Salat Thesis.pdf

By Cihan Buyukbas
Rethinking Salat: Unveiling the True
Meaning in the Quran

Introduction
In this thesis, my aim is to elucidate the meaning of the word "as-Salat" (َ
َ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬) and its various forms
as mentioned in the Holy Quran.
As many of you are likely aware, in the traditionalist Muslim world, Salat is commonly understood as
a ritual prayer performed 5 times a day, involving specific movements at designated times. It holds a
significant place as one of the so-called "Five Pillars of Islam" and plays a crucial role in the practice
of the religion.
Throughout the compilation of this essay, I have drawn upon a wide array of sources. Therefore,
before commencing, I express my gratitude to all those who have contributed to these sources,
including authors of articles, website developers and maintainers, translators, friends, and all others
who have played a part. No doubt God will reward all accordingly. Additionally, I have utilized
Artificial Intelligence in conducting this analysis. I encourage readers, if possible, to leverage this
resource for their research, as it proves highly beneficial, especially in the domain of Arabic
Grammar, logic, among other things. Moreover, the Corpus Quran, Project Root List, Lanes Lexicon,
and numerous websites were also referenced during this endeavour, aiding in the search for relevant
verses, alternative viewpoints, transliterations, and more.
To the reader, I extend the advice not to rely solely on anyone's assertions, including mine, but to
diligently investigate each aspect presented in this thesis, just as I have done with the resources at my
disposal. As God urges in the Quran, we must all employ our reasoning capabilities.
[(2:164) Verily, in the creation of the heavens and of the earth, and the succession of night and
day: and in the ships that speed through the sea with what is useful to man: and in the waters
which God sends down from the sky, giving life thereby to the earth after it had been lifeless,
and causing all manner of living creatures to multiply thereon: and in the change of the winds,
and the clouds that run their appointed courses between sky and earth: [in all this] there are
messages indeed for people who use their reason. ]

A Complete Quran
One critical matter demands our agreement before proceeding. Is the Quran sufficient on its own?
Does it provide detailed guidance, or are there omissions necessitating us to seek information
elsewhere? Is the Quran complete, or do we require Hadiths (stories, narrations, events) attributed to
Prophet Mohammad to fill perceived gaps? Should we turn to individuals like Bukhari, who
apparently lived 250 years after the Prophet's death, and accept his compilation of so-called Sahih
(genuine, authentic) Hadiths, allegedly after he himself rejected 80% of the narrations about Prophet
Mohammad? Are we expected to believe in something as absurd as a Prophet of God marrying a 6-
year-old child?
Let us turn to the Word of God and listen attentively to what the Almighty tells us in the Quran.
[(6:38) although there is no beast that walks on earth and no bird that flies on its two wings
which is not [God's] creature like yourselves: no single thing have We neglected in Our decree.]
[(6:114) [say thou:] "Am I, then, to look unto anyone but God for judgment99 [as to what is
right and wrong], when it is He who has bestowed upon you from on high this divine writ,
clearly spelling out the truth?"]
[(6:119) And why should you not eat of that over which God's name has been pronounced,
seeing that He has so clearly spelled out to you what He has forbidden you [to eat] unless you
are compelled [to do so]? But, behold, [it is precisely in such matters that] many people lead
others astray by their own errant views, without [having any real] knowledge. Verily, thy
Sustainer is fully aware of those who transgress the bounds of what is right.]
[(9:11)…….and clearly do We spell out these messages unto people of [innate] knowledge!]
[(10:15) AND [thus it is:] whenever Our messages are conveyed unto them in all their clarity,
those who do not believe that they are destined to meet Us [are wont to] say, "Bring us a
discourse other than this, or alter this one. Say [O Prophet]: "It is not conceivable that I should
alter it of my own volition; I only follow what is revealed to me. Behold, I would dread, were I
[thus] to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day
[of Judgment]!"]
[(16:89) for one Day We shall raise up within every community a witness against them from
among themselves. And thee [too, O Prophet,] have We brought forth to bear witness regarding
those [whom thy message may have reached], inasmuch as We have bestowed from on high
upon thee, step by step, this divine writ, to make everything clear, and to provide guidance and
grace and a glad tiding unto all who have surrendered themselves to God.]

[(17:12) And We have established the night and the day as two symbols; and thereupon We
have effaced the symbol of night and set up [in its place] the light-giving symbol of day, so that
you might seek to obtain your Sustainer's bounty and be aware of the passing years and of the
reckoning [that is bound to come]. For clearly, most clearly, have We spelt out everything!]
[(17:89) For, indeed, many facets have We given in this Qur'an to every kind of lesson
[designed] for [the benefit of] mankind!]
[(33:1) O PROPHET! Remain conscious of God, and defer not to the deniers of the truth and
the hypocrites: for God is truly all-knowing, wise. (33:2) And follow [but] that which comes
unto thee through revelation from thy Sustainer: for God is truly aware of all that you do, [O
men]. (33:3) And place thy trust in God [alone]: for none is as worthy of trust as God.]
[(39:23) God bestows from on high the best of all teachings in the shape of a divine writ fully
consistent within itself, repeating each statement [of the truth] in manifold forms - [a divine
writ] whereat shiver the skins of all who of their Sustainer stand in awe: [but] in the end their
skins and their hearts do soften at the remembrance of [the grace of] God.... Such is God's
guidance: He guides therewith him that wills [to be guided] - whereas he whom God lets go
astray can never find any guide.]
[(41:3) a divine writ, the messages whereof have been clearly spelled out as a discourse in the
Arabic tongue for people of [innate] knowledge, (41:4) to be a herald of glad tidings as well as a
warning. And yet, [whenever this divine writ is offered to men,] most of them turn away, so that
they cannot hear its message)]
[(75:16) MOVE NOT thy tongue in haste, [repeating the words of the revelation:] (75:17) for,
behold, it is for Us to gather it [in thy heart,] and to cause it to be read [as it ought to be read].
(75:18) Thus, when We recite it, follow thou its wording [with all thy mind]: (75:19) and then,
behold, it will be for Us to make its meaning clear. ]
The verses mentioned above serve as compelling proof to recognize that the Quran is indeed
comprehensive, detailed, and self-sufficient. It stands as the sole and ultimate source of guidance.
Referring to the Quran as the "primary source" may inadvertently imply the existence of secondary
sources, which contradicts the core belief that once God, the Omnipotent, has spoken, no other
authority can add or alter His Divine Message, not even the Prophets. The Quran's authority is
unparalleled and final, and it encompasses all the knowledge and guidance needed for humanity.
Indeed, the irony lies in the fact that while the Quran is a complete and comprehensive source of
guidance, many people turn to other sources, neglecting its true essence and message (41:3). The
Quran itself emphasizes its sufficiency and completeness, urging believers to adhere to it

wholeheartedly. Yet, despite this clear directive, many individuals seek guidance from other sources,
thereby diluting the purity and clarity of the Divine message. This highlights the importance of
recognizing the Quran as the ultimate and final source of guidance and wisdom, and avoiding the
temptation to supplement it with extraneous sources.
The Truth of Hadiths
People who rely on translations of the Quran might not be aware of what the Quran says about
Hadiths. The term "Hadith" (‫ِيث‬‫د‬َ‫ح‬) originates from the Arabic root (ḥā dāl thā), meaning "narration,
news, stories, statement, tales," etc. However, in contemporary times, "Hadith" has become a proper
noun, referring to a collection of narrations, sayings, and events attributed to Prophet Mohammad,
compiled by individuals, notably those mentioned below. The "AH" next to the years they lived
stands for "Anno Hegirae," referring to the year of Hijra in 622 AD, ten years before the death of
Prophet Mohammad in 632 AD. The following names are accompanied by the number of years that
elapsed after the death of Prophet Mohammad until they were born. It is important to note that these
details are irrelevant to our salvation and unrelated to the Quran. They are presented here to highlight
the significant errors in the traditionalists' approach and their lack of logical consistency.
• al-Bukhari (194-256 AH) – Born 184 years after Prophet Mohammad died
• ibn Ya'qub al-Kulayni (250-329 AH) Born 240 years after Prophet Mohammad died
• al-Asqalani (773-852 AH) – Born 763 years after Prophet Mohammad died.
• al-Mazandarani (d. 1081 AH) Born 1071 years after the Prophet died
The term "Hadith" has become commonly associated with collections of narrations attributed to
Prophet Mohammad, making it less evident to non-Arabic speakers that it also means "narration" or
"statement" in Arabic. Nonetheless, this linguistic transformation does not alter the significance of
three crucial Quranic verses addressing Hadiths, encompassing all types of narrations, news, stories,
statements, and tales i.e. Hadiths.
[(7:185)] Have they, then, never considered [God's] mighty dominion over the heavens and the
earth, and all the things that God has created, and [asked themselves] whether, perchance, the
end of their own term might already have drawn nigh? In what other HADITHIN, then, will
they, after this, believe?
[(45:6)] These messages of God do We convey unto thee, setting forth the truth. In what other
HADITHIN, will they, then, believe?
[(77:49)] woe on that Day unto those who give lie the to the truth! (77:50) In what other
HADITHU, then, will they, after this, believe?
I want to emphasize that the three verses mentioned above are indeed rhetorical questions, and the
clear and only answer to them is "NONE."

