May God forgive me and guide me regarding any sign that would have been misinterpreted in this study and elsewhere. May He always guide us to a better understanding of His profound scripture so we can purify ourselves and increase our knowledge. Please be aware that this article is very detailed, and I strongly recommend that you read the “salat summary” first if you haven’t already done so.

God proclaims directly in the Holy Quran that it is fully detailed (6:114, 7:52, 10:37) and that we shall follow no other “hadith” except the Quran (7:185. 31:6, 45:6, 77:50). Despite this clear proclamation and divine warnings (25:30), Sunni and Shia Muslims have chosen to rebel against God: They insist upon following medieval traditions and laws written down two centuries after the death of the prophet for the earliest hadith compilations which blatantly contradict the letter and spirit of the Quran (stoning to death the adulterer, kill the apostate, female genital mutilation, etc…), as extensively proven in the article “Hadiths, are they legitimate?”.

The favorite argument of those who reject that true Islam is based on the Quran alone is their claim that we do not find all necessary details regarding the practice of the ritual prayer directly in the Quran and need hadiths and sunnah to find additional guidance and details. Where do we find the call for prayer, what is the tone of voice and how many daily prayers and raka’ât (prayer units) do we perform? What are the exact prayer timeframes? How many times do we prostrate in a rak’ah? Where is the equivalent of the tashahud mentioned and what to say? How do we perform the ablutions? Which prayer is “al salât al wustâ” found in 2:238 and what does it mean exactly? What is the Friday prayer ritual and where is it proven that it is on the sixth day, and so on…? This study is going to be an absolute shocker for those who insist upon following hadiths other than God and His verses (45:6), because it will prove, God willing, that the Quran precisely answers all these questions and many more.

We will prove that even though the basic structure and daily number of the ritual prayers is rather well preserved in traditional Sunni and Shia Islam, some substantial alterations have crept into the Quranic ritual.

This study will confirm that the Quran advocates five daily prayers, one of which is optional (the night prayer, see 17:79), making a total of four mandatory divinely prescribed ritual prayers in Islam out of five daily prayers.

The number of daily ritual prayers is miraculously coded mathematically in several ways, most notably through the total number of verses from the first to the last word “salât” (ritual prayer). 15:87 is the cornerstone of the ritual of salât in the Holy Quran, which defines the frequency of recitation of sura 1 and its seven verses. We will demonstrate that the literal meaning of the verse, its key position since the beginning of the Quran, and its profound mathematical relationship with sura 1 and its seven verses resolve decisively the contentious issue regarding the number of daily prayers and raka’ât prescribed by God in Quran. We will also witness that the key position of 15:87 defines the rhythm of the ritual prayer through number “seven” in several ways, most notably through the frequency of digit number “7” (a symbol of the frequency of recitation of the seven verses of sura 1) from 1:1 to 15:87.

This study will prove that the Quran is exactly what it claims to be: Fully detailed. The sincere reader will be able to easily detect numerous glaring discrepancies between the teachings of the Quran and Sunni and Shia Islam.

This article is the result of thousands of hours of research over many years and its goal is to have a comprehensive approach regarding the subject of salât. It is very thorough, and I understand full well that few people will be able to read it entirely right away. We will therefore invite the reader to read the table of contents and choose the topics that are of immediate interest to him (you can access a specific section directly by typing the section number in the search function of your browser) or read directly the conclusion which is a detailed summary of the most important sections. You can then get back to the article later to gradually discover its full content and we believe that most will be shocked to see how thoroughly detailed the ritual prayer is. Ideally, printing this article is the best way to study it, meditate and assess its validity in the light of the Quran.

15:87: The secret of the salât in the Quran

وَلَقَدْ آتَيْنَكَ سَبْعًا مِّنَ الْمَثَنِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran.

The structure of the salât in the Quran revolves mainly around this verse, as we will demonstrate all along this study.

Table of contents

1. Salât: Definition

2. Who teaches the salât? The Quran, Hadiths and Sunnah, or both ?

3. Is the Quran fully detailed?

4. Where is the call for prayer mentioned in the Quran?

5. What are the conditions and hygiene rules required to perform the ritual prayer?

6. Where do we find ablutions?

7. Where is it mentioned we have to pray barefoot?

8. In which direction do we turn ourselves during the salât, where is the sacred mosque located?

8.1 In which direction do we turn our faces during the salât

8.2. Where is the Sacred Mosque located?

9. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.

10. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?

10.1 The tone of prayer

10.2 Should we pronounce certain words behind an imam or remain completely silent?

11. Group prayer

12. The basic movement of the salât and the number of prostrations in a rak’ah

12.1 Standing, bowing and prostrating

12.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)

12.2.1 Quranic confirmation of the two-prostration pattern in every rak’ah (phase of prayer)

12.2.2 Where do we find the takbir in the Quran?

12.3 Expression recited while Bowing: 56:96, 69:52

12.4 Expression recited while Prostrating: 87:1

12.5 How do we prostrate?

13. Basic verses which define the number of daily ritual prayers

13.1. Salât al ‘ishâ’ (The nightfall prayer):

13.1.1 24:58

13.1.2 Exposing a historical lie: The real meaning of “‘ishâ” in the Quran

13.2. The optional night prayer is mentioned in 17:79 and 73:20.

13.3 Salât al Fajr (Dawn prayer):

13.4. Salât al wustâ (The middle prayer, starting at noon):

13.5 The mid-afternoon prayer.

13.5.1 Definition of “al ‘ashiyyu”

13.5.2 30:17 and 30:18

13.5.3 30:17-18 are linguistically related to 50:39-40

13.5.4 38:31 confirms that “‘achiyyan” cannot signify “night”

13.5.5 Why “’ashiyyan” in 30:18 means “at mid’afternoon” and not “in the mid’aafternoon”

13.6 Five daily ritual prayers in the gospels

14. Miraculous mathematical confirmation of the five daily ritual prayers

15. Which sura do we recite and how many raka’ât (ركعات = phases of prayer) do we perform in the ritual prayer?

15.1 15:87: Definition of “The seven in sets of two” (sab’an min almathâni)

15.2 The context of sura 15 relates 15:87 to the practice of the ritual prayer

15.3 Circumstantial evidence regarding a two raka’ât salât in Sunni and Shia Islam:

15.3.1 The Friday prayer evidence

15.3.3 Hadith Bukhary, volume 6, book 60, number 1

15:4 Two raka’ât salât: More Quranic proofs

15.5 The prostration pattern also confirms a two raka’ât salât

15.6 The singular noun “al sujûd”

15.7 Praying in case of danger: The permission to shorten the prayer in 4:102-103 also hints at a two raka’ât salât in a normal situation.

15.8 The combination of the verbs “to bow down and prostrate” throughout the Quran concurs AGAIN with a two raka’ât prayer

15.9 The two raka’ât prayers coded mathematically

15.9.1 The word “salât”

15.9.2 The position of 15:87 confirms 5 daily prayers reciting the seven verses of sura 1 in sets of two

15.9.3 The two tawâfs of the hajj and sab’an al mathani

15.9.4 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87

15.9.5 All digits “7” including the ones found in the Quranic text

15.9.6 Sura 15, verse 87

15.9.7 Recapitulation of mathematical signs displaying the fact that verse 15:87 reflects the rhythm of recitation of sura 1 in sets of two in 5 daily prayers

15.10 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to the prophet. Why do they pray 17 raka’ât?

16. The Quran must be recited in standing position during the salât:

17. 50:39-40 implies time frames of all five canonical Quranic ritual prayers and a final glorification to God right at the end of the final prostration after two raka’ât (confirming the practice known as “Tashahhud”)

17.1 Definition of “sujûd” in the Lane Lexicon (1863 edition):

17.2 Meaning and implication of the expression “adbâra ssujûd” (“at the backs of the prostration”)

17.3 What final glorification should we say at the very end of our two raka’ât salât (equivalent to what is known as “tashahud” in traditional Islam)?

17.3.1 The tashahud and the shahadah

17.3.2 The secret of the tashahud in the Quran

17.3.3 Second meaning of “at the backs of the prostration”:

18. Can we recite other verses or suras during the salât after sura 1?

19. The six Quranic time frames which define a 24 hour period:

19.1 Nightfall (visual disappearance of the sun at the horizon at sea level until the end of twilight)

19.2. The dark night:

19.3. Dawn (break of dawn until Sunrise)

19.4. Morning (sunrise to Noon)

19.5. Two afternoon timeframes: Early afternoon timeframe, starting at midday (sun at its zenith) until mid-afternoon + mid-afternoon timeframe ending at sunset

20. The salât has been prescribed at specific times

20.1 The nightfall prayer

20.2 The optional night prayer

20.3 The Dawn prayer:    

20.4 The middle prayer

20.5. The mid-afternoon salât

20.6 Additional longer time frames mentioned in the Quran

21. The canonical prayers and cardinal points

22. What is the true meaning and position during the day of “al salât al wustâ”: The mathematical secrets of 2:238

22.1 Significant mathematical properties define the meaning of “al salât al wustâ”

22.2 We need “to guard the ritual prayers” four times a day

23. The Friday prayer

23.1 The seven day week in the Quran

23.2 Why the “day of gathering” is the sixth day of the week

23.2.1 The intersections between the words “salât” and “day”

23.2.2 The 365 word “day” system functions like a calendar

24. Why 67 pure forms of the word “salât” in the Quran?

25. The frequency of the word “al salât” (GV 162) is in line with the number of mandatory prayers and the Ka’bah

26. The word “day” reflects the number of verses of sura 1 recited in 4 mandatory daily prayers

27. The word “Qiblah” occurs four times

28. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?

29. Praying in unusual circumstances

30. Can we catch up with a prayer which we missed by doing it later?

31. Is fasting during Ramadan and not eating pork enough to be a Muslim? Is the ritual prayer mandatory to be part of the Muslim community?

32. Who inherits paradise in Islam ?

33. The salât and all rituals of Islam have been revealed to Abraham and not Muhammad; all messengers and prophets since Adam performed the ritual prayer as described in the Quran.

34. Can a person who does not observe the Salât and pay the Zakât go to a mosque?

35. Can a woman perform the ritual prayer who during her menses?

36. Can a woman go to a mosque?

37. Can a woman lead a salât?

38. Why does satan imperatively want to keep us from observing the salât ?

39. A Muslim world would heavily promote the observance of the Salât and Zakât on earth

40. Sunni Islam claims that a person who does not perform the salât shall be put to death. What does the Quran say about that?

41. A general overview of the purpose and benefits of the Salât

42. How do we do the funerary prayer according to the Quran ?

43. The ritual prayer in the Quran:

Conclusion

1. Salât: Definition

The root word for “Salât” (صلوة) is “Salâ” (صلو), “to have the center of the back bent in”, “to hurt in the small of the back” (Dictionary of the Holy Quran, by Omar).

The verb “صلى” (sallâ) means “to pray” or “to establish a relationship or contact”, “to send blessings”. Some translate “Salât” as “contact prayer” which is correct, but very awkward in English; The word will be translated as “ritual prayer” in this study.

