Thursday, 5 July 2012
Saturday, 17 September 2011
بسم الله الرحمن الرحيم
In the Name of Allah, Most Gracious, Most Merciful
Tips to Save Muslim World from Worst Disasters
By Irshad Mahmood – Global Auliyaa (PRESIDENT), Siraat-al-Mustaqeem Dawah Centre
Although BEST and EASIEST solutions are through Global, BUT even if Global World doesn’t understand, Muslim World doesn’t need to sit and wait for Allah to come down and fix it. We have the Quraan (True Book of Guidance from Allah) with us and we collectively need to do all necessary actions under our limited resources to fix all kinds of major or minor issues. First step on all these is to educate our citizens including our law and order enforcement agencies (Police, Army, Judicial Systems etc.)
Muslim World is facing Worst Disaster including manmade and needs a Great Revolution. If anyone thinks that he will be safe by keeping his wealth abroad, must re-think, since there are many at present time in the beginning of twenty first century, who had lost their wealth, e.g. Ex. President Hosni Mubarak of Egypt in 2011, Ex. President Moammar Gadhafi of Libya in 2011 and Ex. President Zine al-Abidine Ben Ali of Tunisia in 2011, etc. Also if anyone thinks by keeping their wealth at home country in a very safe and secure place, must re-think, since many had lost that as well, e.g. Ex. President Saddam Hussein of Iraq in 2006 and French Revolution in 1789 as well as European Revolution in 1848. It is not Wealth (Gold or Silver) or Power which can save the Muslim World. Allah seized Qaroon, Pharaoh, and Hamaan and many more, for their crimes against humanity and nothing could save them, not even their wealth, power, or people, etc. (Ref: Al_Quraan_029:039). The World didn’t end there, but it re-developed after a Great Revolution. Those who have never faced poverty may never understand its solution, unless they have really taken Guidance from the Quraan. It is 100% guaranteed to save the Muslim World in a balanced way and become a leading example for the Global World, if we truly apply the guidance given by the Quraan, we can re-develop the world through our own Great Revolution. In simple terms “NO CHANGES WITHOUT ACTIONS”! First step in doing these point out all of ours as well as other mistakes, keeping in mind, Fools do mistakes, while Clever learns from others mistakes, also who is suffering the most and remember No Justice No Peace. Generally who are weaker suffers the most, since Allah put a big test on those who have strengths to do justice and they will sure be questioned on the Day of Judgment for their each and every action.
Many Nations have been broken due to being unjust with weaker / oppositions etc. Many times, Allah changed the situation of weaker and gave them strengths. It is time now to open our eyes and correct ourselves to serve the humanity in a revolutionized way in the light of the Quraan (True Book of Guidance for the mankind), in which all including Rich & Poor and Powerful & Weak can live safe and sound, since the Quraan gives the true revolutionized guidance to fix all issues including the Global System to serve the Humanity in a balanced way (Al_Quraan_002:002).
Tips to Save Muslim World to build a Whole New Revolutionized Muslim World in a Balanced Way:
Tip-1: Never do the Great Mistake that “I am Right”.
Tip-2: We are all human being and do mistakes. Forgive each other and ask Allah to forgive as well. Also don’t even think to repeat sins again.
Tip-3: Never be Unjust to the people including at your home and workplaces etc.
It will be totally unjust if you appoint your relatives or friends in Public Sectors or in Defense etc. when others are more qualified and you will be questioned by Allah on the Day of Judgment. In Canada anyone can join Public Sectors or in Defense etc. without any discrimination of any kind, and there is no Quota System to give preference to anyone with few exceptions of native people, since everyone is equal in front of Government. It looks like Canada is becoming a Muslim Country by providing true justice to its people.
Tip-4: You must ask those who are suffering the most to find out the real issues to help the true victim.
Tip-5: No extra benefits should be given to anyone, which will unbalance the system.
Tip-6: Convert All Currencies to Gold as a Single Global Currency.
Remember: You cannot buy whole world from the Gold, since it is a little tiny part of the Global World and it is just a reference point.
Tip-7: Re-Join Muslim Countries/States as one to build United States of Islaam.
Tip-8: FREEZE all which is unbalancing the Muslim World keeping in mind How Much is Too Much:
a> Interest Base System
b> Supply & Demand System
c> Alcohol Supply
d> All kind of Drugs Intoxication
f> Over spending
g> Over Stocking of Wealth which includes Foods, Currency or other Sustains etc.
Tip-9: Re-Analyze each and every thing to bring Stability in the Muslim World in a Revolutionized Way.
We already have over a hundred years of data and modern tools as Great Assets to start with.
Tip-10: Must take right actions to grow plants/corps etc. and also prepare Foods where required.
Tip-11: Food should be supplied in a balanced way. Make sure no one is dying of hunger.
Tip-12: Health Care Benefits should be available in a balanced way.
Make sure no one is without required Health Care.
Tip-13: Percent increase in Salary must be changed with a balanced system.
Since, percent increase is one of the causes to increase the gap between rich and poor.
Tip-14: Loans must be avoided as much as possible.
