IN THE QURAN: SALAAT, FASTING, HAC AND ZAKAT

[Emre_1974tr]

With machine translation from the book "Religion in the Quran" written in Turkish):

1 - SALAAT

Understanding the prayer in the Qur'an is of great importance for Islam based on the Qur'an. The reason for this is the sectarian mentality; "How can we pray if we understand religion only from the Qur'an? We cannot pray just by looking at the Qur'an. This means that we need sources other than the Qur'an...". Even the way sectarians ask this question is proof that they do not understand religion. What needs to be done is to determine the method in understanding religion and to understand and apply religion accordingly. After the source of religion is clear, the method; It is taking the source of religion before us and understanding prayer, fasting, morality and everything in the name of religion from this source. In other words, prayer will be understood from the source of religion. The source of religion will not be determined by the idea of ​​prayer in the head. If there is a difference between the Qur'an and what is known in the name of prayer, the solution is not to change the source of religion, but to correct what we know about prayer.When we take in our hands the only source of religion, the Qur'an, we see that it contains all the necessary information for prayer. The most detailed form of worship in the Qur'an is prayer. However, this does not mean that every detail described in the name of prayer today is mentioned in the Qur'an. The elaborate mentality of the sects has touched the prayer as well as every other subject, and details that do not exist in the Qur'an, that is, in religion, have been added to the prayer.

It is wrong to do things that are not mentioned in the Qur'an in a certain way. For example, as we will see later, it is not obligatory to recite Surah Fatiha in prayer. But it is of course good to read the first chapter of the Qur'an, Fatiha, this part of the Qur'an, in prayer. In other words, stating that it is not obligatory to do this in prayer is not to be against that issue. It is wrong to assume an obligation that is not only mentioned in the Qur'an. Considering our example above, the mistake is not to read Surah Fatiha, but to say that it is obligatory to read Surah Fatiha every time you stand up. While reading this part and other parts of our book, please read, "This issue is not found in the prayer described in the Qur'an." Pay attention to this subtlety in the things we said. Prayer in the Qur'anStarting with wudu and ablution (ghusl), which are the preparatory phases, are as follows:

ABDEST AND BOY ABDEST (GUSUL)

In the Qur'an, wudu is only described as a condition of prayer. Also, when entering the mosque, while reading the Qur'an, it is not necessary to make wudu for any worship other than prayer, and for a long ablution (ghusl). In the Qur'an, ablution and ablution are mentioned in two verses that we will give shortly. Apart from these two verses, there is no verse in the Qur'an about wudu' and ablution. In other words, what we need to do, when we need to do wudu and ablution, and what to do if there is no water will be understood from these two verses.

O you who believe! When you get up for prayer; Wash your face and hands up to the elbows. Stroke: your head and your feet up to the heels. If you are junub, get clean. If you are sick or on a journey, or if one of you has come from the footpath, or if you have touched women, and you cannot find water: Rub your face and hands with clean earth. God does not want to cause you difficulties. Allah wants to cleanse you and complete His blessing on you. It is hoped that; thank you.

5 Surah Maida 6

O you who believe! Do not approach the prayer until you know what you are saying while intoxicated, and until you wash (ghusl, ablution) while you are junub, except when traveling. If you are sick or on a journey, if one of you has come from the footpath or touched women and cannot find water, make tayammum with clean earth: rub your faces and hands. God is forgiving, forgiving.

4th An-Nisa' 43

Now let's ask our questions and answer them according to these two verses:

1) Why is Ablution and Ablution Necessary?

It is clear from the verses that; Wudu and ablution are both necessary for a single prayer. 5 At the beginning of verse 6 of Surat al-Maida, it is said that ablution should be taken for prayer. In verse 43 of Surat an-Nisa 4, it is explained that a junub person cannot pray without washing.

2) When Is Ablution Taken?

If you pay attention to the last parts of both verses, we are told what to do when we need water but we cannot find it. It is also explained what invalidates wudu as it is explained to us that water is necessary. The expression we translate as "when you come from the foot path" shows us that ablution should be taken when it comes from the foot path. The Arabic word for "foot path" is "gait". This word in Arabic means "hole" and corresponds to the words "foot way, toilet". The place meant by the word is used only for this purpose.) In other words, the wudu' must be taken after those performed on the hollow places. With nothing described other than that, neither the shedding of blood,Eating camel meat does not invalidate wudu'. It is clear from the verse what invalidates wudu. Whatever people do to the hole in the "foot way" invalidates the ablution.

3) When to Take Wudu (Ghusl)?

"Abdest" and "boy ablution" are words that have passed into Turkish from Persian. They are not mentioned in the Qur'an. What we mean by "ablution of height", which is mentioned in the Qur'an, is the necessary washing when one becomes junub. Since "ghusl" already means "to bathe" in Arabic, there have been some people who have said "ghusl" or "ghusl ablution" in Turkish instead of "boy ablution". In both verses, it is said that the other state where water is necessary is "touching women". The expression "don't touch women" is also an idiom with the same meaning in Arabic.) In other words, the ablution is taken after sexual intercourse with women. We have already said that one's ablution is taken when one becomes junub. Junub is derived from the root "cenb". The root of this word has the meanings of "being close, togetherness".According to this, the term "cenabet" became the name for the result of the union, which is the most advanced level of togetherness. The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.It is not in the Qur'an that it is wajib (between fard and sunnah, close to obligatory practice) or circumcision to take ablution in the following cases. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.It is not in the Qur'an that it is wajib (between fard and sunnah, close to obligatory practice) or circumcision to take ablution in the following cases. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.

4) How to Make Wudu?

At the beginning of the 6th verse of the 5th Surah, it is explained how we should make wudu. In this expression, the phrase "hands up to the face and elbows" is followed after the verb "wash", and the phrase "feet up to the head and heels" is used after the verb "stroke". What would you understand if someone said to you, "wash the bathroom and kitchen, wipe the hall and the hall", does the doorway need to be washed or wiped? Everyone understands that the training needs to be deleted. However, all of the Sunni sects, for some reason, argued that the "feet" after the verb "stroke" should be "washed" instead of plastered. Then why isn't this expression in the verse after the verb "wash"? It is also not possible to say in the verse that it is said to be done from the top down, that stroking is an interim explanation and that it should be patted alone.because in the verse first the face and hands are mentioned, then they are dealt with and then the feet are descended. Therefore, there is no reason to refer to the verb "wash" to pat the feet up to the heels. This idea is derived from fabricated Sunni hadiths. However, according to many hadiths in Shiites, feet are rubbed with hands. Our aim is not to refute the hadiths with hadiths, but to show that those who do not see the Qur'an as sufficient behave arbitrarily even in the hadith. After stating that many Companions were content with patting their feet, Süleyman Ateş explains what is understood from the Arabic of the verse as follows: these are the face and arms. He ordered both extremities to be stroked; These are the head and feet. It brought two complements after the verb wash. These are the face and hands.This means that the face and hands will be washed. He also brought two complements after the verb "stroke", these are the head and the feet. So these are the limbs to be stroked. There is a subtle point in the verse that strengthens this meaning immensely. Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).

In short, hands are washed up to the face and elbows, the feet are rubbed up to the head and heels, and nothing is required. Whoever wishes, rinses his mouth and nose, rubs his neck with three fingers, crescents in his ears with his little finger, washes his feet with his heels, and recites prayers in Arabic every time he washes his limbs. But those who do these should know that they have nothing to do with wudu. Allah has explained wudu in the Qur'an and they are not included in that explanation.

5) How to Take Ablution Wudu?

We have said before that the ablution should be taken while he is junub. Two words describe what we should do when we are junub. The word "tahara" in Surah 5 Maida means "to clean", and the word "gasale" in Surah 4 Nisa means "to wash". For ablution, wash from here to there, rinse your mouth and nose three times, do not leave a place as dry as a pinhead, pour water three times starting from your right shoulder. Since there are no such restrictions, the word "gasale" means only "to bathe".

With the word "Tahara", the importance of getting rid of dirt in this washing process is understood. A person who fulfills this will have made wudu. If a mother says to her five-year-old child "Washer", that child will understand and wash. However, huge men are called "Washers", but they say, "How do I wash? What happens if there is a dry place as much as a pinhead? Which shoulder shall I pour water on first?" They do not understand the verse of Allah. moreover, they do not understand that this lack of understanding stems from their own ignorance. They also declare the book of Allah incomplete and take the books in which these strange questions are explained as a guide as if they are the complete and complete source of religion.

6) What to Do If Water Is Not Found?

Normally, the probability of a person not being able to find water is very low. The Qur'an's explanation of this situation is proof of how the Qur'an gives all the details when necessary. In all these cases, the person makes up for the lack of water by tayammum to a clean soil. Face and hands that cannot be washed are rubbed by rubbing hands on clean soil. Thus, the preparation for prayer is provided even when there is no water.

Please re-read the statements at the end of both verses about that Allah does not want to cause us difficulties, that He is forgiving and that he is forgiving, and those who have made ablution and ablution a lot of unnecessary details and difficulties.

TURNING TO THE QIBL

In verses 144, 149 and 150 of Surat al-Baqara, Muslims are told to return to the Masjid al-Haram, where the Kaaba is, wherever they are. This is an application that also gives order to prayer. In this way, especially the prayers that are performed together become more regular and regular. In verse 115 of Surat al-Baqara, it is said that wherever we turn, Allah is there, and false meanings are attributed to returning to the Kaaba, and the idolatry of the Masjid al-Haram and its surroundings is prevented. Existing mosques were built towards Masjid Haram based on the verses of Surat al-Baqara. Muslims perform their prayers by turning to Masjid al-Haram. If Muslims know the qibla (Masjid Haram direction), they turn there and pray. If they cannot find the direction, they will know that Allah is everywhere and continue their worship (2 Baqara Surah 115).

CLOTHING IN PRAYER, CLEANING

There is no special clothing for prayer in the Qur'an. Whoever prays alone, prays as he wishes. It is good for a person who goes to places where prayers are held together with a well-dressed and neat dress (See 7 Araf Surah 31). In verse 26 of Surah Araf, it is said that people have a style of clothing that will cover their private parts, as well as a style of clothing that will add beauty and adornment. Five verses after that, in 7Araf Surah 31, adornment is mentioned next to the mosque (in the area where the prayer is performed). We saw in Chapter 22 of the book that there is no such thing as a headscarf, and in other parts of the book, it is not necessary for a man to cover his calf. These non-normal obligations do not exist when praying. Because the Qur'an does not describe a special dress as a prayer dress.

The importance of cleaning and keeping the area where prayer will be performed can be understood from the verses of 2Baqara Surah 125 and 22Hajj Surah 26.

PRAYER TIMES

It is mentioned in the Qur'an that prayer is an obligatory time (4 Surah an-Nisa' 103). The Qur'an, which explains how to pray even in times of fear, has no doubt fully explained the times of the obligatory prayers. What we mean by the explanation of prayer times is to explain the obligatory prayers. Prayer is a praised act of worship. It is a way of turning to Allah and remembering Allah. In this respect, prayer is an act of worship that can be performed at any time. However, not every prayer performed is an obligatory prayer. For example, an extra prayer can be performed at midnight, but this does not mean that the prayer performed at midnight is obligatory. Undoubtedly, the Prophet and his relatives also prayed many times. Forgetting that the Qur'an is the only source, the sectarian mentality declared some of these prayers obligatory and others sunnah; Instead of understanding religion from the Qur'an,They formed a religion by interpreting the actions of the relatives of the Prophet in their own way. Sunni sects have made five prayers obligatory: morning, noon, afternoon, evening and night. Shiites say that they make the three daily prayers obligatory and combine the five daily prayers at these times. About what the Kharijites in earlier times did two or three timesThere are also hadiths . Apart from these obligatory prayers, there are also many prayers such as the morning prayers, Duha, Sun, Lunar eclipse, Istikhara, Kadir, Regaip, and Beraat night prayers. The witr prayer, on the other hand, is obligatory for some, close to fard, and sunnah for others.

The Qur'an, which gives information about performing prayers in times of war, undoubtedly also explains the times of obligatory prayers. It is possible that the prayers, which are not proven in the Qur'an, were performed at certain times by certain people, caliphs, or even the Prophet. Because the Qur'an praises prayer, and it is of course good to perform prayers other than obligatory prayers. From this point of view, it is possible that the prayers mentioned above and not mentioned above, but mentioned in prayer books, were performed. However, it is a grave mistake to perceive prayers that are not mentioned in the Qur'an as obligatory prayers. When we look at the event from this point of view, the problem arose from the mistakes in the way the hadiths were interpreted. Now, let's learn about the obligatory prayers, together with their names and times, from the Qur'an, which is the only source of religion.

MORNING (FECR) PRAYER

In the Qur'an, the word prayer is expressed with the word "salat". "Salat", which has the meaning of "connecting", is also used for the connection that the servant establishes with his creator, that is, for prayer. The word "salat" was used together with the verb "replacement" to mean "to pray". The name "Salat Fecir", that is, "Morning Prayer", is mentioned in the 58th verse of Surah 24Nur. "Fajr" refers to the emergence of the first rays of the sun in the darkness of the night. This is a process that continues until sunrise. As a matter of fact, the time of this prayer, whose existence is evident from its name, is also determined in the 114th verse of 11Hud Surah.

