“How Can We Observe The Salaat Prayers By Following The Quran Alone?”

“How can we observe the Salaat prayers by following the Quran alone?” is a favorite question among Sunni and Shiite Muslims who follow derivative texts, religious instruction, teachings and laws, all of which are written by men. With this question, both sects try to justify the necessity and proliferation of contradictory sectarian teachings, medieval Arab culture, oppressive laws filled with prohibitions and regulations–all falsely attributed to God and His prophet.

As a result, Monotheism is redefined as a “Limited Partnership”, in which the recognition and submission to God alone becomes an oxymoron; a contradiction in terms in which other ‘partners’ are submitted to and accepted by these ‘believers.’ The most common set-up for Sunni shirk is: the Quran (God) + hadiths and sunnah (messenger) + the practice of the Prophet’s companions + the practice of the companions of the Prophet’s companions + the opinions of emams (qiyas and ijtihad) + consensus of “ulama” in a particular sect (ijma’) + the comments and opinions of their students + the comments and opinions of early “ulama” + the comments and opinions of later “ulama” + the fatwas of living “ulama.”

In Shiite version of shirk, in addition to the aforementioned partners, the 12 Infallible Emams (all relatives and descendants of the Prophet Muhammad starting with Ali) and the living substitute emam is added to the board of directors of the Holy Limited Partnership. The Quran is usually considered an ambigious book and is basically used for their justification of this “shirk,” that is, setting partners with God. (For an extensive argument on this subject please see “19 Questions For Muslim Scholars” at http://www.moslem.org/yuksel).

Islam, which means Submission, is the state of mind of all people who submit to God alone. All messengers, Noah, Abraham, Moses, Solomon, Jesus and all previous monotheists were Submitters ( 2:131; 5:111; 7:126; 10:72,84; 22:78; 27:31,42,91; 28:53; 72:14). Thus, the only religion approved by God is Submission to God (3:19). It is God Almighty who uses this attribute to describe those who submit to His law (22:78). Islam is referred to as the “Religion of Abraham” in many verses since Meccan idol worshipers were claiming that they were following their father Abraham (2:130,135; 3:95; 4:125; 6:161; 12:37-38; 16:123; 21:73; 22:78). And Muhammad was a follower of Abraham (16:123).

Ignorant of the fact that Ibrahim observed the contact prayers (21:73), many contemporary muslims challenge God by asking where we can find the number of units in each contact prayer. Ignorant of the fact that God claimed Quran to be complete (6:11-116), they do not “see” that ALL religious practices of Submission/Monotheism were established and practiced before the Quranic revelation (8:35; 9:54; 16:123; 21:73; 22:27; 28:27). Messengers after Abraham practiced Salaat prayers, obligatory charity, and fasting (2:43; 3:43; 11:87; 19:31,59; 20:14; 28:27; 31:17).

The Meccan mushriks used to believe that they were followers of Abraham. They were not worshipping “statutes” or “icons” as claimed by hadith fabricators, but they were praying for “shafaat” (intercession) from some holy names, such as al-Lat, al-Uzza, and al-Manaat (53:19-23). So, contrary to their false assertion of being monotheists (6:23), they were accused of being “Mushrik” or associating partners to God (39:3).

Sunni and Shiite scholars subsequently fabricated stories in an attempt to erase any similarities between themselves and the mushriks, but in doing so exposed their own inherent lies in contradictory descriptions of those statutes (For instance, see Al-Kalbi’s classic book on statutes: Kitab-ul Asnam). Meccan mushriks who were proud of Abraham’s legend could not practice the literal observance of idol-worship; they settled for a more metaphysical satanic trap by accepting intercession and man-made religious prohibitions (6:145-150; 39:3). They were metaphysical or spiritual idol worshipers.

Meccan Mushriks, during the era of Prophet Muhammad were respecting the Sacred Masjid built by Abraham (9:19). They were practicing the contact prayers, fasting, and pilgrimage (2:183,99; 8:35­the meaning of this verse is deliberately distorted in traditional translations­; 9:54; 107:4-6). Although they knew Zakat (obligatory charity) they were not fulfilling their obligation (53:34). During the time of the Prophet Muhammad people knew the meaning of “Salaat”, “Zakat”, “Sawm”, and “Hajj”. They were not foreign words.