Tip-15: Educate all for Free, including hands on training, to build a Whole New World.
Make sure all Education is of ONE Global Standard, regardless of any discrimination.
Tip-16: Finally start working on cosmetics and beauty to build our Whole New World.
Tip-17: Media MUST play an Active Role in promoting all of the above to Build Whole New World.
Tip-18: There is no compulsion in religion and suicide is never allowed in Islaam. Also saving a life is like one saved the whole world.
Tip-19: Apply Quraanic Directives into your life as much as possible with your full strength.
Tip-20: Take right actions in the light of the Quraan in a true peaceful way and as much as possible with your full strength.
Tip-21: You must join those who are sincerely and devotedly inviting towards Allah in a true peaceful way and don’t ask any donations for their preaching, so that on the Day of Judgment, in front of Allah you can clearly say that you have done your duties as per your limited understandings.
Tip-22: Pass this message to as many as you can under your strength to bring stability in the Muslim World then Inshaa Allah on the Day of Judgment, you will be able to tell Allah that you have done your duty.
Tip-23: Media must play an active role on promoting Quraanic Directives so that they can also say on the Day of Judgment in front of Allah that they have done their duties as per their limited understandings.
All Praises is due to Almighty Allah SubHanuhu wa Ta'ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Ridwanullahi Ta'ala Alaihim Ajma'een and all the pious servants of Almighty Allah SubHanuhu wa Ta'ala.
The religion of Islam gave women an honorable status and true dignity. Before the advent of Islam, women had no rights of any kind, or an independent identity in any form. The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the Glorious Qur'an, and further details of this have been explained in the purified Sunnah.
With the advent of Islam came the verse from the Qur'an condemning those who practiced female infanticide:
واذا بشر احدهم بالانثى ظل وجهه مسودا وهو كظيم۔ يتوارى من القوم من سوء ما بشر به ايمسكه على هون ام يدسه في التراب الا ساء ما يحكمون۔
“And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; "Will he keep her with disgrace, or bury her beneath the earth?"; pay heed! Very evil is the judgment they impose!” [Surah an-Nahl : 58/59]
The Holy Qur'an makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:
Her spiritual and moral status:
The Qur'an says:
للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن
“…Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue)” [Surah al-Nisa : 32]
i.e. in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another. A woman’s responsibility in faith is exactly the same as that of a man. Women are to pray, fast, give charity, perform the pilgrimage and perform other forms of Ibadah. A woman is rewarded for this just like a man. A woman must believe in the Oneness of Almighty Allah, the Books of Almighty Allah , the Angels of Almighty Allah, the Prophets of Almighty, the Day of Resurrection, the Day of Judgment and Heaven and Hell, and Predestination.
Her economic rights:
The Qur'an says:
للرجال نصيب مما ترك الوالدان والاقربون وللنساء نصيب مما ترك الوالدان والاقربون مما قل منه او كثر نصيبا مفروضا
“Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much – a legal share.” [Surah al-Nisa : 7]
Her legal rights:
The Qur'an says:
ولهن مثل الذي عليهن بالمعروف
“…And they (women) have rights similar to those (of men) over them, according to what is equitable…” [Surah al-Baqarah : 228]
Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property. The Holy Qur'an declared:
لا تضار والدة بولدها ولا مولود له بولده
“A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)…” [Surah al-Baqarah : 233]
Her right for gaining the Knowledge:
Islam has made it a duty on every Muslim male and female to gain knowledge, which is considered to be a superior act of worship in Islam. In Islam, therefore both men and women are credited with the capacity for learning, understanding and teaching. Knowledge is not only limited to the religious knowledge but includes all forms of knowledge. Acquiring knowledge will enable Muslim women and men to get a better perception and understanding of the world around them and make them more conscious of Almighty Allah SubHanuhu wa Ta'ala.
The status of Muslim women as defined in Islam is very important because women make up half of society and they are responsible for nurturing, guidance and reformation of the subsequent generations of men and women. It is the female who imbues principles and faith into the souls of the nation. Indeed, the Muslim woman is the initial teacher in building a righteous society. Islam brought a new lease of life to women. Islam elevated the status of women to great heights so high that she stood shoulder to shoulder with man. In the Islamic family, the role of men and women is complementary rather than competitive. Their duties are described as equal in importance but not identical in substance.
Now, the issue of feminism in Islam is meaningless. The coming of Islam has brightened the life and future of women, in which Islam has lifted up their level. Islam upholds women to the highest and most respected position.
I hope my effort will be appreciated and my sisters in faith will surely remember me in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta'ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta'ala, through the Waseela of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta'ala give us the Toufeeq and Hidayah to restore the true rights to our Muslim women as dictated by Islam. Aameen!!
N.B.: I do not intend to restrict the readership of this note to sisters only; brothers also can benefit from this note. May Almighty Allah’s blessings be always with us and our families. Aameen!!
Sunday, 11 September 2011
Fasting the whole year !!!
Yes, getting reward for fasting a whole year is possible, being one of the virtues of the month of Shawwal.