It is crucial for you to understand THAT IF you believe in Hadiths and shape your life and religious
practices based on them, (such as adopting specific rituals like eating with your right hand or
repeating certain sayings multiple times to attain heaven or you believe and practice any attributed
Hadith about Prophet Mohammad) your answer to this rhetorical question from God the Most
Gracious will be al-Bukhari, al-Asqalani and etc. By doing this you will be attributing partners to
God, which is considered Shirk.
The Holy Quran should be our sole source of guidance. If you hold a different view, I would suggest
that continuing to read further may be of no benefit to you. For if that is the case, I am sure you will
discover something among the tens of thousands of Hadiths available that contradict this work. If you
areَunderَtheَimpressionَthatَtheَQuranَisَnotَsufficientَandَshouldn’tَbeَourَsoleَsourceَofَguidanceَ
then I see it as my duty to inform you that, though inadvertently, you will be going against what God
informs us in the Quran, which is that the Quran is complete, sufficient and our sole source of
guidance.
The Truth of Salat
In my endeavour, I will thoroughly analyse each verse in which the word "Salat" and its variations are
present in the Quran. While I am diligent in my research, I acknowledge my fallibility as a human and
the possibility of making errors. Therefore, I encourage you to conduct your own research and verify
every aspect of my work where you may have doubts or concerns.
It is essential to approach the study of the Quran with a critical and open mind, seeking to gain a
deeper understanding of its true meaning and message. By combining our efforts and engaging in
rigorous examination, we can strive for a more comprehensive and accurate interpretation of these
sacred verses.
The Arabic word "as-Salat" (َ
َ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬) is derived from the root letters ṣād lām wāw. The fundamental
meaning of this word is "to follow something closely." For example in a horse race, where the second
horse follows the first one so closely that its head continuously overlaps the first horse's body; in this
context, the horse is referred to as "AL-MUSSALLI." It is essential to note that the meaning of this
word can vary based on context, similar to the English word "RUN." "Run" can denote action on a
track, conducting a meeting, or describing the functioning of a car engine, among other contexts. Just
like "RUN," "Salat" takes on different meanings depending on its context.
Indeed, the crucial question at hand is what exactly are we meant to "follow closely"? Undoubtedly, it
refers to the laws, principles, and tenets set forth by God in the Quran. In English, there are several
words that aptly convey this meaning, but in this context, "adhere," "support," and "observe" are
particularly fitting. To follow closely, in this context, means, wholeheartedly abiding by these divine
laws and tenets, essentially doing "what God wants us to do." The sole source containing this
comprehensive guidance is undoubtedly the Holy Quran. It is within the Quran that we will discover
God's will, His commandments, and the path to righteousness. As believers, our focus should centre
on diligently following the guidance bestowed upon us through His sacred scripture.

I will exclude references to war and specific legal obligations, such as writing a will, dowry in
marriage, and divorce laws, though they are also integral parts of God's divine directives. Instead, I
will concentrate on more universal principles that are applicable to all individuals. I humbly urge the
reader to examine and verify the accuracy of the following verses, ensuring that they align with my
interpretation. Please be aware that the provided verses are not an exhaustive representation of all the
divine ordinances. Our SALAT, as prescribed by God, encompasses the actions He commands us to
adhere to and those He instructs us to refrain from, all of which are meticulously expounded in the
Quran. The examples presented below are as follows:
1- Belief and worship in One God alone - (1:5) Thee alone do we worship; and unto Thee
alone do we turn for aid
2- Doing righteous works - (16:97) As for anyone - be it man or woman - who does righteous
deeds, and is a believer withal - him shall We most certainly cause to live a good life and
most certainly shall We grant unto such as these their reward in accordance with the best that
they ever did.
3- Staying Pure - (27:1) Ta. Sin. THESE ARE MESSAGES of the Qur'an - a divine writ clear in
itself and clearly showing the truth: (27:2) guidance and a glad tiding to the believers (27:3)
who establish adherence and commit to purity: for it is they, they who in their innermost are
certain of the life to come!
4- Upholding justice and being a truthful witness - (4:135) O YOU who have attained to
faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God,
even though it be against your own selves or your parents and kinsfolk. Whether the person
concerned be rich or poor, God's claim takes precedence over [the claims of] either of them.
Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the
truth], behold, God is indeed aware of all that you do!
5- No coercion in religion - (2:256) THERE SHALL BE no coercion in matters of faith.
6- Making no distinction between prophets - (2:285) THE APOSTLE, and the believers with
him, believe in what has been bestowed upon him from on high by his Sustainer: they all
believe in God, and His angels, and His revelations, and His apostles, making no distinction
between any of His apostles;
7- Staying Chaste - (24:33) But let them who find not [the means for] marriage abstain [from
sexual relations] until Allah enriches them from His bounty.

8- Giving charity - (57:18) Indeed, the men who practice charity and the women who practice
charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and
they will have a noble reward.
9- Protecting orphans and improving their conditions - (2:220) …..And they will ask thee
about [how to deal with] orphans. Say: "To improve their condition is best." And if you share
their life, [remember that] they are your brethren: for God distinguishes between him who
spoils things and him who improves….
10- Being humble - (25:63) For, [true] servants of the Most Gracious are [only] they who walk
gently on earth, and who, whenever the foolish address them, reply with [words of] peace;
11- Opposing Racism – (49:13) O men! Behold, We have created you all out of a male and a
female,15 and have made you into nations and tribes, so that you might come to know one
another.16 Verily, the noblest of you in the sight of God is the one who is most deeply
conscious of Him. Behold, God is all-knowing, all-aware.
12- Restraining anger and being forgiving - (3:134) who spend [in His way] in time of plenty
and in time of hardship, and hold in check their anger, and pardon their fellow-men because
God loves the doers of good;
13- Not demeaning and insulting others - (49:11) O YOU who have attained to faith! No men
shall deride [other] men: it may well be that those [whom they deride] are better than
themselves; and no women [shall deride other] women: it may well be that those [whom they
deride] are better than themselves. And neither shall you defame one another, nor insult one
another by [opprobrious] epithets: evil is all imputation of iniquity after [one has attained to]
faith; and they who [become guilty thereof and] do not repent - it is they, they who are
evildoers!
14- Being dutiful and respectful towards parents - (17:23) for thy Sustainer has ordained that
you shall worship none but Him. And do good unto [thy] parents.Should one of them, or both,
attain to old age in thy care, never say "Ugh"to them or scold them, but [always] speak unto
them with reverent speech, (17:24) and spread over them humbly the wings of thy tenderness,

and say: "O my Sustainer! Bestow Thy grace upon them, even as they cherished and reared
me when I was a child!"
15- Not consuming interest/usury - (2:275) THOSE who gorge themselves on usury behave but
as he might behave whom Satan has confounded with his touch; for they say, "Buying and
selling is but a kind of] usury" - the while God has made buying and selling lawful and usury
unlawful….
16- No engaging in bribery or devouring one another’s wealth - (2:188) AND DEVOUR NOT
one another's possessions wrongfully, and neither employ legal artifices with a view to
devouring sinfully, and knowingly, anything that by right belongs to others.
17- No gossiping or spying -(49:12) O you who have attained to faith! Avoid most guesswork
[about one another] - for, behold, some of [such] guesswork is [in itself] a sin; and do not
spy upon one another, and neither allow yourselves to speak ill of one another behind your
backs. Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it!
And be conscious of God. Verily, God is an acceptor of repentance, a dispenser of grace!
These ordinances represent some of the most vital guidelinesَprescribedَbyَGodَforَusَtoَ“followَ
closely”َinَotherَwords,َadhereَtoَdiligently.َTheseَcommandsَareَexplicitlyَmentionedَtogetherَinَ
certain verses of the Quran, emphasizing their significance, conveying once more our necessity to
“followَthem closely”.
(4:36) AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him.
And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour
from among your own people, and the neighbour who is a stranger, and the friend by your side, and
the wayfarer, and those whom you rightfully possess. Verily, God does not love any of those who, full
of self-conceit, act in a boastful manner; (4:37) [nor] those who are niggardly, and bid others to be
niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have
readied shameful suffering for all who thus deny the truth. (4:38) And [God does not love] those who
spend their possessions on others [only] to be seen and praised by men, the while they believe neither
in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soulmate has he!
AllَtheseَtenetsَwhichَareَfoundَONLYَinَtheَQuranَthatَweَmustَ“followَclosely”َconstituteَourَ
SALAT. That is the meaning of the word as-Salat (َ
َ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫)ٱل‬.
Many times in the Quran you will see the statement of, “wa-aqīmū l-ṣalata”, meaning establish (you),
the Salat. The meaning of this is clear. It is God commanding us to start practicing the tenets that are

contained in the verses of the Quran, such as those above. It is God wanting us to start doing good
works, it is God wanting us staying chaste, it is God wanting us to be humble, it is God wanting us to
commit to purity etc.
Regrettably, in the Quran, the translators have rendered this word with inaccuracy and inconsistency
for hundreds of years. The traditionalists espouse the view that it signifies a "5 times a day ritual
prayer, characterised by specific movements and at specific times." However, when this interpretation
fails to harmonise with certain verses, they resort to a more generalized notion of prayer, disregarding
the rituals and fixed timings altogether. And when neither of these interpretations suffice, they attempt
to force-fit words likeَ"blessing"َintoَtheَcontext,َusingَwordsَthatَdon’tَexistَinَtheَverseَinَbrackets,َ
despite the absence of any linguistic connection to the root letters of "Salat."
It is disconcerting to observe that at times, they even stretch their interpretation to encompass the term
"Synagogue," a notion entirely detached from the essence of "Salat." For clarity, the word for prayer
in Arabic is "Dua," and blessing means "Barakah". Both of which are used in the Quran as what they
actually mean.
Another interesting point is the term "Salat" cannot be equated to a "5 times a day prayer" because it
existed prior to the revelation of the Quran. Therefore, there was a time when the word "Salat" was
known, but the concept of a "5 times a day ritual prayer" did not yet exist. If "Salat" did not exist
before the Quran's revelation, it would imply that the people initially did not understand what it meant
when they first heard Prophet Mohammad utter the word.
Moreover, if the meaning of "Salat" later evolved to represent a "5 times a day ritual prayer," it would
suggest that the audience who initially received the Quran and contemporary readers like ourselves
are engaging with different scriptures. However, this cannot be the case, as God explicitly states that
the Quran was revealed in Arabic to enable people to comprehend its message and utilize their reason
in understanding it. He also says that it is He who will protect it. Therefore, the notion that people
were unaware of the meaning of "Salat" upon the Quran's initial recitation or that its meaning
transformed over time is not only a logical fallacy but also contradicts this Divine verse.
.
[(12:2) behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that
you might encompass it with your reason.]
I asked Chat GTP whether the above statements were logical. This is the response I received.
“Yes, the logic presented in the statement is sound and coherent. It effectively highlights the
inconsistency in equating the term "Salat" with a "5 times a day ritual prayer" since the word