Pray on both sides of the day and near the night. Beauty removes ugliness.

11 Hud Surah 114

In Arabic, "nehar" means "day" and "leyl" means "night". The expression "Tarafeyinnahari" refers to the two sides of the day. If "Party"; It means "end, adjoining part from the outside". It is used in the same sense in other verses of the Qur'an. If we take the beginning of the day as the sunrise and the end of the day as the sunset, there are morning and evening prayers on both sides of the day. In order to fully understand these times, it is emphasized that these times are close to daytime with the expression "zülefen minelleyl".

In other words, the morning prayer is mentioned in the 58th verse of 24Nur Surah. This name also describes the time of the morning prayer. In addition, the time of the morning prayer is determined in the 114th verse of 11Hud Surah. The morning prayer begins with the first light of the day and ends with the sunrise, which is the beginning of the day, as it is evident from the name "Salatul Fecir" in the Qur'an.

EVENING (İŞA) PRAYER

The name of the Isha prayer is also mentioned in the 58th verse of the 24Nur Surah. Those who look at the meaning of the word "Isaiah" in the dictionary will see that the time from sunset to dark, that is, the time we call "evening" in Turkish is called "Isa". The same word is also used in the 16th verse of 12 Yusuf Surah and the 46th verse of 79Naziat Surah. Some translators, who translated the same word in the other two verses as "evening", translated this word as "night prayer", which is a Turkish word, because they were under the influence of sectarian explanations. This translation gives the impression that the Qur'an has made obligatory the prayer described by the sects as the "night prayer", which is wrong. However, if the word "isha", which comes from the root of "to lie down", means that the "isa prayer" is the last obligatory prayer performed before going to bed, this is true. There is also a sign for this in the verse:

O you who believe! Let those under your rule, those of you who have not reached the age of puberty, ask you for leave at three times. Before Fajr (morning) prayer, when you take off your clothes at noon, after Isha (evening) prayer. These are the three times you can be naked.

24 Surah Noor 58

The person who goes to the mosque to perform the last prayer and performs the prayer collectively will probably change his clothes because he will not go to the mosque after this prayer. He will be dressed in home clothes. Therefore, if the last prayer before going to bed is considered as the Isha prayer, this is true. Otherwise, if it is said that a word that expresses evening as a time, if it is combined with the word prayer, it expresses a different time, Isha, it is obvious that this is wrong. In this verse, there is a supporting expression that the last obligatory prayer is the evening prayer. Anyone who searches for the meaning of the word "isha" in Arabic dictionaries will see that the word "isha" refers to "the time period from sunset to the darkness of night". As for,they are always advised to respect privacy and enter their parents' rooms with permission.)

The verse in which the time of the evening prayer is understood (11Hud Surah 114) is the verse we mentioned in the morning prayer. One of the prayers performed on both sides of the day is the morning prayer, and the other is the evening prayer, which is the symmetry of this prayer. The time of this prayer is likewise the time of night that is close to daytime. Apart from this verse, there is another verse that determines the time of the evening prayer:

Pray from the sunset to the dark of the night. The Qur'an is witnessed at dawn (morning) and the Qur'an at dawn (morning).

17 Isra Surah 78

The darkening of the night gives the end time of the evening. With the disappearance of the signs of the light, the time of the evening prayer ends. In this case, too, the expression "sunset" determines the sun's setting on the horizon. Thus, the time between sunset and darkening of the night is indicated as prayer time. In the continuation of this verse, it is interesting to emphasize the time of the morning prayer, which is constantly accompanied by the evening prayer. However, this verse emphasizes reading the Qur'an in the morning, not the morning prayer. This means that special attention should be paid to reciting the Qur'an within or outside the time of the morning prayer. As you can see, evening and morning prayers are mentioned in the Qur'an with their names. Moreover, these names also express the time when the prayer will be performed. In addition, the time of morning and evening prayers is also explained. moreover, in the 58th verse of 24 Nur Surah, it is the first of the day in the morning,There is a sign that evening is the last prayer of the day.

VUSTA (MIDDLE, BEST) PRAYER

Verse 238 of Surat al-Baqara is shown as evidence for the Vusta prayer.

Protect the prayers. And the vusta (middle, best) prayer too.

2 Baccarat Surah 238

Apart from the verses in which we have deduced the times of morning and evening prayers and this verse, there is no verse from which prayer times can be deduced. It means that prayer times will be understood from these verses. When the prayer at one end of the day is the morning prayer and the prayer at the other end of the day is the evening prayer, it is necessary to search for the middle prayer in the middle of these two prayers. If we consider that in all cultures, the day begins with waking up, the night was created for us to rest, and that we wake up at night and pray only for our Prophet (17 Isra Surah 79), the middle prayer is the time remaining between the morning and evening prayers. Although there may be some who think that it is a prayer performed in the middle of the day, given the meaning of "middle" to the word "wusta", since there is no expression limiting this word, it is necessary to accept the entire time period between morning and evening as the time for this prayer.When the middle prayer is concluded from the word vusta prayer, the word "vusta" becomes the word that determines both the name of the prayer and the time period.

According to another view, it is said that the word "vusta" has the meaning of "the best", that this word does not indicate a prayer, and that the verse indicates that the prayers should be protected and performed in the best way. A study of the word "Vusta" will clarify this point. This word is also used in the verses of 2Baqara Surah 143, 5Maide Surah 89, 68Kalam Surah 28, 100Adiyat Sura 5. You can try to understand the word "vusta" by examining these verses.

As you can see, there is no statement in the Qur'an that prayer is five times a day. The length of the prayer, what to say in bowing and prostration are not mentioned in the Qur'an. In fact, it is not found in the hadiths whether the prayer is long or short, what to say in ruku' or prostration. It is not possible to explain the prayer described today even with fabricated hadiths. Many issues in prayer were formed entirely by the personal views of the founders of the sect. that the Prophet prayed both too long and too short; There are many hadiths about long bowing and long prostration.has. However, the sectarians defined the bows as three "Subhane rabbiyal azim" and the prostrations with three "Subhane rabbiyal ala" expressions, condemning their imitators to these expressions only, and limiting what Allah has set free unnecessarily. As it is understood from the Qur'an, it would be understandable if the hadiths were interpreted correctly, as it is understood from the Qur'an, that normally we should say certain expressions in bowing and prostration or not, that the duration of the prayer is left to one's personal opinion . Sects have frozen a free space with their own determination.

It does not follow from all the hadiths that the prayer is five times a day. It is understood from many hadiths that our Prophet performed prayers three times a day. In particular, Shiites base this on their own hadiths while performing the three daily prayers. We think that the fact that Shiites pray three times a day and combine the five prayers in these three times is due to an effort to find a middle way between the two schools. Nowhere in the Qur'an is there a mention of combining (cem). According to the Qur'an, prayer is obligatory at the times we specify. If you pray three times a day and pray five or twenty times in these three times, you will still pray three times.

Even if the person who will perform the night prayer says that he has combined the five daily prayers with the night prayer, he will have performed only one night prayer. Because the one who performs the prayer, which is obligatory, is not the number of rak'ahs performed, but the fact that it is performed at a certain time. Like the Shiites, the Shafi, Maliki and Hanbali sects of the Ahl as-Sunnah have also been very tolerant in combining prayers. Some thought for no reason, some thought that prayers could be combined even in heavy rain. That is, according to denominations; Those who say that the Prophet combined (combined) the five daily prayers in three times would be admitting that the prayer cannot be more than three times a day. The minimum of the prayer is as much as the obligatory prayers. It is quite natural to perform the prayer extra. Declaring five obligatory prayers is an interpretation of Sunni sects. If prayers were five times, their names and times would be known from the Qur'an.Is it possible that the time of a prayer that is obligatory for all Muslims is not specified in the Qur'an, while even a special, extra time for prayer is specified for the Prophet (Surah 17 Isra 79)? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It may be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.Is it at all possible that the time of a prayer, which is obligatory for all Muslims, is not specified? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.Is it at all possible that the time of a prayer, which is obligatory for all Muslims, is not specified? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.The rosary in the verses related to glorifying Allah (glorifying, turning) has made extra prayers obligatory in order to organize the activities of dhikr. It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.The rosary in the verses related to glorifying Allah (glorifying, turning) has made extra prayers obligatory in order to organize the activities of dhikr. It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.

17 Therefore, when you reach the evening and when you reach the morning, the rosary (exaltation, turning) is for Allah.

18 praises are His. In heaven and on earth, at the end of the day, when you reach noon.

30 Rum Surah 17.18

IS THERE A QAZA PRAYER?

We would like to state once again that which prayers are obligatory is derived from the Qur'an. Fard prayers are the prayers that Allah compels us to perform every day within a certain time period. The Qur'an tells us in verse 103 of Surat an-Nisa that prayer is obligatory in time, Surah Mearic

In verse 23, he says that this fard must be observed throughout life. There is no concept of accident prayer in the Qur'an. The one who does not perform the prayer, who misses it, repents to Allah for this, and then continues to perform his prayers meticulously. Allah has told us to fast on other days as much as the number of days we do not fast, and opened the door for this. If God wanted, he would have done the same for prayer. That's why no one should mislead those who will start the prayer by saying that you need to make up for the prayer like this in the past.

Our aim in this article is to separate the obligatory prayer from the non-fard. Every prayer performed to remember Allah is acceptable. Prayer is performed five times a day, ten times, and forty times a day. The obligatory times of prayer indicate the lower limit that we have to, the upper limit is free. Our guess is that the sects saw the Companions who prayed more because of the freedom of this upper limit; They made the afternoon prayer, the night prayer, the witr prayer obligatory, they made it obligatory. If we tried to understand the obligatory prayers from the actions of individuals instead of understanding the obligatory prayers from the Qur'an, we would encounter many additional prayers such as the awwabin prayer, the morning prayer, and the kusuf prayer. After all, religion is only what is written in the Qur'an, in prayer, as in all other matters. Allah did not leave any shortcomings in His book.

As a matter of fact, in Hajj, pilgrims are led three times in prayer. While a lot of details are given in the Qur'an for Hajj (even what to do if one's hair is shortened due to illness), why is it not mentioned in the Qur'an to reduce the prayer times for Hajj? If prayer is obligatory five times a day, on what basis are pilgrims praying less?

WHAT IS THE FIVE TIME PRAYER BASED ON?

Even in the early years of Islam, it was defended by the Kharijites and Mutezile that the prayers are not five times a day, and that the afternoon and night prayers are not obligatory. The hadith invented by those who try to prove that prayer is necessarily five times a day is terrible. According to this hadith, which we have mentioned before, our Prophet appears before Allah on the ascension and Allah makes the prayer obligatory fifty times, then Hz. Our Prophet, who came across Moses, Hz. Musa warns that there are so many prayers and that the ummah cannot afford it. Then our Prophet asks Allah for a reduction, and Allah reduces the number of prayers. On the way, Hz. Again, Moses says that there are so many prayer times. This go and go so that the prayer takes place nine times until it is reduced to five times. As a matter of fact, when the number of prayers reaches five, Hz. Although Moses recommended the discount again, our Prophet was now ashamed (!) for the prayer discount stops. According to this hadith, Allah does not know how many times people can pray, and our Prophet is a poor person who does not know anything. Hz. Moses, on the other hand, is the mentor of our Prophet, the corrector of Allah's decree, and our savior. The story of making the prayer obligatory five times a day is based on such an unacceptable hadith. It is not based on the Qur'an that prayer is five times a day, but on such explanations, especially on this hadith. The fact that there are hadiths stating that prayers are performed only two times, morning and evening, before the Miraj (See Bukhari 1/93 Tecrid Translation 2/233, Hadith no 228) is proof that the times of prayer were increased by this "ascension hadith". If the prayers were performed as two times before, why are the three prayers added later not mentioned in the Qur'an? Only Surah Al-Baqara is 238 in the Qur'an.It can be claimed that the "middle prayer" was added later as the expression in the verse is used. Well 4,5. From which verse of the Qur'an will the afternoon and night prayers, which are prayers, be deduced, why are they not named in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.Why are their names not in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.Why are their names not in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.

WHAT THE PRAYER CONTAINS

Prayer is an act of worship to remember (remember) Allah (20 Surah Taha 14). However, unlike the remembrance of Allah, prayer is made obligatory at certain times, it must be performed with wudu, and it includes certain movements. Prayer is such a worship that it is performed even during war. In the 102nd verse of Surat an-Nisa, we see that one group performs prayers and the other group keeps watch in case of war. After prostrating, the other group takes the place of the first group and performs its prayer. Here, we see that even in a situation where there is a danger of war, prayers are performed including prostration (prostration is the most vulnerable state of the person), but this is done in turns, without laying down weapons and without giving the enemy a chance. If the obligatory prayer is performed like this even in war, the resurrection of the prayer at the normal time,The importance of performing ruku and prostration is better understood.