Abu Ayub al-Ansari narrates that Allah’s Messenger (peace be upon him) said: “He who fasts on all days in Ramadan, and six days in Shawwal, it will be (in terms of rewards) as if he fasted a whole year.” [Muslim, at-Tirmidhee, Abu Dawood, Ahmad, Ibn Majah]
By adding the six days of fasting during Shawwal to the fasting of Ramadan, one will earn a reward of a full year’s fasting , Insha Allah. One can begin fasting these six fasts one day after Eid Al -Fitr as Eid ul Fitr is only for one day and fasting on the day of Eid is forbidden. It is not required to fast six days continuously without any interruption and one can fast according to convenience any time during the month or could be continuously.
One should make up for his missed fasts, if any, before he begins the optional fasts.
Allah’s Messenger (peace be upon him), said: “Whoever fasts for six days after Eid Al-Fitr has completed the year: (whoever does a hasanah (good deed) will have ten hasanah like it).” According to another report Prophet Muhammad (peace be upon him) says: “Allah has made for each hasanah 10 like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisa’i and Ibn Majah).
This is the established Sunnah of the Allah’s Messenger which carries a great reward and one should not miss such an immense reward as we don’t know how much time we are left with in our life.
Let’s observe these six fasts with full sincerity and Insha Allah we will be rewarded very greatly.
Tuesday, 6 September 2011
All Praise is due to Allah SubHanuhu wa Ta'ala and Choicest Salutations upon His August Habib Peace and Blessings of Allah be Upon Him.
I am sharing this brief note extracted from "Fadl al-Ilm wa al-Ulama", the Blessed book by Aarife-Billah, ash-Shaykh al-Imam Naqi Ali al-Qadiri Radi Allahu Ta'ala Anho on the Excellence of Knowledge and the Ulama. Here we will discuss about some obstacles to the path of seeking knowledge. I humbly pray that this note will enlighten the hearts and encourage my Muslim brothers and sisters to acquire the knowledge of Deen.
Firstly, The strong resistance from the cursed Shaytan.
Be aware that the most hated and dangerous thing to the Cursed Shaytan is the seeking of knowledge. Therefore, he uses all his powers and resources to stop a student from learning. The Shaytan puts the most Waswasa (interference) on a student of Din. No other deed or worship besides the seeking of knowledge experiences such intensified opposition. The methods of combating these interferences are very simple. All the student has to do is remember all the Ayahs and Ahadith pertaining to the excellence of Ilm-e-Din and never pay attention to the obstruction of the evil Shaytan . Surely, an intelligent man will not give preference to the cursed Shaytan over the Bounties of the Merciful Lord SubHanuhu wa Ta'ala.
Secondly, Carnal desires (Nafs) are very demanding.
It hates hardship and loves relaxing. But when one realises that this world (Duniya) is temporary and that the Hereafter (Akhirah) is the everlasting and original abode, then indeed, the hardship of seeking knowledge becomes a pleasure. One must realise that the hardship of seeking knowledge lasts for a very short period and its benefits and pleasures are limitless. As time passes and the student gets the taste of knowledge, he will develop such pleasure that he will never be at peace without reading a book. No matter where he goes or what he does, he will never be relaxed if he does not read a book on Din.
Thirdly, Association with the public.
In the inception, set out some time to study in privacy and as one progress in this field, one will develop the love of knowledge so much so that everything else will have no value.
Fourthly, Worldly fame and honour.
It is obvious that the seeker of worldly fame is never successful and fades away in time to come. Worldly fame and honour is of no comparison to the honour of the Hereafter. How unfortunate are those who seek knowledge for this world and discard the wealth and dignity of the Hereafter? Such people destroy themselves by thinking that they are successful.
On the contrary, those who give preference to Ilm-e-Din over worldly fame, the Merciful Lord SubHanuhu wa Ta'ala certainly blesses them with honour and integrity in both the worlds. Shaykh Abu-Aswad Radi Allahu Ta'ala Anho states that there is no merit greater than knowledge. A King rules over the people and the Ulama rules over them. Have you not seen that rulers have no choice but to implement the verdicts of the Ulama when matters are brought to their courts?
Anyone who loves and appreciates knowledge will surely not give preference to the kingdom of the world over it. It is reported that a destitute went to a King for a job. The King said that he was ignorant and not fit to serve him. He left and humbled himself at the feet of Imam Ghazali Radi Allahu Ta'ala Anho to study Ilm-e-Din. There, he learnt about the dangers of this world and harms of associating with Kings and the wealthy people. However, Imam Ghazali’s company and tutorship made him an intellectual celebrity. One day, the King called him and assessed his profound knowledge. He was overwhelmed and said: “Now you are worthy of my service. What post would you like to take up?” The 'Aalim replied, “In the past, I was of no use to you and now you are of no use to me. Previously, you did not like me and now I do not like you.”
Fifthly, The greed of wealth.