Excerpt from the definition of the verb sallâ in the Lane Lexicon, by Edward Lane

The Quran functions in a very simple way regarding the ritual prayer: God is Omnipotent, He controls everything, and He made sure that despite some substantial corruption that has affected the ritual prayer due to the deviance of hadiths and Sunnah, its basic structure has been preserved in the Muslim world to allow people to easily understand the way it is described in the Holy Quran, as it will be proven throughout this study.

2. Who teaches the salât? The Quran, Hadiths and Sunnah, or both ?

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَوةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ

(2:238) Safeguard the ritual prayers (al salawât), and the middle prayer (salât al wustâ), and stand before God (during the salât) with reverential humility.

(2:239) And if you experience fear, then [pray] walking or riding, but when you are safe then remember God like He taught you (second person plural = You all Muslims) what you (all Muslims) never knew.

The answer is that it is God Himself who teaches us the salât. Muhammad initially passed down to us the correct way to perform the salât thanks to the profound knowledge he was blessed with when the Quran was revealed in his heart. After his death, it is the Quran which confirms and teaches us the salât, and if need be rectifies any alteration to God’s ritual. The Quran being the word of God, all we need to do is study the Quran in depth and follow it exclusively (17:46, 7:52, 10:37) to understand and identify the original ritual revealed by God.

3. Is the Quran fully detailed?

(6:114) Shall I seek other than God as source of law, when He is the One who revealed to you (second person plural = all Muslims) this Book (the Quran) fully detailed?! And those whom We blessed with prior revelations (lit. “the Book”) know [for a fact] that it is the truth sent down from your Lord! Therefore, do not be among those who doubt. (see also 7:52, 10:37)

Whoever dares to challenge God regarding what He Himself stated is the equivalent of disbelief. God – The One who taught us the salât – protected its basic structure so we could understand the Quran fully detailed, and if need be correct any corruption. Even between Sunnis and Shias, the famous historical enemies, the basic structure of the salât (as witnessed in the Dawn and Friday prayers) is virtually identical. The Quran is designed (1) to explain the salât, (2) and prevent or rectify any attempts to corrupt it.

4. Where is the call for prayer mentioned in the Quran?

(5:58) And when you call for prayer, they make it an object of mockery and amusement, this is because they are a people devoid of understanding.

(62:9)O you who believe, when the call for prayer is announced on the day of gathering (Friday), hurry to [celebrate] God’s remembrance, and cease all business. It is better for you, if (only) you knew. (62:10) When the salât is finished, then disperse through the land and seek God’s bounty. Remember God frequently, so that you may prosper.

What we learn from these two verses is that the verb used to refer to the call to prayer in the Quran is the verb “nâdâ” (نادي = “to call in a loud voice”, form III). If you want to describe the person who “calls” to prayer according to the laws of Quranic Arabic, you have to form an active participle from the verb “nâdâ” (in this case it is the word “munâdiyun” = مُنَادِيٌ, form III) and it is by applying this very simple rule that we get to the verse which mentions the person who calls to prayer and pronounces the Quranic call to prayer:

(3:193) Our Lord, verily we have heard a caller calling to faith, “Have faith in your Lord!”; So we have believed; Our Lord!, so remit our sins and expunge our evil deeds and cause us to die among the righteous.

The call to prayer in the Quran is therefore “آمِنُوا بِرَبِّكُمْ” (âminû bi rabbikum = “Have faith in your Lord!”). This implies that the words “adhân” (أَذَان) or “muadhin” (مُؤَذِّن = announcer, form II) that are found in hadiths and used in Sunni and Shia Islam in relation to the “call to prayer” are a corruption of the pure Arabic language found in the Quran. The words “adhân” and “mouadhin” are indeed Quranic words but have a different meaning in the Quran and simply never relate to the call to prayer.

Please read the article “The Quranic call to prayer” for extensive details proving the fact that the true Quranic call to prayer is “âminû bi rabbikum” (“آمِنُوا بِرَبِّكُمْ” = “Have faith in your Lord!”). It can be recited once or more times in a row (for instance 1 minute), as there is no Quranic prohibition to do so; the goal is obviously to make sure that believers and the human race in general are reminded that it is time to pray God. There is no call to prayer for the night prayer as it is optional (17:79), therefore there are only four of them (nightfall prayer, dawn prayer, noon prayer and mid-afternoon prayer).

The gematrical value of the call to prayer is 362 (آمِنُوا بِرَبِّكُمْ = “have faith in your Lord!”, GV 362) and we combine to it the gematrical value of « al salât » (GV 162) it is interesting that we get the following result:

362 (آمِنُوا بِرَبِّكُمْ = “Have faith in your Lord”) + 162 (الصلوة = “al salât”) = 524 = 4 × 131 (GV « salât »).

And God knows best.

5. What are the conditions and hygiene rules required to perform the ritual prayer?

(4:43) O you who believe, do not observe the ritual prayer if you are intoxicated until you understand what you are saying, nor if (you are) impure, unless you are on the road – (and wait) until you have thoroughly washed. And if you are sick or on a journey, and any of you went to the restroom, or had intimate relationships with women, and you do not find water (according to God’s revelation we normally wash with water), touch clean soil and wipe your faces and hands. In truth, God is ever Pardoning and Forgiving.

4:43 teaches us the crucial importance to “understand what we say” during the ritual prayer, which should be a lesson for the countless millions of Muslims around the world who do not understand one word of what they recite, and do not even have the excuse of being intoxicated. Every Muslim should at least understand and know by heart the meaning of sura al Fatihah (sura 1) since it is mandatory to recite it in every rak’ah (as we will see later).

The above verse, even though it mentions dry ablutions, is not the one which details the ablution ritual in general. It establishes hygiene rules and contains two distinctive parts:

Firstly, it explains that you can’t pray if you are intoxicated or in a state of impurity (defined in the verse by going to the toilets or having a sexual relation) unless you wash thoroughly, except if you are on the road and you don’t have any other choice.

The verb « taghtasilu » (تَغْتَسِلُ, “to wash thoroughly” or “take a bath”, form VIII) is used in the verse and is used as a passive participle in 38:42 where it signifies “a place where to bathe” (مغتسل = mughtasalun, form VIII). It is the verse where Job receives the command to strike the ground with his foot, which reveals a spring where he can bathe and drink to heal his systemic staph infection thanks to the medicinal properties of the spring.

We must therefore thoroughly wash with water after we go to the bathroom, or if we have a sexual relation.

Unlike what Sunni Islam claims, it is not obligatory to take a bath if you have a sexual relation, even though it is obviously often better, because otherwise 4:43 would also imply that you must take a bath every time you go to the bathroom (!). A full bath or shower is not always possible, and God knows it: He designed Islam as a religion easy to practice (20:2) and all the verse says is that you simply need to wash thoroughly if you go to the bathroom or have a sexual relation, not necessarily take a bath. Sunni Islam also claims that you must redo your ablutions if you pass gas. There is no place in the Quran fully detailed where you find such a rule, it is therefore a false prohibition.

Secondly, the Quran is fully detailed and explains in 4:43 what to do if it is time to pray and you can’t find any water (dry ablutions) which is to “touch clean soil and wipe your faces and hands.”

The goal of hygiene rules and ablutions, just like cleanliness in general, is to present yourself in front of God in a state of purity to perform the salât, as well as respect the others when you perform a group prayer. Cleanliness has a positive impact on your mind, before, during and after the prayer, as well as on your health in general.

6. Where do we find ablutions?

(5:6) O you who believe, once you stand up to observe the ritual prayer then: (1) wash your faces, (2) wash your hands and up to the elbows, (3) wipe your heads and (4) your feet up to your ankles. If you are in a state of impurity, then purify yourselves. But if you are sick or traveling, or if any of you went to the restroom, or had intimate relationships with women, and you do not find water, then touch clean soil, and wipe your faces and hands with it. God does not wish to cause you any hardship but wishes to purify you and perfect His blessings upon you so that you may be grateful.

5:6 states that the ablutions only have 4 steps:

– (1) wash your faces,

– (2) wash your hands and up to the elbows,

– (3) wipe your heads and

– (4) (wipe) your feet up to your ankles.

Any steps added to the above ritual decreed by Allah are a corruption of the ritual of ablutions, which is the case if you follow the hadiths.

Regarding the necessity to redo your ablutions, 5:6 decrees that “once you stand up to observe the ritual prayer then: (1) wash your faces, (2) wash your hands and up to the elbows, (3) wipe your heads and (4) your feet up to your ankles…”

We therefore must redo our ablutions before every single prayer, which must always be performed on time, ideally right after the call to prayer (it is not for no reason that there is a call for prayer!). Islam is a religion of common sense, and if you happen for example to perform the mid-day prayer very late, right before the mid-afternoon prayer, it does not make sense to redo your ablutions since you already are in a state of purity, but in general you have to pray right after the call to prayer and redo it every time.

Remark: It is not obligatory to wash your feet every time you pray as 5:6 uses the verb “wipe” (امْسَحُوا = imsahû) is used for both the head and feet. If your feet are dirty of course it is highly preferable to wash them, but the minimum requirement is simple to “wipe” them, just like we do with our hair. Therefore, the verb “wipe” leaves both options open, but it is certainly not mandatory to wash then every time as Sunnis claim.

Sunni Islam claims that you do not need to redo your ablutions if you did not go to the bathroom, did not pass gas, or had a sexual relation: It contradicts the Quran which says that you need to do the ablutions “once you stand up to observe the ritual prayer”.

5:6 indicates that we have to wipe our feet before the prayer, which is a first indication that we have to pray barefoot, which is the topic of the next section:

7. Where is it mentioned we have to pray barefoot?

فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ

(20:11) Then when he got there, he was called: “O Moses,

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

(20:12) In truth I am your Lord, therefore remove your sandals. In truth, you are in the sacred valley of Tuwâ,

وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ

(20:13) And I chose you, so listen to what is revealed:

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَوةَ لِذِكْرِي

(20:14) In truth I am God, there is no other god beside Me. Therefore, worship Me and observe the ritual prayer to remember Me.”

We wash our feet doing the ablutions, and we pray barefoot, just like God commanded it to Moses right before He ordered him to perform the salât. It is in the same spirit that we take off our shoes in a mosque, which means literally “place of prostration”, referring to the salât.

Remark: Moses was not ordered to remove his sandals because he was in the sacred valley of Tuwâ as some disingenuous Quranists have claimed, as he otherwise would have had to walk barefoot throughout the entire valley (!), but because of the presence of God and the upcoming command to perform the salât. God never commands anything absurd.

8. In which direction do we turn ourselves during the salât, where is the sacred mosque located?

8.1 In which direction do we turn our faces during the salât

(2:144) Indeed we have seen you turning your face (O Muhammad) towards heaven; We will therefore direct you towards a Qiblah you will be pleased with. So, (1) turn your face (Ô Muhammad, second person singular) towards the sacred Mosque; and wherever you (second person plural = all Muslims) may be, (2) turn your faces (second person plural = all Muslims) towards it. And those who received the book surely know that it is the truth from their Lord. And God is never unmindful of what they do.

(2:149) And from wherever you come from, (3) turn your face (O Muhammad) towards the Sacred Mosque; indeed, this is the truth from your Lord. And God is not unaware of what you all do.