From the Qur'an (14Ibrahim Surah 40) the prayer of Hz. We understand that it is a worship that has existed since Abraham. Hz. Even the pagans, who captured the Kaaba, Abraham's house of worship, and who were partners to Allah, used to perform the prayer in a perverse way (Surat al-Anfal, 35). The Qur'an states that previous generations also abandoned their prayer habits as a result of following their lusts (Surah 19 Maryam 59). That is, in the time of our Prophet, when prayer was called "salat", people understood what the prayer was and its actions. Just as today, when prayer is mentioned, even people who do not pray understand the movements of prayer, turning to Allah and worshiping. There are three words in the Qur'an that mean moving worship. These are "qiyam (standing)", "ruku (bending)", "prostration (downturning)". The position of the Prophet Abraham as a place of prayer in the Qur'an,Keeping the house clean is enough (Surat al-Baqara, 125). In the 26th verse of Surah 22-Hajj, it is ordered to keep the house clean for those who stand up, bow down and prostrate, thus showing what the three movements of prayer are all together.

The most important part and feature of the prayer is the remembrance of Allah in the prayer. As a matter of fact, we understand from the 14th verse of Surah 20Taha that the purpose of performing the prayer is to remember Allah. In the Qur'an, there is no mention of reading the Qur'an in prayer. But when the Qur'an is being introduced to us, it is said that the Qur'an is "dhikr", that is, a reminder. Thus, we realize that our guide is the Qur'an when we pray, pray and invoke Allah. For example, Allah's forgiveness, mercy, creation of everything, paradise, hell, the eternity of knowledge are all learned from the Qur'an. We know that we are in front of a merciful and forgiving God, we remember (remember) God accordingly, and we turn to God accordingly. In other words, we do not have to read the Quran in Arabic in prayer. because there is no command to read the Qur'an in prayer,How to understand that it is necessary to read the Quran in Arabic? But when we remember Allah in prayer, we use the information in the Qur'an. For example, we do not necessarily need to say "Kul huvallahu ahad" in Arabic.

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2 - FASTING

In the time of our Prophet, what was meant by the word "fasting" was understood. As a matter of fact, in verse 183 of Surah 2-Baqara, it is said that "Fasting was written on you as it was written on those before you" . However, as will be seen below, all the details about fasting are explained in the four verses of Surat al-Baqara. There is nothing that the person who reads these verses will not understand about fasting. All information about fasting is given in the four verses 183, 184, 185 and 187 of Surat al-Baqara. These verses are as follows:

183- O believers! Fasting has been written on you as it was written on those before you. Hope you will avoid.

184- It is in the numbered days. Whoever among you is sick or on a journey, he will keep it on other days as many as the number of days he can't keep. Those who can afford it must give a ransom to feed a poor. Whoever does good from the heart, it is better for him. Fasting is better for you if you only knew.

185- The month of Ramadan, in which the clear and distinctive Qur'an was revealed, which guides people to the straight path. So whoever of you witnesses this month, let him fast in it. Those who are sick or on a journey keep it on other days as many as the number of days they can't. God wants easier one for you, not difficult one. This is for you to complete the number, to glorify Allah for guiding you to the straight path. Hope you will be grateful.

187- It is permissible for you to approach women on the night of fasting. They are your clothes and you are their clothes. Allah knew that you were wronging your selves, accepted your repentance and forgave you. Now approach them and seek what Allah has written for you. Eat and drink until you can distinguish the white thread and the black thread at dawn, then complete the fast until the night.

2-Baqara Surah 183, 184, 185, 187

We learn fasting from these four verses. If we examine these verses, we will have learned all the information about Ramadan fasting. In the light of these verses, we can explain fasting as follows:

1- Fasting is an obligation written on us, commanded by the Qur'an (2-Baqara Surah 183).

2- Fasting is observed in the month of Ramadan (2-Baqara Surah 185). Ramadan is the month in which the Qur'an was revealed and fasting is observed during the days of this month. Ramadan is a month of the Lunar calendar. It is determined by the movements of the moon. We can know the beginning of this month, which begins with the appearance of the moon, months or even years ago by astronomical calculations. Today, we do not need to observe the Moon, as we know the beginning of this month long ago and very easily with calendars. Today, even more critical celestial events such as lunar and solar eclipses are known years in advance, along with where they can best be observed. Like all lunar months, Ramadan lasts 29 or 30 days.

3- Those who cannot fast due to illness or travel fast on other days as much as the number of days they could not fast (2-Baqara Surah 184). On the other hand, it is an explanation of fabricated hadiths and madhhabs that those who break their fast intentionally must fast for 61 consecutive days; There is no such explanation in the Qur'an. In the Qur'an, fasting as a ransom for some deficiencies related to pilgrimage (2-Baqara Surah 196), uninterrupted fasting for two months if they are unable to free a slave by mistake (Surat an-Nisa' 92), fasting as expiation for those who break an oath (5. -Maide Surah 89), fasting as expiation for those who violate the prohibition of hunting during the pilgrimage (5-Maide Surah 95),As a punishment for declaring their wives to be close relatives like their mothers, as in the traditions of ignorance, those who cannot fulfill their slavery's emancipation must fast for two uninterrupted months (58-Surah of Struggle 4). As you can see, the Qur'an tells that fasting should be kept as a punishment for some crimes in this world. Wouldn't Allah, who has given all these details, explain if there was a penalty for breaking the fast on purpose, such as fasting for two months without interruption? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?Is it possible that he didn't explain it at all?Is it possible that he didn't explain it at all?If there was a penalty for intentionally breaking the fast, like fasting for two months, wouldn't he have explained that too? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?If there was a penalty for intentionally breaking the fast, like fasting for two months, wouldn't he have explained that too? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?If there was such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast, is it possible that he would not have disclosed it?If there was such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast, is it possible that he would not have disclosed it?

4- Those who do not fast despite being able to endure fasting must pay a ransom to feed a poor (2-Baqara Surah 184). Everyone should make an assessment without forgetting that Allah is close to us, as stated in verse 186 of Surah 2-Baqara. 2- Fasting should be evaluated by taking into account the statement "fasting is better for us" at the end of verse 185 of Surat al-Baqara. When determining what, how much, and how many meals to feed the poor, those who want to feed the poor are determined , the statement in the same verse, "Whoever does something wholeheartedly, it is better for him" should be taken into consideration.

5- The time of fasting begins with the breaking of dawn. At this time (at dawn), the expression of the separation of the black thread from the white thread is explained; There have been some who said that the dawn is called "hayt" (rope) because the whiteness at dawn is seen as a horizontal rope on the horizon. According to some, the verse means that the darkness of the night is dispersed in such a way that it does not prevent the black thread and the white thread to be distinguished at a distance. 2- With the expression "in your opinion" in verse 187 of Surat al-Baqara; It is understood that the start time of the fast is not the first time the signs of light begin to appear on the horizon, but the next time when the darkness is opened a little more. We can say that there is some flexibility at the beginning of the fast compared to the starting time shown in most of the current calendars. The duration of the fast continues until the night.We see that there are two parts of the day in the Qur'an: night and day. The end time of fasting is the beginning of the night, that is, the end of the day (2-Baqara Surah 187).

6- It is said that we can approach women on the night of fasting (2-Baqarah 187). The word "approach" is a metaphorical word. In the same way, idioms such as "being together" are used in Turkish for male and female sexuality, and "sexual intercourse" is meant by this idiom. From the expression style in this verse, it is understood that when the word "fasting" is used in the time of our Prophet, "not approaching women on the night of fasting" is also included or there is a disagreement on this issue; With this expression in the verse, this issue is clarified.

7- In verse 187 of Surat al-Baqara, it is said that we can eat and drink until the start of the fast. Thus, the three elements that make up fasting; It is understood that 1- not eating, 2- not drinking, 3- not having sexual intercourse is fulfilled during fasting, that is, these constitute fasting. They are free after the beginning of the night, which is the end of the fast. The explanations that donating blood, vomiting, swearing and fighting invalidate the fast are fabrications. The elements that make up fasting are clear. Nothing breaks the fast except eating, drinking and sexual intercourse.

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3 - HAC

Hajj in the Qur'an, 2-Baqara Surah 158, 189, 196, 198, 199, 200, 203; 3-Ali Imran Surah 97; 5-Surah Maida 1, 2, 95, 96, 97; 9-Surat at-Tawba 3; 22- It is explained in verses 25, 26, 27, 28, 29 of Surah Hajj. The most important feature of Mecca, the place where our Prophet first preached Islam, is that it is the place where the Kaaba, where pilgrimage is made. The Kaaba was respected by all the Jews, Christians and pagans in that region. With its feature of gathering people for pilgrimage, this place also played a center role for meeting, commerce and exchange of ideas of different communities. The people here knew what was meant by the word "pilgrimage". The fact that this word is used as "el-hajj" with the tag of certainty (marifa) also shows that this worship is a well-known worship. Although the pilgrimageAlthough it is not a daily worship like prayer, it is a worship that is done collectively and witnessed by participating in the community. In short, like prayer, pilgrimage is a form of worship that is understood to be fard from the Qur'an and is witnessed by participating in mass participation, without the need for the description of any hadith book. Of course, if there is a mistake regarding the understanding of pilgrimage, this mistake should be corrected based on the Qur'an. In the light of the verses of the Qur'an, we can summarize the pilgrimage as follows:

1- The word hajj is given the meaning of "meaning" in dictionaries. As a Qur'anic term, "hajj" refers to a visit to the Ka'ba during a certain period of time, including fulfilling certain conditions. 3- We learn from verse 97 of Surah Ali Imran that the pilgrimage has a right on those who can afford it. It is understood from the verse that those who can make the pilgrimage will do it. Allah has not explained the phrase "to have power", but has left it up to us to understand this idiom. The sects have tried to restrict the meaning of the phrase "to have power". From this expression, not being a prisoner, adequacy of financial power and adequacy in terms of health can be understood. It is necessary to decide with a conscientious evaluation to what degree health and financial strength will meet the concept of "enhancement". People know their responsibilities towards Allah, Allah knows all conditions and thoughts,Considering that they are also responsible for conscientious convictions, they will evaluate the concept of "power" in the best way and decide whether they can afford to go on pilgrimage.

2- Hajj is a worship that has been performed since the time of the Prophet Abraham (22-Surah Hajj 26, 27). In the Kaaba, Hz. There is the station of Abraham and clear proofs (3-Ali Imran Surah 97). It is unthinkable that people in Mecca, which hosts the Kaaba, do not understand what is meant by the word "hajj". The Qur'an corrects the falsifications of the pagans. He returned this worship, which has been practiced since Abraham, back to its monotheistic essence.

3- In the 197th verse of Surat al-Baqara, it is said that the pilgrimage takes place in "known months". Moreover, the plural expression "months" is used; Since there is a special ornament for duality in Arabic, it is understood from the plural here that the pilgrimage covers a period of at least three months. Today, however, pilgrims are crushing each other from the crowd, many deaths occur, and pilgrims are devastated due to the fact that the pilgrimage is compressed into a short period of time (the imposition of being in Arafat only on a certain day). In addition, there is a large group of people who apply to become pilgrims and wait in line and cannot perform this worship. Considering that the means of transportation have become easier and the number of Muslims in the world has increased, it is understood that in the following years, many people will not be able to perform this obligatory worship despite their application.However, if this worship spreads over months, as mentioned in the Qur'an, this problem will also be solved. Allah, who knows everything, foresaw this situation, spread the pilgrimage to a much wider period than the madhhabs offered, and did not make it obligatory for a large group of this ummah to perform an act of worship that they would not be able to perform. Those who do not offer the opportunities given by the Qur'an to the public both devastate the people and prevent many people from fulfilling an obligation.

Hz. It is stated in the 197th verse of Surah 2-Baqara that the pilgrimage, which has been practiced since the time of Abraham, is in "known months". When we say Spring, we see that the months of pilgrimage were understood in this way at the beginning of the revelation period of the Qur'an, just as March, April and May are understood, but this issue could not be left out of the sectarian destruction. Today, unfortunately, there is a ambiguity about what should be understood when the months of pilgrimage are mentioned. According to the majority of the sects, the "months of pilgrimage" means the 10 days of Shawwal, Dhulkada and Dhul-Hijjah. Others have said that all three months are meant. Mufassir Muhammed İzzet Derveze, on the other hand, stated that the three haram months, Dhu'l-Qadah, Dhu'l-Hijjah and Muharram, are the months of pilgrimage. Those who squeeze the pilgrimage into a few days,They say that ihram (we explained ihram in the sixth article) can be entered in the previous months, but the pilgrimage cannot be completed in these months. However, those who take such an approach do not accept that pilgrimage can be made in these months. In addition, the "two months and ten days" period, which is the view of the majority of the madhhabs, is in contradiction with the statement we said, which states that the haram months are at least three months. As a matter of fact, in the same sura in the Qur'an, where there is a verse that states that pilgrimage also takes place in "known months", in verse 234 of Surat al-Baqara, it is stated that the waiting period for women whose spouses have died is "four months and 10 days", and it is emphasized that "10 days" is also necessary. In the same period, when necessary, "four months and 10 days" and the day to be expected were announced,While at least three months is understood in the statement about pilgrimage, it seems to be an obvious mistake when someone explains it as "two months and 10 days" inconsistent with the Qur'an.