God sent the Quran in their language. As with each proceeding Book, the revelation was given in it’s time, in the langauge of the people receiving the revelation. God commands and reveals in a manner which can be both understood and observed, and then He details His requirements of His people throughout His Book (16:103; 26:195). Moreover, if God wants to add a new meaning to a known word, He informs us. For instance, the Arabic word “al-din” in 1:4 is explained in 82:15-19.

Verse 16:123 is a direct proof that all religious practices in Islam were intact when Muhammad was born. Thus, he was enjoined to “follow the religion of Abraham.” If I ask you to ride a bicycle, it is assumed that you know what a bicycle is and you know or learn from others how to ride it. Similarly, when God enjoined Muhammad to follow the practices of Abraham (16:123), such practices must have been well known.

Nevertheless, contrary to the popular belief, the Quran details contact prayers. While neither Quran nor hadith books contain illustration for salaat or video clips showing how the prophets observed their salat, Quran does describe prayer. The Quranic description of Salaat prayer is much more superior for the following reasons:

1. The language of the Quran is superior to the language of hadiths. Hadiths are collections of narration containing numerous different dialects and are inflicted with chronic and endemic linguistic problems. The language of the Quran is much simpler as witnessed by those who study both the Quran and hadith. The eloquence of the Quranic language is emphasized in the Quran with a repeated rhetorical question (54:17, 22, 32, 40).

2. Hadith books may contain more details. But are those details helpful and consistent with the Quran? How does a believer decide between conflicting details? Does he just pick the word of his favorite Imam? If we follow the words of a particular, favorite imam, does that meant that we are really following the practice of the prophet? For instance, you may find dozens of hadiths in Sahih Muslim narrating that the Prophet Muhammad read al-Fatiha and bowed down, without reading any additional verses from the Quran. You will find many other hadiths claiming that the Prophet read this or that chapter after al-Fatiha. There are also many conflicting hadiths regarding ablution which is the source of different rituals among sects. Hadith, more or less of them compounding God’s Word with contradictory details, cannot guide to the truth. It has become a necessary evil for ignorant believers and community leaders who manipulate them.

3. Hadith books narrate a silly story regarding the times of Salaat prayer and its ordinance. The story of Mirage is one of the longest hadiths in the Bukhari. Reportedly, after getting frequent advice from Moses by going up and down between the sixth and seventh heaven, Muhammad negotiated with God to reduce the number of prayers from 50 times a day (one prayer for every 28 minutes) to 5 times a day. This hadith portrays Muhammad as a compassionate union leader saving his people from God’s unmerciful and impossible demand.

Observing Salaat prayer is frequently mentioned together with giving charity and thus emphasizing the social consciousness and communal responsibility of those who observe the prayer (2:43,83,110; 4:77; 22:78; 107:1-7).

The Salaat prayer is observed to commemorate and remember God alone (6:162; 20:14). This remembrance protects Submitters from sins and harming others (29:45). Salaat prayer should be observed continuously until death (19:31; 70:23,34).


To observe prayer one must make ablution (4:43; 5:6). Ablution is nullified only by sexual intercourse or passing urine or defecation. Ablution remains valid even if one has passed gas, shaking hands with the opposite sex, or a woman is menstruating. A menstruating woman may observe contact prayers, contrary to superstitious cultural beliefs (5:6; 2:222; 6:114-115).

Dress Code

There is not a particular dress code for prayer, in fact, if you wish you can pray nude in your privacy. Covering our bodies is a social and cultural necessity aimed to protect ourselves from harassment, misunderstanding and undesired consequences (7:26; 24:31; 33:59).

Times For Prayer

Quran mentions three periods of time in conjunction with Salaat prayer. In other words, the Quran qualifies the word “Salaat” by three different temporal words: (1) Salaat-al Fajr (Morning Prayer), (2) Salaat-al Esha (Evening Prayer), (3) Salaat-al Wusta (Middle/Sunset Prayer). The Morning Prayer (24:58) and Evening Prayer (24:58) should be observed at both ends of the day, that is, early part of the night (11:114) and the Middle Prayer (2:238). (We will discuss the times of Salaat prayers later in detail at the end of this article).

See Timings Of Salat According To The Quran

Direction For Prayer

For the prayer one must face the Sacred Masjid built by Abraham, the Ka’ba (2:125, 143-150; 22:26). To find the correct qibla a person should keep in mind that the world is a globe, far different from Mercator’s flat map. Since the prayer during emergency and fear is reduced to one unit, in normal conditions the prayer should be at least two units and during the prayer one must dramatically reduce his/her contact with the external world (4:101-103). Prayers, unlike fasting, cannot be performed later after they are missed; they must be observed on time (4:103).