(2:150) And from wherever you come from (4) turn your face (O Muhammad) towards the Sacred Mosque; and wherever you (second person plural) may be, then (5) turn your (second person plural) faces towards it,so that people won’t have an argument against you, except for those who have wronged [their souls] among them, so do not fear them, but fear Me, that I may complete My favors upon You and that you may be guided.

The Quranic command in the second person singular (imperative form) “Turn your face (Ô Muhammad) towards the Sacred Masjid!” (فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ) is directly addressed to the prophet Muhammad three times and we see in the above verses that there is a total of five commands to “turn your faces towards the sacred masjid”, matching five daily prayers.

8.2. Where is the Sacred Mosque located?

Some people among the Quranists have gone astray attempting to manipulate the straightforward meaning of the Quran by asserting that the sacred mosque is not located in Mecca, claiming that it is located in Jerusalem, Petra or else. Such a despicable lie is easy to expose because the city of Mecca is mentioned by name in 48:24, and is directly associated with “the sacred Masjid” and the practice of the rituals of hajj in 48:25 (as well as in 48:27):

(48:24) He is the one who restrained their hands from you and your hands from them in the midst of MECCA, after having granted you victory over them, and God witnessed everything you did. (48:25) They are the ones who disbelieved and kept you away from the Sacred Mosque and prevented your offerings [alluding to the sacrifice during the hajj] from reaching their destination…. (48:27) God has assuredly fulfilled his messenger’s truthful vision: “You will indeed enter the Sacred Mosque safely, God willing, having shaved your heads, or shortened [your hair], and without experiencing any fear.” For He knew what you did not know and, in addition, laid the groundwork for an imminent victory. 

The Quran is a clear scripture, and it is undeniable that Mecca is the holy city where the Sacred Mosque and Holy Ka’bah are located and the area where the hajj and its rituals take place. Some Quranists attempt to deny such clear evidence by manipulating the straightforward meaning of Quranic words. The fact of the matter is that only people with a disease in their heart or who have been brainwashed can deny such clear and overwhelming evidence.

9. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

(16:98) When you recite the Quran, seek refuge in God from satan, the outcast.

While in the standing position about to start the ritual prayer, and before reciting the Quran, believers respond to the above commandment by saying “I seek refuge in God from satan, the outcast” (A’udhu billahi min ash-shaytaan-ir-rajeem)

أعوذُ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ

In other words, you pronounce this phrase right before starting the salât or any time you are about to read or recite the Quran.

10. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?

10.1 The tone of prayer

(17:110) Proclaim: “Invoke God, or invoke the Most Gracious, whichever (divine attribute) you may invoke, to Him belongs the most beautiful names.” And do not raise your voice during your ritual prayer, nor should you be silent: Find a way in between.

When God issues a command, you obey. Period, end of story. This moderate tone is therefore valid at all times, day and night; otherwise the Quran fully detailed would provide additional details, which is not the case.

Hadiths and Sunnah instruct people to recite the Quran silently during the day, and aloud during the night, or a mix of the two, which is a blatant corruption of the teachings of the Quran.

I defy anyone to explain to me what the point is to perform a salât behind an imam during the day while he recites the Quran silently and when only himself can understand what he is reciting! The Quran is the Word of Allah: It must be recited so that everyone can hear it, understand it, and meditate upon it. Praying silently during the day is one of the most nonsensical hadith rule ever produced, and blatantly contradicts the Quran (17:110). Any sincere person should be appalled by such nonsense and reject it.

10.2 Should we pronounce certain words behind an imam or remain completely silent?

On the other hand, believers shall remain completely silent in a group prayer while following the imam:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

(7:204) And when the Quran is recited (i.e. by an imam like during the salât, or any recitation of the Quran in general), listen to it and remain silent, so that you may be blessed with mercy.

(7:205) And celebrate your Lord from the depth of your soul with humility and reverence, and without perceivable words, starting from the mornings, and the evenings and do not be among those who are heedless (inattentive of the recitation).

Not one single word is pronounced by the congregation while the imam is leading the prayer. For instance, a congregation following an imam should consistently say “Allahu Akbar” silently (God is the greatest) as well as any other word.

Neither the imam nor the congregation should say “ameen” after the recitation of sura 1, because it is not decreed in the Quran [it is in fact decreed by “hadiths other than God and His verses” (39:45) such as Bukhari book 6, vol. 60, hadith nº 2, and Muslim Book 4 hadith nº 828].

Most of all, the word “Ameen” (امين) has a completely different meaning in the Quran fully detailed and signifies “Trustworthy” (7:68, 12:54, 26:107,…), “Faithful” (26:193, 27:39), “Secure”, “safe”, (44:51, 95:3) and “ameen” never means “so be it” in the Quran, which is the meaning given in Sunni Islam and Christianity. It is clearly not part of the Quranic salât ritual and shall therefore be discarded from the Quranic salât.

11. Group prayer

(4:102) When you (O Muhammad) are among them, and lead the ritual prayer for them, Let one party of them stand with you, armed with their weapons: then, once they prostrated, let them withdraw to the rear, and let another party which has not yet prayed move forward, and let them pray with you, being on their guards with their weapons: the unbelievers wish that you neglect your weapons and your baggage, to crack down on you in a single rush. But there is no blame on you if you lay down your weapons because of the inconvenience of the rain or because you are ill; but take your precautions. In truth, God has prepared a humiliating punishment for the unbelievers.

The group prayer is natural in Islam, even in conditions of extreme danger as witnessed in the verse. It also shows that the salât is not only mandatory, but beyond mandatory, otherwise people would not pray while risking their lives right before a battle when people who want to destroy them are watching them. According to the above, we have to interrupt the prayer if under attack, and the previous verse (4:101) explains that it is possible, not mandatory, to shorten the prayer when you travel and fear that you may be harmed while performing the salât. 4:102 makes it clear that we can perform the same ritual prayer several times, even in normal situations, since the prophet leads the salât for two or more groups in a row in the verse.

This implies that you if you make a mistake during the prayer, you obviously can redo it, and must redo it if possible.

12. The basic movement of the salât and the number of prostrations in a rak’ah

12.1 Standing, bowing and prostrating

(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything beside Me and purify My temple for those who perform the Tawâf (ritual of circling the Ka’bah), and those who (1) stand, (2) bow and (3) prostrate (during the salât).”

The above specific order “stand/bow/prostrate” confirms the basic salât structure as practiced by all Muslims around the world, which is what is commonly called in Islam a rak’ah (ركعة = unit/phase of prayer). We will say more about the various salât positions and their order later in the article when it comes to define how many raka’ât there are in the ritual prayer.

Remark: Please note that when people stand for a very brief second after bowing, it is not a specific salât position per say, but a simple transition between bowing and prostrating. We do not say anything in that very brief standing position other than the takbeer (Allahu Akbar) to go towards the first prostration, which shows that the purpose is simply to allow us to operate the transition between bowing and prostrating. Standing for a brief moment between bowing and prostrating allows us to realign our back as it would otherwise be damaging (in the long run) for our backs to bow and prostrate directly afterwards. Anyone who has had even minor back issues knows exactly what I am talking about. The mathematical phenomenon which involves verses where the words “bow and prostrate” intersect which will be explained later will magnificently confirm this observation regarding the different positions during the salât.

Some Quranists claim that the root  “ raka’a” (رَكَعَ) signifies “to kneel” instead of “to bow” to claim that the basic prayer ritual which we inherited is corrupted and that we shall not bow down during the salât directly after the standing position but “kneel”. They particularly mention the word “knee” (رَكْبَة = rakbah), which is not a Quranic word, to support their argument and claim that the verb “raka’a” signifies “to kneel”. Their lie is easy to expose because the word “knee” (رَكْبَة = rakbah) comes from the root “Rakiba” (رَكِبَ = to ride, to drive, to embark [on a boat],…), and not from the root “raka’a” (رَكَعَ = to bend, to have the back bent, to bend towards the ground, …). Classical Arabic dictionaries are unanimous that the verb “raka’a” means “to bow down” (for instance the Arabic/English dictionaries of Edward Lane or Omar), which does not contradict verses of the Quran, nor the fundamental principles of the ritual prayer as practiced in the world of Islam. Finally, and to expose them even further, the Quran uses a completely different root for the verb “to kneel” (جَثَوَ = jathawa) as demonstrated in verses 19:68, 19:72 et 45:28.

From my own experience, 99% of what comes from people who call themselves “Quranists” is false, and I strongly encourage people to avoid them because they are polluted and astray. They are responsible for revisionist theories such as claiming that the hajj does not take place in Mecca, that there are only two or three daily prayers, no Friday prayer, that the seven-day week is not supported by the Quran (lies which will be exposed later), nor the lunar calendar in Islam, and many other deviant theories clearly inspired by evil forces in order to  attempt to destroy pure Islam based on the Quran alone. We expose a number of such lies in this study, as well as in other articles on Quranaloneislam.net.

12.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)

12.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of prayer)

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

(3:43) O Mary, Obey your Lord, prostrate and bow down with those who bow down. 

The expression “prostrate and bow down” above occurs strangely in what could seem to be a reverse order, as we would expect the logical order to be to “bow down and prostrate” as seen in 22:26 and the practice of the salât that every Muslim knows. What the order in the verse means is that when you prostrate first, and then bow down, it implies that you kneel after the first prostration, then bow down for a second prostration. This thus confirms in a subtle manner the two-prostration pattern in a rak’ah (phase of prayer) that every Muslim knows.

The following verses reflect the very same observation:

(17:107) Proclaim: “Believe in it (the Quran) or not”, verily, when it is recited to those who were blessed with knowledge before this, (1st prostration) they fall on their chins prostrating. (17:108) And they proclaim: “Praise be to our Lord! Indeed the prophecy of our Lord has assuredly been fulfilled!” (17:109) (2nd prostration) And they fall on their chins in tears, as it increases their reverence. (17:110) Proclaim: “Invoke God, or invoke the Most Gracious, whichever (divine attribute) you may invoke, to Him belongs the most beautiful names.” And do not raise your voice during your ritual prayer, nor should you be silent: Find a way in between. (17:111) And proclaim: “Praise be to God, the one who has never granted Himself a son, He has no partner in His kingdom, and has no protector that would ever be justified due to weakness”; and magnify Him in all (His) Greatness! (wa kabbirhu Takbiran = وَكَبِّرْهُ تَكْبِيرًا).

These verses tell the story of the people of the book (Jews or Christians) who witnessed the Word of God (the Quran) being recited during a salât and joined the ritual prayer as they recognized the truth and prostrated twice in a row with the believers. The very next verse (17:1110) mentions that we shall recite the Quran using an intermediate tone in the ritual prayer which unmistakably confirms that they indeed joined the believers in a ritual prayer and prostrated twice in a row.

12.2.2 Where do we find the takbir in the Quran?

The expression “wa kabbirhu Takbiran” (وَكَبِّرْهُ تَكْبِيرًا = magnify Him in all (His) Greatness!) in 17:110 (quotes above) relates to the “takbir” (Allahu Akbar = God is the greatest!) and is recited to start the salât and every time we change positions during the prayer without exception. “Akbar” is the elative, comparative and superlative, form of the word “Kabeer” (great), depending on the context. The superlative form of “Kabeer” (great) is seen for instance in 6:19. God is not only great, He is the greatest!