existed prior to the Quran's revelation. The argument that people could not have understood
the meaning of "Salat" when they first heard it or that its meaning evolved over time
contradicts the Quranic claim that the revelation is clear and meant for people to
understand. Overall, the argument is well-reasoned and logically consistent.”
The reader is more than welcome to try this out for themselves.
Classical Arabic and English
In Classical Arabic, words are formed from three root letters, with only a few exceptions of four-letter
roots. Words that share the same root letters are invariably associated with one another. For instance,
words derived from the root "jīm nūn nūn" consistently bear an element of covering or hiding. For
instance, "al-Janin" means fetus, as it is concealed within the mother's womb, while "Mejnun" is used
to refer to someone as mad because their mind is veiled or covered. "Jannah" is another word from
this root, signifying paradise, where the lush greenery of trees and grass is so thick that the ground is
concealed and hidden. Unlike English words like "saw," which can have entirely distinct meanings
despite being spelled and pronounced similarly, Classical Arabic maintains a consistent relationship
among words sharing the same three-letter roots in the Quran.
Due to the divergent styles, grammatical structures, and the inherent challenges of directly translating
Arabic words into English, word-for-word translations are often impractical and may not capture the
true essence of the Quran's beauty in Classical Arabic. The Quran's eloquence is unique to the Arabic
language, and attempting to maintain strict word-for-word translations can lead to awkward and
difficult-to-read sentences. To illustrate, consider the English proverb "When the going gets tough, the
tough get going." Translating this directly into another language, word-for-word, could result in the
loss of its meaningful and witty essence, leaving the proverb sounding unintelligible or nonsensical.
To strike a balance, I will endeavour to remain as close to the original meaning of each word while
ensuring readability in English. The root "ṣād lām wāw" ( ‫ص‬
‫ل‬
‫و‬ ) appears 99 times in various forms in
the Quran, most of which are repeated. I will compile a list of every word derived from these root
letters found in the Quran and provide explanations of their grammatical structures and meanings.
Subsequently, I will meticulously examine each verse in which the word "Salat" and its variations are
present, conducting a thorough analysis to illustrate how these words have not only been inaccurately
translated but also misused. My aim is to shed light on the true meaning of "Salat" as intended in the
Quran and to emphasize its significance, which has been obscured due to erroneous interpretations
and misrepresentations.
I strongly encourage you to verify the information provided and conduct further research to ensure
accuracy and clarity in your understanding. It is essential to approach the subject with an inquisitive
mind-set and seek additional sources to gain a deeper comprehension of the topics covered. If you
come across any aspects that seem challenging or unclear, delving into further research can enhance
your knowledge and facilitate a more comprehensive grasp of the subject matter.
The variations of the word “Salat” which appear in the Quran

َ
َ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ l-ṣalata
Noun
(Accusative)
• Translation: The Adherence.
• Prefix: (َ
‫)ٱل‬ (al) ("the")
• Example: [Who believe in the unseen, establish l-ṣalata, and spend
out of what We have provided for them (2:3)]
َ
ِ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ l-ṣalati
Noun
(Genitive)
• Translation: The adherence.
• Prefix: (َ
‫)ٱل‬ (al) ) ("the")
• Example: [Satan only wants to cause between you animosity and
hatred through intoxicants and gambling and to avert you from the
remembrance of Allah and from l-ṣalati. So will you not desist?
(5:91)]
َ
‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ l-ṣalatu
Noun
(Accusative)
• Translation: The adherence.
• Prefix: (َ
‫)ٱل‬ (al) ("the")
• Example: [And when l-ṣalatu has been concluded, disperse within
the land and seek from the bounty of Allah , and remember Allah
often that you may succeed (62:10)]
َِ‫ت‬ َٰ‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ l-ṣalawāti
Noun
(Genitive)
• Translation: The Adherences
• Prefix: (َ
‫)ٱل‬ (al) ("the")
• Example:[Maintain with care l-ṣalawāti……(2:238)]
ََ‫ك‬‫ت‬ ٰ
‫و‬َ‫ل‬َ‫ص‬َ‫أ‬ aṣalatuka
Noun
(Nominative)
• Translation: Does your adherence?
• Prefix: (َ
‫ا‬) (alif)-(The prefixed alif is an interrogative particle used to
form a question and is usually translated as "is", "are", or "do")
• Suffix: (ََ‫)ك‬(-ke)(your)
• Example: [They said, "O Shu'ayb, aṣalatuka command you that we
should leave what our fathers worship (11:87)]
َ
ِ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ِ‫ب‬ bil-ṣalati
Noun
(Genitive)
• Translation: With the adherence.
• Prefix: (َ
ِ‫ب‬) (bi) (Variousَmeaningsَdependingَonَcontext:َ“with, at,
in, by, etc.”)
• Example: [And he used to enjoin on his people bil-ṣalati and purity
and was to his Lord pleasing .(19:55)]
ََ‫ك‬ِ‫ت‬ َ
‫َل‬َ‫ص‬ِ‫ب‬ biṣalātika
Noun
(Genitive)
• Translation: in/with your adherence
• Prefix: (َ
ِ‫ب‬) (bi) (Variousَmeaningsَdependingَonَcontext:َ“with,َat,َ
in, by, etc.”)
• Suffix: (ََ‫)ك‬(-ke)(your)
• Example: [And do not recite [too] loudly biṣalātika or [too] quietly
but seek between that an [intermediate] way. (17:110)]
ََّ‫ل‬َ‫ص‬َ‫ف‬ faṣallā
Verb
(Form II)
• Translation: and he adhered.
• Prefix: (ََ‫)ف‬ (fa) (Various meanings depending on context: on, or, so,
and etc.)
• Example: [And mentions the name of his Lord and faṣallā (87:15)]

َٰ
‫ى‬َّ‫ل‬َ‫ص‬َ‫ف‬ faṣalli
Verb
(Form II)
• Translation: He adheres.
• Prefix: (‫ـ‬َ‫ف‬) (fa): (Various meanings depending on context: on, or, so,
and etc.)
• Mood: Imperative
• Example: [“.... faṣalli to your Lord and sacrifice [to Him alone]”
(108:2)]
َ
‫وا‬ُّ‫ل‬َ‫ص‬‫ي‬‫ل‬َ‫ف‬ falyuṣallū
Verb
(Form II)
• Translation: So let them adhere.
• Prefix: [(‫ـ‬َ‫ف‬) (fa): (Various meanings depending on context: on, or, so,
and etc.)],[ (َ
‫)ي‬ (yu) indicates an ongoing action or an action
happening at the present time]
• Example: [“….and have the other group come forward which has
not yuṣallū falyuṣallū taking precaution and carrying their arms.”
(4:102)]
ََ‫ين‬ِِّ‫ل‬َ‫ص‬‫م‬‫ٱل‬ l-muṣalīna
Active
Participle
(Form II)
• Translation: The adherents.
• Prefix: (َ
‫)ٱل‬ (al): ("the")
• Example: [They will say, "We were not of those l-muṣalīna”
(74:43)]
ََ‫ين‬ِِّ‫ل‬َ‫ص‬‫م‬‫ل‬ِِّ‫ل‬ lil'muṣallīna
Active
Participle
(Form II)
• Translation: For the adherents.
• Prefix: (َ
‫ـ‬ِ‫ل‬) (li) :Preposition "for"
• Example: [“So woe to those who lil'muṣallīna [But] who are
heedless of their ṣalātihim” (107:4-5)]
َ
ِ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ل‬ِ‫ل‬ lilṣṣalati
Noun
(Genitive)
• Translation: For adherence
• Prefix:[ (‫ِـ‬‫ل‬) (li) :Preposition "for"][(َ
‫)ٱل‬ (al): The definite article "the"]
• Example: [“O you who have believed, when [the adhan] is called
lilṣṣalati on the day of Jumu'ah [Friday], then proceed to the
remembrance of Allah and leave trade. That is better for you, if you
only knew. (62:9)]
َ
‫ل‬َ‫ص‬‫م‬ muṣallan
Noun
• Translation: Place of adherence.
• Prefix: (‫ـ‬‫)م‬ (mu-) – (used to turn a verb into a noun)
• Suffix: (-ََ‫)ك‬ (ke): indicating "your."
• Example: [”And take, [O believers], from the standing place of
Abraham muṣallan. (2:125)]
ََ‫ك‬َ‫ت‬ ٰ
‫و‬َ‫ل‬َ‫ص‬ ṣalataka
Noun
(Accusative)
• Translation: Your adherences.
• Suffix: "-ََ‫"ك‬ (ke) (your)
• Example: (Take, [O, Muhammad], from their wealth a charity by
which you purify them and cause them increase, waṣalli . Indeed,
ṣallataka are reassurance for them. And Allah is Hearing and
Knowing) (9:103)]
َ
ِ‫ة‬ ٰ
‫و‬َ‫ل‬َ‫ص‬ ṣalati
Noun
(Gentitive)
• Translation: Adherence
• Example: [….”ask permission of you [before entering] at three
times: before ṣalati and when you put aside your clothing [for rest]
at noon and after ṣalati .” (24:58)]