It is obvious that the perishable wealth of this mundane world cannot be compared to the wealth of knowledge. When a man dies, his wealth does not accompany him to the grave, but the knowledge accompanies him to the grave and always assists him until he enters Jannah. Worldly wealth decreases when it is spent but knowledge increases when it is imparted. The wealthy have to protect his wealth while knowledge protects the Alim. Furthermore, Allah SubHanuhu wa Ta'ala does not leave one a destitute if one gives preference to the seeking of knowledge over business and trade. Imam Ghazali Radi Allahu Ta'ala Anho records in his Ihya al-Uloom,
مَن تَفَقَّهُ فيِ دِينِ اللهِ عَزَّ وَ جَلَّ كَفَاهَ اللهُ تَعَالَى مَا اَهَمّه ُ وَ رَزَقَهُ مِنْ حَيْثُ لاَ يَحْتَسِبْ
One who develops understanding in Din, Almighty Allah SubHanuhu wa Ta'ala protects him from depression and provides sustenance for him from places he cannot imagine of.
Man gets very worried and depressed when he thinks of his undetermined life span and shortage of time. Hence, he wrongfully deduces that knowledge is an ocean and one’s entire life span is too little to achieve it. This is absolute ignorance. No soul can reach the ultimate peak of perfection in knowledge in one’s lifetime, so much so that Allah SubHanuhu wa Ta'ala Commands His Beloved Rasool Peace and Blessings of Allah be Upon Him
قُلْ رَبِّ زِدْنِيْ عِلْماً
Beloved Rasool, say, “O my Lord! Increase my knowledge”. [Surah Taha : 114]
Taking all this into account, there is still no seeker of knowledge that is deprived of honour and excellence. A sincere student of Ilm-e-Din will not experience embarrassment and failure. All the branches of Ilm-e-Din are certainly profitable no matter how little is acquired. The Hadith Sharif states that if a person dies whilst studying Ilm-e-Din and did not complete his course, he will be raised amongst the Ulama on the Day of Qiyamah. Another narration says that if a student of Din dies while studying, the Angels will complete his studies for him in his grave. Is this a small benefit that Almighty Allah SubHanuhu wa Ta'ala Divinely provides for the people of learning (Ulama)?
Seventh, Not to get a compassionate teacher (Ustaz).
This is of paramount importance to a successful student. Surely, one will not be able to achieve anything if the Ustaaz does not teach correctly. Nowadays, there are very few sincere teachers of Din that are dedicated to their students and this has greatly contributed to the dwindling number of good students.
Eighth, The concern for livelihood.
Eight obstruction is the most difficult one and this refers to obtain just enough to carry on with one’s daily needs. Always remember that extra is always extra. The greed for extra is generally found in every human. This greed for extra has destroyed many people. The last two obstructions are serious problems because if one does not get a compassionate teacher what can one benefit from him and if one does not get enough food to eat then how is one to concentrate on studies? Weakness and hunger are serious problems that cannot be controlled by a student. Therefore, it is very important for the wealthy to cater for the student.
Likewise, financial contributions of generous Muslims to Islamic Institutes will certainly remove these problems. There are enormous virtues for the teachers and students of Din and even more so for those who financially keep these Institutes operational. The same will apply to those who encourage people to support such institution. The Hadith Sharif states:
إِنَّ الدَّالَّ عَلَى الْخَيرِ كَفَاعِلِهِ
Indeed, the promoter of virtue is like the virtuous. [Sunnah Tirmidi, Hadith 2739]
Besides the above Hadith Sharif there are numerous other Ahadith Sharif in the Siha-Sitta that speaks of the virtues on this subject. However, be mindful that the Thawab of actions vary according to situations and moments. Therefore, the status of the noble Sahaba Radi Allahu Ta'ala Anho are so lofty because they promoted the Din and sacrificed their lives in the most difficult and volatile moments and situations in the history of Islam. Hence, if one promotes Ilm-e-Din in these distraught moments of poverty, one will certainly achieve more Thawab than the wealthy individuals and rich Kings of the past who promoted knowledge. This is so because firstly, the Kings had great resource available and secondly, they lived in the era when Ilm-e-Din was well and alive, progressing day-by-day. The people too, were very honourable and loved to study the Din.
A Sincere Request
Beloved Muslim brethren! Awaken from your dreams of fantasies and seek the knowledge of Din. This is your guide to success in the Hereafter. Why do you waste so much of time in fruitless activities in this temporary abode and pay no heed to the real success and salvation? Spend some time to acquire Ilm-e-Din so that you may distinguish between good and bad. Ignorance is no excuse in the Divine Court of Almighty Allah SubHanuhu wa Ta'ala. In fact, it is a sin on its own. This knowledge is helpful in all aspects of this world and the Hereafter. It will save you from embarrassment and humiliation. Spend some money and time to earn this great wealth. Do not wait for the last moment before you think of studying. It will be useless!!
~Punishments for NOT Paying Zakat~
(In the light of Ahadith)
Narrated Abu Huraira (radi'Allahu anhu) :
Allah's Apostle (sall'Allahu alaihi wa sallam) said,
"Anyone whom Allah has given wealth
but he does not pay its zakat,
then, on the Day of Resurrection,
his wealth will be presented to him
in the shape of a bald-headed poisonous male snake
with two poisonous glands in its mouth
and with two black spots over the eyes.
it will encircle itself round his neck
and bite him over his cheeks and say,
"I am your wealth; I am your treasure."
