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This is a text about the use of the Arabic word SALAT (written slwt), traditionally understood as ‘ritual prayer’ and which I understand to mean the Commitment. I understand the Commitment as the engagement and the service of man as God’s vicegerent. In this sense the Commitment represents the bondage and tie, the true relation of man as God’s vicegerent towards God as His Creator and the Owner of all that in the heavens and on the earth, who set man to be the vicegerent. In this light the commitment is also the following close of the vicegerent to God, His master. This will, GW, be elaborated in this text. I do not consider this to be purely my own work but rather a result of the blessed sharing of knowledge and ideas and thoughts although many of those with whom I have made the exchange may not fully agree to it. We ask God to increase our knowledge. To Him we shall all return.

We have to bear in mind that the teaching of the Book is consistent and has no discrepancies. This is very important as this will help us make the right choice where it may imply two ‘possible’ meanings;- our choice in such a situation will go for the one that goes in line with the essence of the teaching and its consistency.

I have made my choice to start with verses 11:84-87 as I think that the use of the word ‘salat’ is so clear that it leaves no room for any kind of speculations that it could refer to any kind of rituals. When we take off the veil of prejudice and preconceptions as well as inherited notions, we can then clearly see, GW, what this word (salat) really refers to.

11:84, “And to the Madyan, (We sent) their brother Shuaib, he said: “O my people! serve God, you have no God other than Him and do not give short measure or weight, I see you in prosperity but I fear for you the chastisement of a day that will compass all around.”

11:85, “And O my people, give just measure and weight and do not withhold from the people the things that are their due and do not go around in the land doing mischief.”

11:86, “That which is left for you by God is better for you if you (but) believed and I am not a watcher over you.”

So as we read from the verses 11:84-86 that the messenger sent from God asked his people to serve God alone and not to give short measure to weight no matter how it seems to cause prosperity. Its final result is terrible, not to withhold from the people the things that are their due, and not to commit evil in the land ending with mischief on it. (see also 7:85-93, 26:176-190, 29:36)

These suggestions, that is, new direction is named ‘salat’, precisely your ‘salat’! in the following 11:87

“O Shuaib, does your ‘salat’ order you that we leave off what our fathers served or that we leave off doing with our property what we like.”

Please pay a deep attention to this verse. Now, look carefully at this part of the verse;- “does your ‘SALAT’’ order you that we leave off what our fathers SERVED!

Shuaib’s suggestions (SERVE God) = (the same is named) SALAT = (replacing) what their fathers SERVED.

Keep in mind that the first thing (before getting into details) that Shuaib asks his people to do is: “O my people, SERVE GOD” (11:84).

I think that the above is very obvious from the verses 11:84-87. Another obvious thing is that, this suggested salat has to do with the property (money).

This leads us to see that, understanding this word (salat) in 11:87, as a ‘ritual prayer’ would, with no doubt, cause confusion and would make this passage very unclear.

Now, I will move to the other part of this analysis in which we shall gw see a small chapter of the Book where a derivative of the word slw is used. I believe that this small chapter can help a lot in getting a good understanding of the notion slw in the Book. Being a small chapter of only 7 verses makes it easy to follow its context and have a good insight within its meaning. Let us have a look.

To answer the above question just put ‘the performers of regular prayer’ for almusaleen, and ‘their regular prayer’ for ‘salatihim’. Does it make any sense?

Now, let us have a brief analysis of the chapter. You see the first part of the chapter explains the ones who reject and deny God’s system prescribed for mankind. It does not say that those people, the deniers of the system, do not do ritualistic prayer. It describes them as ones who repulse the orphans and does not encourage the feeding of the indigent.

In the second part (from verse 107:4) we see a warning to ‘almusaleen’ who are careless of their salat. In the context of the chapter, ‘almusaleen’ are supposed to stand opposite to the deniers. We understand also from the chapter that almusaleen is not purely a name or a title. Real ‘almusaleen’ must be aware of their salat. Again from the context of the verses we understand that as salat stands as opposite to the behaviour of those who reject the system thus, as salat in this context is an equivalent to the system (ad deen).

