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'.

SECTARIAN ( TRADITIONAL) SUNNI CLAIM

 *WHICH ARE NOT MENTION IN THE QURAN BUT TRADITIONALISTS CLAIM* 👇🏻

1. Israq n Mikraj

2. Dajjal

3. The coming of prophet Isa

4. Tarrawih prayers

5. Breaking of fast at Magrib

6. Stoning for zina

7. Mensuration time no salat no fasting

8.70virgin in heaven

9. Al Mahdi coming

10. Questions asked the grave

11. Jesus being taken up bodily into heaven without the first death.

12. Killing the one who leaves religion. Hajj rituals.

13. Marriage is half your religion

14. Shariah law

15. Circumcision

16. Women having to cover their head.

17. Temporary hell

18. Temporary mutta marriage

19. Mother foot is Jannah

20. Men cannot wear silk and gold

21. Sex slavery

22. Women or under men

23. 4 witness to prove rape

24. Women cannot travel without mehram

25. Under age of marriage girls

26. Women have to do iddah for husband like not going out

27. Shahada including  the name of prophet muhammad

28. Prostrating to black stone and kissing black stone.

29.  Salat 5times a day 

30. second coming of jesus.

31. Women having to cover their head, face niqab, hand gloves and foot socks.

32. Beard

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)

CHAPTER SURAH BAQRAH 266 - 286

QURAN TAFSIR ( QURAN AS IT EXPLAIN ITSELF)

2: 266.  Does anyone of you desire that he have an estate with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a firestorm strikes it and it all burns? It is thus that Allah makes clear for you the signs that you may reflect.

[Your contribution to the society ensures you the Garden which neither a tornado, nor a hurricane can take away from you.

15:48.  No fatigue shall touch them, nor will they be evicted from it.]

2:267.   O you who believe, spend from the good things that you have earned, and from what We have brought forth from the earth. And do not select the rotten out of it to give, while you would not take it yourselves unless you closed your eyes regarding it. And know that Allah is Rich, Praiseworthy.

2:268.  The devil promises you poverty and orders you to immorality, while Allah promises forgiveness from Him and grace. Allah is Encompassing, Knowledgeable.

2:269.  He grants wisdom to whom He chooses, and whoever is granted wisdom has been given much good. Only those who possess intelligence will remember.

[Making good use of their faculties helps people attain wisdom.

12:22.  And when he reached his independence, We gave him judgement and knowledge. It is thus that We reward the good doers.

17:36. And do not uphold what you have no knowledge of; for the hearing, eyesight, and heart - all these you are responsible for.

28:14.  And when he reached his independence and was established, We bestowed him with wisdom and knowledge. We thus reward the good doers.]

2:270.  And whatever you spend out of your monies, or whatever you pledge as a promise, then Allah knows it. The wicked have no supporters.

2:271.  If you openly give charities, then it is acceptable; but if you conceal them and give them to the poor, then that is better for you. And He cancels some of your sins; and Allah is Expert to all that you do.

2:272. You are not responsible for their guidance, but it is Allah who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking the face of Allah. And whatever you spend out of goodness will be returned to you, and you will not be wronged.

[ Allah laws for guidance:

2:2. That is the Book in which there is no doubt, a guidance for the righteous.

2:26.  Allah does not shy away from putting forth the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Rabb. As for the rejecters, they say: "What does Allah intend with this example?" He strays many by it, and He guides many by it; but He only strays by it the wicked.

4:88. What is the matter with you that you are divided into two groups over the hypocrites, while Allah has regressed them for what they have earned? Do you want to guide those whom Allah misguides? Whoever Allah causes to be misguided, you will never find for him a path.

5:46. And We sent in their footsteps Isa, son of Maryam, authenticating what was present with him of the Torah. And We gave him the Injeel, in it is a guidance and a light, and authenticating what was present with him of the Torah, and a guidance and a lesson for the righteous.

7:52.  And We have come to them with a Book which We have detailed with knowledge; a guidance and a mercy to those who believe.

13:27. And those who have rejected say: "If only a sign were sent down to him from his Rabb!" Say: "Allah misguides whom He wishes and guides to Him whoever is repenting."

14:27. Allah makes firm those who believe with firm sayings in the worldly life, and in the Hereafter. And Allah misguides the wicked, and Allah does what He wishes.

20:123. He said: "Descend from this, all of you, for you are enemies to one another. So, when My guidance comes to you, then, whoever follows My guidance, he will not go astray nor suffer."

27:2. A guide and good news to the believers.

28:50. But if they fail to respond to you, then know that they follow only their desires. And who is more astray than he who follows his desire, without guidance from Allah? Allah does not guide the wicked people.

31:3. A guide and a mercy for the good doers.

39:3. Absolutely, to Allah is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to Allah." Allah will judge between them in what they dispute. For Allah does not guide him who is a liar, a rejecter.