َ
‫ۥ‬‫ه‬َ‫ت‬ َ
‫َل‬َ‫ص‬ ṣalātahu
Noun
(accusative)
• Translation: His adherence
• Suffix: (َ
‫)ه‬ (hu) (his)
• Example: Each [of them] has known ṣalātahu and exalting [Him],
and Allah is Knowing of what they do.(24:41)]
َ
‫م‬ِ‫ه‬ِ‫ت‬ َ
‫َل‬َ‫ص‬ ṣalātihim
Noun
(Genitive)
• Translation: Their adherence.
• Suffix: "-َ
‫ِم‬‫ه‬" (him): (their)
• Example: [“And this is a Book which We have sent down, blessed
and confirming what was before it, that you may warn the Mother of
Cities and those around it. Those who believe in the Hereafter
believe in it, and they are maintaining ṣalātihim”(6:92)]
َ
‫م‬‫ه‬‫ت‬ َ
‫َل‬َ‫ص‬ ṣalātuhum
Noun
(Nominative)
• Translation: Their adherences
• Suffix: "َ
‫م‬‫ه‬"(hum) (their)
• Example: [ And ṣalātuhum at the House was not except whistling
and handclapping. So taste the punishment for what you
disbelieved.(8:35)]
َ
‫م‬ِ‫ه‬ِ‫ت‬ َٰ‫و‬َ‫ل‬َ‫ص‬ ṣalawātihim
Noun
(Genitive)
• Translation: Their adherences
• Suffix: "-َ
‫ِم‬‫ه‬" (him): (their)
• Example: [And they who carefully maintain ṣalawātihimَ(23:9)]
َ
‫ت‬ َٰ‫و‬َ‫ل‬َ‫ص‬ ṣalawātun
Noun
(Nominative)
• Translation: Adherences
• Suffix: "-" (-un) - it typically indicates that the noun is the subject of
the sentence or functions as a subject complement.
• Example: Those are the ones upon ṣalawātun
from their Lord and mercy. And it is those who are the [rightly]
guided.(2:157)
َٰ
‫ى‬َّ‫ل‬َ‫ص‬ ṣallā
Verb
(Form II)
• Translation: He adhered.
• Example: [“A servant when he ṣallā?”(96:10)]
َ
‫وا‬ُّ‫ل‬َ‫ص‬ ṣallū
Verb
(Form II)
• Translation: They adhere.
• Example: [“Indeed, Allah, and His angels yuṣallūna O you who have
believed, ṣallū and ask [Allah to grant him] peace”(33:56)]
َِِّ‫ل‬َ‫ص‬‫ت‬ tuṣalli
Verb
(Form II)
• Translation: You adhere (singular, imperative).
• Prefix "َ
‫"ت‬ (tu): ("you")
• Example: [“And do not tuṣalli over any of them who has died - ever
- or stand at his grave. Indeed, they disbelieved in Allah and His
Messenger and died while they were defiantly disobedient”(9:84)]
َ
ِ‫ة‬ ٰ
‫و‬َ‫ل‬َّ‫ص‬‫ٱل‬ َ‫و‬ wal-ṣalati
Noun
(Genitive)
• Translation: and The Adherence
• Prefix:[ "ََ‫"و‬ (wa): (Variousَmeaningsَdependingَonَcontext:َ“and,َ
with,َalsoَetc.”)], [: (َ
‫)ٱل‬ (al): ("the")]
• Example: [ And seek help through patience, wal-ṣalati
and indeed, it is difficult except for the humbly submissive [to
Allah](2:153)]

Before embarking on an exploration of the Quranic verses pertaining to Salat, it is imperative to
َِِّ‫ل‬َ‫ص‬ َ‫و‬ waṣalli
Verb
(Form II)
• Translation: He/she/it adheres.
• Prefix: "ََ‫"و‬ (wa): (Various meanings depending on context:َ“and,َ
with, also etc.”)
• Example: [“Take, [O, Muhammad], from their wealth a charity by
which you purify them and cause them increase, waṣalli . Indeed,
ṣallataka are reassurance for them. And Allah is Hearing and
Knowing.”(9:103) ]
َِ‫ت‬ َٰ‫و‬َ‫ل‬َ‫ص‬ َ‫و‬ waṣalawāti
Noun
(Genitive)
• Translation: And the adherences.
• Prefix: "ََ‫"و‬ (wa):َ(Variousَmeaningsَdependingَonَcontext:َ“and,َ
with,َalsoَetc.”)
• Example: [“But among the bedouins are some who believe in Allah
and the Last Day and consider what they spend as means of
nearness to Allah waṣalawāti the Messenger. Unquestionably, it is a
means of nearness for them. Allah will admit them to His mercy.
Indeed, Allah is Forgiving and Merciful”(9:99)]
َ
‫ت‬ َٰ‫و‬َ‫ل‬َ‫ص‬ َ‫و‬ waṣalawātun
Noun
(Nominative)
• Translation: And Adherences
• Prefix:"ََ‫"و‬ (wa):َ(Variousَmeaningsَdependingَonَcontext:َ“and,َ
with,َalsoَetc.”)
• Suffix: "-" (-un) - it typically indicates that the noun is the subject of
the sentence or functions as a subject complement.
• Example: [“And were it not that Allah checks the people, some by
means of others, there would have been demolished monasteries,
churches, waṣalawātun, and mosques in which the name of Allah is
much mentioned.”(22:40)]
‫ى‬ِِّ‫ل‬َ‫ص‬‫ي‬ yuṣallī
Verb
(Form II)
• Prefix: "َ
‫"ي‬ (yu) - indicates an ongoing action or an action happening
at the present time.
• Example: [“It is He who yuṣallī upon you, and His angels that He
may bring you out from darknesses into the light….” (33:43)]
َ
‫وا‬ُّ‫ل‬َ‫ص‬‫ي‬ yuṣallū
Verb
(Form II)
• Prefix: "َ
• Example: [“and have the other group come forward which has not
yuṣallū falyuṣallū taking precaution and carrying their
arms.”(4:102)]
ََ‫ون‬ُّ‫ل‬َ‫ص‬‫ي‬ yuṣallūna
Verb
(Form II)
• Translation: They adhere.
• Prefix: "َ
• Example: [“Indeed, Allah, and His angels yuṣallūna O you who
have believed, ṣallū and ask [Allah to grant him] peace”(33:56)]

address the term "Zakat," which has, in many instances, suffered from mistranslation. The term
"Zakat" originatesَfromَtheَrootsَ(zāyَkāfَwāw)َandَembodiesَtheَprofoundَconceptَofَ"PURITY."َ
Although the main focus of this paper is Salat, it is crucial to include this section as Zakat and Salat
are often mentioned together in the Quran.
In the traditionalist Muslim world, Zakat is commonly misconceived as an obligatory tax or charity.
While its root meaning is correctly understood as purity, the misconception arises when the obligation
to pay this tax or charity is equated with purifying oneself. However, this interpretation is not in line
with the Quran's usage of the term. In fact, the Quran employs the word "Sadaqah" specifically to
refer to charity, which is distinct from Zakat.
While I will not delve extensively into the concept of Zakat within this paper, I find it essential to
address the misinterpretation. I encourage the reader to conduct further research and explore
additional sources to gain a comprehensive understanding of Zakat independently. Throughout this
analysis, I will be using the translation of Muhammad Asad who you will find to be one of the lesser
abusers of the Quran among the traditionalist translators. I kindly urge the reader to make
comparisons with other translators, as they may observe that the translations by other scholars are not
as precise and insightful as Asad.
In my analysis, I will present Asad's translation first, followed by my own interpretation. It is
important to note that this paper solely concentrates on the word Salat, and I do not take responsibility
for any of the translations for the rest of the verses, except of course for Zakat as we come across it.
After my own interpretation there will be an exegesis of the verses ( ‫تفسير‬, tafsīr), though as
explained, solely on Salat and Zakat as we come across it.
In the following pages, I present an exhaustive compilation of every occurrence and variation of the
word "Salat" as it appears in the sacred Quran. My intention is to meticulously dissect and elucidate
each instance, delving into its context and essence with utmost care and diligence.
I earnestly urge the reader not to rely solely on my interpretations but to embark on a personal journey
of exploration and research. Embrace the beauty of independent reasoning while perusing this work,
for it is only through a quest for knowledge and understanding that one can truly grasp the profound
wisdom and teachings conveyed by the Divine Word.
A note to the reader that the words SAJADA, RUKU and SALAT are never found together.
Quranic Verses Containing Salat.
l-ṣalata ‫ا‬‫ة‬ ‫ا‬
‫ََّل‬‫ص‬‫ال‬
(2:3) who believe in [the existence of] that which is beyond the reach of human perception, and are
constant in prayer, and spend on others out of what We provide for them as sustenance;
(2:3) who believe in [the existence of] the imperceptible, and establish adherence, and spend on others
out of what We provide for them as sustenance;
“alladhīna yu'minūna bil-ghaybi wayuqīmūna l-ṣalata wamimmā razaqnāhum yunfiqūn”

[I have included the transliteration of the verse to illustrate the absence of the word ZAKAT. The way
traditionalists have conveyed the concept of ZAKAT, one would expect it to appear in this verse.
However, upon closer examination, we will find compelling evidence of the mistranslation of this very
important word.]
(2:42) And do not overlay the truth with falsehood, and do not knowingly suppress the truth; (2:43)
and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down.
(2:42) And do not overlay the truth with falsehood, and do not knowingly suppress the truth; (2:43)
and establish adherence, and commit to purity, and yield with those who yield.
“wa-aqīmū l-ṣalata waātū l-zakata wa-ir'kaʿū maʿa l-rākiʿīn”
[This is one of the verses where Salat and Zakat are mentioned side by side, along with the word
Raka. All three have been mistranslated. The translation may give the impression that the word Salat
(which has been inaccurately translated as "prayer") appears twice in the verse, but this is not the
case. I have provided the transliteration of the verse to clarify this.
In this verse, the word "waātū" with roots (hamza tā yā) is used before "ZAKAT." The word "waītāa,"
generally meaning "to give," can have a wider context where someone gives themselves up to a thing.
In some religious or moral contexts, "َ
‫وا‬‫ات‬َ‫ء‬" (a'tā) can be used to express the act of committing
oneself to religious duties. It can also indicate committing to a promise or pledge. In this case, I
believe the best word to use in English is "commit to" This term will be utilised throughout the
analysis.]
wal-ṣalati ‫ة‬ ‫ا‬
‫ََّل‬‫ص‬‫ال‬‫ا‬‫و‬
(2:45) And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the
humble in spirit,
(2:45) And seek aid in steadfast patience and adherence: and this, indeed, is a hard thing for all but the
humble in spirit,

