Non performers of As-Salaat are not true believers

[Wakas]

peace Mazhar,

peace Mazhar,

These comments are with regard to this salat article of yours.

1)
You discuss 2:238 and assume there are two salat each side of al salat al wusta - why two? why not 3 each side etc

2)
In 2:238 why mention one of the five salat separately according to you, when it is already covered by the plural salawat?

3)
According to you, which salat can be done on the move (2:239) "al salat al wusta" or the other "salawat"? And what is your evidence for this.

4)
what is your evidence for "zulaf" meaning "early"?

5)
You repeatedly cite "salat al fajr" and "salat al 3sha" as reference points but you have no reference for the other alleged 3 salat hence refer to them as "this al salat" or "al salat for the point in time of...".etc etc - why does Quran not clarify the reference terms for the alleged other 3 in your view? If it does give the terms, please provide them.

6)
When discussing "salat al fajr" with me you said this is not a name of a "salat" but in your article you state "The other two prescribed al salat are also NAMED by the point in time" (then you reference 24:58)

7)
You seemingly contradict yourself when you say "The remaining two timings for al salat are at two visual transition EDGES of the day which are in the LATER day..." - ask anyone about what the two edges of daytime are and they will never discuss them being later in the day.

8 )
You seemingly have no break in-between some salat.

9)
Some of your 5 salat have specific times AND time-ranges whilst others do not - why?

You stopped answering these questions. Please continue from where you left, i.e. after Q4.

[Mazhar]

peace Mazhar,

You stopped answering these questions. Please continue from where you left, i.e. after Q4.

Did not get response on first four, rebuttal or agreement.

Question 5's answer might be seen in my latest post in your thread.

[Mazhar]

6)
When discussing "salat al fajr" with me you said this is not a name of a "salat" but in your article you state "The other two prescribed al salat are also NAMED by the point in time" (then you reference 24:58

I did not expect such a question from an academic. A possessive phrase is not a name in the sense of specific identity. It denotes reference when associated with some point in time. "They are also referred by the point in time".

[hawk99]

Peace Mazhar,

Peace,


2.  Is 4/103 incumbent upon Mumins (49/15) and not upon Muslims (49/14) to observe the physical Salat?

God bless

   

[Mazhar]

Peace Mazhar,

Except Allah the Exalted all that exists is binary in nature. Belief and Islam are two elements of a binary relationship. Belief is to accept heartily: it is ideological; its observable demonstration is Islam-the code of aright conduct.

One may seem acting according to Islam without being a believer as is depicted in 49:14. Similarly Muna'fi'qeen: Imposter Believers also perform As-Salat though only for showing to people.

Please read this segment of the compilation on As-Salat:

It is a prerequisite for recognition as brother in Islam

[ansmeh1998]

Kudos to brother savage_carrot for one of the finest observations. May Allah(swt) increase his knowledge and bless him with more precision of mind!

Salaam!

[ansmeh1998]

Similarly Muna'fi'qeen: Imposter Believers also perform As-Salat though only for showing to people.

True! brother Mazhar. Are you talking about As-Salat: ?Time bound protocol of servitude and allegiance? with respect to Muna'fi'qeen: Imposter Believers?

Salaam!

[hawk99]

Peace,

Allow me to clarify, If a person accepts that there is only one God, but has not reached the
the point of Mu'men, according to 49/14 that person is muslim because of acknowledgement
[There is no other god beside GOD] yet still the journey has begun even though that person
does not make salat, because there is still much to learn, should that person be considered
kafir until they start to perform the salat?

God bless

   

[Man of Faith]

Salaam,

A question is how we should define "salat" and what it truly is. My understanding is that it means being aware of God and obeying Him. But I also believe that there are moments of particularly intense communication, traditionally regarded as prayers when we call upon and rely on God for whatever we may wish in our lives. God knows what is in our hearts, but I still believe in this rhetorical act.

Moreover, I believe that we should constantly be in a sort of "state of prayer".

On the other hand, I do not believe there are such fixed prayer times but rather they should be performed on a regular basis.

The traditional asr and maghrib prayers I think was Muhammad's personal preference. Only Islamic so-called "Sunnah" made it 'fard'.

The rakah system I also believe to be an invention. There is no trace of it in Quran either, not a hint. However, I think chapter one of Quran was intended as a prayer/supplication.

God bless you

[ansmeh1998]

The traditional asr and maghrib prayers I think was Muhammad's personal preference. Only Islamic so-called "Sunnah" made it 'fard'.

Salaam brother Man of Faith,

         May I take this opportunity to put forth the following Questions to be discussed, understood and answered correctly:

(i) Muhammad's personal preference - Who was Muhammad by the way? If you mean the prophet to whom Al-Quran was sent down from Allah(swt), can you say it for certain his name was 'Muhammad' whereas in the verse 61:6, the name of the Rasool who was scheduled to come over in the timeline after Prophet Eissa(PBUH) has been described as 'Ahmad'.

(ii) You mean to say Asr and Maghrib have been made 'Fard' by the so called propounders of Sunnah, the other ones viz. Fazr, Isa etc. have been made 'Fard' in Quran. Can you find the word 'Fard' with 'Salat' anywhere in Al-Quran?