In solving the problem here, we can say that it is important to evaluate the expressions related to the "unlawful months" in the Qur'an together. What is meant by the months of Hajj being in the known months is that these months are also forbidden months. It is forbidden to fight in the haram months. This prohibition allows the fulfillment of the pilgrimage duty. The tribes around the Kaaba were complying with the prohibition of fighting in the forbidden months, ensuring that the pilgrimage did not stop, and that their own conflicts did not prevent people from performing the pilgrimage. Hz. The pagans in the generations after Abraham saw themselves as the guardians of the Kaaba, and they continued this tradition even though they made various plays with the forbidden months. They evaluated the pilgrimage as a source of trade and respected the forbidden months as an element that saved their trade.(We can understand from 8-Anfal Sura 34 and 35 that those who associate partners see themselves as the heirs of the Kaaba.)

2- Mentioning the pilgrimage two verses after the 194th verse of Surat al-Baqara, which talks about the haram months, 2- Emphasizing that fighting in the forbidden months is a great crime and preventing the access to the Masjid al-Haram, the place where the pilgrimage takes place, together with the mention of it, 5-Surah Maida 2, the sacred month and the ihram in the pilgrimage are mentioned together; It is understood that the known months of pilgrimage are haram months. In fact, the prohibition of these months is related to hajj.

Despite the fact that many books mention the relationship between the sacred months and the pilgrimage, we are of the opinion that it is a contradiction to consider the haram months as separate from the pilgrimage months. If the haram months are the months that allow the pilgrimage to be done comfortably, wouldn't the months of the pilgrimage be also haram? In most of the sources, the months of Dhulkada, Dhu al-Hijjah, Muharram and Rajab are counted as haram months, while the first three months are adjacent to each other, the month of Rajab is not adjacent to the previous months. It is obvious to us that the month of "Recep" cannot be a haram month. It can be easily understood from the verses at the beginning of Surah At-Tawba that the forbidden months are adjacent to the Qur'an. 9- In the 2nd verse of the Surah At-Tawba, "four months" is given to the pagans, and in the 5th verse, it is said to do what is necessary when this period, which is the "unlawful months", passes.These verses alone are sufficient to understand that these months are four adjacent to each other. 9- In the 37th verse of Surat at-Tawba, playing with the forbidden months is presented as a bad deed. But unfortunately, the warning of this verse was not followed, and there was a falsification of these months, which is evident from the Qur'an, as they are adjacent to each other - as in many other matters.

There is another important point that is overlooked here; 9- In the 3rd verse of Surah At-Tawba, it is stated that this announcement was made on the "Great Hajj Day"; If four months are to be expected from this day, it is understood that this day is the beginning of the forbidden months. It is stated in the 36th verse of the same sura, 9-At-Tawba, that 4 of the 12 months are haram. 2- We understand from the 189th verse of Surat al-Baqara that these 4 months are "months" in the Lunar calendar. Since these months are full Lunar months, it is understood that the "Great Hajj Day" is the beginning of these four months and the first day of a month. The "Great Pilgrimage Day" is the first day of the sacred months, and the reason why this day is commemorated with such special emphasis is clear; Today is the starting day of Hajj.After it is understood that the haram months are the months when it is haram to fight so that the pilgrimage can be done comfortably, it is understood that the pilgrimage is in the same months. In short, the "Great Pilgrimage Day" is the first day of the sacred months, so it is the first day of a month and this is also the starting day of the pilgrimage. When it is understood that the approach that restricts being in Arafat to a certain day of the pilgrimage is wrong, it is also understood that it is wrong to describe that day as the "Great Hajj Day". It can be seen that sects have adopted a contradictory approach to the Qur'an on this issue as well, and this also needs to be corrected.When it is understood that the approach that restricts being in Arafat to a certain day of the pilgrimage is wrong, it is also understood that it is wrong to describe that day as the "Great Hajj Day". It can be seen that sects have adopted a contradictory approach to the Qur'an on this issue as well, and this also needs to be corrected.When it is understood that the approach that restricts being in Arafat to a certain day of the pilgrimage is wrong, it is also understood that it is wrong to describe that day as the "Great Hajj Day". It can be seen that sects have adopted a contradictory approach to the Qur'an on this issue as well, and this also needs to be corrected.

After all, hajj is an act of worship done during the forbidden months. Here, we will present three different views about which of these months are (which we suggest for your evaluation as a result of our research), and we will invite you to research on which of the opinions on this controversial issue is correct. According to the first view, the adjoining months of "Shawwal, Dhu al-Qada and Dhul-Hijjah", which are also known as the months of pilgrimage (but the pilgrimage does not extend to them), are the months of pilgrimage. By adding "Muharram", which means "the forbidden month", which is adjacent to these months from the months known as the haram months, to these months, the haram months as "Shawwal, Dhu al-Qada, Zilhijce, Muharram" emerge.These four forbidden months are found by subtracting the month "Raceb", which is claimed to be one of the haram months, but not contiguous with these months, and replacing it with "Shawwal". According to this view, the last of the haram months, "Muharram", is adjacent to the pilgrimage months, but it is not one of the months of pilgrimage, for the reason that it facilitates the return of pilgrims.

According to the second view, by adding the month of "Muharram" to the months of "Shawwal, Dhu'l-Qadha and Dhu al-Hijjah", which are adjacent to each other and are currently considered to be the months of pilgrimage, there are haram months, which also have four months of pilgrimage. The difference of this from the first view is that it is said that the months of hajj and the months of haram are exactly the same four months. As a matter of fact, Zuhri also evaluated the four adjacent months described in the 4th verse of Surah 9-Tawba as "Shawwal, Dhu'l-Qada, Zil-Hijjah, Muharram" months. (See: Elmalılı Hamdi Yazır, the interpretation of the 2nd verse of Surah At-Tawba; Taberi, the interpretation of the 2nd verse of the Surah At-Tawba) Among these months, the months of "Zilkada" and Zilhijce are common with the months that are claimed to be haram, while the month of "Muharram" is already a "haram month". " means that with the addition of this month, four months are reached.While doing this, the month of "Raceb", which is not adjacent to the previous months, cannot be related to these months and is claimed to be a haram month, is subtracted. In short, 4 months are found by subtracting the month "Rajab", which is not possible because it is not adjacent to these months, from the 5 months that appear when we combine the months that are said to be "hajj months" and "unlawful months".

The third view, which we also prefer, is as follows: Just as the first day of these months is called the "Great Hajj Day", it is reasonable to think that the first of these months is "Zil-Hijjah", which means "the month of pilgrimage". Since the pilgrimage begins with this month, we can guess that the first month of the pilgrimage was named "Zilhicce", which means "month of pilgrimage" in Arabic. When Dhul-Hijjah is the first month, it turns out that Muharram, Safer and Rebiul-Awwal following Dhul-Hijjah are other months of pilgrimage. By the way, the meaning of the second of these months, "Muharram", refers to being the "unlawful month", which confirms that it is a part of these four months with its name. An interesting additional piece of evidence has also been put forward here. Rebiulevvel bear is a compound word consisting of two words. The word "Rebiul" means being fourth, and the word "Awvel" means being first,that is, this month means "First-Fourth". After this month comes the month of "Rebiul-Ahir", which means "Next-Fourth". The month of "Rebiul-Awwal" is named after it because it is the fourth and last month of the sacred months. Since the first month of the lunar calendar is Muharram, the month of "Rebiul-Ahir" is the fourth month in the calendar. This explains why the name of this month is "Next" (Ahir) "Fourth" (Rebiul). If "Rebiul-Awwal" is not understood to be the fourth month of the forbidden months, it cannot be explained why Rebiul-Ahir means "Fourth Next" and "Rebiul-Awwal" is the "fourth" of what. This supports that the forbidden months begin with Dhul-Hijjah and end with the fourth month, Rebiul-Awwal; In short, these months are "Zilhijce, Muharram, Safer, Rebiulevvel". Most of the commentatorsThe fact that he is of the opinion that these verses of Surah At-Tawba, in which the first day of the four months mentioned (Great Hajj Day) is expressed, were revealed in the month of Dhul-Hijjah also supports this view. Thus, when Dhul-Hijjah is accepted as the first month and counted as four months, the haram months that are expressed in this view emerge. According to an important majority such as Tabari, Dehhak, Qatada, Süddi, Muhammad bin Ka'b al-Kurezi, Mujahid, the four months mentioned in the 2nd verse of 9-Surah at-Tawba, starting from the adjacent "Zilhijja 10, Muharram, Safer, Rebiulevvel, Rebiulahir until the 10th". (See: Tabari, the interpretation of the 2nd verse of Surah At-Tawba) 9- If we make the correction that the forbidden months must be four full months, that is, if we correct the error of 10 days from the beginning of Dhu al-Hijjah to the end of Rabiul-Awwal, based on verse 36 of Surah At-Tawba. , these four adjacent months,This supports the third view we quoted.

We can easily say that the months of pilgrimage should not be compressed into a few days, as is done today. We have conveyed different views to you so that you can be aware of the different views on this issue. As with everything else in this book, review this subject with a sincere approach to the Qur'an, and then using your mind and conscience.

At the time of the revelation of the Qur'an, the destruction of these known months was made and the practice of squeezing the pilgrimage into a few days, which caused people to crush and kill each other, was assumed. The sects have compressed the pilgrimage to a few days by referring to the fact that our Prophet, who is said to have made a pilgrimage once in his life (some siyer experts have stated that our Prophet also made a pilgrimage before the hijra), performed the pilgrimage in the aforementioned few days. Even if the mentioned point is true, it is incomprehensible that the Prophet's pilgrimage could be performed only on these days. This point is so clear that if there is a narration that the Prophet started the prayer in the 10th minute after the beginning of the morning prayer, it cannot be said that the prayer could not be started in the minutes before or after the morning prayer.

4- Hajj is a form of worship in which one pays attention to his behavior and gets together with people. There is no quarrel, no wrongdoing, no sexual intercourse between spouses in Hajj. (2-Baqara Surah 197). During the pilgrimage, a person also forbids some things that are halal for him (like having sexual intercourse between spouses). Adhering to these points, which are stated to be considered in Hajj, is called "ihram". This is what the pilgrim is in ihram. One of the prohibited things during ihram is hunting (5-Maida Surah 95, 96). Even the details of the pilgrimage are contained in the verses mentioned in the Qur'an, as this hunt includes only land hunting, and pilgrims can eat and do sea game.

5- Whoever deliberately violates the prohibition of hunting during the ihram, the punishment is to make a sacrifice similar to the animal he killed, which will reach the Kaaba. Two just people determine this similar victim. A person who violates the hunting prohibition can make expiation for breaking this prohibition by feeding the poor or by fasting its equivalent (5- Maide Surah 95).

6- "Umrah" means visiting. In contrast to the fact that Hajj is performed at a certain time, Umrah is a visit that can be done at any time. Both Hajj and Umrah must be completed for Allah (2-Baqara, 196). Political propaganda, interests, not deceiving the public; The consent of Allah should be a condition for both Hajj and Umrah. Those who are prevented from performing these acts of worship sacrifice or sacrifice. The head is not shaved until the victim arrives at the place. Those who are sick or have a headache go for ransom by fasting, giving alms or sacrificing an animal. When he gains confidence, he cuts or has a short qurban who wants to perform Umrah until Hajj. Those who cannot find it fast for ten days, three on the pilgrimage and seven on the return. This is for those whose family is not in the Masjid al-Haram. All this is in the 196th verse of Surah 2-Baqara.

7- The name of Allah is mentioned on the sacrifices and they are given to the poor and eaten (22-Hac Surah 28). While performing the pilgrimage, dirt must be cleansed and vows must be fulfilled (22-Hac Surah 29). Since "to purify the dirt" is a general expression, it is necessary to pay attention to all kinds of hygiene rules during the pilgrimage, which is the meeting place of many people. The 27th verse of Surah 48-Fatih, which talks about entering the Masjid al-Haram with shortened or shaved hair, can also be evaluated within this framework. Thus, the circumambulation of the Kaaba will be performed in a clean way (22- Hajj Surah 29). Attention was also drawn to keeping the Kaaba clean so that the place of pilgrimage was clean (22-Hac Surah 26).

8- When leaving Arafat and descending collectively, it is necessary to remember Allah (dhikr) in Mashari Haram. This remembrance should be as Allah has taught us (2-Baqara, 198). Since Allah has taught us how to remember (remember) Allah in the Qur'an, this act of remembering will also be in accordance with the Qur'an.

9- Then, one should flock to the place where people flock together and seek forgiveness from Allah (2-Baqara Surah 199).

10- It is necessary to remember (dhikr) Allah vigorously even after the necessary prayers are completed (2-Baqara Surah 200).

11- Allah is remembered in the numbered days. Whoever wishes finishes his worship within two days, and whoever wishes spreads it out over a longer period of time (2-Baqara Surah 203). Regarding Hajj, it can be asked how to understand the expressions "known days" (eyyamin malumatin) in 22-Hajj Surah verse 28 and "numbered days" (eyyamin madudatin) in 2-Baqara Sura verse 203. 2-The same expression of "numbered days" (eyyamin madudatin) is used in verse 184 of Surat al-Baqara; The expression used here is understood to mean that fasting should be observed during the days of Ramadan, one of the lunar months (the lunar months last 29 or 30 days). Similarly, the expression related to hajj states that it is obligatory to enter ihram and perform this worship during the days of the lunar months determined for hajj. But it is not obligatory for the pilgrimage to continue during all these months.2-As it is mentioned in Surat al-Baqara, 203, this worship can be completed in two days and extended further.