l-ṣalata ‫ا‬
‫ا‬‫ة‬ ‫ا‬
‫ََّل‬‫ص‬‫ل‬
(2:83) AND LO! We accepted this solemn pledge from [you,] - the children of Israel: "You shall
worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the
poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and
you shall spend in charity." And yet, save for a few of you, you turned away: for you are obstinate
folk!
(2:83) AND LO! We accepted this solemn pledge from [you,] - the children of Israel: "You shall
worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the
poor; and you shall speak unto all people in a kindly way; and you shall establish adherence; and you
shall commit to purity." And yet, save for a few of you, you turned away: for you are obstinate folk!
(2:110) And be constant in prayer, and render the purifying dues; for, whatever good deed you send
ahead for your own selves, you shall find it with God: behold, God sees all that you do.
(2:110) And establish adherence, and commit to purity; for, whatever good deed you send ahead for
your own selves, you shall find it with God: behold, God sees all that you do.
muṣallan ‫ى‬ًّ‫ل‬‫ا‬‫ص‬ُ‫م‬
(2:125) AND LO! We made the Temple a goal to which people might repair again and again, and a
sanctuary:102 take then, the place whereon Abraham once stood as your place of prayer."103 And
thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around
it,104 and those who will abide near it in meditation, and those who will bow down and prostrate
themselves [in prayer].
(2:125) "AND LO! We made the Temple a goal to which people might repair again and again, and a
sanctuary: take then, the place whereon Abraham once stood as your place of adherence." And thus
did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it, and
those who will abide near it in meditation, and those who will yield and humble themselves"
[As you can see I have made some changes to the translation. The words RUKAI SUJUDI at the end
of the verse means “yielding and humbling oneself”. I have left the rest of the translation as it is, as it
is not the purpose of this paper]

wal-ṣalati ‫ة‬ ‫ا‬
(2:153) O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God
is with those who are patient in adversity.
(2:153) O YOU who have attained to faith! Seek aid in patience and adherence: for, behold, God is
with those who are patient in adversity.
ṣalawātun ‫ات‬‫ا‬‫و‬‫ا‬‫ل‬‫ا‬‫ص‬
(2:157) It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they
who are on the right path!
(2:157) It is they upon whom their Sustainer's adherences [supports] and grace are bestowed, and it is
they, they who are on the right path!"
[This is one of the verses where the traditionalist, though has been translating SALAT as “prayer”
has suddenly turned it into "blessing," two words that are in no way related in meaning. To better
convey the verse's intended message, I believe the English word "support," would be best, which
aligns more accurately with the context and reads better. Though the word "support" fits and reads
better in the verse, I have opted to stick with “adherence” for consistency. The word used in the
original Arabic is "Salawatun," which is in the plural form. Therefore the best word for reading and
meaning would be “supports” which is why I included it in the brackets]
(2:177) True piety does not consist in turning your faces towards the east or the west - but truly pious
is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and
spends his substance - however much he himself may cherish it - upon his near of kin, and the
orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from
bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who
keep their promises whenever they promise, and are patient in misfortune and hardship and intime of
peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
(2:177) True piety is not consist in turning your faces towards the east or the west-. Rather, truly
pious is he who believe in God, the Last Day, the angels, the divine revelations, and the prophets and
spends his substance - however much he himself may cherish it - upon his near of kin, and the
orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from
bondage and establish adherence and commit to purity. and [truly pious are] they who keep their
promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is
they that have proved themselves true, and it is they, they who are conscious of God.

l-ṣalawāti ‫ات‬‫ا‬‫و‬‫ا‬‫ل‬َّ‫ص‬‫ال‬ / wal-ṣalati ‫ة‬ ‫ا‬
(2:237) And if you divorce them before having touched them, but after having settled a dower upon
them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in
whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to
you is more in accord with God- consciousness. And forget not [that you are to act with] grace
towards one another: verily, God sees all that you do.(2:238) BE EVER mindful of prayers, and of
praying in the most excellent way; and stand before God in devout obedience. (2:239) But if you are
in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He
who taught you what you did not previously know.
(2:237) And if you divorce them before having touched them, but after having settled a dower upon
them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in
whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to
you is more in accord with God- consciousness. And forget not [that you are to act with] grace
towards one another: verily, God sees all that you do.(2:238 "Be ever mindful of adherence, and of
adhering in the most balanced way, and stand up in support of God devoutly obedient. (2:239) But if
you are afraid, walking or riding; and when you are again secure, bear God in mind - since it is He
who taught you what you did not previously know."
“ḥāfiẓūَʿalāَl-ṣalawātiَwal-ṣalati l-wus'ṭāَwaqūmūَlillahiَqānitīn,َfa-inَkhif'tumَfarijālanَawَruk'bānanَ
fa-idhāَamintumَfa-udh'kurūَl-lahaَkamāَʿallamakumَmāَlamَtakūnūَtaʿlamūn”
[There are several important aspects to consider in these verses. Firstly, I have included the previous
verse (2:237) to provide the reader with the context in which the word "Salat" appears. This section
of the Surah deals with DIVORCE, and the inclusion of “prayer” in the midst of such discussions
seems very odd and disrupts the natural flow of the topic.
Secondly, the word "Wusta" is derived from the root letters (waw-siim-tay) and it means "balanced,
fair, just." In other instances where this root appears in the Quran (2:143, 2:238, 5:89, 68:28, 100:5),
it is translated accurately, except in this verse (and 100:5 where the translation is varied). While
Asad's translation gets it right, many others misinterpret it. The correct translation of “waqūmūَ“َ
should be "stand up in support of God," as can be seen in other verses (e.g., 4:127 and 34:46) with
the same variation of the root.
(2:238)Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in
a devout (frame of mind) [ Yusuf Ali]
Lastly, in the final verse, God says something along the lines of "but if you are afraid, walking or
riding." It seems odd to me that while explaining the laws of divorce, God would randomly mention
prayer and simply say "if you are afraid, while walking or riding." God does not provide specific
instructions on what to do here. He does not say to shorten or postpone your "prayers". Traditionalist
translators, however, are forced to insert words into the verse that are not actually there, just to force
the Quran to say what they want it to say. An example would be Yusuf Ali in the verses shared.

(2:239)If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in
security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before)
[ Yusuf Ali]
In summary, I interpret this verse as God instructing us to adhere to the laws He sets down
concerning divorce. This I am sure of. Randomly discussing prayer in the midst of divorce laws does
not make sense to me, and in any case ”prayer” is not the true meaning of the word SALAT.
Verse 2:239 says, "if you are afraid, walking or riding, and then, once you again feel secure, bear
God in mind." I take the 2nd
part figuratively and see it as a directive given to women that if they are
afraid during divorce to the extent that they cannot fully adhere to God's laws, they should improvise
and make decisions impromptu until they feel safe again. The “walking or riding” seems like
figurative speech to me, as if it’s a proverb of the time. This is my interpretation for the moment
being.
These verses are clearly about DIVORCE and have nothing to do with “prayer”. Not only does the
word "Salat" not mean prayer, the mention of “prayer” also disrupts the narrative and flow of the
writing. The inclusion of prayer in the midst of divorce-related discussions is puzzling and definitely
out of place. The true meaning of "Salat" in these verses is with regards to "adhering to His laws"
regarding divorce rather than referring to “5 times a day ritual prayer”. It is essential to interpret the
Quranic verses contextually and accurately to grasp their intended message.]
(2:277) Verily, those who have attained to faith and do good works, and are constant in prayer, and
dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and
neither shall they grieve.
(2:277) Verily, those who have attained to faith and do good works, and establish aderence, and
commit to purity- they shall have their reward with their Sustainer, and no fear need they have, and
neither shall they grieve.

yuṣallī ‫ي‬‫ال‬‫ص‬ُ‫ي‬
(3:39): Thereupon, as he stood praying in the sanctuary, the angels called out unto him: "God sends
thee the glad tiding of [the birth of] John, who shall confirm the truth of a word from God and [shall
be] outstanding among men, and utterly chaste, and a prophet from among the righteous."
(3:39) Thereupon, as he stood adhering in the sanctuary, the angels called out unto him: 'God sends
thee the glad tiding of [the birth of] John, who shall confirm the truth of a word from God and [shall
be] outstanding among men, and utterly chaste, and a prophet from among the righteous.
[This is a verse that is open to abuse. Seeking help from God and only God is a very important part
of what we must adhere to. This is what Prophet Zachariah is doing here. He is seeking help from
God. Seeking help from God, in the form of prayer, is part of what we must adhere to, part of our
Salat, not the whole thing. It’s also no surprise that the traditionalists have gone from claiming
SALAT is a “5 time ritual prayer with specific movements at specific times”, implemented by Prophet
Mohammad, to just simply however one prays. Instead of claiming this word means one thing, they
not only haphazardly change what it means to totally unrelated words they also changing the actual
prayer format. If one were to get on their knees and just pray to God, they would not call this Salat,
Salat, according to them has specific movements and at specific times. However when it suits them to
make it a “normal prayer” they have no problems accepting this. If Salat is a 5 times ritual prayer
implemented by Prophet Mohammad then how can Prophet Zachariah perform Salat? They have
changed Salat to ritual prayer, to normal prayer to blessings to Synagogues. Salat is not a word that
you change to whatever suits your agenda]
(4:43) O YOU who have attained to faith! Do not attempt to pray while you are in a state of
drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state
requiring total ablution, until you have bathed - except if you are travelling [and are unable to do so].
But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a
woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your
face and your hands.57 Behold, God is indeed an absolver of sins, much-forgiving
(4:43) O YOU who have attained to faith! Do not go near the adherence while you are in a state of
drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state
requiring total ablution until you have bathed - except if you are travelling [and are unable to do so].
But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a
woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your
face and your hands. Behold, God is indeed an absolver of sins, much-forgiving.

[This verse is simply a reference to believers observing the Prophet reciting the Quran or the
outsiders doing the same and entering the faith. The believers are asked to not go there if they are
drunk/intoxicated or physically not clean. They are asked to be clean in mind and body to attend these
sessions of observation and compliance. This will be extended upon in the upcoming verses. I have
used to word adherence for consistency though “observance” is probably a better word to use here]
(4:77) ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in
prayer, and render the purifying dues"? But as soon as fighting [in God's cause] is ordained for them,
lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and
say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay
for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for
all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth
(4:77) ART THOU NOT aware of those who have been told, "Curb your hands, and establish
adherence, and commit to purity"? But as soon as fighting [in God's cause] is ordained for them, lo,
some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and
say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay
for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for
all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth.
l-ṣalati ‫ة‬ ‫ا‬
(4:101) AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers
if you have reason to fear that those who are bent on denying the truth might suddenly fall upon
you:for, verily, those who deny the truth are your open foes.
(4:101) AND WHEN you go forth [to war] on earth, you will incur no sin by shortening the
adherence if you have reason to fear that those who are bent on denying the truth might suddenly fall
upon you: for, verily, those who deny the truth are your open foes.