Congregational Prayer

Believers, men and women, once a week are invited to a particular location to pray together every Juma (Congregational) Day. They go back to their work and normal daily schedule after the Congregational Prayer which could be led by either man or a woman (62:9-11). The mosques or masjids should be dedicated to God alone, thus, the invitation should be restricted to worship God alone, and no other name should be inscribed on the walls of masjids and none other than God should be commemorated (72:18-20). Those who go to masjids should dress nicely since masjids are for public worship and meetings (7:31).

Position For Prayer

One should start the Salaat prayer in standing position (2:238; 3:39; 4:102) and should not change his/her place except during unusual circumstances, such as while riding or driving (2:239). Submission to God should be declared physically and symbolically by first bowing down and prostrating (4:102; 22:26; 38:24; 48:29). This physical ritual is not required at the times of emergencies, fear, and unusual circumstances (2:239).

Comprehension And Purpose Of Prayer

We must comprehend the meaning of our prayers, as these are the moments in which we communicate directly with God (4:43). We must be reverent during our contact prayers (23:2). Along with understanding what we say, we can recall one of God’s attributes, depending on our need and condition during the time of our prayer (17:111). Prayer is to commemorate God, and God Alone (6:162; 20:14; 29:45). Prayer is to praise, exalt and remember His greatness, His Mercy and ultimately our dependence on each of these attributes (1:1-7; 20:14; 17:111; 2:45). So that even mentioning other names besides God’s contradicts our love and dependence on Him (72:18; 29:45).

Recitation During the Salaat Prayer

Prefering the Quran for recitation has practical benefits since believers from all around the world can pray together without arguing on which language to chose or which translation to use. The chapter al-Fatiha (The Opening) is the only chapter which addresses God in its entirety and is an appropriate prayer for Salaat. For non-Arabs it should not be too difficult to learn the meaning of words in al-Fatiha, since it consists of seven short verses. Those who are unable to learn the meaning of al-Fatiha should pray in the language that he or she understands. I see no practical reason for reciting in Arabic during individually observed prayers.

We should recite Salaat prayers in moderate tone, and we should neither try to hide our prayers nor try to pray it in public for political or religious demonstration (17:111). If it is observed with congregation, we should listen to the recitation of the men or women who leads the prayer (7:204; 17:111). After completing the Salaat prayer, we should continue remembering God (4:103).

Units of Prayer

The Quran does not specicify any number of units for prayers. It leaves it to our discretion. The units of the Congragational Prayer being 2 is revealing, since it is more likely to be accurately preserved.

Funeral Prayer

Funeral prayers are not obligatory. They are observed to remember those who died as monotheists and to provide community support for their relatives.

Sectarian Innovations

There are many sectarian innovations that differ from sect to sect. Some of the innovations are: combining the times of prayers, performing the prayers omitted at their proper times, shortening the prayers during normal trips, adding extra prayers such as “sunnah” and “nawafil,” innovating a paid cleric occupation to lead the prayers, prohibiting women from leading the prayers, while sitting reciting a prayer “at-Tahiyatu” which addresses to the Prophet Muhammad as he is alive and omnipresent, adding Muhammad’s name to the Shahada, reciting zumm-us Sura (extra chapters) after the al-Fatiha, indulging in sectarian arguments on details of how to hold your hands and fingers, washing mouth and nose as elements of taking ablution, brushing the teeth with “misvak” (a dry branch of a three beaten into fibers at one end as a toothbrush) just before starting the prayers, wearing turbans or scarves to receive more credits…


Only three Contact Prayers are mentioned by name in the Quran. In other words, the word “salaat” is qualified with descriptive words in three instances. These are:

1. Salaat-al Fajr-DAWN PRAYER (24:58; 11:114).
2. Salaat-al Esha-EVENING PRAYER (24:58; 17:78; 11:114)
3. Salaat-al Wusta- MIDDLE PRAYER (2:238; 17:78)

All of the verses that define the times of the prayers are attributable to one of these three prayers. Now let’s see the related verses:

DAWN & EVENING PRAYERS by their names:

“. . . This is be to be done in three instances: before the DAWN PRAYER, at noon when you change your clothes to rest, and after the EVENING PRAYER. . .” (24:58).