12- It is stated in the 158th verse of Surat al-Baqara that there is no harm in visiting Safa and Marwa. The characterization of Safa and Merve with the expression "Shaairillah" (signs of Allah) in the same verse should be evaluated as a positive meaning for visiting this place. However, it would be wrong to state that an application introduced as "not a sin" is "obligatory". Although there were those who, like Sufyan al-Sevri, stated that this practice was not "fard" and those who did not consider it obligatory like Hanafis (this practice is obligatory in Hanafis), many people described this practice as "fard".

13- There is no mention in the Qur'an of the practice of "stoning the devil" in the pilgrimage. The place where people crush each other the most and deaths are the most is in this practice, which is performed as a part of the pilgrimage. Let us remind you that this practice is called "wajib" rather than "fard" in the Hanafi sect. In other words, in the Hanafi school, the pilgrimage of a person who does not practice this practice is valid. Some said that this practice was also understood when the word "hajj" was said at that time, and they said that we should include this practice in the pilgrimage and that this practice was symbolic. First of all, if we look at the descriptions of the devil described in the Qur'an, we see that it is not possible to understand the devil as a being that stands in one place waiting to be stoned. In addition, while the pilgrimage is described in the Qur'an, it is necessary to visit the Kaaba, Arafat, Mashari Haram,In fact, while there is a reference to the visit of Safa and Marwa, which we see not as fard, we believe that if it was fard or wajib during the pilgrimage, this practice would also be referred to. Therefore, we can say that this practice is not a part of the pilgrimage.

14- The strange things done around the stone called Hacerül Esved and the crushing of people to greet a stone are incompatible with the spirit presented by the Qur'an. The fact that a woman cannot go on pilgrimage alone is a lie that restricts women's travel rights, is tried to be blamed on religion, but has no place in religion. Making pilgrimage by proxy is not an application that can be approved by the Qur'an. It is also statements that are not included in the Qur'an that perfumes cannot be put on and clothes with stitches cannot be worn during the pilgrimage. Explanations such as zamzam water, fragrance, skullcap, prayer rug that come from the pilgrimage or from another place will bring special rewards or that they are sacred are always fabrications.

Throughout this chapter, we have discussed how to understand the prayers, fasting, zakat and pilgrimage that are made obligatory in the Qur'an. As it is seen, these worships can be understood without reference to any hadith and catechism books. There is no need for any hadith book to understand the practices done by joining the community, and what is meant when these worships are mentioned is Hz. It has been known since Abraham for these worship practices in that region. In addition, as it can be seen, the Qur'an has made the necessary explanations on these issues and has been a guide for the mistakes that need to be corrected. Do not forget that our explanations here are only true to the extent that they are in accordance with the Qur'an, and evaluate what we have told with the light of the Qur'an. Allah knows best in everything.

[Emre_1974tr]

4 - ZAKAT


In the Qur'an, spending goods and assets in the way of Allah is done with words such as "zakat, charity, infaq", sometimes with expressions such as "feed the poor" (for example, 74-Mudessir Surah 44) or without struggling with goods in the way of Allah (for example, 4-4). It is explained by mentioning the Nisa Surah 95). This worship, which is described and insistently emphasized in many verses of the Qur'an, is one of our most fundamental duties according to our religion.

The word "infaq" in the Qur'an means "to spend, to give from one's possessions" in Turkish. This word used in the Qur'an, like the Turkish word "spending", expresses both spending in the way of Allah and spending outside of it. This word, which is generally used to express spending in the way of Allah, is also used for spending to prevent people from the way of Allah (See: 8-Anfal Surah 36). However, the word "charity" is always used in the sense of "spending in the way of Allah". The root of the word "charity" has the meaning of "affirmation". The fact that spending in the way of Allah is the result of believing in and confirming Allah's decrees may have caused this use of the word "charity". The word "zakat" means "purification".In the Qur'an, the word "zakat" is used to mean "purifying one's own values ​​by giving them to others". As a matter of fact, we can understand from the 103rd verse of 9-Surah at-Tawba that "giving alms" is "purification", that is, "zakat". We can think of "zakat" as a broader concept that also includes "charity". According to this understanding, "zakat" requires cleansing by giving all the means available. In other words, a person will fulfill the duty of "zakat" by giving from the goods, as well as fulfilling the duty of "zakat" by making others benefit from the knowledge he has. The Qur'an explains to whom we will give out of our possessions and tangible assets with the following verses:We can think of it as a broader concept that also includes "charity". According to this understanding, "zakat" requires cleansing by giving all the means available. In other words, a person will fulfill the duty of "zakat" by giving from the goods, as well as fulfilling the duty of "zakat" by making others benefit from the knowledge he has. The Qur'an explains to whom we will give out of our possessions and tangible assets with the following verses:We can think of it as a broader concept that also includes "charity". According to this understanding, "zakat" requires cleansing by giving all the means available. In other words, a person will fulfill the duty of "zakat" by giving from the goods, as well as fulfilling the duty of "zakat" by making others benefit from the knowledge he has. The Qur'an explains to whom we will give out of our possessions and tangible assets with the following verses:



...the one who gives to relatives, orphans, the poor, the wayfarer, and those who strive for freedom...
2-Baqara 177

They ask you what they will spend (spend). Say: "What you will spend as charity is for parents, relatives, orphans, the needy and the wayfarer. Surely, Allah knows what you do as good deeds."
2-Baqara Surah 215

It is for the poor who devote themselves to the way of Allah, who cannot afford to travel on earth. Because of their honor, those who don't know think they are rich. You recognize them by their faces. They do not want people by being faceless. Surely, Allah knows what you spend as charity.
2-Baqara Surah 273

As an obligation from Allah, alms are only for the following: the poor, the needy, those in charge, those whose hearts will be warmed, those who have lost their freedom, those who are in debt, those who are in the way of Allah, those who are on the road. God knows and is sovereign.
9-Sura of Repentance 60



As can be seen, we understand from the verses to whom the expenditures we will make for Allah will go. As for the amount of spending to be made in the way of Allah, the answer given to the following question is important in this regard:



And they ask you what they will spend (spend, give). Say: "You forgive". Thus, Allah explains His verses to you, so that you may think.
2-Baqara Surah 219

As you can see, the Qur'an answers the question of what to spend. This answer is neither 1/40 nor any other numerical ratio. Looking at the emphasis in the Qur'an about spending and not hoarding goods, we can say that giving 1/40 of one's possessions is far behind the ideal of the Qur'an. In the Qur'an, many important religious provisions such as "remembering Allah much" and "not wasting" are assumed without being expressed in numbers. For example, these important provisions of the Qur'an were made obligatory without using expressions such as "It is fard to say Allah 500 times a day" or "It is wasteful to make ablution with more than half a liter of water". The same can be said for zakat.
If many people study the translations of the Qur'an, they may come across that the translation we made as "you donate" is translated as "the surplus that is needed". Here, the word that we translate as "what you donate" and in some other translations it is translated as "the surplus of need" is "afv". The person who wants this word; 2-Baqara Surah 187, 3-Ali Imran Surah 152, 3-Ali Imran Surah 155, 5-Maide Sura 95, 5-Maide Surah 101, 9-Tawba Sura 43, 42-Shura Surah 40, 64-Taghabun Surah 14 verses can examine. In translations, you will find the equivalent of the same word in these verses as "forgiveness" and "forgiveness". The same word entered Turkish as "to forgive". It is understood from the verse that we give "what is broken from our hearts, what we voluntarily separate". This verse shows that the expenditures made are voluntary expenditures. That's why the personIt would be a mistake to think that he realized "infaq/charity/zakat" with his expenses such as taxes and VAT that he was obliged to pay in his economic life. The state receives most of these in exchange for the services it provides; In return, the state provides services such as roads and security. There is no difference between the money given in this way and the money given for jacket, cheese and apartment fees. Expenditures made in the way of Allah are the result of voluntary consent, not the price of a service. Economic obligations, forced removals, payments for services rendered are not included in this. 9- From the 60th verse of Surat at-Tawba, we see that zakat can be given to those who are in charge; This expression indicates that zakat can be given to persons appointed by institutions such as associations, foundations or the state.However, the zakat to be delivered to those "in charge" must be delivered to those listed in the Qur'an. There is no zakat from the money collected by the officials for the expenditures of a foundation for the otters or the electricity grid of the state. There are many verses of the Qur'an that tell us to spend from our wealth, from what Allah has given us as sustenance. In the Qur'an, stinginess is condemned and we are told to spend what Allah has given us for the sake of Allah. The Qur'an has made private property lawful, but with the awareness that Allah is the owner of all blessings, servants are asked to achieve social justice by spending what Allah has given them.In the Qur'an, stinginess is condemned and we are told to spend what Allah has given us for the sake of Allah. The Qur'an has made private property lawful, but with the awareness that Allah is the owner of all blessings, servants are asked to achieve social justice by spending what Allah has given them.In the Qur'an, stinginess is condemned and we are told to spend what Allah has given us for the sake of Allah. The Qur'an has made private property lawful, but with the awareness that Allah is the owner of all blessings, servants are asked to achieve social justice by spending what Allah has given them.
In addition to the zakat measures that are not found in the Qur'an, the sects also express provisions such as "a person should give zakat when a property remains with a person for at least one year". In some of the sects declaring that they are Ahl as-Sunnah, this basic order of Islam has been disregarded so much that it is said that if a person donates his money to his wife before the end of a year (to receive it later), he will be freed from giving zakat, and that it is permissible to evade the obligation to give zakat every year by such a procedure. In addition, today, even many of the big holding owners do not keep their money in place for a year, they always return it as capital in their businesses. Considering the principles that are not in the Qur'an, such as "the debtor cannot give zakat" or "zakat is not given from the goods used in the production of goods"; conglomerates working on credit, fabricators whose means of production are factories,He will not give almost any zakat, but when the farmer collects his produce, he will give 1/10 of it as zakat. According to another explanation of the sectarians, zakat is not given for a mount. According to this explanation, those who have a million-dollar car will not give zakat, but those who collect ten kilos of tomatoes will give one kilo. Just as the removal of the flexibility provided by the Qur'an cannot be tolerated, neither the explanations that will result in the ignoring of a fard of the Qur'an with fabricated explanations, nor the deceptions made to evade the obligation of zakat, cannot be tolerated either. The picture of disaster that emerged as a result of this deception is obvious. The Qur'an has also fully and completely explained how we should spend our wealth and to whom we should help. The Qur'an teaches us that the poor have a right to our property (70-Mearic Surah 24,25) and that we surrender this right of the poor to them and are purified (giving zakat) with charity. A person who will spend his wealth in the way of Allah will not forget that Allah is the real owner of the property, he will take into account all the verses of the Qur'an on this subject and will perform this worship, which our religion attaches great importance to. The habit of hoarding money with greed, which creates an imbalance of social justice, is not welcomed by our religion.



O believers! Many of the rabbis and priests devour people's property by fabricated means and hinder them from the way of Allah.
9-Surat at-Tawba 34



9- Considering the expression in verse 34 of Surat at-Tawba; We must also be careful that our zakat does not go to dishonest clerics, and not to fall victim to their fraud. At this meeting, everyone should do their best according to their own budget:


Let him spend from this wide opportunity, which has a wide opportunity. Let the one whose sustenance is limited should give as much as Allah has given him.
65-Talak Surah 7

The fact that wealth circulates among the limited and does not reach the poor is the cause of many evils and problems in the world, and this situation conflicts with the ideals of the Qur'an:



...so that those goods do not become wealth circulating only among the rich among you...
59-Hashr Surah 7

It is necessary for a person to spend in both good and bad times:



They spend both in abundance and in adversity...
3-Ali Imran Surah 134

We understand from the following verse that the most appropriate way of spending is to give the zakat of the products as soon as they are found:



...Eat from its produce when it yields, and give its due at the time of harvest...
6-Surat al-An'am 141

Allah says that our expenditures can be either secret or open for His own pleasure, but He prefers to give in secret:


... They spend (spend) secretly and openly from the sustenance We have given them...
13-Rad Sura 22

It is better if you give alms openly, but if you hide it and give it to the poor, it is better for you.
2-Baqara Surah 271

It is also mentioned in the Qur'an not to show off by straying outside of Allah's consent in making these expenditures, and not to be blamed for what is given:


262- Those who spend their wealth in the way of Allah and then do not reproach and harm after spending, their reward is with their Lord. There is no fear for them and they will not worry.
263- A kind word and forgiveness is better than charity followed by oppression. God is generous and gentle.
264- O you who believe! Do not render your alms worthless by reproaching and oppressing, like a person who spends his wealth to show off to people without believing in Allah and the Last Day.
2-Baqara Surah 262-264

2- In verse 267 of Surat al-Baqara, we are told that we should spend on decent goods and not spend things that are disgusting. The Qur'an teaches wealth owners that the poor have a right to their wealth, and that the real owner of wealth is Allah.