[These verses deal with war time when the believers are armed and on their way to battle.This verse
simply speaks of the session of adhering where Prophet Mohammad delivers and expounds the
message of the Quran during wartime. God shows mercy on Prophet Mohammad and the believers by
telling them shortening these sessions will incur no sin]
‫ََّل‬‫ص‬‫ال‬ / yuṣallū ‫وا‬ُّ‫ل‬‫ا‬‫ص‬ُ‫ي‬ / falyuṣallū ‫وا‬ُّ‫ل‬‫ا‬‫ص‬ُ‫ي‬ْ‫ل‬‫ا‬‫ف‬
(4:102) Thus, when thou art among the believers and about to lead them in prayer, let [only] part of
them stand up with thee, retaining their arms. Then, after they have finished their prayer, let them
provide you cover while another group, who have not yet prayed, shall come forward and pray with
thee, being fully prepared against danger and retaining their arms: (for) those who are bent on denying
the truth would love to see you oblivious of your arms and your equipment, so that they might fall
upon you in a surprise attack. But it shall not be wrong for you to lay down your arms
4:102 "Thus, when thou art among the believers and about to conduct the adherence, let [only] part of
them stand up with thee, retaining their arms. Then, after they have submitted, let them provide you
cover while another group, who have not yet adhered, shall come forward and adhere with thee, being
fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth
would love to see you oblivious of your arms and your equipment, so that they might fall upon you in
a surprise attack. But it shall not be wrong for you to lay down your arms [while you observe] if you
are troubled by rain or if you are ill; but [always] be fully prepared against danger. Verily, God has
readied shameful suffering for all who deny the truth!"
“wa-idhā kunta fīhim fa-aqamta lahumu l-ṣalata faltaqum ṭāifatun min'hum maʿaka walyakhudhū
asliḥatahum fa-idhā sajadū falyakūnū min warāikum waltati ṭāifatun ukh'rā lam yuṣallū falyuṣallū
maʿaka walyakhudhū ḥidh'rahum wa-asliḥatahum wadda alladhīna kafarū law taghfulūna ʿan
asliḥatikum wa-amtiʿatikum fayamīlūna ʿalaykum maylatan wāḥidatan walā junāḥa ʿalaykum in kāna
bikum adhan min maṭarin aw kuntum marḍā an taḍaʿū asliḥatakum wakhudhū ḥidh'rakum inna l-laha
aʿadda lil'kāfirīna ʿadhāban muhīna”
[The verse is continuing from (4:101) and is again concerning wartime as can be seen from the
directives given about retaining arms and what God says at the end of the verse. This verse speaks
about the sessions where the Prophet Recites the Quran and the believers observe and follow. God
asks them to be vigilant as it is a time of war. For some reason Muhammad Asad translates “sajadū”
as also prayer (the word marked in red in his translation)I have shared the transliteration for
confirmation and marked the word red. Other translators of course use prostrate. I would advise ones

who believe Salat to be a ritual prayer to please think on this next point. The verse says “after THEY
SAJADU” after it talks about leading THEM in “prayer”. This simple fact defies Salat to mean ritual
prayer as it leaves out whoever it is that was leading them in Salat. God doesn’t say “after YOU ALL
SAJADU”, God says after THEY SAJADU. Another point sufficient to reject Salat as ritual prayer]
‫ََّل‬‫ص‬‫ال‬ / l-ṣalati ‫ة‬ ‫ا‬
(4:103) And when you have finished your prayer, remember God - standing and sitting and lying
down; and when you are once again secure, observe your prayers [fully]. Verily, for all believers
prayer is indeed a sacred duty linked to particular times [of day].
(4:103) And when you have finished the adherence, remember God - standing and sitting and lying
down; and when you are once again secure, establish adherence[fully]. Verily, for all believers
adherence is indeed time-bound.
[This verse does not of course talk about “ritual prayers” being at specific times of day. I advise the
readers to read the preceding couple of verses and the couple that succeed and ask themselves if it’s
not odd that “prayer being at specific times” is randomly mentioned after telling us that SALAT is “a
sacred duty”. Be advised that the words SACRED nor DUTY are in this verse nor is “OF DAY” at the
end of the verse. This verse simply tells us that the Laws and practices God wants us to adhere to are
“time-bound”, as in they have a beginning and an end so to speak (i.e we will not have to give charity
in heaven nor not gamble in the afterlife, purity will be our natural state and we will be witness to
truth to Gods existence and Majesty.[ 46:34 And so, on the Day when those who were bent on denying
the truth will be brought within sight of, the fire [and will be asked), "Is not this the truth?" - they will
answer, "Yea, by Our Sustainer!" [And] He will say: "Taste, then, this suffering as an outcome of
your denial of the truth!"].
Another example of shoehorning words within brackets into the verse to try and force the Quran to
say something that the Quran simply does not say]
(4:142) Behold, the hypocrites seek to deceive God - the while it is He who causes them to be
deceived [by themselves] And when they rise to pray, they rise reluctantly, only to be seen and
praised by men, remembering God but seldom.

(4:142) "Behold, the hypocrites seek to deceive God - the while it is He who causes them to be
deceived [by themselves]. And when they conduct adherence, they conduct reluctantly, only to be
seen and praised by men, remembering God but seldom."
[A verse where God speaks about those who pretend. Maybe they attend sessions and come across as
they believe and show support but it’s all for show and to be seen and praised by men. A similar
criticism occurs in Surah 107]
(4:162) But as for those from among them who are deeply rooted in knowledge, and the believers
who believe in that which has been bestowed upon thee from on high as well as that which was
bestowed from on high before thee, and those who are [especially] constant in prayer, and spend in
charity, and all who believe in God and the Last Day - these it is unto whom We shall grant a mighty
reward.
(4:162) But as for those from among them who are deeply rooted in knowledge, and the believers
who believe in that which has been bestowed upon thee from on high as well as that which was
bestowed from on high before thee, and those who establish adherence, and commit to purity, and all
who believe in God and the Last Day - these it is unto whom We shall grant a mighty reward.
(5:6) O YOU who have attained to faith! When you are about to pray, wash your face, and your hands
and arms up to the elbows, and pass your [wet] hands lightly over your head, and [wash] your feet up
to the ankles. And if you are in a state requiring total ablution, purify yourselves.17 But if you are ill,
or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find
no water - then take resort to pure dust, passing therewith lightly over your face and your hands. God
does not want to impose any hardship on you, but wants to make you pure, and to bestow upon you
the full measure of His blessings, so that you might have cause to be grateful.
(5:6) "O YOU who have attained to faith! When you are to conduct observing, wash your face, and
your hands and arms up to the elbows, and pass your [wet] hands lightly over your head, and [wash]
your feet up to the ankles. And if you are in a state requiring total ablution, purify yourselves. But if
you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman,
and can find no water - then take resort to pure dust, passing therewith lightly over your face and
your..."

[This is another verse abused by traditionalists where they do this ritual washing before their “5
times a day ritual prayer”. Even after this they will go to Hadiths and add onto it by washing their
ears three times etc. This verse simply tells believers to be clean while they attend the sessions of
Quran recitations the delivering of the message by Prophet Mohammad. Another requirement is
mentioned in (4:43) where they are asked not to conduct adherence if they are intoxicated, which
means there are two conditions asked from believers to conduct this observance, which is to be clean
and sober]
(5:12) AND, INDEED, God accepted a [similar] solemn pledge from the children of Israel when We
caused twelve of their leaders to be sent [to Canaan as spies]. And God said: "Behold, I shall be with
you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and
offer up unto God a goodly loan, I will surely efface your bad deeds and bring you into gardens
through which running waters flow. But he from among you who, after this, denies the truth, will
indeed have strayed from the right path!"
(5:12) AND, INDEED, God accepted a [similar] solemn pledge from the children of Israel when We
caused twelve of their leaders to be sent [to Canaan as spies]. And God said: "Behold, I shall be with
you! If you establish adherence, and commit to purity, and believe in My apostles and aid them, and
offer up unto God a goodly loan, I will surely efface your bad deeds and bring you into gardens
through which running waters flow. But he from among you who, after this, denies the truth, will
indeed have strayed from the right path!"
(5:55) Behold, your only helper shall be God, and His Apostle, and those who have attained to faith -
those that are constant in prayer, and render the purifying dues, and bow down [before God]: (5:56)
for, all who ally themselves with God and His Apostle and those who have attained to faith - behold,
it is they, the partisans of God, who shall be victorious!
(5:55) Behold, your only helper shall be God, and His Apostle, and those who have attained to faith -
those that establish adherence and commit to purity, and they are yielding: (5:56) for, all who ally
themselves with God and His Apostle and those who have attained to faith - behold, it is they, the
partisans of God, who shall be victorious!