For other usage of the word “esha” (evening) see: 12:16; 79:46

The times of DAWN & EVENING PRAYERS defined:

“You shall observe the contact prayers at both ends of the daylight, that is, during the adjacent hours of the night. . . ” (11:114)

Traditional translators and commentators consider the last clause “zulfan minal layl” of this verse as a seperate prayer indicating to the “night” prayer. However, we consider that clause not as an addition but as an explanation of the previous ambigious clause; it explains the temporal direction of the ends of the day. The limits of “Nahar” (daylight) is marked by two distinct points: sunrise and sunset. In other words, two prayers should be observed not just after sunrise and before senset, but before sunrise and after sunset.Furthermore, the traditional understanding runs into the problem of contradicting the practice of the very tradition it intend to promote. Traditionally, both morning and evening prayers are observed in a time period that Quranically is considered “LaYL” (night) since Layl starts from sunset and ends at sunrise. The word “Layl” in Arabic is more comprehensive than the word “night” used in English.

If the expression “tarafayin nahar” (both ends of the day) refers to morning and evening paryers which are part of “Layl” (night), then, the last clause cannot be describing another prayer time.

The time of SUNSET and EVENING PRAYER defined.

“You shall observe the contact prayer when the sun goes down until the darkness of the night. You shall also observe the Quran at dawn. Reading the Quran at dawn is witnessed.” (17:78).

The decline of the sun can be understood either its decline from the zenith marking the start of the Sunset prayer or its decline behind the horizon marking the start of the Evening prayer. There are two opposing theories regarding the purpose of the usage of “duluk” (rub) in the verse; nevertheless, either understanding will not contradict the idea of 3 times a day since both Sunset and Evening prayers are accepted.


“You shall consistently observe the contact prayers, especially the MIDDLE PRAYER, and devote yourselves totally to God.” (2:238).

Verse 38:32 implies that the time of the Middle prayer ends with sunset.

We can easily understand the MIDDLE prayer as a prayer between the two other prayers mentioned by name (Dawn and Evening).

The Old Testament has at least three verses referring to Contact Prayers (Salaat) and they confirm this understanding. Though we may not trust the Biblical translations verbatim, we may not consider them as errors since both internal and external consistency of the Biblical passages regarding the Contact Prayers are striking.

“And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.” (1 Samuel 20:41)”As for me, I will call upon God; and the Lord shall save me. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.” (Psalms 55:16-17) (PS: crying aloud apparently means praying with passion).

“Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did afortime.” (Daniel 6:10)

The followers of Shiite sect observe 5 prayers in 3 times: morning, noon and evening. This strange practice perhaps was the result of a historical compromise with the dominant Sunni 5-times-a-day practice.


43 Responses to ““How Can We Observe The Salaat Prayers By Following The Quran Alone?””

  1. 1 servat rauf
    June 28, 2007 at 1:32 pm

    i totaly disagree with you and your sect which you are devotedly trying to create among muslims. all companions of prophet Muhammad’s followed his sunnah and hadith. he brought Quran to them and explained its meaning to them and taught them how to practice islam by practicing orders in Quran him self perfectly. He provided us with perfect example to follow.
    And i can see very tactically you have left out how to practice five pillars of Islam without sunnah and hadith because it is only through sunnah and hadith together with Quran you would know HOW to perform them like how to read fajr, zuhr, asar, maghrib and ishaa prayers. also pilgramage and sawms and shahadah.
    its incredibly clear to me that your sect is trying to worm your way out many obligations through decieving people.
    may Allah guide all of you to the right path.
    and please if you rationalized your self in following this wrong path in effrt to fullfill your desired which you can do by leaving sunnah and hadith then please don’t fool others into believing this deception.
    i totally disgusted by your way of leading many people asray. just to let you know if you created this sect on the day of judgement you will be responsible for all the sin your followers commit.
    please reflect and do tobbah

  2. 2 servat rauf
    June 28, 2007 at 2:01 pm

    i would like every one to check out this web site http://www.submission.org/satan/cults.html

    which explains whats the idea behind creating the Quran alone sect and what nonsence this site is

  3. 3 samy
    June 28, 2007 at 3:42 pm

    hi servat ,
    from my experience , the best way to know what allah wants , is to read,
    i’m not putting all this effort creating this blog to cancel two prayers because im lazy .”to fullfill my desire ,which I can do by leaving sunnah and hadith”
    please read all the hadith and see if it is ALL acceptable to you .
    see Volume 1, Book 4, Number 234:
    And read sura 6
    what does verses 19,38,114,115 mean to you ?
    thank you

  4. 4 Nona
    July 2, 2007 at 7:33 am

    For me prayer is just a spirtual way to get closer to god its not with the amount of times we pray during day its how you do it and HOW YOIU DO IT!!
    so people dont be so rigid 3 or 5 prayers a day doesnt make a difference to me (my point of view) really its how u do them, how u try get closer to god speak to him and try and listen wat he s telling u so the number for me does not make a diff..

