinns and men! Which bounty of your Lord will you deny?) .

SALAT ACCORDING TO THE QURAN

 SALAT - FROM QURAN ONLY PERSPECTIVE: 

Start with purifying one self:

1️⃣ ABLUTION (wudu):

"O you who believe, WHEN YOU RISE to observe the Salat, you shall wash your faces and your arms to the elbows, and wipe your heads and your feet to the ankles." 5:6

"………… If you are ill or travelling, or if any of you has come from the toilet, or had sexual contact with the women, and you could not find water, you shall observe Tayammum by means of wiping your faces and hands with clean dry soil." 4:43

The purifying is 4 simple steps as above. 

2️⃣ DIRECTION: 

2:144

We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction....

3️⃣ TIMINGS:

1. Sala-al Fajr-DAWN PRAYER (24:58; 11:114).

2. Sala-al Esha-EVENING PRAYER (24:58; 17:78; 11:114)

SALAT AL-WUSTA

"Guard your al-Salawat, and (offer them as) al-Salat-al-Wusta (the middlemost salat) and stand before Allah as those who show attentive devotion." (2:238)

In 2:238 al-ṣalati l-wus'ṭā  the word “Wusta" means, middle and it is an adjective, not a noun. Therefore it cannot be a name of a Salat.

The word 'middle' describes something that lies mid-way between other things, moderation. Here the word middle refers to amount of length - not make it long or very short.

The concept of THREE prayers comes from the Bible,

"As for me, I will call upon God; and the Lord shall save me. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice." 

- Psalms 55.16-17

ONLY 2⃣ SALAT AND NOT 5️⃣

3️⃣ POSITIONS: 

The Quran gives us the three positions to be observed during the Salat. These are Standing, Bowing and Prostrating. The Salat starts in the standing position:

"So the angels called him while he was STANDING praying in the sanctuary: "Allah gives you news of John; confirming a word from Allah, a master, moral, and a righteous prophet." 3:39

"And if you are among them and you lead the Salat for them, let a group of them STAND with you and let them hold on to their weapons. Then ONCE THEY HAVE PROSTRATED let them be positioned behind you and let another group, who have not yet observed the Salat, observe the Salat with you while remaining cautious and while holding on to their weapons." 4:102

"We appointed Abraham to establish the Shrine: "You shall not idolize any other ALLAH beside Me, and purify My shrine for those who visit it, those who live near it, and THOSE WHO BOW AND PROSTRATE" 22:26

"Muhammad-the messenger of ALLAH, and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves. You see them BOWING AND PROSTRATING, as they seek God's blessings and approval" 48:29

From above verses we can establish that salat positions are in the order of STAND, BOW & FINALLY PROSTRATE (4:102). The salat ENDS in PROSTRATION and NOT SITTING ON KNEES

4 .THE WORDS: 

1- "Recite what has been inspired to you of your Rabb book. There is no changing to His words and you will not find any refuge besides Him." 18:27

2- "You shall recite what is revealed to you of the book and observe the Salat." 29:45

3- "They are not all the same; among the people of the book are an upright nation, THEY RECITE ALLAH REVELATIONS during the night WHILE THEY PROSTRATE." 3:113

Salat words should be ONLY from The Quran and not ANY OTHER source. In prostration verses should be read to keep us in that position and not just the quick version as approved by mullahs. 

SINCE Only Quran so...

- no duroods🚫

- no athayaats🚫

- no ameens🚫

....Do not be loud in your salat, nor quiet/private; but seek a path in between. 17:110

Salat cannot be silent or whispered

5️⃣ENDING OF SALAT (words) : 

10:10

Their prayer in it is: "Glory be to our Allah" and their greeting in it is: "Peace," and the END OF THIER PRAYER is:

"Praise be to Allah, the Rabb of the

worlds!" (Alhumdulillah rabial Alalameen)

 True ending is by praising Allah Swt who has blessed us. 

End while STILL PROSTRATING and not giving salams left or right.

SALAT

 *SALAT IS BOTH PHYSICAL ( STAND, BOW AND PROSTRATION (RECITE QURAN VERSES ONLY) ) and DEEDS ( ESTABLISH the SYSTEM THAT FACILITATES the FOLLOWING ALLAH COMMANDS CLOSELY)*

Establish salat system following Allah commands closely 2:3, 2:177, 22:41, 94:7.

Physical salat of Timings: 17:78, 11:114, 24:58( privacy, Dawn and  Evening prayer) 

Second Meaning: The Salat that is offered by Allah and the angels cannot be an act of worship; Allah does not bow and prostrate for anyone, nor should the believers bow and prostrate to other believers. Such Salat must have a different meaning. 

This second type of Salat is what we read about in such verses as 33:43, 33:56, 9:103, and 2:157.