[Though not the subject of this paper, please note the words within brackets are not in the Quran,
where Muhammad Asad translates as “bow down (before God), the word is “rākiʿūna” which means
to yield. The word for a hole in the ground in Arabic is from the same root as the ground has yielded
but in this verse it is of course used figuratively. Other translators go with the usual word of BOW
which also doesn’t quite make sense as how can they be bowing while “wayu'tūna l-zakata” which
means to commit to purity but Asad translates it as rendering the purifying dues either way how can
one bow while “rendering purifying dues”. He is forced to insert [before God] even though the words
are not there, again to force the Quran into what they want the Quran to say]
(5:58) for, when you call to prayer, they mock at it and make a jest of it - simply because they are
people who do not use their reason.
(5:58) For, when you invite to adherence, they mock at it and make a jest of it - simply because they
are people who do not use their reason.
(5:91) By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred
among you, and to turn you away from the remembrance of God and from prayer. Will you not, then,
desist?
(5:91) By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred
among you, and to turn you away from the remembrance of God and from adherence. Will you not,
then, desist?
(5:106) O YOU who have attained to faith! Let there be witnesses to what you do when death
approaches you and you are about to make bequests two persons of probity from among your own
people, or - if the pangs of death come upon you while you are travelling far from home two other
persons from [among people] other than your own. Take hold of the two after having prayed; and if
you have any doubt in your mind, let each of them swear by God, "We shall not sell this [our word]
for any price, even though it were [for the sake of] a near kinsman; and neither shall we conceal aught
of what we have witnessed before God or else, may we indeed be counted among the sinful."
(5:106) O YOU who have attained to faith! Let there be witnesses to what you do when death
approaches you and you are about to make bequests: two persons of probity from among your own
people, or - if the pangs of death come upon you while you are travelling far from home - two other
persons from [among people] other than your own. Take hold of the two after adherence and if you
have any doubt in your mind, let each of them swear by God, 'We shall not sell this [our word] for any

price, even though it were [for the sake of] a near kinsman; and neither shall we conceal aught of what
we have witnessed before God or else, may we indeed be counted among the sinful.
[Ill advice readers to think on whether the inclusion of “ritual prayer” is odd or not in this instance.
As the verse is about death and the word SALAT is mentioned after God says “if the pangs of death
come upon you”. Another instance of “ritual prayer” randomly appearing where it’s not supposed to.
My belief here is that adhering to what God wants in this instance is to bury the dead]
(6:71) SAY: "Shall we invoke, instead of God, something that can neither benefit us nor harm us, and
[thus] turn around on our heels after God has guided us aright? - like one whom the satans have
enticed into blundering after earthly lusts, the while his companions, trying to guide him, call out unto
him [from afar], 'Come thou to us!"' Say: "Verily, God's guidance is the only guidance: and so we
have been bidden to surrender ourselves unto the Sustainer of all the worlds, (6:72) and to be constant
in prayer and conscious of Him: for it is He unto whom you all shall be gathered."
(6:71) SAY: "Shall we invoke, instead of God, something that can neither benefit us nor harm us, and
[thus] turn around on our heels after God has guided us aright? - like one whom the satans have
enticed into blundering after earthly lusts, the while his companions, trying to guide him, call out unto
him [from afar], 'Come thou to us!"' Say: "Verily, God's guidance is the only guidance: and so we
have been bidden to surrender ourselves unto the Sustainer of all the worlds, (6:72) and establish
adherence and be conscious of Him: for it is He unto whom you all shall be gathered."
ṣalātihim ْ‫م‬‫ه‬‫ت‬ ‫ا‬
‫اَل‬‫ص‬
(6:92) And this, too, is a divine writ which We have bestowed from on high - blessed, confirming the
truth of whatever there still remains [of earlier revelations]74 - and [this] in order that thou mayest
warn the foremost of all cities and all who dwell around it.75 And those who believe in the life to
come do believe in this [warning]; and it is they who are ever-mindful of their prayers.
(6:92) And this, too, is a divine writ which We have bestowed from on high - blessed, confirming the
truth of whatever there still remains [of earlier revelations] - and [this] in order that thou mayest warn
the foremost of all cities and all who dwell around it. And those who believe in the life to come do
believe in this [warning]; and it is they who are ever-mindful of their adhering.

ṣalātī ‫ي‬‫ت‬ ‫ا‬
(6:162) Say: "Behold, my prayer, and [all] my acts of worship, and my living and my dying are for
God [alone], the Sustainer of all the worlds, (6:163) in whose divinity none has a share: for thus have
I been bidden - and I shall [always] be foremost among those who surrender themselves unto Him."
6:162 "Say: 'Behold, my adherence, and [all] my acts of worship, and my living and my dying are for
God [alone], the Sustainer of all the worlds, (6:163) in whose divinity none has a share: for thus have
I been bidden - and I shall [always] be foremost among those who surrender themselves unto Him.'
(7:170) For [We shall requite] all those who hold fast to the divine writ and are constant in prayer:
verily, We shall not fail to requite those who enjoin the doing of what is right!
(7:170) For [We shall requite] all those who hold fast to the divine writ and establish adherence:
verily, We shall not fail to requite those who enjoin the doing of what is right!
(8:3) those who are constant in prayer and spend on others out of what We provide for them as
sustenance

(8:3) those who establish adherence and spend on others out of what We provide for them as
sustenance.
“alladhīna yuqīmūna l-ṣalata wamimmā razaqnāhum yunfiqūn”
[In this thought-provoking verse, the concept of spending is brought to our attention, yet the word
"Zakat" is conspicuously absent. This intriguing omission prompts us to ponder the distinction
between spending charity in general and spending it with the intention of purifying oneself. How does
one differentiate between these two forms of spending and discern their true essence?]
ṣalātuhum ْ‫م‬ُ‫ه‬ُ‫ت‬ ‫ا‬
(8:35) and their prayers before the Temple are nothing but whistling and clapping of hands. Taste
then, [O unbelievers,] this chastisement as an outcome of your persistent denial of the truth!
(8:35) And their adherence before the Temple is nothing but whistling and clapping of hands. Taste
then, [O unbelievers,] this chastisement as an outcome of your persistent denial of the truth!"
[I believe this is a criticism where the only things the disbelievers adhered to are whistling and
clapping at the Temple. While the believers are asked to adhere to and support belief in one God,
committing to purity, doing good works, charity etc. the people spoken of are criticised for adhering
to no such laws or tenets as we are asked to adhere to but just clapping and whistling. Ironically like
the current Muslim world with the bodily movements in the “5 times a day ritual prayer” but not
much else.]
(9:5) And so, when the sacred months are over, slay those who ascribe divinity to aught beside God
wherever you may come upon them, and take them captive, and besiege them, and lie in wait for them
at every conceivable place! Yet if they repent, and take to prayer, and render the purifying dues, let
them go their way: for, behold, God is much-forgiving, a dispenser of grace.
(9:5) And so, when the sacred months are over, slay those who ascribe divinity to aught beside God
wherever you may come upon them, and take them captive, and besiege them, and lie in wait for them
at every conceivable place! Yet if they repent, and establish adherence, commit to purity, let them go
their way: for, behold, God is much-forgiving, a dispenser of grace.

(9:11) Yet if they repent, and take to prayer, and render the purifying dues, they become your brethren
in faith: and clearly do We spell out these messages unto people of [innate] knowledge!
(9:11) Yet if they repent, and establish adherence, and commit to purity, they become your brethren in
faith: and clearly do We spell out these messages unto people of [innate] knowledge!
(9:18)Only he should visit or tend God's houses of worship who believes in God and the Last Day,
and is constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as]
these may hope to be among the rightguided!
(9:18) Only he should visit or tend God's houses of worship who believes in God and the Last Day,
and establishes adherence, commits to purity, and stands in awe of none but God: for [only such as]
these may hope to be among the right-guided!
(9:54) For, only this prevents their spending from being accepted from them; they are bent on
refusing to acknowledge God and His Apostle, and never pray without reluctance and never spend [on
righteous causes] without resentment. (9:55) Let not, then, their worldly goods or [the happiness
which they may derive from] their children excite thy admiration: God but wants to chastise them by
these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the
truth.
(9:54) For, only this prevents their spending from being accepted from them: they are bent on refusing
to acknowledge God and His Apostle, and never come to the adherence without reluctance, and never
spend [on righteous causes] without resentment. (9:55) Let not, then, their worldly goods or [the
happiness which they may derive from] their children excite thy admiration: God but wants to chastise
them by these means in this worldly life, and [to cause] their souls to depart while they are [still]
denying the truth.
“wamā manaʿahum an tuq'bala min'hum nafaqātuhum illā annahum kafarū bil-lahi wabirasūlihi walā
yatūna l-ṣalata illā wahum kusālā walā yunfiqūna illā wahum kārihūn”

[Though not the subject of this paper, I’d advise the reader to notice and double check how the word
ZAKAT is not in this verse however the subject of spending is. My point is that this verse where
“yunfiqūna” (they spend) is used and rightly used and all the others where ZAKAT is modified to
mean spending, in charity or to purify oneself both are supposedly about spending, however two very
different words are used. ZAKAT means purity, it has nothing to do with money or spending
Another point to make here is Asad translates as “never pray” however the words are “walā yatūna”
which means “not they come” and the word he uses for “pray” he translates is “l-salat” which has
the definite article “the” which had he translated properly would read “and never the prayer” which
doesn’t make sense. l-salata is prayer or the prayer not pray. Another point that might be missed
through reading translations. He needs it to read “never pray” to enforce “ritual prayer” otherwise
he is forced to say “they never come to the prayer”, which doesn’t make sense if Salat is “5 times a
day ritual prayer”. Meaning what exactly would they be coming to if l-salat is 5 times a day prayer
that doesn’t necessarily need to be performed in anywhere specific]
ṣalata ‫ا‬‫ة‬ ‫ا‬
9:71 AND [as for] the believers, both men and women - they are close unto one another: they [all]
enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and
render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will
bestow His grace: verily, God is almighty, wise!
9:71 AND [as for] the believers, both men and women - they are close unto one another: they [all]
enjoin the doing of what is right and forbid the doing of what is wrong, and establish adherence and
commit to purity, and pay heed unto God and His Apostle. It is they upon whom God will bestow His
grace: verily, God is almighty, wise!
tuṣalli ‫ال‬‫ص‬ُ‫ت‬
(9:81) THOSE [hypocrites] who were left behind rejoiced in their staying away [from war] after [the
departure of] God's Apostle, for they hated the thought of striving with their possessions and their
lives in God's cause; and they had [even] said [to the others], "Do not go forth to war in this heat!"
Say: "The fire of hell is hotter by far!" Had they but grasped this truth! (9:82) Let them, then, laugh a
little - for they will weep a lot in return for what they have earned. (9:83) Hence, [O Prophet,] if God
brings thee again face to face with some of them, and then they ask thy leave to go forth [to war with
thee], say: "Never shall you go forth with me, nor shall you fight an enemy together with me! Behold,
you were well-pleased to stay at home on that first occasion: stay at home, then, with, those who [are
obliged to] remain behind! (9:84 ) And never shalt thou pray over any of them that has died, and
never shalt thou stand by his grave: for, behold, they were bent on denying God and His Apostle, and
they died in this their iniquity. (9:85) And let not their worldly goods and [the happiness which they