    1-“Some people pray just to pray and some people pray to know God.” –Andrew Murray
    2-“Prayer is the soul’s sincere desire………”– James Montgomry
    A soul’s sincere desire whenever that is during a day 3 or 5 times just a number sincere is the important part!!!!.

  5. 5 samy
    July 2, 2007 at 8:20 am

    Perform Prayer (as prescribed); surely the Prayer WAS a TIMED prescription for the Believers.
    ْ فَأَقِيمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
    God tells us that all the religious practices were already established before the Quran’s revelation (8:35; 9:54; 16:123;21:73; 22:27; 28:27)
    All the messengers after Abraham practiced daily contact prayers, obligatory charity, and fasting (2:43; 3:43; 11:87; 19:31,59;20:14)
    Perform prayer at both ends 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.
    وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِين
    The problem is not how many times daily, you can use the prescription as a minimum but we first must identify our limits according to whats prescribed in the book.
    HUMANS DO NOT RECITE ,thats why they forge falsehood and they attribute it to god…..
    its a fact
    All food was lawful to the Children of Israel, except what Israel forbade for himself, before the Torah was sent down; say, ‘bring the Torah and recite it, if you are truthful.’
    كُلُّ الطَّعَامِ كَانَ حِـلاًّ لِّبَنِي إِسْرَائِيلَ إِلاَّ مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ
    And whoso forges falsehood against God after this, those are the wrong-doers.
    فَمَنِ افْتَرَىَ عَلَى اللّهِ الْكَذِبَ مِن بَعْدِ ذَلِكَ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

  6. 6 Nona
    July 2, 2007 at 9:41 am

    just talking to god on any random time in the day for me makes me feel better not the praying itself.. maybe i do it wrong but for me the best time to talk to god is when i m lying in bed at night!!
    this is the time when u think, when u mostly feel the pain think about ur day and just thank god or ask him for something
    this is how i do it and will keep doin it regardles when the timings are maybe i do go by the book sometimes but my own way of doing it is how it makes me feel better!!!
    and its still interesting to read how there are both views on the prayers those who take it from the quran only and others who take it from both hadith and quran!!!

  7. 7 samy
    July 2, 2007 at 12:38 pm

    talking to god does not require specific timings , it can be done anytime and anywhere


    Then, when you have performed the Prayer, remember God, standing, sitting and on your sides;

    فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُم

    and god knows what is going in our minds


    And surely, We created man and We know what his soul whispers to him, and We are nearer to him than the jugular vein.

    وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

    But the contact prayers described in the book has a system which is taught to us by god in the book


    Maintain the prayers and the Mid-prayer, and stand obedient to God.

    حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى وَقُومُواْ لِلّهِ قَانِتِينَ
    And if you have fear, then (pray) afoot or mounted; and when you are secure, remember God as He has taught you what you knew not.

    فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُون

    i think the contact prayers is different from talking to god and as a practice described in the book it requires more understanding and neglecting basics such as the direction and ablution makes talking to god something different from contact prayers as prescribed in the book.

    thank you

  8. 8 Nona
    July 2, 2007 at 2:02 pm

    especially the whole direction (ebla thing) for me is not understood.. God is everywhere… when i pray in my house i know where the direction is only cz i was told but really dnt think it matterd other than that if i m praying somewhere else i honestly dont hink the direction matters at all!!!
    and yeah i know there is a difference between the actual prayer “contact prayers”as u refered to them and just talking to god… one is an obligation the other one isnt but my point is or how i see it the talking to him and reading into the quran gets me closer not the prayer. AGAIN my point of view and especialy in religion each person has his own way of dealing with god!!