Then the Prophet (sall'Allahu alaihi wa sallam) recited
this Divine Verse:--
"And let not those who covetously withhold of that
which Allah has bestowed upon them of His Bounty."
(Book #60, Hadith #88) (Book #24, Hadith #486)
Narrated Abu Dhar (radi'Allahu anhu) :
Once I went to him (the Prophet )
and he (sall'Allahu alaihi wa sallam) said,
"By Allah in Whose Hands my life is (or probably said,
'By Allah, except Whom none has the right to be worshipped) whoever had camels or cows or sheep
and did not pay their zakat,
those animals will be brought on the Day of Resurrection
far bigger and fatter than before and they will tread him
under their hooves, and will butt him with their horns,
and (those animals will come in circle):
When the last does its turn, the first will start again,
and this punishment will go on
till Allah has finished the judgments amongst the people."
(Book #24, Hadith #539)
Abu Huraira (radi'Allahu anhu) reported
Allah's Messenger (sall'Allahu alaihi wa sallam) as saying:
"If any owner of gold or silver does not pay what is due on him,
when the Day of Resurrection would come,
plates of fire would be beaten out for him;
these would then be heated in the fire of Hell
and his sides, his forehead and his back
would be cauterized with them.
Whenever these cool down,
(the process is) repeated during a day
the extent of which would be fifty thousand years,
until judgment is pronounced among servants,
and he sees whether his path is to take him to Paradise or to Hell.
It was said: Messenger of Allah, what about the camel?
He (sall'Allahu alaihi wa sallam) said:
If any owner of the camel does not pay what is due on him,
and of his due in that (camel) is (also) to milk it on the day
when it comes down to water.
When the Day of Resurrection comes
a soft sandy plain would be set for him, as extensive as possible,
(he will find) that not a single young one is missing,
and they will trample him with their hoofs
and bite him with their mouths.
As often as the first of them passes him,
the last of them would be made to return during a day
the extent of which would be fifty thousand years,
until judgment is pronounced among servants and he sees
whether his path is to take him to Paradise or to Hell.
It was (again) said:
Messenger of Allah, what about cows (cattle) and sheep?
He (sall'Allahu alaihi wa sallam) said:
If any owner of the cattle and sheep does not pay
what is due on them, when the Day of Resurrection comes
a soft sandy plain would be spread for them,
he will find none of them missing,
with twisted horns, without horns or with a broken horn,
and they will gore him with their horns
and trample him with their hoofs.
As often as the first of them passes him
the last of them would be made to return to him
during a day the extent of which would be fifty thousand years,
until judgment would be pronounced among the servants.
And he would be shown his path-path
leading him to Paradise or to Hell..."
(Book #005, Hadith #2161)
Refutation of ''three compulsory prayers'' article
While searching the net, I came across this article, which proposes that there are only three fard prayers.
May Allah (Subhanahu Wa Ta'ala) protect us from this evil and guide us all. Ameen.
I would appreciate it, if the scholars or knowledgeable brothers and sisters, could provide a refutation to this material.
THREE SALAT AUTHORISED IN THE QURAN
The prayers mentioned BY NAME in the Quran are three:
1- Salat Al-Fajr (Dawn Prayer)24:58
2- Salat Al-Esha (Night Prayer)24:58
3- Al-Salat Al-Wusta (The Middle Prayer) 2:238.
The following points all confirm that there are only three Salat authorised by God in the Quran:
God tells us that the Quran contains all the details (6:114) and that nothing has been left out of the book (6:38).
If this is the case, and more important, IF WE BELIEVE GOD 100%, then we have to ask why are the names of the other two salat not mentioned in the Quran?
The reply to this can be one of the following:
1- God forgot to mention the other two! (this option is obviously false, because God does NOT forget).
2- The Quran does not contain all the details (this is also false because God tells us in 6:114 that it does).
3- God did not mention the names of the other 2 salat because they are not important . This is also a false option, if they were not important then they would not be compulsory, as a result to claim that there are 5 compulsory prayers becomes a false claim.
4- God did not mention the names of the other 2 prayers because God wants us to guess them !!! Once again this is false, the Quran is not a book of puzzles.
5- God does not mention the names of the other 2 salat because God wants us to uphold our inherited rituals as a second source of law besides the Quran! Once again this assumption is incorrect since it is in violation of 6:114, 7:3 and 5:48. For all the details please go to Millat Ibraheem
6- God does not mention the names of the other 2 prayers, because THERE IS NO OTHER 2 PRAYERS according to the law of the Quran.
THE GENUINE BELIEVERS WILL NOT ACCEPT
ANY OPTION OTHER THAN NUMBER 6
Let us read 11:114 where the misunderstanding occurred:
"You shall observe the Salat (Contact Prayers) at the ends of the day, and zulufann min al-layl."11:114
There has been a number of interpretations of the words 'zulufann min al-layl' the ones that are most used are (part of the night) or (during the night) or (some part of the night).