Years Ago, one of the many false messengers in the Rashad Khalifa movement claimed without any proof that “Allahu al Kabeer” (God, The Great) should be said as a takbeer instead of “Allahu Akbar” because we find “al Kabeer” in the Quran (13:9, 22:62, 31:30) used as a divine attribute, while “Akbar” is not used as divine attribute. The truth is that we never see “Allahu al Kabeer” literally written in the Quran either, but for instance “Allahu huwa al ‘aliyyu, Al Kakeer” = “God is The Most High, The Great” in 22:62 and 31:30 and “al Kabeer” refers to God in 13:9 but “Allah” is not mentioned by name. Therefore, while the statement about “al kabeer” and “akbar” is partially true, why then not say “Allahu al mutakabbeer” (God the Supreme) which is another divine attribute from the same root “Kabara” found in 59:23? And why not pick any divine attribute other than “Akbar” if it is incorrect rather than pick one very close to something that is allegedly false?

God knows the past, present and future and knew that some people would play these kinds of games. This is in my view why the following very astonishing feature is part of the “Bismillah”:

The “Bismillah” is the name given to the first verse of Al Fatihah, which is recited in every single ritual prayer. It is noteworthy that “Allahu al Kabeer” and “Allahu Akbar” have the same gematrical values as “Al Rahman” and “Al Raheem” respectively, which is extremely significant statistically. Even more astonishing, “Rahman” and “Raheem” share the same root rahima » (رحم = rahima), and “al Kabeer” and “Akbar” also share the same root “kabara” (كبر, with the verb “Kabura” meaning “to be great”).

To finish, there is an obvious “crescendo” between “Allahu Al Kabeer” (God, The Great) and “Allahu Akbar” (God is the greatest) and there is also a crescendo of mercy between the divine attributes “Al Rahman” and “Al Rahîm”. Edward Lane says the following in his famous dictionary:

[signifying having mercy &c.] and « Rahîm » (رحيم) has an intensive signification [i.e. having much mercy, &c.] : (Msb:) the latter is applied also to a man….

Remark : Muhammad (9:128) and the believers (48:29) are also called “merciful” in the Quran, which demonstrates the immense qualities of love and mercy that God put in the hearts of people who submit to Him, as well as the profound meaning of Islam which is, when properly understood, a religion of love and mercy. The divine attribute “Al Raheem” obviously applies to God Alone and bears witness to a mercy that is so immense that a human being cannot even fathom it.

The mathematical correspondence between “Al Rahman, al Raheem” and “Allahu Al Kabeer, Allahu Akbar” is in my view a deliberate intent to make sure that “Al Rahman” and “Al Raheem” directly contain in their genetic code at a hidden parallel level the word “Allah”, which is associated with two additional key divine attributes which are respectively “Al Kabeer” (263 = 56^th prime number) and “Akbar” (223 = 48^th prime number). The last word of the “Bismillah” (AL Raheem) therefore reflects mathematically the “takbeer” (Allahu Akbar), which is recited during the salât and hinted at in 17:111 (wa kabbirhu takbbiraan).

Yes, Sunnis and Shias have altered many rituals because of hadiths and Sunnah (for instance regarding the hajj, the sacred months, the Shahadah where they mention Muhammad beside God, etc…), but the above also reflects in my opinion why it is guaranteed failure to change anything in the prayer ritual unless there are clear proofs, as the Quran is infinitely deep and God is always the One who has the last word.

Juts like 16:98 which implies what to say before we recite the Quran and 17:111 which hints at the takbeer, the following verses reflect what we say  when we bow down and prostrate:

12.3 Expression recited while Bowing: 56:96, 69:52

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

(56:96) Therefore glorify (O Muhammad) the name of your Lord, The Sublime.

Believers respond in their salât: “Glory be to my Lord, The Sublime.” (سبحان ربي العظيم = “Subhana Rabbia al ‘Azeem”).

God is the one who teaches the salât (2:239) and there is no need to change the ritual we inherited when it is in line with the Quran.

Remark: It does not make sense and it is not up to us to say “God heard those who praise Him” (“sami`a allahu liman hamidah”) changing position after bowing. “Sami`a allahu liman hamidah” originates from “hadiths other than God and His verses” (39:45) such as Bukhari book 11 number 656, and not from the Quran.

Here is a quote from Shaykh Hamza Karamali, SunniPath Academy Teacher, regarding whether it is obligatory or not to say : “Sami`a allahu liman hamidah” and “rabbana lakal hamd” after bowing down:

“In the Shafi`i school, it is recommended for the follower to say sami`a allahu liman hamidah as well as rabbana lakal hamd when following the imam. Neither of these formulas, however, are integral parts of the prayer, and omitting them would not invalidate one’s prayer.”

Shaykh Hamza Karamali, SunniPath Academy Teacher: 

https://islamqa.org/shafii/qibla-shafii/34030

I have read similar statements from Sunni clerics in the past and sincere people among them admit it themselves: “Neither of these formulas, however, are integral parts of the prayer”!

The salât is about glorifying God (Allahu Akbar!), not announcing unilaterally that “God hears those who praise Him” (“sami`a allahu liman hamidah”). This is why we should say instead what we always say every time we change position during the salât: “Allahu Akbar!”.

Just like it is not necessary to wash our hands three times doing our ablutions (another baseless hadith invention), saying once “Subhana Rabbia al ‘Azeem” is well enough. What matters is to understand, feel and proclaim from the depth of our souls what we say, not how many times we say it.

12.4 Expression recited while Prostrating: 87:1

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

(87:1) Glorify (O Muhammad) the name of your Lord, the Most High.

Believers respond in their salât: “Glory be to my lord, the Most High” (سبحان ربي العلي) = “Subhana Rabbia al ‘Alaa”.

Remark: The basic positions during the salât described in 22:26 (stand/bow/prostrate) and what we say when we bow down and prostrate is in line with the fact that God is the one who teaches us the prayer (2:239). The above examples show that the prayer is a combination between what we inherited from the salât practice (2:239, God is the one who teaches the salât) and the language of the Quran. I believe that both are needed. People who reinvent everything from scratch like we see among some Quranists (some of whom deny, for example, that there is a physical prayer standing, bowing and prostrating, or denying that Mecca is the place where the hajj takes place, etc…). They are the most divided people on earth (far more than Sunnis and Shias for example) and completely disconnected from the actual message of the Quran and its rituals.

Let us also mention here that the position of our hands during the salât (which is a great deal of discussion in traditional Islam and hadiths) or while we say the takbeer is utterly irrelevant. Someone can hold the Quran and read from it during the salât, have his hands along his sides, or on his navel, etc… Who cares?! The only thing that matters is our mindset and absolute devotion and submission to God alone.

12.5 How do we prostrate?

(48:29) Muhammad is the messenger of God, and those with him are fierce against the disbelievers and merciful among themselves. You see them bowing down and prostrating seeking God’s favors and acceptance. Their faces (foreheads) bear the marks left by the prostration. Such is their similitude in the Torah; and their similitude in the Gospel: Like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight, thus enraging the unbelievers because of them. God has promised those among them who believe and do righteous deeds forgiveness and an immense Reward.

We prostrate on our “faces”, which implies that our forehead and nose touch the floor, exactly like in the picture above. Prostrating can leave a slight mark on the forehead in time if you prostrate on slightly hard surfaces as seen in the verse. In any case, anyone who prostrates bears the mark of his prostration, whether visible or not.

13. Basic verses which define the number of daily ritual prayers

This section only refers to basic verses pointing at to the correct number of daily prayers. A later section will show that all five Quranic ritual prayer time frames are very well defined (each having a starting and ending point).

Only three ritual prayers are mentioned by name in the Quran (salât al fajr, al salât al wustâ, salât al ‘ishâ), while the mid-afternoon and night prayers are only referred to by their timeframe, respectively “ashiyyan” (at mid-afternoon) in 30:18 and “minal layl” (“and during the night”) in 17:79. Some Quranists have claimed that there are only three daily prayers in the Quran because only three prayer names are mentioned. This is as baseless as claiming that only messengers mentioned by name in the Quran are true messengers while the Quran makes it clear that there are many others (4:78). It is not up to Quranists to make their own rules, but about the Quran itself. What follows demonstrates that it is Quranic timeframes which define timings for ritual sprayers, not just salât names.

We will see later that the new day starts at sunset in Islam according to the Quran, which is the same as it has been in Judaism for thousands of years, which is why the first daily prayer is the nightfall prayer:

13.1. Salât al ‘ishâ’ (The nightfall prayer):

13.1.1 24:58

(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer (صلوة العشاء)…

13.1.2 Exposing a historical lie: The real meaning of “‘ishâ” in the Quran

“Al ‘ishâ’” means “commencement of darkness” (see for instance “Dictionary of the Holy Quran, by Omar), which is consistent with the fact that the sunset prayer cannot be observed when the night is dark (17:78). In corrupted Sunni Islam, “salât al ‘ishâ” means “the night prayer”, when the night is completely dark. The Quranic definition is totally different, as evidenced in 12:16, where most translations concur with the fact that the very same word “’ishâ” means “nightfall”. Which definition do you prefer to follow: The Quranic definition, or the Sunni definition?

Above: Excerpt from the world famous and acclaimed Lane Lexicon (1863 edition) showing the definition of the word “’ishâ”

In classical Quranic Arabic, the word “’ishâ” means “nightfall”, not dark night. This is why even Sunni scholars and Quran translators correctly translate 12:16 – which uses the very same word “ishâ” – as follows:

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ

(12:16) And they came to their father at nightfall (عِشَاءً  = ishâ’an), weeping.

Please compare “صَلَوٰة ٱلۡعِشَآء” (Salât al ‘ishâ’) in 24:58 and the word “عِشَاء” (‘ishâ’) in 12:16:

They are strictly identical. Why would one mean “dark night” and the other “nightfall”? We have here the proof that Sunni Islam has manipulated the real Quranic meaning of “’ishâ”. The Lane lexicon above (1863 edition) correctly translates “Salât al ‘ishâ’” as the “nightfall prayer” and not “the [dark] night prayer”.

If you are still in doubt, please find below a few famous translations of 12:16 of Sunni scholars:

Muhammad Asad:

(12:16) And at nightfall  (عِشَاءً = ‘ishâan) they came to their father, weeping,

Shakir:

(12:16) And they came to their father at nightfall (عِشَاءً = ‘ishâan), weeping.

Wahiduddin Khan:

(12:16) And at nightfall (عِشَاءً = ‘ishâan) they came to their father, weeping.

Abdel Haleem:

(12:16) And at nightfall (عِشَاءً = ‘ishâan) they returned to their father weeping.

Abdul Majid Daryabadi:

(12:16) And they came to their father at nightfall (عِشَاءً = ‘ishâan), weeping.

Safi Kaskas:

(12:16) At nightfall(عِشَاءً = ‘ishâan) they returned to their father, weeping,

And so many other mainstream Sunni translations which concur that “عِشَاء” (ishâ) means “nightfall” in the verse and not “dark night”…

So, why lie and pretend that “salât al ‘ishâ’” means

“(dark) night prayer” instead of “nightfall prayer”?!