40:34. "And Joseph had come to you before with proofs, but you remained in doubt regarding what he came to you with, until when he died, you said: "Allah will not send any messenger after him." It is such that Allah sends astray he who is a transgressor, doubter."

40:74. "Beside Allah?" They will say: "They have abandoned us. No, we did not used to call on anything before!" Thus Allah leads the rejecters astray.]

2:273.  For the poor who face hardship in the cause of Allah, they cannot go forth in the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, Allah is fully aware of it.

2:274.  Those who spend their money in the night and in the day, secretly and openly, they will have their recompense with their Rabb, there is no fear over them nor will they grieve.

2:275. Those who consume usury do not rise except as one being influenced by the touch of the devil. That is because they have said: "Trade is the same as usury." While Allah has made trade lawful, and He has made usury unlawful. Whoever has received understanding from His Rabb and ceases, then he will be forgiven for what was before this and his case will be with Allah. But whoever returns, then they are the people of the Fire, in it they will abide.

[Ash-shayitaanu-min-al-muss = Satan by his touch = Snake by its bite. Satan has been described as serpent in many texts. One who has taken usury in the past, it is better for him to return the interest he has earned, but the law shall not force him to do so. Trade is the return on labor that is permissible, while usury is the return on money and therefore, forbidden.

30:39. And any usury you have taken to grow from the money of the people, it will not grow with Allah. And any contribution that you have placed seeking the face of Allah, then those will be multiplied.

53:39. And man will have what he sought.]

2:276.  Allah  condemns usury, and He grants growth to the charities. And Allah does not love any wicked sinner.

2:277.  Those who believe and do good works, and hold the divine system, and contribute towards (zakat) purification; they will have their recompense with their Rabb and there is no fear over them nor will they grieve.

[The government is responsible for setting up the Economic Order of Zakaat]

2:278.  O you who believe, be aware of Allah and give up what is left from usury, if you are truly believers.

2:279. And if you will not do this, then be informed of a war from Allah and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.

2:280.  If the person is facing insolvency, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if only you knew.

2:281.  And be aware of a Day when you will be returned to Allah then every soul will be paid what it has earned, and they will not be wronged.

2:282.  O you who believe, if you borrow for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as Allah has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of Allah, and let him not reduce from it anything.

 If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from among your men; if there are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes blindsided, then the one can remind the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity. That is more just with Allah and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no sin upon you if you do not record it. And have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is a wickedness on your part, and be aware of Allah and Allah teaches you and Allah is aware of all things.

2:283.  And if you are traveling or do not find a scribe, then a pledge of collateral. So, if you have entrusted each other in this manner, then let the one who was entrusted deliver his trust, and let him be aware of Allah his Rabb. And do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and Allah is aware of what you do.

2:284 To Allah is what is in the heavens and in earth, and whether you declare what is in your souls or hide it, Allah will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and Allah is capable of all things.

[He has appointed laws of forgiveness and retribution.

3:31. Say: "If you love Allah then follow me so Allah will love you and forgive your sins." Allah is Forgiver, Merciful.

8:29. O you who believe, if you are aware of Allah, He will make a criterion for you, and He will cancel your sins and forgive you. Allah is possessor of great grace.

33:70. O you who believe, be aware of Allah and speak only the truth.

57:28.  O you who believe, you shall reverence Allah and believe in Hi messenger. He will then grant you double the reward from His mercy, and He will make for you a light by which you shall walk, and He will forgive you. And Allah is Forgiving, Merciful.

61:11. "That you believe in Allah and His messenger and strive in the cause of Allah with your money and your lives. This is best for you, if only you knew."*

64:17. If you lend Allah a loan of righteousness He will multiply it for you, and forgive you. Allah is Thankful, Compassionate.

71:3.  "That you shall serve Allah  and be aware of Him and obey me."

Wallahu ‘ala kulli shaiyin Qadeer = Allah has Power over all things and events = Allah has appointed due measure for everything = Allah is Able to do all things. Shayi = Thing = Derived meaning, event]

2:285.  The messenger believes in what was sent down to him from his Rabb; and the believers, all who believe in Allah, and His angels, and His Books, and His messengers: "We do not make a distinction between any of His messengers;" and they said: "We hear and obey, forgive us our Rabb, and to you is our destiny."

[No distinction since all of them were sent by the same Creator and they were one in purpose.

2:253. Such messengers, We have preferred some over others; some of them talked to Allah, and He raised some of them in rank, and We gave Isa, son of Maryam the clear proofs and We supported him with the Holy Spirit. And had Allah wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them rejected. If Allah had wished they would not have fought, but Allah does what He pleases.

 17:55. And your Rabb is fully aware of who is in the heavens and the earth. And We have preferred some prophets over others, and We gave David the book of wisdom.]

2:286.  Allah does not burden a soul except with what it can bear. For it is what it earns, and against it is what it earns. "Our Allah, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Rabb, do not place upon us what we cannot bear; pardon us, and forgive us, and have mercy on us; You are our patron, so grant us victory over the disbelieving people."