You will never attain good unless you spend from what you love. Whatever you spend, surely Allah knows it.
3-Ali Imran Surah 92

Spending money in the way of Allah and taking care of the poor is a very important act of worship that is emphasized by the Qur'an and is also present in Allah's previous revelations. In the Qur'an, it is commanded to spend in the way of Allah before death comes and one encounters irreversible regret.
Before death comes and says, "My Lord, even if you delay me for a short time, I would give alms and be one of the good ones," give alms from what We have provided.
Surah 63-Munafiqun 10


http://www.kurandakidin.com/2011/10/36-kuranda-inanc-konulari-namaz-zekat-oruc-ve-hac/

[Wakas]

peace,

Is this your research or you just quoting from those sources?

[Emre_1974tr]

From the site I gave the link to... And this site quotes the book "Kuran'daki Din/Religion in the Qur'an" written in Turkish. The book was written with the collaboration of many people:

http://istanbulyayinevi.net/portfolio-items/uydurulan-din-ve-kurandaki-din/

Peace

[Emre_1974tr]

With machine translation from the book "Religion in the Quran" written in Turkish):

1 - SALAAT

Understanding the prayer in the Qur'an is of great importance for Islam based on the Qur'an. The reason for this is the sectarian mentality; "How can we pray if we understand religion only from the Qur'an? We cannot pray just by looking at the Qur'an. This means that we need sources other than the Qur'an...". Even the way sectarians ask this question is proof that they do not understand religion. What needs to be done is to determine the method in understanding religion and to understand and apply religion accordingly. After the source of religion is clear, the method; It is taking the source of religion before us and understanding prayer, fasting, morality and everything in the name of religion from this source. In other words, prayer will be understood from the source of religion. The source of religion will not be determined by the idea of ​​prayer in the head. If there is a difference between the Qur'an and what is known in the name of prayer, the solution is not to change the source of religion, but to correct what we know about prayer.When we take in our hands the only source of religion, the Qur'an, we see that it contains all the necessary information for prayer. The most detailed form of worship in the Qur'an is prayer. However, this does not mean that every detail described in the name of prayer today is mentioned in the Qur'an. The elaborate mentality of the sects has touched the prayer as well as every other subject, and details that do not exist in the Qur'an, that is, in religion, have been added to the prayer.

It is wrong to do things that are not mentioned in the Qur'an in a certain way. For example, as we will see later, it is not obligatory to recite Surah Fatiha in prayer. But it is of course good to read the first chapter of the Qur'an, Fatiha, this part of the Qur'an, in prayer. In other words, stating that it is not obligatory to do this in prayer is not to be against that issue. It is wrong to assume an obligation that is not only mentioned in the Qur'an. Considering our example above, the mistake is not to read Surah Fatiha, but to say that it is obligatory to read Surah Fatiha every time you stand up. While reading this part and other parts of our book, please read, "This issue is not found in the prayer described in the Qur'an." Pay attention to this subtlety in the things we said. Prayer in the Qur'anStarting with wudu and ablution (ghusl), which are the preparatory phases, are as follows:

ABDEST AND BOY ABDEST (GUSUL)

In the Qur'an, wudu is only described as a condition of prayer. Also, when entering the mosque, while reading the Qur'an, it is not necessary to make wudu for any worship other than prayer, and for a long ablution (ghusl). In the Qur'an, ablution and ablution are mentioned in two verses that we will give shortly. Apart from these two verses, there is no verse in the Qur'an about wudu' and ablution. In other words, what we need to do, when we need to do wudu and ablution, and what to do if there is no water will be understood from these two verses.

O you who believe! When you get up for prayer; Wash your face and hands up to the elbows. Stroke: your head and your feet up to the heels. If you are junub, get clean. If you are sick or on a journey, or if one of you has come from the footpath, or if you have touched women, and you cannot find water: Rub your face and hands with clean earth. God does not want to cause you difficulties. Allah wants to cleanse you and complete His blessing on you. It is hoped that; thank you.

5 Surah Maida 6

O you who believe! Do not approach the prayer until you know what you are saying while intoxicated, and until you wash (ghusl, ablution) while you are junub, except when traveling. If you are sick or on a journey, if one of you has come from the footpath or touched women and cannot find water, make tayammum with clean earth: rub your faces and hands. God is forgiving, forgiving.

4th An-Nisa' 43

Now let's ask our questions and answer them according to these two verses:

1) Why is Ablution and Ablution Necessary?

It is clear from the verses that; Wudu and ablution are both necessary for a single prayer. 5 At the beginning of verse 6 of Surat al-Maida, it is said that ablution should be taken for prayer. In verse 43 of Surat an-Nisa 4, it is explained that a junub person cannot pray without washing.

2) When Is Ablution Taken?

If you pay attention to the last parts of both verses, we are told what to do when we need water but we cannot find it. It is also explained what invalidates wudu as it is explained to us that water is necessary. The expression we translate as "when you come from the foot path" shows us that ablution should be taken when it comes from the foot path. The Arabic word for "foot path" is "gait". This word in Arabic means "hole" and corresponds to the words "foot way, toilet". The place meant by the word is used only for this purpose.) In other words, the wudu' must be taken after those performed on the hollow places. With nothing described other than that, neither the shedding of blood,Eating camel meat does not invalidate wudu'. It is clear from the verse what invalidates wudu. Whatever people do to the hole in the "foot way" invalidates the ablution.

3) When to Take Wudu (Ghusl)?

"Abdest" and "boy ablution" are words that have passed into Turkish from Persian. They are not mentioned in the Qur'an. What we mean by "ablution of height", which is mentioned in the Qur'an, is the necessary washing when one becomes junub. Since "ghusl" already means "to bathe" in Arabic, there have been some people who have said "ghusl" or "ghusl ablution" in Turkish instead of "boy ablution". In both verses, it is said that the other state where water is necessary is "touching women". The expression "don't touch women" is also an idiom with the same meaning in Arabic.) In other words, the ablution is taken after sexual intercourse with women. We have already said that one's ablution is taken when one becomes junub. Junub is derived from the root "cenb". The root of this word has the meanings of "being close, togetherness".According to this, the term "cenabet" became the name for the result of the union, which is the most advanced level of togetherness. The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.The meaning of the word "junub" also confirms the conclusion we reached in the verse about when to make ablution. Apart from sexual intercourse, it is not in the Qur'an that it is wajib (between fard and sunnah, close to fard) or circumcision to make ablution in the following situations. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.It is not in the Qur'an that it is wajib (between fard and sunnah, close to obligatory practice) or circumcision to take ablution in the following cases. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.It is not in the Qur'an that it is wajib (between fard and sunnah, close to obligatory practice) or circumcision to take ablution in the following cases. A person can make ablution whenever he wants, whenever he is comfortable, but a rule that does not come out of the Qur'an can not be imposed on anyone either by fard, obligatory, sunnah, or any other title. It is said that everything that is not explained in the 101st verse of 5 Maide Surah is forgiven. That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.That's why no one should seek an additional answer to these unexplained questions, except that we are free in all matters that are not explained in the Qur'an.

4) How to Make Wudu?

At the beginning of the 6th verse of the 5th Surah, it is explained how we should make wudu. In this expression, the phrase "hands up to the face and elbows" is followed after the verb "wash", and the phrase "feet up to the head and heels" is used after the verb "stroke". What would you understand if someone said to you, "wash the bathroom and kitchen, wipe the hall and the hall", does the doorway need to be washed or wiped? Everyone understands that the training needs to be deleted. However, all of the Sunni sects, for some reason, argued that the "feet" after the verb "stroke" should be "washed" instead of plastered. Then why isn't this expression in the verse after the verb "wash"? It is also not possible to say in the verse that it is said to be done from the top down, that stroking is an interim explanation and that it should be patted alone.because in the verse first the face and hands are mentioned, then they are dealt with and then the feet are descended. Therefore, there is no reason to refer to the verb "wash" to pat the feet up to the heels. This idea is derived from fabricated Sunni hadiths. However, according to many hadiths in Shiites, feet are rubbed with hands. Our aim is not to refute the hadiths with hadiths, but to show that those who do not see the Qur'an as sufficient behave arbitrarily even in the hadith. After stating that many Companions were content with patting their feet, Süleyman Ateş explains what is understood from the Arabic of the verse as follows: these are the face and arms. He ordered both extremities to be stroked; These are the head and feet. It brought two complements after the verb wash. These are the face and hands.This means that the face and hands will be washed. He also brought two complements after the verb "stroke", these are the head and the feet. So these are the limbs to be stroked. There is a subtle point in the verse that strengthens this meaning immensely. Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).Every word in the Qur'an is extremely harmonious and commensurate with each other. Now, just as the first of the two complements after the verb "wash" indicates a single limb and the second indicates two limbs (i.e. both hands), the first of the two complements after the verb "stroke" indicates a single limb and the second indicates two limbs (two feet). (Süleyman Ateş, Encyclopedia of the Qur'an, volume 1, mention of Ablution).

In short, hands are washed up to the face and elbows, the feet are rubbed up to the head and heels, and nothing is required. Whoever wishes, rinses his mouth and nose, rubs his neck with three fingers, crescents in his ears with his little finger, washes his feet with his heels, and recites prayers in Arabic every time he washes his limbs. But those who do these should know that they have nothing to do with wudu. Allah has explained wudu in the Qur'an and they are not included in that explanation.

5) How to Take Ablution Wudu?

We have said before that the ablution should be taken while he is junub. Two words describe what we should do when we are junub. The word "tahara" in Surah 5 Maida means "to clean", and the word "gasale" in Surah 4 Nisa means "to wash". For ablution, wash from here to there, rinse your mouth and nose three times, do not leave a place as dry as a pinhead, pour water three times starting from your right shoulder. Since there are no such restrictions, the word "gasale" means only "to bathe".

With the word "Tahara", the importance of getting rid of dirt in this washing process is understood. A person who fulfills this will have made wudu. If a mother says to her five-year-old child "Washer", that child will understand and wash. However, huge men are called "Washers", but they say, "How do I wash? What happens if there is a dry place as much as a pinhead? Which shoulder shall I pour water on first?" They do not understand the verse of Allah. moreover, they do not understand that this lack of understanding stems from their own ignorance. They also declare the book of Allah incomplete and take the books in which these strange questions are explained as a guide as if they are the complete and complete source of religion.

6) What to Do If Water Is Not Found?

Normally, the probability of a person not being able to find water is very low. The Qur'an's explanation of this situation is proof of how the Qur'an gives all the details when necessary. In all these cases, the person makes up for the lack of water by tayammum to a clean soil. Face and hands that cannot be washed are rubbed by rubbing hands on clean soil. Thus, the preparation for prayer is provided even when there is no water.

Please re-read the statements at the end of both verses about that Allah does not want to cause us difficulties, that He is forgiving and that he is forgiving, and those who have made ablution and ablution a lot of unnecessary details and difficulties.

TURNING TO THE QIBL

In verses 144, 149 and 150 of Surat al-Baqara, Muslims are told to return to the Masjid al-Haram, where the Kaaba is, wherever they are. This is an application that also gives order to prayer. In this way, especially the prayers that are performed together become more regular and regular. In verse 115 of Surat al-Baqara, it is said that wherever we turn, Allah is there, and false meanings are attributed to returning to the Kaaba, and the idolatry of the Masjid al-Haram and its surroundings is prevented. Existing mosques were built towards Masjid Haram based on the verses of Surat al-Baqara. Muslims perform their prayers by turning to Masjid al-Haram. If Muslims know the qibla (Masjid Haram direction), they turn there and pray. If they cannot find the direction, they will know that Allah is everywhere and continue their worship (2 Baqara Surah 115).

CLOTHING IN PRAYER, CLEANING

There is no special clothing for prayer in the Qur'an. Whoever prays alone, prays as he wishes. It is good for a person who goes to places where prayers are held together with a well-dressed and neat dress (See 7 Araf Surah 31). In verse 26 of Surah Araf, it is said that people have a style of clothing that will cover their private parts, as well as a style of clothing that will add beauty and adornment. Five verses after that, in 7Araf Surah 31, adornment is mentioned next to the mosque (in the area where the prayer is performed). We saw in Chapter 22 of the book that there is no such thing as a headscarf, and in other parts of the book, it is not necessary for a man to cover his calf. These non-normal obligations do not exist when praying. Because the Qur'an does not describe a special dress as a prayer dress.

The importance of cleaning and keeping the area where prayer will be performed can be understood from the verses of 2Baqara Surah 125 and 22Hajj Surah 26.

PRAYER TIMES

It is mentioned in the Qur'an that prayer is an obligatory time (4 Surah an-Nisa' 103). The Qur'an, which explains how to pray even in times of fear, has no doubt fully explained the times of the obligatory prayers. What we mean by the explanation of prayer times is to explain the obligatory prayers. Prayer is a praised act of worship. It is a way of turning to Allah and remembering Allah. In this respect, prayer is an act of worship that can be performed at any time. However, not every prayer performed is an obligatory prayer. For example, an extra prayer can be performed at midnight, but this does not mean that the prayer performed at midnight is obligatory. Undoubtedly, the Prophet and his relatives also prayed many times. Forgetting that the Qur'an is the only source, the sectarian mentality declared some of these prayers obligatory and others sunnah; Instead of understanding religion from the Qur'an,They formed a religion by interpreting the actions of the relatives of the Prophet in their own way. Sunni sects have made five prayers obligatory: morning, noon, afternoon, evening and night. Shiites say that they make the three daily prayers obligatory and combine the five daily prayers at these times. About what the Kharijites in earlier times did two or three timesThere are also hadiths . Apart from these obligatory prayers, there are also many prayers such as the morning prayers, Duha, Sun, Lunar eclipse, Istikhara, Kadir, Regaip, and Beraat night prayers. The witr prayer, on the other hand, is obligatory for some, close to fard, and sunnah for others.