So, before running to choose any word to stand and represent the idea the word ‘as salat’ carries in the context of chapter 107, I think we can at least give a brief, definition related to its context here.

Almusaleen should not seek to be seen[1], and should not cut the help for the needy. This means that their salat means to be engaged to make the help gets to the needy without the intention to be seen. To this extend, almusaleen should stand opposite to those who deny the system, the ones who repulse the orphans and do not encourage the feeding of indigent, that is, the cutting of aid in general.

Now, we can say that as salat in this context is the commitment and engagement to aid those who are in need of aid. Almusaleen are the ones who are supposed to carry on the commitment.

Here we have two ideas following each other (believed and salla) in 75:31 which are confronted in the following 75:32 with (but rejected/denied and turned away.). The denting/rejection and turning away stands opposite to the believing/accepting and salla . Here it becomes clear to us that solla is the opposite of the turning away. So, Salla is to follow close. All those ideas presented in these verses are concepts. Turning away (tawalla) is a concept as well as following close.

This turning away is also mentioned in 70:17. It is important to notice that the turning away (as concept) in 70:17 is associated with the collecting of wealth and its misuse. (See also chapter 104)

It is interesting also to see that few verses from 70:17 we have again a description in length to almusaleen as opposite to those under verses from 70:17-21.

In these verses (70:22-34) Almusaleen are described as follows:

70:23, “who are always constant in their salat”.

70:24, “And who set aside part of their wealth.”

70:25, “For the one who asks (for aid) and the denied.”

70:26, “And who believe in the Day of Judgment.”

70:27, “And who are fearful of their Lord’s retribution.”

70:28, “The retribution of their Lord is not to feel secure from.”

70:29, “And who guard their chastity.”

70:30,”Except with their wives or those whom their right hands possess, for then there are not to be blamed.”

70:31, “And whoever seeks anything beyond this, they are the transgressors.”

70:32, “And who are trustworthy and keep their oaths.”

70:33, “And who uphold their testimonies.”

70:34, “And who observe their salat.”

The above is straightforward description to ‘almusaleen’. It is obvious from this description that as salat is far wider concept than what is traditionally understood and that it encompasses all the above activities, actions, and relations and almusaleen are the adherers of this concept. We view all the activities, actions and relations listed in these verses as the Commitment and almusaleen as the committed ones, those who adhere to the commitment.

Please compare the above wider definition of ‘almusaleen’ to the one of the ‘almui’minoon’, (usually translated as the believers) in 23:1-9. This shows the words ‘al musaleen’ and al ‘muimieen’ are equivalents that encompass a wide concept as we mentioned earlier.

In the coming part we shall go thru some of the verses where the word as salat, and/or its derivatives are mentioned and try to analysis them.

"Recite what has been revealed to you of the Book and aqimis salat, for the salat restrains/prevents from shameful and evil deeds and keeping God in mind is greater and God knows what you do." 29:45

This verse tells us that ‘as salat’ restrains or prevents from shameful and evil deeds”. If we ponder over this statement, we can see that ‘as salat’ in this context of the sentence refers to an all-time engagement and service based on an accepted attitude and direction of life.

"O you who have believed, follow not Satan’s footsteps; and he who follows Satan`s footsteps (let them know) that he commands shameful and evil deeds and were it not for God’s grace and mercy, He would not have purified any of you but God purifies who wills and God hears and knows everything." 24:21

In verse 29:45 we read about what prevents from shameful and evil deeds (alfahishata wal munkar). In verse 24:21, we read about what leads to doing shameful and evil deeds.

Following God closely (being committed) prevents from shameful and evil deeds. 29:45

Following Satan’s footsteps means to work and live upon his orders. To follow God means to work and live upon His orders. The above understanding is confirmed in the following verses:

16:90, "Verily, God commands justice, the doing of good (righteousness) and giving to kith and kin, and He forbids shameful and evil deeds and injustice; He instructs you that you may keep (this) in mind."