  9. 9 Nona
    July 2, 2007 at 2:05 pm

    “Then, when you have performed the Prayer, remember God, standing, sitting and on your sides;

    فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُم

    and god knows what is going in our minds”

    First time i d read this so ok then and about the whole direction thing i think its just not valid i mean god is everywhere wat is the point of an EBLA or how they call it?

  10. 10 samy
    July 2, 2007 at 8:29 pm

    God explained where is the “qibla” direction for prayers and why ?

    one must face the Sacred Masjid (فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ)built by Abraham as a qibla.(2:125-150)



    سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ

    The fools among the people will say, ‘what has turned them from their Qibla (focus of direction in Prayer) which they were facing?’ Say, ‘to God belong the East and the West; He guides whom He will to a straight path.’

    وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللّهُ وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللّهَ بِالنَّاسِ لَرَؤُوفٌ رَّحِيمٌ

    And thus We have appointed you a central community that you be witnesses over mankind, and the Messenger be a witness over you. And We did not appoint the Qibla thou wast facing except that We might know who follows the Messenger from him who turns about on his heels; and it was indeed hard, except for those whom God guided; and God was not such as would let your faith waste; God is Kind and Merciful to mankind.

    The verse above explains the reason for the change of “qibla” direction from Bait al-Maqdis (Jerusalem) to The Sacred Mosque (الْمَسْجِدِ الْحَرَامِ) which is that we might know who follows the Messenger from him who turns about on his heels.

    The Jews established the practice of praying while facing Jerusalem (1 Kings 8:29, 30, 44; 2 Chronicles 6:21; Daniel 6:10).
    This seems to have continued in Muhammad’s time. When Islam first began, Muslims also prayed in the direction of Jerusalem. However, in 2 AH Muhammad issued the instruction to face the Sacred Masjid (فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ) in response to a revelation he received: “Turn then thy face in the direction of the Sacred Mosque: Wherever ye are, turn your faces in that direction.”

    i think god had a plan to distinguish between those who will accept jesus and mohammed as messenger prophets (as mentioned in the quran) among the jews and christians and those who will reject the message of the quran.


    God is telling the believer that the Book is confirming what was before it, and He sent down the Torah and the Gospel

    نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالإِنجِيلَ

    He has sent down upon thee the Book with the truth, confirming what was before it, and He sent down the Torah and the Gospel,3:3

    thank you

  11. 11 samy
    July 2, 2007 at 8:33 pm

    قَضَيْتُمُ means finished , thats why god is telling us to remember him not only in contact prayers but all the time.

  12. 12 Nona
    July 3, 2007 at 11:17 am

    thanks samy for the clarifications above.. useful..
    peace out friend!!

  13. 13 samy
    July 3, 2007 at 9:37 pm

    anytime nona

  14. 14 E. Bouqdib
    August 1, 2007 at 10:47 pm

    My God! It can’t be possible! Some claim that Quran orders only 3 prayers, some claim hadith and sunna is the answer etc. It is all wrong. The number of Rakas in Quran is 17 distributed in 5 Prayers, a fact that I can prove using ONLY QURAN and nothing else if needed.

  15. 15 sohail
    August 7, 2007 at 1:22 pm


    i do not see why Mecca is assumed to be the new qiblah. is it not possible that jeruselum was the new qiblah. this seems more logical since God says that the jews will recognise this, and i cannot find any reference to Mecca by the jews anywhere.

    anyone have any ideas?


  16. 16 samy
    August 9, 2007 at 1:55 am

    jeruselum was the qibla for the jews and it is right now.
    2:142-143 confirms that there was a change .
    please read comment 10



  17. 17 samy
    August 9, 2007 at 1:58 am

    “The number of Rakas in Quran is 17 distributed in 5 Prayers, a fact that I can prove using ONLY QURAN and nothing else if needed.”

    E. Bouqdib , plz prove using ONLY QURAN and I’ll delete the blog 🙂

  18. 18 koranist
    September 30, 2007 at 7:53 pm

    وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِين

    Perform prayer at both ends 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.

    Is this talking about establishing two paryers at both ends of the day or establish the prayers between the two ends of the day. Nahar(day) does not include morning and night. I think nahar means noon to sunset.

    The verse says establish the prayer two edges of the daytime, not AT the two edges of the daytime. There is no “fi” meaning at or on. So I believe it is anytime between those two times. From noon to sunset. This is nahar. Nahar means day time.

    Its still fuzzy though.