13.2. The optional night prayer is mentioned in 17:79 and 73:20.

(17:78) Observe the ritual prayer (O Mohammed) at the sun’s decline until the darkening of the night, and the recitation (of the Quran) at dawn (during the salât). Verily, witnesses attend the recitation (of the Qur’an) at dawn (during the salât).

(17:79) And stay awake [O Muhammad] [reading] with it [the Quran] during part of the night, as a voluntary righteous deed (nâfilatan) for you; very soon your Lord may exalt you to a position of honor.

Remark: There shall be no call for prayer for the night prayer since it is optional and can be performed very late at night. A call for prayer would give the impression to people that it is a mandatory prayer when it has to be a personal decision to perform it.

The same “nâfilah” (optional) night salât is also mentioned in 73:20:

(73:20) Your Lord knows that you stand [in prayer] close to two thirds of the night, half of it, or one third, as well as a part of those who are with you. God establishes the duration of the night and the daylight, He knows that you can’t keep track of it precisely, and He turned [His mercy] towards you. Then recite of the Quran what you easily can. He knows that some of you may be sick, and that others travel throughout the land, seeking God’s bounty, and that others fight in God’s path. Then recite what you easily can and perform the ritual prayer, pay the zakât, and dedicate to God a loan based on righteousness. And whatever good benefits your souls, you will find it in God’s vicinity. His favor is so much better, so immense. And ask God for forgiveness, in truth, He is the one who forgives, the Merciful.

73:20 points at the very same nafilah (optional) salât as 17:79. The verse confirms that it is a “salât” (Then recite what you easily can and perform the ritual prayer). The holy prophet used to pray extremely long nafilah ritual prayers (1/3, 1/2 or 2/3 of the night) and God told the prophet that the nafilah recitation of the Quran during the night prayer should be no more than “what you easily can”, making it much easier than what the prophet initially used to do.

Even though the night prayer is not mandatory, I personally always do it inch’Allah, and I strongly encourage people never to miss it.

13.3 Salât al Fajr (Dawn prayer):

(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer…

13.4. Salât al wustâ (The middle prayer, starting at noon):

حَٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَٰنِتِينَ

(2:238) Preserve strictly the ritual prayers (salawât), as well as the middle prayer, and stand [during the salât] before God with humility.

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

(30:18) All praise is due to Him in the heavens and the earth, at mid-afternoon, as well as when you reach midday (when the sun starts declining from its zenith)…

13.5 The mid-afternoon prayer.

The afternoon prayer is mentioned in the same verse as above:

(30:18) All praise is due to Him in the heavens and the earth, at mid-afternoon (عَشِيًّا = ashiyyan) as well as when you reach midday (when the sun starts declining from its zenith).

13.5.1 Definition of “al ‘ashiyyu”

The word “ashiyyan” has at least two different translations in classical Arabic dictionaries which is “afternoon” or “night”.

Above, we see in the Lane dictionary that one of the possible translations of “’ashiyyah” is “afternoon”, which in this case is an imperfect translation in my view because the Quran is always correct and 30:18 divides the period from noon to sunset into two Quranic timeframes, which are the early afternoon (“al dhur”, also more correctly called in 24:58 “al dhahirah” = الظَهِيرَة = “midday when the sun declines from the meridian” according to the Lane Lexicon) and mid-afternoon (العَشِىُّ = al ‘ashiyyu) timeframes.

13.5.2 30:17 and 30:18

The meaning of verses 30:17-18 validates the correct definition of ‘ashiyyan” in 30:18 because they define precisely all four mandatory prayers (out of five daily prayers) by precisely defining an entire 24-hour period:

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ

(30:17) Glorify God (1) when you reach the evening (nightfall prayer) and (2) when you reach the time of dawn (dawn prayer)!

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

(30:18) And all praise be to Him in the heavens and the earth, (3) at mid-afternoon (عَشِيًّا = ‘ashiyyan = mid-afternoon prayer), and (4) when you enter midday (al salât al wusta = middle prayer = noon prayer, “in the middle” of the daylight).

We see that 30:17 starts pointing at the sunset prayer (حِينَ تُمْسُونَ = hîna tumsûna = when you enter the evening, which is the meaning given in the Lane lexicon) which makes perfect sense because the Islamic day starts at sunset, and the next time frame is the opposite, i.e. “when you enter the morning” (وَحِينَ تُصْبِحُونَ) = wa hîna tusbihûna =  “and when you enter the time of dawn”, which is the same root as the word “subh” = daybreak).

30:18 mentions logically two different time frames than 30:17 (which refers to nightfall and dawn): 30:18 refers both the “late afternoon” (عَشِيًّا = ‘ashiyyan, which logically has to be different than the “nightfall” time frame which is referred to in 30:17, and cannot refer either to the dark night as mistranslated by some because Solomon played with his horses during “al ashiyy” in 38:31 which would not have been possible at night) and “the dhur” time frame (more correctly called “al dhahirat” in 24:58 = الظَهِيرَة = when the sun reaches the zenith and declines from the meridian, which is the same root as the verb “تُظْهِرُونَ” in 30:18). 30:17-18 thus describe a perfect 24-hour period with all four mandatory prayers (nightfall, dawn, noon, and mid-afternoon), bearing in mind that the night prayer is optional (17:79).

Regarding “ashiyyan” (عَشِيًّا, at mid-afternoon), another reason not to translate it as “dark night” as seen in some translations and dictionaries is because it would be encroaching on a second day from the starting point of the Islamic day (sunset) defined in 30:17. Needless to say, daily prayers can only be expressed over a 24-hour period, no more, no less.  

Some Quranists who claim there are only two or three daily prayers conveniently deny that verses 30:17-18 refer to daily ritual prayers by claiming that they do not deal with the issue of “salât” as the word is not mentioned in the verse. They make it a matter of ego instead of genuinely look for the truth and refuse to apply the best way to understand the Quran which is to study how the same words are used in related verses:

13.5.3 30:17-18 are linguistically related to 50:39-40

The primary goal of the prayer is to “praise” and “glorify” Allah. Regarding prayer timeframes, we find the same verb to “glorify” associated to the word “al hamd” (“the praise”) in 50:39-40 (both words are present in 30:17-18):

(50:39) So be patient regarding what they say, and glorify (O Muhammad) the praise(s) of your Lord before sunrise (Dawn prayer) and before sunset (mid-afternoon and dhur prayers as evidenced in 30:18 which defines two Quranic time frames in the afternoon as seen earlier),

These timeframes intersect with the dawn and mid-afternoon prayer timeframes. The next verse, 50:40, cements the fact that we are dealing with actual prayer timeframes because it mentions no less than the ritual of prostration during the salât.  

وَمِنَ ٱلَّيۡلِ فَسَبِّحۡهُ وَأَدۡبَـٰرَ ٱلسُّجُودِ

(50:40) And (starting) from the night (Sunset prayer + optional night prayer), so glorify Him, as well as at the backs (regular plural = 3 or more) of the prostration.

Once you compare 30:17-18 and 50:39-40, you have to truly be disingenuous not to admit that 30:17-18 and 50:39-40 describe actual prayer timeframes.

We will quote later verse 20:130 which also prescribes a prayer “before sunset”, and which by definition intersects with the “late afternoon” (العَشِىُّ = al ‘ashiyyu) Quranic timeframe. Both 50:39 and 20:130 confirm the mid-afternoon prayer by establishing precisely when the mid-afternoon salât ends.

Regarding the prayer ritual itself, we find the expression “then glory to God” (فَسُبْحَنَ اللَّهِ = fasubhana ‘llahi) in 30:17 and it is exactly what we do every time we bow and prostrate (سبحان ربي العظيم = subhâna rabbia-l’azîm et سبحان ربي العلي = subhâna rabbia-l’alâ). Similarly, we read in 30:18 “all praise be to Him” (وَلَهُ الْحَمْدُ = wa lahu alhamdu), and we precisely recite “al hamdu lillahi rabil ‘alameen” (1:2 = “Praise be to God Lord of the universe”) every time we recite sura Al Fatihah in our prayers. The entire ritual prayer is designed to “praise” and “glorify” God.

The fact that the same language is used confirms that 30:17-18 deal with prayer timeframes.

In addition, we need to point at that the “mid-afternoon” prayer timeframe is mentioned before the noon prayer timeframe in 30:18, which can seem contrary to logic at first, but allows to define the end of the “dhur” (early afternoon) period before even mentioning it. In other words, it puts the emphasis on the fact that the early afternoon (al Dhur) period ends with the late afternoon period (al ‘Ashiyyu).

13.5.4 38:31 confirms that “‘achiyyan” cannot signify “night”

Verse 38:31 below permanently disqualifies the meaning of “night” for the word “’ashiyyan” (عَشِيًّا):

إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ

(38:31) When well trained horses of the highest breed were displayed in the mid-afternoon (bil ‘ashiyyi) before him (Solomon),

(38:32) He said: “Indeed I favored the love of pleasant things over the remembrance of my Lord”, until they were hidden behind the veil (hijab) [i.e. of the sunset].  

In this case, we see that Solomon missed “the second half of the afternoon” prayer (العَشِىُّ = al ‘ashiyyu, mentioned in 38:31) as he was distracted from “God’s remembrance” (ذِكْرِ رَبِّي = “the remembrance of my Lord”) having too much fun with his horses. “God’s remembrance” is a synonym for “the salât” in the Quran (see for instance 5:91, 24:37, 62:9, etc…). We see that the veil (hijab) – which refers here to the veil of the night right after sunset – overcame them and it was then too late for Solomon to perform the prayer (“the remembrance of his Lord”). “Al ‘ashiyyu” (الْعَشِيُّ) is phonetically different from “al ‘Ishaa” (ٱلۡعِشَآء = the nightfall timeframe) even though they share the same root. Solomon could therefore not have played with his horses at nightfall. He could not have played at night either because it is completely dark. Following this simple elimination process, “al ‘ashiyyu” unmistakably refers to the mid-afternoon time frame, which is itself different from the “dhahirat” (early afternoon) timeframe as evidenced in 30:18 which distinguishes two distinct Quranic prayer timeframes during the afternoon.

13.5.5 Why “’ashiyyan” in 30:18 means “at mid’afternoon” and not “in the mid’aafternoon”

Let us compare the timeframes in verses 38:31, 12:16 and 30:18:

(38:31) When well trained horses of the highest breed were displayed in the mid-afternoon (بِالْعَشِيِّ = bil ‘ashiyyi) before him (Solomon),

(12:16) And they came to their father at nightfall (عِشَاءً = ‘ishâ’an), weeping. (translation Muhammad Asad)

(30:18) And all praise be to Him in the heavens and the earth, (3) at mid-afternoon (عَشِيًّا = ‘ashiyyan = mid-afternoon prayer), …

In 38:31, we see that Solomon was playing with his horses “bil ‘ashiyyi” (in the afternoon) where the preposition “bi” indicates that it was during the afternoon timeframe, that is to say an extended period of time during the mid-afternoon timeframe. On the other hand, we see in 12:16 and 30:18 that the timeframes are indefinite (ending with a double fatha in both cases) and as a result do not have any preposition:

– at nightfall (عِشَاءً = ishâ’an).

– at mid-afternoon (عَشِيًّا = ‘ashiyyan).