However, none of these interpretations is accurate or in line with the Quranic use of the word 'zulufan' as will be shown shortly.
Traditionally, this verse has been interpreted to mean (you shall observe the prayers at both ends of the day AND part of the night) ….. as a result, the verse was interpreted to be speaking about two Salat at the end of the day PLUS an additional salat during the night, a total of 3 salat. Those with this interpretation give these 3 Salat the names of Salat Al-Fajr (Dawn Prayer, which is mentioned by name in the Quran), Salat Al-Maghrib (not mentioned by name in the Quran), plus Salat Al-Esha (Night prayer, which is mentioned in the Quran by name but with a different time range).
Others have interpreted this verse to be speaking about Salat Al-Fajr (mentioned in the Quarn) and Salat al-Asr (not mentioned in the Quran) plus salat Al-Maghrib (not mentioned in the Quran by name).
All these interpretations rely on names and times of Salat that not authorised in the Quran. The whole mis-understanding is due to the fact that they have failed to accept that this verse (11:114) in actual fact speaks of TWO Salat and NOT three. This will be apparent once we establish the true meaning of key words in 11:114.
The root of the word 'zulufann' is 'Zulfa'. This word is used in the Quran to mean near or adjacent:
" ..... Those who set up idols beside Him say, "We idolize them only to bring us 'zulfa' (near/close) to God ...." 39:3
As a result, the phrase 'zulufann min al-layl' means the near/adjacent part of the night. The obvious question is : near to what? Nothing can be described as 'near' in absolute terms, the word near can only have a meaning when we have a reference point to which this thing is near to. So now we have to read 11:114 again and see what does God mean by near, near to what? The only other reference points given in 11:114 are the two ends of the day (sunrise and sunset). Also note that the word which is used in 11:114 is 'zulufann', this is a plural form of 'zulfa', thus the words 'zulufann min al-layl' speak of the parts of the night (plural) that are adjacent to the two ends of the day (sunrise and sunset).
The adjacent parts of the night (to sunrise and sunset) are the two 'parts' of the night, the part before sunrise, and the part after sunset (note that anytime before sunrise and after sunset is defined as night in Quranic terminology).
As a result it becomes apparent that God is giving us in 11:114 the range of two salat. The range for the two salat are the parts of the night that are just before sunrise and immediately after sunset.
Perhaps the word "wa" (which means AND) and which is placed before the phrase 'zulufann min al-layl' in 11:114 contributed largely to the mis-interpretation of this verse. Many have understood the word 'and' to mean (and an additional Salat), however, the word 'and' simply links the two ends of the day with their adjacent parts of the night to give the time range of the two salat. This is not any different than the following example:
If your doctor tells you : You can only have your medicine at miday AND for the following few hours.
What does this mean? Does this mean that you must take the medicine at miday and then take it AGAIN for a few hours after that? or does it simply mean that the time you can take the medicine is anytime between miday and the few hours after that?
Similarly, if God tells us to observe the Salat at the ends of the day 'and' for the adjacent hours of the night, it is the same thing. The word 'and' in 11:114 does not indicate an additional third prayer.
With reason, it can be proved that this is the ONLY logical explanation of this verse:
1- A command to observe the salat at the two ends of the day (without the inclusion of the phrase 'zulufann min al-layl'), does not provide us with any indication as to when exactly these two Salat are to be observed. This is because the ends of the day are mere points in time that are no longer than a minute each. Surely God does not expect all believers to observe the salat only during the few seconds that it takes the sun to rise or set? It is only with the addition of the words "zulufan min al-layl" in the same verse that the command indicates a time range when these two salat should be observed.
2- To get round this tricky situation some have claimed that we can observe the Salat around the two points and not only during the actual sunrise/sunset, but this is equally unacceptable. This interpretation gives rise to a new valid question : Does this mean that we may observe the Salat anytime before or after sunrise/sunset? Is it only before sunrise/sunset? Is it only after sunrise/sunset? It is obvious that we would be left without any clues as to when exactly to observe these two Salat unless we accept the further clarification given by the phrase 'zulufann min al-layl'. This phrase confirms that it is the night side of the sunrise and sunset that the salat may be observed.
The two Salat at the ends of the day that are spoken of in 11:114 are given specific names in the Quran. They are Salat Al-Fajr (Dawn Prayer) and Salat Al-Esha (Night Prayer).
Now we come to the third Salat mentioned in the Quran, which is Al-Salat Al-Wusta (2:238).
The word Wusta is the adjective of the word Wasat which means middle, therefore the words Al-Salat Al-Wusta mean 'The Middle Prayer'. Moreover, the notion of a 'Middle' prayer indicates that the number of prayers is an odd number. Consequently, the Salat Al-Wusta is a prayer that lies half way between the two prayers at the two ends of the day. In astronomical terms this Salat is due exactly at the middle of the day, i.e. when the sun has travelled half its distance in the sky.