  19. 19 koranist
    September 30, 2007 at 8:00 pm

    Sorry upon examining the definition of daytime i got this:

    Daytime: The time between sunrise and sunset.

    Then this would mean that this is talking about fajr and isha. Since this means that the edges of sunrise and sunset is fajr and isha, the 2 times before and after the sunrise and sunset.

    So we can now say that most likely the fajr and isha are well established and the middle prayers must be between them. This makes sense since it confused me a little.

  20. September 30, 2007 at 10:41 pm

    Then this would mean that this is talking about fajr and isha. Since this means that the edges of sunrise and sunset is fajr and isha, the 2 times before and after the sunrise and sunset.

    the two edges of the daytime are

    fajr (sunrise)

    middle (sunset)

    esha (night)is after sunset when its totally black ( same root of “aasha” = blind )

  21. 21 Sherry
    October 16, 2007 at 6:01 pm

    وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِين

    “Perform prayer at both ends 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.”

    I am sorry, but as I read it, the above verse appears to suggest 3 prayers… 2 prayers at the ends of the day… and 1 during the (early watches of) the night… am I reading this right?

    Also, What do you understand from the verse 125 of Chapter 2 and it’s implication on how to perform out salaat?

    And, finally, how do I know that I or anyone else will not fall in the following trap:

    3:78 – “There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, “That is from Allah,” but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it!”

    Please understand that I am not trying to point fingers. I am just trying to avoid becoming someone who follows his own (or someone else’s) wishes and is not mindful of what Allah has commanded.

  22. 23 Sherry
    October 17, 2007 at 2:11 am

    I apologize for my last comment. Upon reading it again, I don’t think I was able to get my question across as diligently as I would have liked. Please allow me to rephrase the question.

    Chapter 11, Verse 114 implies prayers at the ends of the day, i.e. Sunrise (Fajr) & Sunset (Wusta) & prayer during the night (Esha). Now, Chapter 17, Verse 78 implies that one should perform prayer from the time when the sun has passed its zenith (Noon) till the darkness of night (A time-range from noon till the night). I am confused as to which prayer this verse is referring to… We know that it is neither Sunrise (Fajr) prayer nor the Night (Esha) prayer… the prayer left is the Middle (Wusta) prayer but the thing is that Chapter 11, Verse 114 already specifies its timings, i.e. at Sunset. So, is this a 4th prayer?

    I hope I have been able to clarify myself better this time. Thanks again for indulging me.

  23. October 17, 2007 at 8:38 am

    “Chapter 17, Verse 78 implies that one should perform prayer from the time when the sun has passed its zenith (Noon) till the darkness of night (A time-range from noon till the night)”

    the reason why u r confused is:
    (duluk Al shams) is sometimes translated noon which is wrong.

    please read


    thank you

  24. 25 Sherry
    October 18, 2007 at 2:19 pm

    Can I ask where you are getting your translations and definitions from? I think that is the only underlying factor which is prompting a change in the understanding of the various sects/groups? Think about it. Everybody is reading the same book but everybody has a different take of it. Who among them falls into the following category:

    3:78 – “There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, “That is from Allah,” but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it!”

  25. October 18, 2007 at 3:38 pm


    click on the verse to view different translations and see the Literal translation


    and also



  26. 27 Sherry
    October 18, 2007 at 5:01 pm

    Thanks for the info… Peace to you, as well.

  27. 28 Eagle
    October 19, 2007 at 2:20 am

    What is the difference if any, between the Quran and the Surah??

  28. October 19, 2007 at 5:00 am

    A Sura(h) is a chapter of the Quran and Aya(h) is a verse

    (4:66) is Sura(h) 4, aya(h) 66



  29. 30 Sherry
    October 19, 2007 at 12:48 pm

    I am sorry, Stefan… but I am still having problems understanding the grammatical rules for Arabic… like, e.g. the letter (Wa) in Arabic in between two words means “and”, a unanimously accepted rule, which goes without saying… but in the article above, for Verse 11:114, it has been translated as “that is”…

    I really apologize for troubling you so often, but I just want to be sure… although, I know that I am bordering on nit-picking, but I just want to adopt the right approach of studying Quran, i.e. without any presuppositions or baggage, which have been developed due to my Sunni background.


  30. October 19, 2007 at 1:24 pm

    please feel free to ask any questions anytime.