In both instances it is the same indefinite case, which puts the emphasis on the beginning of the timeframes, unlike for Solomon where it meant an extended period of time “in the mid-afternoon”. In 12:16, Joseph’s brothers came to their father “at nightfall”, meaning a precise time “at the beginning of nightfall” or “at sunset”, and they obviously couldn’t arrive during the entire nightfall timeframe. It is exactly the same in 30:18 where “‘ashiyyan” (عَشِيًّا = at mid-afternoon) means that we shall glorify God “at mid-afternoon” or “from the mid-afternoon” pointing out when the mid-afternoon starts, implying that we normally have to pray shortly after the call to prayer. The correct translation in 30:18 is therefore “at mid-afternoon” or “from the mid-afternoon” rather than “in the mid-afternoon” like we see in a lot of translations because the preposition “bi” would otherwise have been used like in 38:31.

It is important because it shows that “‘ashiyyan” in 30:18 points precisely at the very beginning of the mid-afternoon timeframe to perform the prayer, while verses 20:130 and 50:39 indicate that we have to pray at the latest “before sunset”. Between 30:18 on the one hand, and 20:130 and 50:39 on the other hand, the beginning and end of the mid-afternoon Quranic timeframe are perfectly defined, just like for any other legitimate prayer timeframes in the Quran.

This section therefore easily and precisely confirms all five daily ritual prayers in Islam directly in the Holy Quran.

13.6 Five daily ritual prayers in the gospels:

1. The dawn prayer: Mark 1:35: Very early in the morning while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. (New International Version translation)

2. Noon prayer: Acts 10:9: About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. (New International Version translation)

3. Mid-afternoon prayer: Acts 3:1: One day Peter and John were going up to the temple at the time of prayer at three in the afternoon. (New International Version translation)

4. Nightfall prayer: Matthew 14:23: And having let away the multitudes, he went up to the mountain by himself to pray, and evening having come, he was there alone (Young’s literal translation)

5. The night prayer: Mark 14:33-39 Jesus took along Peter, James and John. He was sad and troubled… “stay here and keep awake with me.” Jesus walked on a little way. Then he knelt down on the ground and prayed… when Jesus came back and found the disciples sleeping, and again he went away and prayed the same words. He said to Peter: “Stay awake and pray that you won’t be tested. You want to do what is right, but you are weak.” Jesus went back and prayed the same prayer. (Contemporary English Version translation).  

We witness here that guided Jews at the time of Jesus (including Jesus and his disciples), prayed five times a day, the night prayer being optional (as witnessed in 17:79) as the disciples were sleeping while Jesus prayed during the night.     

How many prayers in the old testament: conflicting reports  

Proponents of three daily prayers among the Quranists often mention Daniel 6:10 (which mentions the practice of three daily prayers towards Jerusalem) and Psalm 55:17 (At evening, at dawn and at noon I cry out in my distress, and the Lord hears my voice.) to try to influence people.

First of all, they conveniently forget the additional midnight prayer in Psalm 119:62 (At midnight I will rise to give thanks unto thee because of thy righteous judgments.).

Remark: The midnight prayer in Psalm is the same as the nafilah night prayer (optional night prayer) in 17:79:

(17:79) And rise from thy sleep and pray during part of the night [as well], as a free offering (nâfilatan) from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come].

Translation: Muhammad Asad

Finally, and most importantly, people who claim that the book of Daniel and the Psalms decree three daily prayers need to read the following:

Psalm 117:164: Seven times a day I praise you for your righteous laws.

We therefore find five daily prayer times in the Gospels, three in Daniel, possibly seven in the Psalms. So where is the truth?

The Quran states clearly that Jews and Christians lost the ritual prayer (19:59), which is why we have such conflicting reports in the Bible, and the only thing which really matters is how many ritual prayers are decreed in the Holy Quran because all verses of the Quran are protected by God Himself (15:9). We proved that there are four mandatory prayers and a fifth one during the night. It is the only thing that matters.

What created an enormous dissension in the Quran alone movement regarding the number of daily prayers is that some people who do not understand the Quran started claiming off the top of their heads that a prayer had to be mentioned by name directly in the Quran to be valid. As a matter of fact, the Quran defines all ritual prayers with Quranic timeframes, not just names, which are named after timeframes anyway (salât al fajr, salât al ‘ishâ), except for “the middle prayer” (al salât al Wustâ) because it starts when the sun reaches the zenith “in the middle” of the daylight. We will provide more details in this regard later.

The next section will cement the practice of five daily prayers (as well as four mandatory prayers) forever, God willing:

14. Miraculous mathematical confirmation of the five daily ritual prayers

People who are guided and familiar with the Quran know that Sunni Islam invented and distorted many rituals and laws as a result of following “hadiths other than God and His revelations” (45:6) instead of the Quran alone (see “hadiths, the shame of Islam”). Similarly, the number of ritual prayers decreed by God in the Quran has been the source of much heated debate in the Quran alone community, some claiming it is 2, 3, 4 or five daily prayers. This is how much dissension there was… until what follows was witnessed at the end of November 2018.

Just like Sunnis and Shias, Quranists have led astray many sincere believers by distorting Quranic rituals claiming they had knowledge of the scripture when they do not. I too was also misled in the past and followed in turn three, then four prayers instead of five, and finally saw the light by the grace of Allah by witnessing the following great miracle confirming five daily prayers, as well as four mandatory ones:

The Quran is coded mathematically (15:9, 56:78, 72:28) and is composed of an almost infinite number of mathematical systems such as the “365-day system” which I tried to study as extensively as I could on this website. Just like the 365 words “day” system which involves all 365 pure simple forms of the word “day” (which includes only words without any pronouns attached, that is to say in their pure forms), what is most relevant pertaining to the salât and allows us to unveil the main secrets of the Quran is to focus on the 67 pure forms of the words “salât”.

The Quranic sub-group of the 67 words “salât”:

2:3 (1), 2:43 (1), 2:45 (1), 2:83 (1), 2:110 (1), 2:153 (1), 2:177 (1), 2:238 (1), 2:277 (1), 4:43 (1), 4:77 (1), 4:101         (1), 4:102 (1), 4:103 (3), 4:142 (1), 4:162 (1), 5:6 (1), 5:12 (  1), 5:55 (1), 5:58 (1), 5:91 (1), 5:106 (1), 6:72 (1), 7:170 (1), 8:3 (1), 9:5 (1), 9:11 (1), 9:18 (1), 9:54 (1), 9:71 (1), 10:87 (1), 11:114 (1), 13:22 (1), 14:31 (1), 14:37 (1), 14:40 (1), 17:78 (1), 19:31 (1), 19:55 (1), 19:59 (1), 20:14 (1), 20:132 (1), 21:73 (1), 22:35 (1), 22:41 (1), 22:78 (1), 24:37 (1), 24:56 (1), 24:58 (2), 27:3 (1), 29:45 (2), 30:31 (1), 31:4 (1), 31:17 (1), 33:33 (1), 35:18 (1), 35:29 (1), 42:38 (1), 58:13 (1), 62:9 (1), 62:10 (1), 73:20 (1), 98:5 (1) = 67 times “salât”.

Regarding the word “salât” (صلوة, Gematrical Value = 131), we have to bear in mind that the word “al salât” (الصلوة, Gematrical value 162) designates “the (daily) ritual prayer” in general and is therefore likely to be a very relevant gematrical value and secret key encoded in the Quran regarding this system.

In the 6236 numbered verses and 112 unnumbered Bismillahs (which we find at the very beginning of 112 suras) of the Quran (totaling 6348 verses), the 67 word “salât” system (number 67 is the 19^th prime number) spans from verse 2:3 to 98:5, which represents 6221 verses, taking into account both numbered (6126 verses) and unnumbered verses (95 verses = 19×5), thus providing the most complete picture regarding the number of verses. The logical reason why we count unnumbered Bismillahs in the salât system is that they are recited every time we recite a sura from the beginning. Otherwise, a sura is not complete.

Just like the 67 words “salât” (67 = 19^th prime number), 6221 is also a prime number (it can only be divided by one and itself) and it is the 810^th prime number. What is so special about this number? The earth-shattering proof which solves permanently, God willing, the number of daily ritual prayers in the Quran is the following:

There are 6221 verses from 2:3 (first word “salât”) to 98:5 (last word “salât”), 6221 is the 810^th prime number = 5 × 162 (GV “al salât”) = 5 times “al salât” (the ritual prayer).

The most straightforward and miraculous proofs are the most simple. Suras and verses represent the STRUCTURE and RHYTHM of the Quran. Similarly, what we are witnessing here (5 × 162) very simply represents the overall structure and rhythm of the daily salât and it makes complete sense that it shall be based on verse numbers from the very beginning (2:3) to the very end of the 67 word “salât” system (98:5)!!! This straightforward allegory confirms the five daily prayers which are (1) the sunset, (2) night, (3) dawn, (4) noon and (5) mid-afternoon prayers, as we have just witnessed earlier quoting verses of the Holy Quran.

The great news here is that, if from now on anyone disagrees with you that there are five ritual prayers decreed and encoded in the Quran, all you have to do is present the above most powerful proof and only disingenuous people will reject it. Speaking about “proof”, verse 98:5 (the 6221^st verse of the salât system = 5×162^nd prime number) is placed in sura “Al Bayinah” (the proof), and “the proof” regarding the ritual prayer is strategically placed on verse number “FIVE”. Verse 98:5: 98 + 5 = 103 = 25^th prime number = 5 × 5.

The entire “salât” system starts with verse 2:3, and 2+3 = 5.

Remark: It is overwhelmingly obvious that number 810 (5 × 162, GV “al salât”) is designed to prove the number of five daily prayers in the Quran. It is noteworthy that if we connect number 810 to number “five” (خمسة = khamsatun , GV 705) by adding the two gematrical values, we get:

810 + 705 (GV “five”) = 1515 = 5 × 303 (GV of “perform the salât!”)

303 is a key gematrical value regarding the ritual prayer in the Quran, as it is the gematrical value of “Aqimi al salât” (اقم الصلوة = “perform the ritual prayer!” GV 303, in the imperative form).

Moreover, this key expression occurs FIVE times in the Holy Quran in 11:114, 17:78, 20:14, 29:45 and 31:17. It refers three times to the prophet Muhammad (11:114. 17:78, 29:45), once to Moses in 20:14 and once to Luqman’s son in 31:17. It is therefore very obvious that this expression is designed to symbolize the five daily prayers in the Quran, just like number 1515 equals 5 times 303 or five times “perform the ritual prayer”!

Since we counted the number of verses from the beginning to the end of the 67 word “salât” system to unveil how the number of daily prayers are encoded, let us now count the number of suras:

There are 97 suras from 2:3 to 98:5.

97 is the gematrical value of the word “Ka’bah” (كعبة), bearing in mind that we face the “Ka’bah” every single time we perform any of the five daily prayers.

Since sura and verse numbers are extremely relevant in the 67 words salât system, let us simply add the number of suras (97) to the number of verses (6221) from 2:3 to 98:5:

97 (suras) + 6221 (verses) = 6318 = 162 (GV al salât) × 39.

It is statistically astonishing that we find again number 162, gematrical value of “al salât”, which is the key gematrical value encoded in the number of verses from 2:3 to 98:5.