The Qur'an, which gives information about performing prayers in times of war, undoubtedly also explains the times of obligatory prayers. It is possible that the prayers, which are not proven in the Qur'an, were performed at certain times by certain people, caliphs, or even the Prophet. Because the Qur'an praises prayer, and it is of course good to perform prayers other than obligatory prayers. From this point of view, it is possible that the prayers mentioned above and not mentioned above, but mentioned in prayer books, were performed. However, it is a grave mistake to perceive prayers that are not mentioned in the Qur'an as obligatory prayers. When we look at the event from this point of view, the problem arose from the mistakes in the way the hadiths were interpreted. Now, let's learn about the obligatory prayers, together with their names and times, from the Qur'an, which is the only source of religion.

MORNING (FECR) PRAYER

In the Qur'an, the word prayer is expressed with the word "salat". "Salat", which has the meaning of "connecting", is also used for the connection that the servant establishes with his creator, that is, for prayer. The word "salat" was used together with the verb "replacement" to mean "to pray". The name "Salat Fecir", that is, "Morning Prayer", is mentioned in the 58th verse of Surah 24Nur. "Fajr" refers to the emergence of the first rays of the sun in the darkness of the night. This is a process that continues until sunrise. As a matter of fact, the time of this prayer, whose existence is evident from its name, is also determined in the 114th verse of 11Hud Surah.

Pray on both sides of the day and near the night. Beauty removes ugliness.

11 Hud Surah 114

In Arabic, "nehar" means "day" and "leyl" means "night". The expression "Tarafeyinnahari" refers to the two sides of the day. If "Party"; It means "end, adjoining part from the outside". It is used in the same sense in other verses of the Qur'an. If we take the beginning of the day as the sunrise and the end of the day as the sunset, there are morning and evening prayers on both sides of the day. In order to fully understand these times, it is emphasized that these times are close to daytime with the expression "zülefen minelleyl".

In other words, the morning prayer is mentioned in the 58th verse of 24Nur Surah. This name also describes the time of the morning prayer. In addition, the time of the morning prayer is determined in the 114th verse of 11Hud Surah. The morning prayer begins with the first light of the day and ends with the sunrise, which is the beginning of the day, as it is evident from the name "Salatul Fecir" in the Qur'an.

EVENING (İŞA) PRAYER

The name of the Isha prayer is also mentioned in the 58th verse of the 24Nur Surah. Those who look at the meaning of the word "Isaiah" in the dictionary will see that the time from sunset to dark, that is, the time we call "evening" in Turkish is called "Isa". The same word is also used in the 16th verse of 12 Yusuf Surah and the 46th verse of 79Naziat Surah. Some translators, who translated the same word in the other two verses as "evening", translated this word as "night prayer", which is a Turkish word, because they were under the influence of sectarian explanations. This translation gives the impression that the Qur'an has made obligatory the prayer described by the sects as the "night prayer", which is wrong. However, if the word "isha", which comes from the root of "to lie down", means that the "isa prayer" is the last obligatory prayer performed before going to bed, this is true. There is also a sign for this in the verse:

O you who believe! Let those under your rule, those of you who have not reached the age of puberty, ask you for leave at three times. Before Fajr (morning) prayer, when you take off your clothes at noon, after Isha (evening) prayer. These are the three times you can be naked.

24 Surah Noor 58

The person who goes to the mosque to perform the last prayer and performs the prayer collectively will probably change his clothes because he will not go to the mosque after this prayer. He will be dressed in home clothes. Therefore, if the last prayer before going to bed is considered as the Isha prayer, this is true. Otherwise, if it is said that a word that expresses evening as a time, if it is combined with the word prayer, it expresses a different time, Isha, it is obvious that this is wrong. In this verse, there is a supporting expression that the last obligatory prayer is the evening prayer. Anyone who searches for the meaning of the word "isha" in Arabic dictionaries will see that the word "isha" refers to "the time period from sunset to the darkness of night". As for,they are always advised to respect privacy and enter their parents' rooms with permission.)

The verse in which the time of the evening prayer is understood (11Hud Surah 114) is the verse we mentioned in the morning prayer. One of the prayers performed on both sides of the day is the morning prayer, and the other is the evening prayer, which is the symmetry of this prayer. The time of this prayer is likewise the time of night that is close to daytime. Apart from this verse, there is another verse that determines the time of the evening prayer:

Pray from the sunset to the dark of the night. The Qur'an is witnessed at dawn (morning) and the Qur'an at dawn (morning).

17 Isra Surah 78

The darkening of the night gives the end time of the evening. With the disappearance of the signs of the light, the time of the evening prayer ends. In this case, too, the expression "sunset" determines the sun's setting on the horizon. Thus, the time between sunset and darkening of the night is indicated as prayer time. In the continuation of this verse, it is interesting to emphasize the time of the morning prayer, which is constantly accompanied by the evening prayer. However, this verse emphasizes reading the Qur'an in the morning, not the morning prayer. This means that special attention should be paid to reciting the Qur'an within or outside the time of the morning prayer. As you can see, evening and morning prayers are mentioned in the Qur'an with their names. Moreover, these names also express the time when the prayer will be performed. In addition, the time of morning and evening prayers is also explained. moreover, in the 58th verse of 24 Nur Surah, it is the first of the day in the morning,There is a sign that evening is the last prayer of the day.

VUSTA (MIDDLE, BEST) PRAYER

Verse 238 of Surat al-Baqara is shown as evidence for the Vusta prayer.

Protect the prayers. And the vusta (middle, best) prayer too.

2 Baccarat Surah 238

Apart from the verses in which we have deduced the times of morning and evening prayers and this verse, there is no verse from which prayer times can be deduced. It means that prayer times will be understood from these verses. When the prayer at one end of the day is the morning prayer and the prayer at the other end of the day is the evening prayer, it is necessary to search for the middle prayer in the middle of these two prayers. If we consider that in all cultures, the day begins with waking up, the night was created for us to rest, and that we wake up at night and pray only for our Prophet (17 Isra Surah 79), the middle prayer is the time remaining between the morning and evening prayers. Although there may be some who think that it is a prayer performed in the middle of the day, given the meaning of "middle" to the word "wusta", since there is no expression limiting this word, it is necessary to accept the entire time period between morning and evening as the time for this prayer.When the middle prayer is concluded from the word vusta prayer, the word "vusta" becomes the word that determines both the name of the prayer and the time period.

According to another view, it is said that the word "vusta" has the meaning of "the best", that this word does not indicate a prayer, and that the verse indicates that the prayers should be protected and performed in the best way. A study of the word "Vusta" will clarify this point. This word is also used in the verses of 2Baqara Surah 143, 5Maide Surah 89, 68Kalam Surah 28, 100Adiyat Sura 5. You can try to understand the word "vusta" by examining these verses.

As you can see, there is no statement in the Qur'an that prayer is five times a day. The length of the prayer, what to say in bowing and prostration are not mentioned in the Qur'an. In fact, it is not found in the hadiths whether the prayer is long or short, what to say in ruku' or prostration. It is not possible to explain the prayer described today even with fabricated hadiths. Many issues in prayer were formed entirely by the personal views of the founders of the sect. that the Prophet prayed both too long and too short; There are many hadiths about long bowing and long prostration.has. However, the sectarians defined the bows as three "Subhane rabbiyal azim" and the prostrations with three "Subhane rabbiyal ala" expressions, condemning their imitators to these expressions only, and limiting what Allah has set free unnecessarily. As it is understood from the Qur'an, it would be understandable if the hadiths were interpreted correctly, as it is understood from the Qur'an, that normally we should say certain expressions in bowing and prostration or not, that the duration of the prayer is left to one's personal opinion . Sects have frozen a free space with their own determination.

It does not follow from all the hadiths that the prayer is five times a day. It is understood from many hadiths that our Prophet performed prayers three times a day. In particular, Shiites base this on their own hadiths while performing the three daily prayers. We think that the fact that Shiites pray three times a day and combine the five prayers in these three times is due to an effort to find a middle way between the two schools. Nowhere in the Qur'an is there a mention of combining (cem). According to the Qur'an, prayer is obligatory at the times we specify. If you pray three times a day and pray five or twenty times in these three times, you will still pray three times.

Even if the person who will perform the night prayer says that he has combined the five daily prayers with the night prayer, he will have performed only one night prayer. Because the one who performs the prayer, which is obligatory, is not the number of rak'ahs performed, but the fact that it is performed at a certain time. Like the Shiites, the Shafi, Maliki and Hanbali sects of the Ahl as-Sunnah have also been very tolerant in combining prayers. Some thought for no reason, some thought that prayers could be combined even in heavy rain. That is, according to denominations; Those who say that the Prophet combined (combined) the five daily prayers in three times would be admitting that the prayer cannot be more than three times a day. The minimum of the prayer is as much as the obligatory prayers. It is quite natural to perform the prayer extra. Declaring five obligatory prayers is an interpretation of Sunni sects. If prayers were five times, their names and times would be known from the Qur'an.Is it possible that the time of a prayer that is obligatory for all Muslims is not specified in the Qur'an, while even a special, extra time for prayer is specified for the Prophet (Surah 17 Isra 79)? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It may be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.Is it at all possible that the time of a prayer, which is obligatory for all Muslims, is not specified? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.Is it at all possible that the time of a prayer, which is obligatory for all Muslims, is not specified? As seen from the previous verses, there are prayers that are clear in the Qur'an. Why should we think that prayers such as late afternoon and night prayers are obligatory? We guess that some people have made extra prayers obligatory in order to organize the rosary and dhikr activities in the verses about remembering Allah (remembering), glorifying Allah (glorifying, turning). It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.The rosary in the verses related to glorifying Allah (glorifying, turning) has made extra prayers obligatory in order to organize the activities of dhikr. It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.The rosary in the verses related to glorifying Allah (glorifying, turning) has made extra prayers obligatory in order to organize the activities of dhikr. It can be a good method to perform dhikr and rosary activities by praying, but it is unacceptable to make these times obligatory as Allah has not made them obligatory.

17 Therefore, when you reach the evening and when you reach the morning, the rosary (exaltation, turning) is for Allah.

18 praises are His. In heaven and on earth, at the end of the day, when you reach noon.

30 Rum Surah 17.18

IS THERE A QAZA PRAYER?

We would like to state once again that which prayers are obligatory is derived from the Qur'an. Fard prayers are the prayers that Allah compels us to perform every day within a certain time period. The Qur'an tells us in verse 103 of Surat an-Nisa that prayer is obligatory in time, Surah Mearic

In verse 23, he says that this fard must be observed throughout life. There is no concept of accident prayer in the Qur'an. The one who does not perform the prayer, who misses it, repents to Allah for this, and then continues to perform his prayers meticulously. Allah has told us to fast on other days as much as the number of days we do not fast, and opened the door for this. If God wanted, he would have done the same for prayer. That's why no one should mislead those who will start the prayer by saying that you need to make up for the prayer like this in the past.

Our aim in this article is to separate the obligatory prayer from the non-fard. Every prayer performed to remember Allah is acceptable. Prayer is performed five times a day, ten times, and forty times a day. The obligatory times of prayer indicate the lower limit that we have to, the upper limit is free. Our guess is that the sects saw the Companions who prayed more because of the freedom of this upper limit; They made the afternoon prayer, the night prayer, the witr prayer obligatory, they made it obligatory. If we tried to understand the obligatory prayers from the actions of individuals instead of understanding the obligatory prayers from the Qur'an, we would encounter many additional prayers such as the awwabin prayer, the morning prayer, and the kusuf prayer. After all, religion is only what is written in the Qur'an, in prayer, as in all other matters. Allah did not leave any shortcomings in His book.

As a matter of fact, in Hajj, pilgrims are led three times in prayer. While a lot of details are given in the Qur'an for Hajj (even what to do if one's hair is shortened due to illness), why is it not mentioned in the Qur'an to reduce the prayer times for Hajj? If prayer is obligatory five times a day, on what basis are pilgrims praying less?

WHAT IS THE FIVE TIME PRAYER BASED ON?