may derive from] their children excite thy admiration: God but wants to chastise them by these means
in [the life of] this world, and [to cause] their souls to depart while they are [still] denying the truth
(9:81) THOSE [hypocrites] who were left behind rejoiced in their staying away [from war] after [the
departure of] God's Apostle, for they hated the thought of striving with their possessions and their
lives in God's cause; and they had [even] said [to the others], "Do not go forth to war in this heat!"
Say: "The fire of hell is hotter by far!" Had they but grasped this truth! (9:82) Let them, then, laugh a
little - for they will weep a lot in return for what they have earned. (9:83) Hence, [O Prophet,] if God
brings thee again face to face with some of them, and then they ask thy leave to go forth [to war with
thee], say: "Never shall you go forth with me, nor shall you fight an enemy together with me! Behold,
you were well-pleased to stay at home on that first occasion: stay at home, then, with, those who [are
obliged to] remain behind! (9:84 ) And never shalt thou adhere to any of them that has died, and never
shalt thou stand by his grave: for, behold, they were bent on denying God and His Apostle, and they
died in this their iniquity. (9:85) And let not their worldly goods and [the happiness which they may
derive from] their children excite thy admiration: God but wants to chastise them by these means in
[the life of] this world, and [to cause] their souls to depart while they are [still] denying the truth
[Though the translation is simple in that it is only one word that is changed in the verses above which
is verse (9:84), I have opted to include the preceding and succeeding verses for context.
Before we get into the mistranslation of the word Salat, a believer in the Word of God should realise
that the Quran was sent down for our salvation and it is for the living. Once a person has passed
away, their affair is solely with God and there is nothing anyone can do about it.
The context of the verse is that some of the Hypocrites have stayed behind rather than go to war
alongside Prophet Mohammad and the believers and God orders Prophet Mohammad and the
believers to not “adhere” regarding any of them that have died. The only thing we can adhere to
regarding someone who has died is to bury them and this is what the verse is about. Looking at the
verse [(5:31) “Thereupon God sent forth a raven which scratched the earth, to show him how he
might conceal the nakedness of his brother's body…..”] it is clear God wants us to bury our dead but
due to the actions and words of the hypocrites who have stayed behind rather than go to war, God
tells Prophet Mohammad and the believers not to attend or officiate a burial for these hypocrites and
emphasizes this further by saying “thou shalt never stand by his grave”]
waṣalawāti ‫ات‬‫ا‬‫و‬‫ا‬‫ل‬‫ا‬‫ص‬‫ا‬‫و‬
(9:99) However, among the bedouin there are [also] such as believe in God and the Last Day, and
regard all that they spend (in God's cause] as a means of drawing them nearer to God and of [their
being remembered in] the Apostle's prayers. Oh, verily, it shall [indeed] be a means of [God's]
nearness to them, [for] God will admit them unto His grace: verily, God is much-forgiving, a
dispenser of grace!

(9:99) "However, among the bedouin there are [also] such as believe in God and the Last Day, and
regard all that they spend (in God's cause] as a means nearness to God and the adherences of the
Apostle'. Oh, verily, it shall [indeed] be a means of [God's] nearness to them, [for] God will admit
them unto His grace: verily, God is much-forgiving, a dispenser of grace!"
[The occurrence of the word prayer here is extremely odd and Muhammad Asad as well as other
translators have tried to force it, unsuccessfully, by putting a myriad of words in brackets where it
doesn’t exist in the verse. Ritual prayer is clearly unsustainable here and it has been forced by
inserting “their being remembered in the Apostles prayers”. I believe the best English word to use
here is “support”, seeing the Surah is basically about warfare, it might even be specific to or
including military support, though I opted to stick with adherence for consistency and for the reader
to identify the word]
ṣalataka ‫اكا‬‫ت‬ ‫ا‬
‫اَل‬‫ص‬ / waṣalli ‫ال‬‫ص‬‫ا‬‫و‬
(9:103) [Hence, O Prophet,] accept that [part] of their possessions which is offered for the sake of
God, 137 so that thou mayest cleanse them thereby and cause them to grow in purity, and pray for
them: behold, thy prayer will be [a source of] comfort to them - for God is all-hearing, all-knowing.
(9:103) [Hence, O Prophet,] accept that [part] of their possessions which is offered for the sake of
God, so that thou mayest cleanse them thereby and cause them to grow in purity, and adhere (to)
them: behold, thy adherence is an encouragement to them - for God is all-hearing, all-knowing.
“khudh min amwālihim ṣadaqatan tuṭahhiruhum watuzakkīhim bihā waṣalli ʿalayhim inna ṣalataka
sakanun lahum wal-lahu samīʿun ʿalīmuwa”
[It seems to me these few verses is about the Prophet accepting charity from people spoken about in
the previous verse who have sinned after doing righteous works and the most proper English word to
be used here in my opinion is “support”, though I opted for “adherence” for reasons given in the
previous verse. Notice and double check how “watuzakkīhim” (a variation of the word Zakat) is in
this verse but is used in its proper sense of purity, there is nothing said about spending as it will not
make sense. Another example of using the word in its proper context when there is no way of
shoehorning “spending” into the verse]

(10:87) And [thus] did We inspire Moses and his brother: "Set aside for your people some houses in
the city, and [tell them], 'Turn your houses into places of worship, and be constant in prayer!' And
give thou [O Moses] the glad tiding [of God's succour] to all believers."
(10:87) And [thus] did We inspire Moses and his brother: 'Set aside for your people some houses in
the city, and [tell them], "Turn your houses into places of worship, and establish adherence!" And
give thou [O Moses] the glad tiding [of God'sَsuccor]َtoَallَbelievers.”
aṣalatuka ‫ُكا‬‫ت‬ ‫ا‬
‫اَل‬‫ص‬‫ا‬‫أ‬
(11:87) Said they: "O Shu'ayb! Does thy [habit of] praying compel thee to demand of us120 that we
give up all that our forefathers were wont to worship, or that we refrain from doing whatever we
please with our possessions?121 Behold, [thou wouldst have us believe that] thou art indeed the only
clement, the only right-minded man!"
(11:87) Said they: 'O Shu'ayb! Does, your adherence, command thee to demand of us that we give up
all that our forefathers were wont to worship, or that we refrain from doing whatever we please with
our possessions? Behold, [thou wouldst have us believe that] thou art indeed the only clement, the
only right-minded man!'"
[I think this is the most glaring example of how “SALAT” cannot be “ritual prayer”. The translators
will go from using “prayer” to translate “SALAT” to using “blessing” where prayer does not make
sense. They have gone as far as using “Monasteries” when translating “SALAT”. However in this
verse, it seems God has given them no escape. Most translators have used “prayer” in this verse and
as you can see Muhammad Asad has tried to put in thy [habit of] in brackets to salvage the situation
but has failed as even that doesn’t make sense. Other translators have tried to insert similar things
such as "thy way of prayer" – Pickthall "thy (religion of) prayer" - Yusuf Ali which makes zero sense.

As I’m sure you will all agree, a prayer cannot command. A prayer is calling out to God and in this
instance the person in question is Prophet Shu'ayb. How can prayer, coming from Prophet Shu'aybs
own mouth, directed at God, command Prophet Shu'ayb himself?!?
Certain people will try to argue by saying things such as “Salat means religion in this verse”,
however religion is “deen” in Arabic and does not appear in this verse. Salat is not a word you can
change to whatever it is that you want, when it doesn’t fit your agenda. The root meaning of the 3-
letters with its variations is clear and when translated as such in every verse; it all makes perfect
sense. Ill advice the reader to spend some time thinking on this verse specifically as I believe it is
enough to reject the idea that SALAT means “ritual prayer”]
(11:114) And be constant in praying at the beginning and the end of the day, as well as during the
early watches of the night: for, verily, good deeds drive away evil deeds: this is a reminder to all who
bear [God] in mind. (11:115) And be patient in adversity: for, verily,. God does not fail to requite the
doers of good!
(11:114) And establish the adherence at the beginning and the end of the day, as well as during the
early watches of the night, for, verily, good deeds drive away evil deeds: this is a reminder to all who
bear [God] in mind. (11:115) And be patient in adversity: for, verily, God does not fail to requite the
doers of good!
[The command to establish here is in “2nd
person masculine singular” which means it’s directed at
Prophet Mohammad himself. The adherence that is supposed to be established here, looking at the
context, is no doubt the Messenger’s duty to deliver the Quran and he is being told at what times to
conduct these sessions. The SALAT verses of “ablution” and “to not be intoxicated” which is a
command to the believers is about attending these such sessions which Prophet Mohammad is being
told to establish at these given times]

(13:22) and who are patient in adversity out of a longing for their Sustainer's countenance, and are
constant in prayer, and spend on others, secretly and openly, out of what We provide for them as
sustenance, and [who] repel evil with good
(13:22) and who are patient in adversity out of a longing for their Sustainer's countenance, and
establish adherence, and spend on others, secretly and openly, out of what We provide for them as
sustenance, and [who] repel evil with good.
“wa-alladhīna ṣabarū ib'tighāa wajhi rabbihim wa-aqāmū l-ṣalata wa-anfaqū mimmā razaqnāhum
sirran waʿalāniyatan wayadraūna bil-ḥasanati l-sayi-ata ulāika lahum ʿuq'bā l-dār”
[Notice how spending is mentioned here but the word ZAKAT is not in this verse]
(14:31) [And] tell [those of] My servants who have attained to faith that they should be constant in
prayer and spend [in Our way], secretly and openly, out of what We provide for them as sustenance,
ere there come a Day when there will be no bargaining, and no mutual befriending
(14:31) [And] tell [those of] My servants who have attained to faith that they should be steadfast in
adherence and spend [in Our way], secretly and openly, out of what We provide for them as
sustenance, ere there comes a Day when there will be no bargaining, and no mutual befriending.
“qul liʿibādiya alladhīna āmanū yuqīmū l-ṣalata wayunfiqū mimmā razaqnāhum sirran
waʿalāniyatan min qabli an yatiya yawmun lā bayʿun fīhi walā khilālu”
[Notice again how spending is mentioned here but the word ZAKAT is not in this verse just like in
13:22 above]
(14:37) O our Sustainer! Behold, I have settled some of my offspring in a valley in which there is no
arable land, close to Thy sanctified Temple, so that, O our Sustainer, they might devote themselves to

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