Remark: It is very interesting that if we divide 6221 verses by 162 verses (GV “al salât”), we get 38 (19×2) multiples of 162 from 2:3 (first verse of the salât system) to 98:5 (last verse of the salât system). A tentative explanation of number 38 is that it represents the gematrical value of the word “zakat” (زكوة), because “the salât” is worthless if a Muslim does not pay the zakat according to the Quran (for instance 9:11, 9:71). And God knows best.

In other words, 38 multiples of 162 = 38 × 162 = 6156 verses.

6221 verses (total number of verses between 2:3 and 98:5) – 6156 verses = 65 verses.

A tentative explanation for number 65 is that it represents the gematrical value of “Mecca” (مكة, GV 65). The way to see it is that “al salât” (GV 162) shall be performed towards the direction (qiblah) of “Mecca” (GV 65) which is located at the end of the multiples of 162 (GV “al salât”).

Such symbolical language is likely not a coincidence.

This implies that adding the 65 (GV “Mecca”) remaining verses to the number of suras (97 suras, GV “Ka’bah”) between 2:3 and 98:5, we get: 65 (GV Mecca) + 97 (GV Ka’bah) = 162 (GV “al salât”).

This explains why we get a perfect multiple of 162 (GV “al salât”) when we add the number of suras (97) and verses (6221) from 2:3 to 98:5 (6318 = 162 × 39).

When properly understood, the miracle of the Quran aligns perfectly with the meaning of verses.

As we can see, number 162 (GV “al Salât”) is the key of this divinely encoded system, and only one verse number 162 intersects with the 67 words salât system. It is verse 4:162:

(4:162) As for those among them who are well founded in knowledge, and the believers, they believe in what was revealed to you, and in what was revealed before you. They observe the salât (GV 162) and give the obligatory charity (Zakât); they believe in God and the Last Day. We grant these an immense recompense.

Please remember what we mentioned earlier concerning the fact that the night prayer is not mandatory in the Quran (17:79) as you witness what follows:

Counting exactly the same way as we did to identify 6221 verses = 5×162^nd prime number, from verse 2:3 to 4:162, there are 646 numbered verses (19×34) and 2 unnumbered Bismillahs:

646 + 2 = 648 = 4 × 162 (GV “al Salât”).

Some people may say: “I don’t understand, is it 5 daily prayers or 4 daily prayers that the Quran recommends?”. The answer is in my view that “those who possess knowledge”, as mentioned in 4:162, know that there are 4 mandatory ritual prayers in the Quran, and one optional during the night (17:79).

Both are true. The miracle of the Quran simply acknowledges five daily ritual prayers over the entire system (6221 verses = 5×162^nd prime number = 5 × “al salât”), and symbolically points at the fact that only four are mandatory in 4:162 given the position of the verse in the “salât” system.

This phenomenon is in my opinion why there are five plural words “salawât” (ritual prayers) in the entire Quran symbolizing all five daily prayers, four of which are simple forms symbolizing the mandatory prayers [2:157 (1), 2:238 (1), 9:99 (1), 22:40 (1)], and one that has a pronoun attached (in 23:9) which in my view symbolizes the optional night prayer.

In addition, it is noteworthy that 4:162 is the 655^th verse of the Quran counting only numbered verses from 1:1 (first verse of the Quran) to 4:162 (therefore discarding 3 unnumbered Bismillahs):

655 = 5 × 131 (GV “salât”).

Therefore, the miracle of the Quran also acknowledges in my view five daily ritual prayers in a parallel system in the very same verse number in order to clarify that indeed, there are five daily prayers decreed in the Holy Quran.

Four mandatory prayers, five daily prayers total, this is in my opinion the hidden meaning behind this astonishing phenomenon, and this point will be further proven in several ways in the rest of this study.   

15. Which sura do we recite and how many raka’ât (ركعات = phases of prayer) do we perform in the ritual prayer?

151. 15:87: Definition of “The seven in sets of two” (sab’an min almathani)

Since the advent of the Holy Quran and generation after generation, Muslims around the world have been taught that the basic structure of the salât is based on the recitation of sura 1 and praying two raka’ât (as evidenced in the dawn prayer, Friday prayer and anyone performing optional prayers in mosques). This command comes directly from the Holy Quran and is expressed in the following terms:  

وَلَقَدْ آتَيْنَكَ سَبْعًا مِّنَ الْمَثَنِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) And indeed, We have given you (Ô Muhammad) the seven [verses of sura 1] [recited] in sets of two [during the salât] along with (وَ = wa) the sublime Quran.

The straightforward meaning of 15:87 is that it refers to the revelation of the entire Quran to Muhammad, which obviously starts with the seven verses of sura 1 (Al Fatihah).

Some people (from my experience usually atheists or Quranists) who are bent on denying the truth about the Quran claim that there is no proof that “sab’an minal mathani” refers to the seven verses of sura 1 specifically because there is another sura with 7 verses (sura 107, al mâ’ûn). But since 15:87 refers to “the seven in sets of two and the Sublime Quran (recitation)”, the first sura which starts “the Sublime Quran” (recitation) is clearly sura 1 and its 7 verses, followed by the rest of the “recitation” (lit. “Quran”).

There is a divine order of suras and verses in the Quran and the revelation of the “recitation” (literally “Qur’an”) starts by definition with the first sura and its seven verses, not with sura 107 and its 7 verses, as disingenuous people attempt to claim. This is the simple and straightforward explanation derived from the order of words in 15:87. People who deny the truth have also tried to say that the conjunction “wa” (وَ) between “the seven in sets of two” and the Sublime Quran” shows either that sura 1 is not really part of the Quran or disqualifies sura 1 as referring to “sab’an minal mathani”.

Remark: We will prove later that the number of raka’ât is coded mathematically, but we are going to prove right away that 15:87 refers to sura 1 and its seven verses within the frame of the “salât”:

15 + 87 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 131 (GV “Salât”).

If you do the same with sura 107 and its seven verses, you obtain a meaningless number (15+87+107+1+2+3+4+5+6+7 = 237 = 3×79) because such an interpretation is reserved for disingenuous people who seek to make the path of the Quran crooked instead of choosing straightforward and logical explanations. Such people are exposed, and you will see that it goes much farther than this simple example.

People who study the Quran and take the time to open Quranic dictionaries (I dare you to do so if you disagree) know full well that the conjunction “wa” does not always mean “and”, but often “together” or “with”, thus expressing concomitance. In other words, sura 1 (the seven in sets of two) was given to Muhammad “together with” the sublime Quran.

This is why a better translation of 15:87 is:

(15:87) And indeed, We have given you (Ô Muhammad) the seven [verses of sura 1] [recited] in sets of two [during the salât] along with (وَ = wa) the sublime Quran.

In addition, the seven (verses) recited in sets of two (sab’an min almathanî = سبعا من المثنى) have historically been known in Islam as being the seven verses of sura 1, which are consistently recited in the salât in sets of two in accordance with the literal meaning of 15:87.

“Sab’an” (سبعا) means “the seven”, and “almathanî” (المثنى) is the plural of “mathnâ” (مثنى = “by two”), as explained for instance in the “Dictionary of the Holy Qur’ân”, by Omar. The plural “almathanî” thus means “by sets of two”, which implies by definition for the overall recitation of daily prayers “at least three sets of two recitations of sura 1” since it is a regular plural (not a dual plural, which would be only two sets).

We know that the expression “the seven in sets of two” actually refers to “verses” because the word “‘ayât ” (ايت = verses) is elided (omitted) in the genitive structure “sab’an min almathani” [سَبْعًا مِّنَ الْمَثَنِي = the seven (verses) in sets of two]: Sab’an (سبعا = seven) includes a final “alif” (ا = letter “A”), and would have been written “سبع” (without an alif) if the word “‘ayât ” (ايت = verses) had not been elided.

Regarding the singular “mathna” (“by two”), the Lane’s lexicon provides the following example regarding its use in traditional (corrupted) Islam:

صلوة اليل مثنى مثنى  = “The night prayer is two rek’ahs and two rek’ahs” (see picture below).

The definition of the singular word “mathnâ” (مثنى = “by two”) is provided directly through its use in the Holy Quran, where it either means “two” (4:3″: two women”, 35:1: “two wings”) or “in pairs” (of individuals, 34:46).

The Quranic use of mathnâ confirms that if we associate it with the recitation of “the seven verses of sura 1”, it implies “two recitations of sura 1” (i.e. 2 raka’ât). This implies in turn that “almathâni” (regular plural of mathnâ) means by definition 3 or more recitations of sets of pairs of suras 1” [3 recitations of sura 1 × (2 pairs of sura 1 or more) = 6 recitations of sura 1 minimum daily = 6 raka’ât minimum.

The Lane’s lexicon, which most experts admit is the most remarkable Arabic-English dictionary ever produced, says about the meaning of “almathânî” (picture above): “almathânî, as relating to the kur’an is plural of mathnân …or signifies also [the first chapter, called] the Fatihah …because it is repeated, or recited twice, in every [act of prayer termed a] rak’ah, …”

We have just explained that the plural “almathânî” implies by definition the recitation of at least three sets of pairs of sura 1 performing the salât (= at least 6 recitations of sura 1 daily). This is perfectly in line with the five daily ritual prayers that we identified in section 13, which are the (1) nightfall, (2) night, (3) dawn, (4) middle (midday) and (5) mid-afternoon prayers:

1. Nightfall prayer = 2 × sura 1.

2. Optional night prayer = 2 × sura 1.

3. Dawn prayer = 2 × sura 1.

4. Middle (midday) prayer = 2 × sura 1. 

5 Mid-afternoon prayer = 2 × sura 1.

Remark: An easy way to expose Sunnis and Shias regarding the number of raka’ât based on hadiths is that they recite three raka’ât at nightfall, which blatantly departs from the clear commandment in 15:87 to recite “the seven in sets of two”.

15.2 The context of sura 15 relates 15:87 to the practice of the ritual prayer

Some people may object that 15:87 does not seem to refer to the practice of the salât. This is untrue, as 15:98 and 15:99, the last two verses of sura 15, do establish the connection:

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ

(15:98) So glorify and praise your Lord (O Muhammad), and be among those who prostrate.

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

(15:99) And worship your Lord (O Muhammad) until you reach certainty.

15.3 Circumstantial evidence regarding a two raka’ât salât in Sunni and Shia Islam:

15.3.1 The Friday prayer evidence

It is noteworthy that hadiths followers were not able to alter the two raka’ât Friday “middle” prayer (nor the fact it is recited aloud, as clearly prescribed in the Quran in 17:110) because all Muslim communities around the world have always gathered in congregations on that occasion and the pill would have been too hard to swallow if any hadith had questioned that well known practice. One thing they managed to corrupt is the claim that two sermons must be delivered by the imam before the two raka’ât prayer to symbolically match the usual four raka’ât practiced in Sunni Islam for the early afternoon prayer.

This is the first circumstantial evidence that originally, our holy prophet Muhammad was commanded to pray only two raka’ât in his salât.