    (Wa) means “and”


    the amount of different translations are really annoying and sometimes it is hard to find the real meanings.

    try using the following link when you need a word for word translation



  31. 32 Sherry
    October 19, 2007 at 2:13 pm

    Stefan, Thanks again for accommodating my requests so patiently.


  32. 33 Eagle
    October 19, 2007 at 4:39 pm

    Thanks Stefan 😀

  33. 34 Yusuf
    April 6, 2008 at 11:22 pm

    Salamun ‘alaikum all,

    Here’s an irony: I came to Islam through The Qur’an only…I left “Islam” because of The Sunnah and Ahadith…and I came back to Islam via The Qur’an which I now read with complete freedom and I am not restricted by sectarian restraints by so called “scholars” (e.g. Muhsin Khan) meddling with interpretation, twisting contexts and merely playing on words.

    I read through ALL of the alleged “Sahih” Ahadith of Bukhari and Muslim and even then I found that so many hadiths ridicule, slander, demean and negate Islam, Muhammad, Allah and The Qur’an…and the true Muslims of the day! All I can say if you want to follow this trash then stop whining about how Allah is humiliating you pseudo-Muslims day-in day-out for your mindlessness in allowing such filth to misguide many, grossly distort and misrepresent Islam period!

    The Sunnah is gradually being seen for what it is (BID’AH BIG TIME!) by young Muslims who are receiving an education and not held in ignorance and poverty so the Mullah priestly caste can call the shots. Islam is being returned to those who sincerely strive to live as Muslims!

    wasalam! Yusuf

  34. April 10, 2008 at 1:43 am

    Welcome to TruthBooth,

    Thank you for stopping by.


  35. 36 Mohamadino
    May 5, 2008 at 11:30 am

    Peace to you all

    God says in the Quran, Surah 33 – Al Ahzab THE CONFEDERATES clause no. 21 (” Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the Praise of God. “)and says in Al Nesa2 or women chapter sura no 4, clause no. 69 (” 004.069 All who obey God and the Messenger are in the company of those on whom is the Grace of God,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! “
    and says in clause 14 of the same chapter or sura (” But those who disobey God and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.”)and in clause 13 (”Those are limits set by God: those who obey God and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the Supreme achievement.”

    Based on the above evidance, if the islamic scholars believe that Mohamed’s hadiths or teachings peace upon him is authentic then we have to believe it and follow it in our daily lives.

    finally god knows

    If any thing in my view is wrong it is from the devil and myself and if right it is from allah.

    peace to you all

  36. January 6, 2012 at 2:39 pm

    @Mohammadino think of it this way. Our beloved prophet’s best sunna among us is Quran. He followed whatever Quran required off him. Our prophet did not do anything contradictory to Quran or something that was not in Quran. Hence, by following Quran you will following his sunna and most of all ALLAH’s sunna.

  37. May 5, 2013 at 3:35 pm

    i really feel stupid i mean i have been on hundreds of websites trying to understand the exact prayers in the quran because i wanna pray the way ALLAH tells me to, NOT according to my own opinion because thats not how it works… if you would kindly study the quran with me somehow than maybe we can learn

  38. 40 Andrew Wenham
    September 23, 2017 at 5:27 pm

    Assalam aleikom
    I enjoyed this page very much and agree with almost everything, but I do believe that we can pray just 1 prayer unit instead of two. Because to shorten the prayer can be done by shortening the time and not the units.

  39. January 23, 2018 at 8:06 am

    To reject the Hadith altogether is to reject the Prophet sallallahu alaihi wa sallam as the teacher and role model not mention those who learned from him directly. There is no denying the fact that some Hadith are fabricated or contradict the Qur’an and other hadith, irrespective of who collected or narrated them. Your attempt to import a loose and illogical version of Islam will not succeed.
    وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ

    (Sahih International)
    And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. An-Nur, Ayah 48. The word of Allah is the Qur’an while that of the is the Hadith. In the Qur’an Allah says: هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِين
    It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error. Al-Jumu’ah, Ayah 2.

    If the Prophet sallallahu alaihi wa sallam performed ONLY three prayers a day there will be a source or reference from the earlier generations of Muslims especially from the birthplace of the Prophet. You want to import “personal discretion as another source of Islamic? No please.
    There’s reference to call for prayers in the Qur’an but the wordings are not in the Qur’an you have rely on the Hadiths, unavoidably, not your discretion. Or how do you call for prayers in your school of thought?

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Stefan Rosty Founded TruthBooth22.04.07

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