To arrive at the correct meaning of this second type of Salat, our starting point is 33:56. In this verse we learn that Allah and the angels offer Salat to the prophet, and by the same token, the believers are commanded to offer Salat to the prophet. 

In other words, the same act is done by Allah for the prophet, by the angels for the prophet, and by the believers for the prophet.

We must therefore search the Quran to find an act that is done for the prophet by Allah, as well as by the angels as well as by believers.

This search leads us to only one such act and that is to support:

1- Allah supports His messengers and supports all believers:

Most certainly, We will support Our messengers and those who believe, in the worldly life, and on the Day the witnesses rise. 40:51

2- The angels commanded by Allah to support the messenger and the believers:

You told the believers, "Would it not be sufficient for you if your Rabb was to reinforce you with three thousand angels sent down?" 3:124

3- Believers commanded to support the messenger of Allah:

It (spoils of war) is for the poor immigrants who were driven out of their homes and their possessions as they sought Allah favour and consent, and supported Allah and His messenger. Those are the truthful ones. 59:8

If you (believers) do not support him (the prophet), Allah has already supported him. 9:40

Those who have believed in him, honoured him, supported him and followed the light which was brought down with him; they are the successful ones. 7:157

It is also worthwhile to analyse the words in 33:43 and why they validate only one meaning for the word Salat in such verses, that being; to support.

1- The angels do not have the authority to bless the believers; all blessings come from Allah alone. The angels do not exalt any believers; only Allah is worthy of exaltation. The angels cannot grant mercy to any human; all mercy comes from Allah. The angels do not have the authority to forgive anyone; all forgiveness comes from Allah alone. All that the angels can do is support the believers, in accordance to Allah commands.

2- Similarly, Allah would not ask forgiveness for the believers; Allah is the One who forgives. Allah does not exalt anyone; He alone is worthy of exaltation. However, Allah supports the believers (prophet Muhammad included) to take them out of the darkness into the light.

3- Similarly, when the prophet offers Salat to the believers, as Allah commanded him in 9:103, or when the believers offer Salat to the prophet, as commanded them in 33:56, it is in the sense of offering help and support.

4- Finally, it is necessary to point out that the act of support, whether it is from Allah to the prophet, or from the angels to the prophet, or from the believers to the prophet, can only be done during the lifetime of the prophet.

The prophet is now dead, he is not able to support the believers (9:103), nor are the believers able to support him (33:56).

It is true that SAJDA MEANS obedience, submission to Allah law 16: 49. From this verse we should not necessarily infer that everything has a mind like humans. Even if we subscribe to such a fancy assumption, mental events too are physical events; they are the consequence of interactions of electrons. In fact, the prostration of all the creatures we perceive is physical. Any event that can be sensed by our five senses is a physical event. Atoms peacefully surrender to God's laws when they interact with each other. When water freezes it peacefully surrenders to God's law and expands; when it is heated to a certain degree it evaporates. When Hydrogen, Carbon, Nitrogen, and Oxygen atoms come together in a particular order they create bases called Adenine, Cytosine, Guanine, and Thymine; and when these bases join each other in a particular order, pre-ordained by God, they create DNAs that produce new qualities and events, including life. Every cell and organ in our bodies submits to God's law. These are all physical demonstration of SaJDa to God. No wonder, the entire universe is stated to have submitted to God (3:83; 13:15). Interestingly, in these two verses the same idea is depicted yet in 3:83 the verb aSLaMa (submitted) is used while in 13:15 the verb yaSJuDu (prostrating) is used. This is strong evidence that both verbs belong to the same semantic field. As we know, submission to God is not just a mental activity but also a physical action, such as working hard, delivering God's message, feeding the poor, etc.

The word SaJDa in some verses means ONLY mental (in quantum, electronic or neural level) prostration while in other verses it means ONLY bodily (atomic and molecular level) prostration. The prostration mentioned in 27:20 must be bodily, and the one in verse 77:48 most likely refers to mental prostration.

As for verse 22:18, it describes both mental and bodily submission to God. One might argue, "Has anyone ever seen any of these creations bow and prostrate on the ground (animals excluded)? Since all things in heavens and earth do not prostrate to God by casting themselves face down on the ground in humility, then we should not prostrate that way either." This conclusion is based on a false assumption that ALL creatures prostrate the same way. Every creature in the heavens and the earth glorifies God (24:41; 57:1; 59:1; 61:1; 62:1; 64:1). But we may not understand their glorification (17:44). We are also instructed to glorify our Lord day and night, not like birds or planets, but like humans, in our language and according to our natural design (3:41; 5:98; 7:206; 19:11; 20:130; 32:15; 40:55; 50:39; 52:48; 56:74; 69:52; 76:26; 87:1; 110:3).