In 2:238 we read the words 'hafezu ala al-salawaat', which mean (you shall persevere with your prayers). The word 'Salawaat' is plural and speaks of more than two prayers. If they were only two prayers the word used would have been 'Al-Salatayn' (the two prayers). Moreover, if God was speaking about the concept of prayer in general, and without referring to the number of individual salat, the words used would have been "hafezu ala al-salat" as we read in many other verse.
The Salat Al-Wusta can be observed from the moment the sun begins its descend from its highest point (duluk al shams) until the darkness of the night (ghasaq al-layl) starts, which is at sunset:
"You shall observe the Salat (Contact Prayer) from when the sun declines from its highest point up till the 'ghasaq al-layl' (the darkness of the night)." 17:78
P.S. The darkness of the night starts to set in at sunset. And that is when the Salat Al-Wusta ends.
God tells us that the time of each prayer is precisely appointed "kitaban mawqootan" 4:103. The word "kitaban" which means BOOK refers to the Quran, or to 'that which is written'. The deliberate use of this word by God confirms to us that the precise appointed time for each of the prayers is given in the Quran. Once again this conforms to the fact that the Quran contains all the details.
Now let us assume that the total number of prayers every day is five, then where in the Quran do we find the appointed time for the claimed 'Salat Al-Asr' (afternoon prayer)? When does it start? Similarly, when does the fagr prayer start? When does the claimed 'Maghrib' (sunset) prayer end? (remember if we accept that there are 5 prayers in the Quran, then we cannot interpret the phrase 'zulufann min al-layl' to indicate a time span, but to indicate an additional salat).
It is a known fact that non of the advocates of the five prayers is able to give any Quranic reference for the time spans of all five prayers.
The five prayer interpretation cannot be substantiated by using Quranic evidence.
But if we accept the Quranic truth about the three salat, and accept that the phrase 'zulufann min al-layl' gives the time span for the two prayers at sunrise and sunset, then the times of all three prayers are precisely given in the Quran.
The time for three prayers would thus be as follows:
THE FAGR (DAWN) PRAYER:
This prayer starts when the first thin ray of light is observed in the sky. God gives us the explanation to this when "the white thread of light becomes distinguishable from the dark thread of night at dawn." 2:187
The time for the dawn prayer is also given in the Quran with the words:
" …….. and at dawn as the stars fade away." 52:49
This poetic description of the time for the dawn prayer in 52:49 is very accurate scientifically. The stars start to fade out when the first rays of light appear in the sky, and they are completely gone with sunrise.
The Dawn prayer ends at the first 'taraf' (terminal) of the day which is sunrise (11:114).
Consequently, the phrase 'zulufann min al-layl' which translates to (the adjacent or near hours of the night) give us a very accurate description of the time for the Fajr (Dawn) payer. The Fagr prayer can be observed during the last hour or so of the night when there is light in the sky. This hour/s are still part of the night, this is because day does not begin until the sun rises.
THE ESHA (NIGHT) PRAYER:
The night prayer is identical to the dawn prayer but at the other end of the day (Sunset). This prayer starts at the second 'taraf' (terminal) of the day which is sunset, and lasts for the adjacent night hour/s when the light has not disappeared completely from the sky. The prayer ends when the light has totally disappeared from the night sky.
THE WUSTA (MIDDLE) PRAYER:
The middle or 'Wusta' prayer starts when the sun starts to decline from its highest point in the sky (dulook al-shams) and ends when the darkness of the night starts to set in (sunset).
Now let us look at one more verse that also sheds light on the number of prayers in the day:
"O you who believe, when the Salat is announced on Friday, you shall hasten to the commemoration of God, and drop all business. This is better for you, if you only knew.
Once the prayer is completed, you may spread through the land to seek God's bounties, and continue to remember God frequently, that you may succeed." 62:9-10
The words 'drop all business' and also the words 'Once the prayer is completed, you may spread through the land to seek God's bounties' indicate that this prayer is in the day hours. The reasoning behind this is that since no one is likely to be engaged in their business and have to drop it in the early hours before sunrise, means that this prayer is not the Fajr prayer. Similarly it cannot be the Esha prayer since God says that after the Friday prayer the believers may continue with their business, no one is likely to be continuing working in the late hours of the night.
Consequently, if this Salat is not the Fajr prayer nor the Esha prayer, this leaves the Salat Al-Wusta. Once again this is strong indication that there are only 3 and not 5.
The reason is simple:
Suppose there are 5 Salat, we know that the Friday prayer is during the day (not night), this means that (in a 5 prayer format) it could be the noon (Zuhr) prayer, or it can be the afternoon (Asr) prayer Which one would it be? If we accept that the Quran contains all the details (6:114), and that the Quran provides explanations for everything (16:89), we would ultimately accept that God would not leave us to guess which prayer in the day is the Friday prayer.
However, if we accept that there are only 3 prayers in a day, then the Jumah Salat (Friday Prayer) cannot be other than the Middle Prayer.
As we have seen, apart from the Salat Al-Wusta, the only other prayers mentioned in the Quran by name are the Fajr and Esha prayers. These are the two Salat at the ends of the day (sunrise and sunset). The Middle Prayer (Salat Al-Wusta) must be one that is at the middle between the two ends of the day.