16:91, "And fulfil the covenant of God when you make the covenant and break not your oaths after you have confirmed them, when you have made God your surety; for God knows all that you do."

See also the following verses in the relation of following God and following the Satan:

2:168, “O people eat of what is on earth, lawful and good and do not follow the footsteps of the Satan as he is a manifest enemy to you.”

2:169, “He orders you what is evil and shameful and that you say of God that you know not.”

2:170, “And when it is said to them: “follow what God has been revealed.” They say; “Nay, we shall follow what we inherited from our fathers.” What! even though their fathers were void of wisdom and guidance?”

Here is another pair of verses to shed more light on the idea behind the term ‘as salat’.

19:59, "But after them followed a posterity who lost ‘as salat’ and followed after lusts, they will surely to face destruction."

19:60, "Except those who turn to God and believe and work righteousness; for these will enter the Garden and will not be wronged in the least."

“But followed after them a posterity that inherited the Book, but they chose the vanities of this world, saying: "we will be forgiven." And if similar vanity came their way they would again seize them. Was not the covenant of the Book taken from them that they say not about God but the Truth and study what is in the Book? But best for those who fear God is the home of the hereafter. Will you not understand?” 7:169

“And those who uphold the Book and maintain as salat we shall not cause the reward of the righteous to perish.” 7:170

Pay attention to the similarity between these two sets of verses. Let us try to do a kind of comparison here.

In verse 19:59 we read about the following of lusts.(note that following of lusts (shahawat) is actually the following of Satan (3:14, 15:39, 16:63…).

The corresponding idea in 7:169 to ‘following of lusts’ is represented in ‘they chose the vanities of this world’ and their persistence on this: “…and if a similar vanity came their way they would again seize it”.

It is important to notice that these people who chose the vanities of this world actually inherited the Book (7:169). But it is obvious that they did not choose to uphold it, that is, to observe its limits. The next verse (7:170) confirms this as it speaks about those who uphold the Book and maintain as salat (the observation of limits as the service of man, the vicegerent) as opposite to those mentioned in the previous verse (7:169) who, although inherited the Book, they chose the vanities of this world. The other assertion in 29:45 says: “keeping God on mind is greater.”

Keeping God on mind is greater as following close and observing His limits (as means) leads to Keeping God on mind.

Just to remind that the concept and meaning of ‘dhikrul lah’ is greater than lip service or repeated words. ‘Dhikrul lah’ is a process that keeps going on as long as we live (and so as salat as engagement and service).

Our engagement and service on earth as vicegerents is the way through which we keep God in mind.

14:40, “O, My lord, make me a maintainer/observer of as salat, and of my off-spring, my Lord and accept my call/prayer.”

Why would Ibraheem ask God to make him maintainer of one single ‘ritual’ leaving other prescribed things such as fasting. Why isn’t it (God make me of those who fast..!). I think because the verse does not speak of one single ritual leaving other things in the service of God but is actually speaking about the concept and principle (as salat) that is related to all aspects and forms of the Service. I think it is better and far safer to read it as “God make me a maintainer of the Commitment…”

And this one:

24:41, “See you not that all that in the heavens and on the earth celebrates the praises of God, and the birds outspread. Each knows its salat and its praises and God is aware of what they do.”

Each of the God’s creatures in the heavens and on the earth knows its prescribed duties and function (tasbeeh) according to these prescribed duties within God’s creation.

Here we have another set of verses to give more insight to the word ‘salat’:

"Verily, God and His forces (malaika) commit to the announcer/prophet. O you, who have believed, commit to him (saloo aleyhi) and surrender in full measure." 33:56

This is the verse which gives credit, according to the traditional understanding, to the well established concept that we have to do ‘salat’ on the prophet repeating the phrase ‘sala alahu aleyhi wa salam’.