Even in the early years of Islam, it was defended by the Kharijites and Mutezile that the prayers are not five times a day, and that the afternoon and night prayers are not obligatory. The hadith invented by those who try to prove that prayer is necessarily five times a day is terrible. According to this hadith, which we have mentioned before, our Prophet appears before Allah on the ascension and Allah makes the prayer obligatory fifty times, then Hz. Our Prophet, who came across Moses, Hz. Musa warns that there are so many prayers and that the ummah cannot afford it. Then our Prophet asks Allah for a reduction, and Allah reduces the number of prayers. On the way, Hz. Again, Moses says that there are so many prayer times. This go and go so that the prayer takes place nine times until it is reduced to five times. As a matter of fact, when the number of prayers reaches five, Hz. Although Moses recommended the discount again, our Prophet was now ashamed (!) for the prayer discount stops. According to this hadith, Allah does not know how many times people can pray, and our Prophet is a poor person who does not know anything. Hz. Moses, on the other hand, is the mentor of our Prophet, the corrector of Allah's decree, and our savior. The story of making the prayer obligatory five times a day is based on such an unacceptable hadith. It is not based on the Qur'an that prayer is five times a day, but on such explanations, especially on this hadith. The fact that there are hadiths stating that prayers are performed only two times, morning and evening, before the Miraj (See Bukhari 1/93 Tecrid Translation 2/233, Hadith no 228) is proof that the times of prayer were increased by this "ascension hadith". If the prayers were performed as two times before, why are the three prayers added later not mentioned in the Qur'an? Only Surah Al-Baqara is 238 in the Qur'an.It can be claimed that the "middle prayer" was added later as the expression in the verse is used. Well 4,5. From which verse of the Qur'an will the afternoon and night prayers, which are prayers, be deduced, why are they not named in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.Why are their names not in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.Why are their names not in the Qur'an? (We have explained the expression that means middle prayer or the best prayer in Salati Vusta) Instead of such hadiths that slander Allah and our Prophet, those who seek the truth in the Qur'an will gain the necessary information about prayer. Those who are not content with the Qur'an and try to base their religious practices on fabricated hadiths will remain in illogicality, slanders and contradictions, as we have seen for example.

WHAT THE PRAYER CONTAINS

Prayer is an act of worship to remember (remember) Allah (20 Surah Taha 14). However, unlike the remembrance of Allah, prayer is made obligatory at certain times, it must be performed with wudu, and it includes certain movements. Prayer is such a worship that it is performed even during war. In the 102nd verse of Surat an-Nisa, we see that one group performs prayers and the other group keeps watch in case of war. After prostrating, the other group takes the place of the first group and performs its prayer. Here, we see that even in a situation where there is a danger of war, prayers are performed including prostration (prostration is the most vulnerable state of the person), but this is done in turns, without laying down weapons and without giving the enemy a chance. If the obligatory prayer is performed like this even in war, the resurrection of the prayer at the normal time,The importance of performing ruku and prostration is better understood.

From the Qur'an (14Ibrahim Surah 40) the prayer of Hz. We understand that it is a worship that has existed since Abraham. Hz. Even the pagans, who captured the Kaaba, Abraham's house of worship, and who were partners to Allah, used to perform the prayer in a perverse way (Surat al-Anfal, 35). The Qur'an states that previous generations also abandoned their prayer habits as a result of following their lusts (Surah 19 Maryam 59). That is, in the time of our Prophet, when prayer was called "salat", people understood what the prayer was and its actions. Just as today, when prayer is mentioned, even people who do not pray understand the movements of prayer, turning to Allah and worshiping. There are three words in the Qur'an that mean moving worship. These are "qiyam (standing)", "ruku (bending)", "prostration (downturning)". The position of the Prophet Abraham as a place of prayer in the Qur'an,Keeping the house clean is enough (Surat al-Baqara, 125). In the 26th verse of Surah 22-Hajj, it is ordered to keep the house clean for those who stand up, bow down and prostrate, thus showing what the three movements of prayer are all together.

The most important part and feature of the prayer is the remembrance of Allah in the prayer. As a matter of fact, we understand from the 14th verse of Surah 20Taha that the purpose of performing the prayer is to remember Allah. In the Qur'an, there is no mention of reading the Qur'an in prayer. But when the Qur'an is being introduced to us, it is said that the Qur'an is "dhikr", that is, a reminder. Thus, we realize that our guide is the Qur'an when we pray, pray and invoke Allah. For example, Allah's forgiveness, mercy, creation of everything, paradise, hell, the eternity of knowledge are all learned from the Qur'an. We know that we are in front of a merciful and forgiving God, we remember (remember) God accordingly, and we turn to God accordingly. In other words, we do not have to read the Quran in Arabic in prayer. because there is no command to read the Qur'an in prayer,How to understand that it is necessary to read the Quran in Arabic? But when we remember Allah in prayer, we use the information in the Qur'an. For example, we do not necessarily need to say "Kul huvallahu ahad" in Arabic.

"We have examined the subject of prayer(salaat) in detail in the section of our book titled Faith and Prayer. To put it briefly, the verses to be recited while praying are not specified or stereotyped. One can recite any verse from the Qur'an or pray as one feels like praying.   Prayer is praised and commanded in many verses of the Qur'an. There are many details about prayer in the Qur'an. We have mentioned these details in our article on prayer. Although it is stated that prayer is obligatory with its time, there is no information about its rak'ahs. This shows us that it is not obligatory to follow a rak'ah pattern when praying. The current rak'ah pattern has been fixed by Muslims. According to the Qur'an, there is no harm in keeping it this way, but it is not in accordance with the Qur'an to say that this is the only way. If an order was necessary, Allah would have informed us of it in His verses. What is important in prayer is the sincere bowing of the heart before Allah and the expression of submission. Its duration is left to man. A prayer of 20 rak'ahs can be performed in a minute and a prayer of 2 rak'ahs can be performed in an hour. The important thing is not to complete certain numbers but to be conscious of worship. Therefore, the obligatory part of prayer is to perform it on time. Otherwise, there is no distinction between obligatory and sunnah.  The verses list the actions of qiyam (standing) ruku (bowing) and sajda (prostration). However, it does not specify how often and at what intervals they are to be performed - this is left to the choice of the person praying. When standing in qiyam, you can take a copy of the Qur'an and read as much as you wish, and when you bow and prostrate, you can remember Allah and pray as you feel like it. Prayer is a worship that dates back to Hz. It dates back to Abraham and was practiced and known in previous religions before the Qur'an was revealed to the Prophet.  Surah Hajj, verse 26: We had once prepared for Abraham the place of his house, saying: 'Do not associate anything with Me, and purify My house for those who circumambulate it, and those who stand in prayer, and those who bow down and prostrate themselves."

https://www.kurandakidin.com/2012/03/kurana-gore-namaz-nasil-kilinir/

[Emre_1974tr]

The Qiblah for salaat is Mecca, not Petra:

https://www.youtube.com/watch?v=K31H1OjxK3M

[Wakas]

(See Bukhari 1/93 Tecrid Translation 2/233, Hadith no 228)

What is the actual hadith for this? Can you link it.
Background:
https://www.academia.edu/5878873/_Morning_and_Evening_Prayers_in_Early_Islam_


How many timed-salat in Quran?
https://mypercept.co.uk/articles/salat-timings-Quran.html

Problems for "wusta":
https://mypercept.co.uk/articles/problems-5-salat-Quran.html

What is qiblah?
https://mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html

[Emre_1974tr]

Good Ramadan

As with all other acts of worship, all the details of fasting are only in the Qur'an:

2 - FASTING

In the time of our Prophet, what was meant by the word "fasting" was understood. As a matter of fact, in verse 183 of Surah 2-Baqara, it is said that "Fasting was written on you as it was written on those before you" . However, as will be seen below, all the details about fasting are explained in the four verses of Surat al-Baqara. There is nothing that the person who reads these verses will not understand about fasting. All information about fasting is given in the four verses 183, 184, 185 and 187 of Surat al-Baqara. These verses are as follows:

183- O believers! Fasting has been written on you as it was written on those before you. Hope you will avoid.

184- It is in the numbered days. Whoever among you is sick or on a journey, he will keep it on other days as many as the number of days he can't keep. Those who can afford it must give a ransom to feed a poor. Whoever does good from the heart, it is better for him. Fasting is better for you if you only knew.

185- The month of Ramadan, in which the clear and distinctive Qur'an was revealed, which guides people to the straight path. So whoever of you witnesses this month, let him fast in it. Those who are sick or on a journey keep it on other days as many as the number of days they can't. God wants easier one for you, not difficult one. This is for you to complete the number, to glorify Allah for guiding you to the straight path. Hope you will be grateful.

187- It is permissible for you to approach women on the night of fasting. They are your clothes and you are their clothes. Allah knew that you were wronging your selves, accepted your repentance and forgave you. Now approach them and seek what Allah has written for you. Eat and drink until you can distinguish the white thread and the black thread at dawn, then complete the fast until the night.

2-Baqara Surah 183, 184, 185, 187

We learn fasting from these four verses. If we examine these verses, we will have learned all the information about Ramadan fasting. In the light of these verses, we can explain fasting as follows:

1- Fasting is an obligation written on us, commanded by the Qur'an (2-Baqara Surah 183).

2- Fasting is observed in the month of Ramadan (2-Baqara Surah 185). Ramadan is the month in which the Qur'an was revealed and fasting is observed during the days of this month. Ramadan is a month of the Lunar calendar. It is determined by the movements of the moon. We can know the beginning of this month, which begins with the appearance of the moon, months or even years ago by astronomical calculations. Today, we do not need to observe the Moon, as we know the beginning of this month long ago and very easily with calendars. Today, even more critical celestial events such as lunar and solar eclipses are known years in advance, along with where they can best be observed. Like all lunar months, Ramadan lasts 29 or 30 days.

3- Those who cannot fast due to illness or travel fast on other days as much as the number of days they could not fast (2-Baqara Surah 184). On the other hand, it is an explanation of fabricated hadiths and madhhabs that those who break their fast intentionally must fast for 61 consecutive days; There is no such explanation in the Qur'an. In the Qur'an, fasting as a ransom for some deficiencies related to pilgrimage (2-Baqara Surah 196), uninterrupted fasting for two months if they are unable to free a slave by mistake (Surat an-Nisa' 92), fasting as expiation for those who break an oath (5. -Maide Surah 89), fasting as expiation for those who violate the prohibition of hunting during the pilgrimage (5-Maide Surah 95),As a punishment for declaring their wives to be close relatives like their mothers, as in the traditions of ignorance, those who cannot fulfill their slavery's emancipation must fast for two uninterrupted months (58-Surah of Struggle 4). As you can see, the Qur'an tells that fasting should be kept as a punishment for some crimes in this world. Wouldn't Allah, who has given all these details, explain if there was a penalty for breaking the fast on purpose, such as fasting for two months without interruption? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?Is it possible that he didn't explain it at all?Is it possible that he didn't explain it at all?If there was a penalty for intentionally breaking the fast, like fasting for two months, wouldn't he have explained that too? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?If there was a penalty for intentionally breaking the fast, like fasting for two months, wouldn't he have explained that too? Since he did not explain, there is no such penalty. If we examine the crimes above, the probability of some of these crimes occurring is less than one in a thousand. Is it possible that Allah, who explains things that are so unlikely to happen in human life, should not have explained such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast?If there was such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast, is it possible that he would not have disclosed it?If there was such a punishment for an event that is much more likely to happen, such as deliberately breaking the fast, is it possible that he would not have disclosed it?

4- Those who do not fast despite being able to endure fasting must pay a ransom to feed a poor (2-Baqara Surah 184). Everyone should make an assessment without forgetting that Allah is close to us, as stated in verse 186 of Surah 2-Baqara. 2- Fasting should be evaluated by taking into account the statement "fasting is better for us" at the end of verse 185 of Surat al-Baqara. When determining what, how much, and how many meals to feed the poor, those who want to feed the poor are determined , the statement in the same verse, "Whoever does something wholeheartedly, it is better for him" should be taken into consideration.

5- The time of fasting begins with the breaking of dawn. At this time (at dawn), the expression of the separation of the black thread from the white thread is explained; There have been some who said that the dawn is called "hayt" (rope) because the whiteness at dawn is seen as a horizontal rope on the horizon. According to some, the verse means that the darkness of the night is dispersed in such a way that it does not prevent the black thread and the white thread to be distinguished at a distance. 2- With the expression "in your opinion" in verse 187 of Surat al-Baqara; It is understood that the start time of the fast is not the first time the signs of light begin to appear on the horizon, but the next time when the darkness is opened a little more. We can say that there is some flexibility at the beginning of the fast compared to the starting time shown in most of the current calendars. The duration of the fast continues until the night.We see that there are two parts of the day in the Qur'an: night and day. The end time of fasting is the beginning of the night, that is, the end of the day (2-Baqara Surah 187).

6- It is said that we can approach women on the night of fasting (2-Baqarah 187). The word "approach" is a metaphorical word. In the same way, idioms such as "being together" are used in Turkish for male and female sexuality, and "sexual intercourse" is meant by this idiom. From the expression style in this verse, it is understood that when the word "fasting" is used in the time of our Prophet, "not approaching women on the night of fasting" is also included or there is a disagreement on this issue; With this expression in the verse, this issue is clarified.

7- In verse 187 of Surat al-Baqara, it is said that we can eat and drink until the start of the fast. Thus, the three elements that make up fasting; It is understood that 1- not eating, 2- not drinking, 3- not having sexual intercourse is fulfilled during fasting, that is, these constitute fasting. They are free after the beginning of the night, which is the end of the fast. The explanations that donating blood, vomiting, swearing and fighting invalidate the fast are fabrications. The elements that make up fasting are clear. Nothing breaks the fast except eating, drinking and sexual intercourse.