Those who insist that there are 5 prayers in the day, believe that the Salat Al-Wusta is the Asr Prayer. However, the time of Asr is NOT the middle of the day, the middle of the day is exactly at duluk al-shams (when the sun starts to decline from its highest point) that is because the sun would have travelled exactly half the distance in the sky and beginning its descent, it is thus exactly half the day (nahar).
As a result, the Salat Al-Wusta gets its name as a result of it being exactly half way between the two Tarafai Al-Nahar (sunrise and sunset). The Salat Al-Wusta starts at 'duluk al-shams' and ends at sunset.
If we look at verse 24:58 one more time, we note that God speaks of 2 Salats (Fajr and Esha ), but only speaks of the TIME of Zahira (zohr). Is it a coincidence that God did not say when you change your clothes after Salat Al-Zahira/Zohr, but only said the TIME of zahira? If there is a Salat called Salat Al-Zohr (as the advocates of the 5 prayers claim), wouldn't we expect to see the words 'after Salat Al-Zahira/Zohr' just like God mentions Salat Al-Fajr and Salat Al-Esha in the same verse?
In the old days, people did not have printed lists of times of prayers and astronomical calculations, etc. They could not do like we do now, turn on the radio or TV or buy a Prayer Timetable. However, God must have given a means to determine the times of prayers even for those early communities (before the Quran) who did not have the facilities we have today. God must have given them a NATURAL means of determining the times of the prayers.
Today for example, there is no way for the followers of the 5 Salat to know when does 'Salat Al-Asr' starts except through looking at those astronomical tables and lists.
However, with the correct 3 prayer format, we do not need any of these tables. We do not need Prayer Timetable (Imsakeyah).
As long as there is any light in the sky (before sunrise and after sunset) we know it is the time for Fagr and Esha respectively.
With the Salat Al-Wusta it is also very easy. When we see no shadow below us when we stand, we know that this is when the sun is highest in the sky. When we start to see the smallest shadow, this is the beginning of the salat al-wusta, it ends when the sun sets.
It cannot be easier! alhamd l'Allah, God has made it so easy for us.
Finally we come to the issue of how many Raka to be observed in each Salat.
The cycle of standing, bowing and prostrating while praising and glorifying God is traditionally called a Raka. According to the Quranic law, God did not specify any specific number of Raka to be observed in the Salat, thus it is left to the individual.
The advocates of the 5 prayers claim that the number of Raka to be observed during each of the 5 prayers is 24434 respectively.
To start, and since there are only three Salat decreed by God for the believers, then this 5-prayer format is false. Where it came from? Probably like all the corruption we inherited in our rituals, they all have routes in the books of hadith (Bukhari, Muslim and others).
The advocates of the 5 prayer format have worked out some calculations based on the Quranic code 19 to claim that this 24434 format has been preserved since Abraham.
These calculations have been proved non significant and cannot be considered in any way as divine signs. For more details on this matter, please go to the following file:
The code 19 and the 24434 format
Some other scholars have claimed that the minimum number of Raka during any prayer must be two. They base their claim on the concession to shorten the Salat at times of war (4:101). They state that if we are given indication to shorten the Salat, then it must be at least two Raka, that is because it is not feasible to shorten the Salat if it were made of just one Raka!
The error in this interpretation is that it is based on the number of Raka and not on the time consumed in our Salat. Since the Quran speaks of standing, bowing and prostration without any time or frequency restrictions, then we may spend the time we wish in any of these positions. In other words, one can spend one minute in the standing position or ten minutes. One could read the Al-Fatiha (The Key) once or ten times. Equally one may praise God during prostration three times or 20 times. One could prostrate once or five times .... etc.
If we add the fact that different people excercise different speeds in uttering their prayers, then we are once again compelled to accept that shortening the salat is related to the overall time we give to the Salat and not to the number of Raka. For example, one Raka could be completed in 2 minutes or 20 minutes.
The concession to shorten the Salat given in 4:101 is thus a time related one. God is telling us if you normally spend (as an example) 10 minutes in your Salat, you may spend 2 or 3 minutes when you are at war.
It is more logical to think that at times of war when we are in danger of the enemy, that we minimize the TIME we are at risk rather than minimize the number of Raka. After all, the concept of Raka is a relative one as shown, and one Raka can be conducted by two different people in totally different times, thus person A may do 3 raka's in the same time that person B has done 5 or 6. But if we accept that the concession in 4:101 to be TIME related then the shortening of the Salat would affect all believers symmetrically.
Moreover, this interpretation, which is TIME related, is more logical since it is not based on assumptions that do not exist in the Quran ..... The assumption of a minimum number of Raka is not in the Quran, plus ofcourse, the whole concept of a Raka (made of one standing, one bowing and the traditional two prostrations) is not in the Quran. The Quran speaks of the 3 positions in a specific order but there are no restrictions on the frequency of each. The majority of Muslims prostrate twice in every Raka. The Quran does not specify once or twice or more, hence who is to say that one who prostrates five or six times is in violation of any Quranic command?