It is obvious that the verse speaks about action and not lip service. It says "God and His forces ‘yusaloona alan nabiy’!?" God and his forces do not keep saying: “sala alahu aleyhi wa salam” and ask the believers to do the same. God and His forces support/commit to the prophet as well as to those who believed with him. See the following verse:

"He it is Who commits (yusalee aleykum) to you and His forces in order to bring you out from darknesses into light; and He is full of mercy to the believers." 33:43

And He asked the believers to support the prophet in his mission, that is, to support God,s cause. (33:56)

"O you who have believed, if you help (the cause of) God, He will help you and plant your feet firmly" 47:7

So, ‘aqimu salat’ is to maintain the commitment, that is, follow closely the course and to be its supporter. In other words iqamatu salat represents the engagement of the vicegerent as we mentioned earlier.

35:18 "Nor can a bearer of a burden bears another`s burden. If one heavily laden should call another to bear his load, not the least portion of it can be carried (by the other) even though he be nearly related. You can warn only those who fear their Lord unseen and maintain as salat and whoever evolves (purifies) himself do so for himself and to God is the return”

Those who choose to maintain the commitment are actually those who fear their Lord unseen and who seek to purify/evolve themselves.

We know that the Reading is the Book revealed to God`s messenger with the duty to reveal it to people (28:85) as it was not a private communication (6:19).

The fact that this aspect of the Book, that is the Reading is emphasized all over the Book and it is the one, with which, it is most popular makes us think deeply on its significance.

So, having this accent on Reading, repeated to us many times, we can clearly identify it as a book that is to be read on regular basis.

In the following verses we will GW shed more light on this relation between the as salat and the Reading.

17:106, "and (it is) a Reading which we have divided (into parts) that you read it to men at intervals, we have sent it down at stages."

28:85, "Verily He who has ordained/made obliged the Reading on you will return you back to meeting. Say my Lord knows best who brings true guidance and who is manifest error."

27:91, "I have been commanded to serve the Lord of this city who has made it forbidden and to Him belongs all things and I have been commanded to be of those who submit. And to rehearse the Reading, and if any accept guidance, they do it for the good of their own souls and if any astray, say: "I am only a Warner."

7:204, "When the Reading is read listen to it with attention, and hold your peace; that you may receive mercy."

6:19, "And this Reading has been revealed to me to warn you with it and to whom it may reach.."

41:26, "The unbelievers say: - Do not listen to this Reading and talk at random in the midst (of its reading) that you may gain the upper hand.-"

46:29, " Behold, We turned towards you a company of Jinns to listen to the Reading and when they stood in the presence thereof, they said, -listen in silence- and when the reading is over (fa lama qudiya) they returned to their people to warn them."

From all these verses (and many similar ones) we see that the aspect of Reading has been emphasized. This is due to the fact that warning is through reading. Reading is the main method of its delivery to people. Pay attention to the fact that Reading does not mean purely going through a written text but rather appreciate its lessons and absorbing its morals (and subsequently work upon them). This explains the question in 84:21 (no respond and reaction to the reading as if deaf and blind 25:73). Also notice the remark in 4:102.

We can see from the above verses that the word is about organized session(s) dedicated to Reading God’s Book as means of reminding people and delivering the message to them.

Please pay attention to the words (falama qudiya/when it (the Reading) is over) which puts great accent on an organized session with a beginning and end.

The phrase (lama qudiya/when it is finished/done/over) is mentioned in relation to ‘as salat’ in 4:103, 62:10.

I personally believe that ‘as salat’ in verses 17:78 and 11:114 refers to the sessions (two) dedicated to Reading as a commitment. These two sessions are mentioned by name, (Dusk session and dawn session (salatul isha salatul fajr).

Add to this 17:106 up to 17:110 where we read about having the moderate voice for Reading.

So, these sessions for reading are simply viewed as duty/service at specific times. This does not mean that there are no other duties or services other than them. In other words, the reading is only one aspect/form of as salat which does not exclude other forms of it.

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[1] To be seen ‘yura’oon’, is rather a concept than a literal meaning. It reflects the attitude of getting engaged without the need to be pointed to by people. It is mentioned in the Book elsewhere related to ‘spending’ 2:264, 4:38.