15.3.2 Shia Islam

A brother who follows the Quran alone and lives in Iran, pointed out to me that Shias in Iran never recite sura 1 more than twice in each prayer, as they do not recite sura al fatihah if there is a third or fourth rak’ah (!), remaining somewhat in line with the command in 15:87 to recite sura al fatihah “in sets of two” throughout the day. This is heavy circumstantial evidence in Shia Islam that they originally used to perform the daily prayers as decreed by God in the Quran  performing only two raka’ât as God commands in 15:87, which is why they still recite sura 1 only twice.

Remark: It is also noteworthy that Sunnis, even though they do recite sura 1 more than twice when a prayer has three or four raka’ât, always recite it silently in a third or fourth raka’ât, regardless of the moment of the day, which is also a sign that the salât contained only two recitations of sura 1 originally.

15.3.3 Hadith Bukhary, volume 6, book 60, number 1

Even though hadiths have caused widespread perversion in Islam, we can occasionally witness a glimpse of the divine commandments as they are still found today in the pure Quran and before they were corrupted by baseless traditions. This is the case of hadith Bukhari (Status: Sahih) number 346, narrated by Aisha:

The mother of believers: “Allah enjoined the prayer. When He enjoined it, it was two raka’ât only [in every prayer], both in residence or on a journey. Then the prayers offered on a journey remained the same, but the prayers for non-travelers were increased.”

The above hadith does not determine clearly who increased the number of raka’ât, but it makes it clear that it is God Himself who initiated the practice of two raka’ât in every prayer, as evidenced in the literal meaning of 15:87. If God had increased the number of raka’ât subsequently, it would have been found directly in the Quran fully detailed. It is indisputable that there is no other place in the Holy Quran which contravenes the command in 15:87. 69:40-46 states that if Muhammad had edicted any religious decrees that were not part of the Quran, God would have terminated his life immediately:

(69:40) Indeed this [Quran] is the utterance of an honorable messenger; (69:41) Not the utterance of a poet; [but] rarely do you believe. (69:42) And not the utterance of a soothsayer; [but] rarely do you take heed. (69:43) It [this Quran] is a revelation from the Lord of the worlds. (69:44) And had he uttered on our behalf any sayings, (69:45) We would have seized him by the right hand; (69:46) Then, We would assuredly have severed the main artery [of his heart].

Muhammad was forbidden to follow anything that was not found directly in the Quran:

(7:203) And whenever you do not bring them a verse (for instance to answer their questions), they say: “Why didn’t you make up one?!” Proclaim (O Muhammad): “I follow exclusively (انما = exclusive particle) what is revealed to me from my Lord”! This [solemn proclamation] is enlightenment from your Lord (“your” = second person plural = all Muslims), and guidance and mercy for people who believe.

The number of raka’ât in traditional Sunni Islam are 2/4/4/3 and 4 raka’ât respectively (dawn/noon/mid-afternoon/sunset/night):

We already mentioned that the sunset prayer of three raka’ât (2 raka’ât + 1 individual rak’ah = 3 raka’ât) contradicts the commandment ot recite “the seven [verses of sura 1 recited during the salât] in sets of two”.

God Himself proclaims that His Quran is “fully detailed” (6:114, 7:52, 10:37). So how do you reconcile three raka’ât with reciting sura al Fatihah “in sets of two”?

This is in my opinion one of the reasons why almost all translations of the Quran on the market today do not dare to translate “sab’an min almathânî” literally (“the seven [verses or sura 1 recited] in sets of two [during the salât]”), as translators would start realizing that their own Sunni practice of the salât grossly contradicts the Quran, and their inherited beliefs would be endangered.

One exception is Qaribulah’s translation:

(15:87) We have given you the seven dual (verses, Al Fatihah) and the Mighty Holy Reading (Koran).

The expression “Seven dual” [verses of Al Fatihah] indicates that the seven verses of sura 1 are recited “in sets of two” during the salât.

If the recitation pattern were to be more than 2 × sura 1 for each ritual prayer, for example four, the very simple explanation in 15:87 would not have been sufficient, and God would have had to provide additional details, or express it in a different way. Sura 1 shall as a result be recited only twice (no more, no less), meaning two raka’ât, in each and every salât.

15:4 Two raka’ât salât: More Quranic proofs

(39:9) Is someone who is devoutly obedient [during] [3] periods (regular plural = 3 or more prayer timeframes) of the night, prostrating and standing fearing the hereafter and hoping for the mercy of his Lord [equal to the others]? Say: “Are those who know and who do not know equal?” Only those who understand will take heed.

* The plural word “ânaâ” (آنَاء) means “times” or “periods” that is to say “periods of the night” and refers to all three Quranic periods of the night = nightfall + dark night + dawn. The singular form is “inâ” and means “time” or “period”.

We are evidently dealing here with the practice of the salât because people “prostrate and stand”. 39:9 does not say “stand and prostrate”, but “prostrate and stand”. This indicates that after the first rak’ah/phase of prayer that ends with a prostration, there is clearly a second rak’ah according to this verse because believers “stand up” for a second phase of prayer. It therefore indicates the transition point between the two raka’ât decreed in the salât. This is perfectly in line with the meaning of 15:87 which points at the recitation of “seven [verses of sura 1] in sets of two”, = 2 raka’ât /phases per prayer. Furthermore, [three] “periods of the night” points by definition at three salawât (ritual prayers) during the night (nightfall + dark night + dawn prayers) during which people “prostrate and stand” (= only two raka’ât for each of those three prayers). This proves in a subtle manner that there are not three raka’ât at nightfall and four for the night prayer as Sunnis claim, but always only two raka’ât (“prostrate and stand”). The Quran is a miracle of precision when it comes to convey a lot of details and hidden meanings with very few words, and this is a perfect example.

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا

(25:64) And those who spend the night [in prayers] before their Lord prostrating and standing.

Again, we notice in the above verse that once people prostrate at the very end of the first rak’ah in the salât, they stand up for a second rak’ah/phase of prayer, again confirming the practice of 2 raka’ât during the salât.

The verb “bâta” (بات) means “to spend the night”. It is purposely very general regarding which periods of the “night” people can pray, and definitely leaves the door open for people to perform the salât during any of the three Quranic periods of the night (prostrating and standing), which mirrors the meaning of verse 39:9, and which implicitly confirms the optional salât (17:79) being recited when the night is completely dark.

15.5 The prostration pattern also confirms a two raka’ât salât

We studied earlier in detail that verses 17:107-109 and 3:43 provide the detail of a two prostration pattern per rak’ah. These verses happen to be the only ones in the entire Quran which describe the act of two consecutive prostrations in the salât in a phase of prayer. In other words, the Quran as a whole concurs with the overall FOUR prostration pattern accomplished in any of the five daily prayers performing only two raka’ât (two recitations of sura 1) as prescribed in 15:87.

15.6 The singular noun “al sujûd”

To further prove the preceding point, we find in 48:29 the singular noun “al sujûd” (السجود = “the prostration”, GV 104) in “their mark is on their faces from the trace [left by] the prostration”. The singular noun “al sujûd” occurs exactly FOUR times in the entire Quran in 48:29, 50:40, 68:42, 68:43!

Remark: If we connect verses where we find the four singular words “al sujud” with sura 1 and its seven verses like we did with verse 15:87, we get:

48 + 29 + 50 + 40 + 68 + 42 + 43 + sura 1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 349 = 70^th prime number = number of verses of sura 1 recited in five daily prayers of two raka’ât (7 verses × 2 raka’ât × 5 daily prayers = 70 verses).

The word “Al sujûd” (السجود) also occurs in 2:125, 22:26, but as a masculine plural adjective, not as a singular noun, and refers to “those who prostrate”. “Al sujud” in its plural form occurs twice in the expression: “those who bow down and those who prostrate”, because it reflects again that we “bow down and prostrate” twice in a two raka’ât salât!

If we connect the sura (without repeat) and verse numbers where all six words “al sujud” occur with sura 1 and its verses which work as a matrix when it comes to the salaat in the Quran, we get:

2 + 125 + 22 + 26 + 48 + 29 + 50 + 40 + 68 + 42 + 43 + sura 1 + 1 + 2 +

3 + 4 + 5 + 6 + 7 = 524 = 2 × 2 × 131 = 4 × 131 (GV of “salaat”).

Note: The above is an addition of 19 sura and verse numbers.

Clearly, “al sujud” (the prostration) is to be performed four times in the “salaat” (GV 131).

We can thus logically conclude that there is a deliberate intent by God Almighty to encode four singular nouns “al sujûd” (السجود = FOUR prostrations) in order to match the total number of prostrations in a typical two raka’ât salât, in compliance with 15:87.

If there were three or four raka’ât in some prayers, the Quran would explicitly provide such detail as it unequivocally proclaims that it is “fully detailed” (7:52, 6:114, 10:37), but such structure is strikingly absent from the Quran. Therefore, we have to rely on the simple and straightforward  meaning of 15:87 which decrees that the salât ritual is based on the recitation of “the seven” verses of sura Al Fatiha (sura 1) “in sets of two”, meaning that there are two raka’ât in every ritual prayer, no more no less, “sab’an minal mathani” (the seven [verses of al fatihah recited] in sets of two) implying three or more daily ritual prayers as studied earlier, and we proved with Quranic verses as well as profound mathematical signs that there are five of them.

15.7 Praying in case of danger: The permission to shorten the prayer in 4:102-103 also hints at a two raka’ât salât in a normal situation.

(4:101) And if you travel throughout the land, there is no blame upon you if you shorten your ritual prayer if you fear that the unbelievers may cause you any harm. In truth, the unbelievers are your declared enemy.

(4:102) When you (O Muhammad) are among them, and lead the ritual prayer for them, Let one party of them stand with you, armed with their weapons: then, once they prostrated, let them withdraw to the rear, and let another party which has not yet prayed move forward, and let them pray with you, being on their guards with their weapons: the unbelievers wish that you neglect your weapons and your baggage, to crack down on you in a single rush. But there is no blame upon you if you lay down your weapons because of the inconvenience of the rain or because you are ill; but take your precautions. In truth, God has prepared a humiliating punishment for the unbelievers.

Again, we need to read between the lines: 4:101 points at shortening a two raka’ât prayer, which implies by definition praying only one rak’ah in case of danger. Abbreviating a prayer of three or four raka’ât would be vague and confusing (one, two or three raka’ât?), whereas shortening a two raka’ât prayer will always be one rak’ah.

We read in 4:103 that the prayer is over when the believers finish prostrating. We proved in section 12.2 as well as the previous one that the prostration pattern in the salât consists of two consecutive prostrations in each rak’ah, that is to say four prostrations total in the two raka’ât prayer decreed in 15:87. We will see later that there is a final glorification dedicated to God alone after the final prostration at the end of the second and final rak’ah which is the ritual traditionally known as “tachahoud”.

The Quran is perfect and fully detailed and must be followed to the letter: Since we are dealing here with the prayer in case of danger which is shortened to only one rak’ah instead of two, we see that the salât does not end with the habitual final tachahoud at the end of the second rak’ah, for the very simple reason that there is none in the first rak’ah. We therefore see that the one rak’ah salât in a situation of danger ends just like any first rak’ah: With the ritual of two consecutive prostrations.

The Quran is perfectly precise and contains numerous hidden or implied meanings: We studied previously verses 25:64 and 39:9 which demonstrate that after the second prostration of the first rak’ah, we stand up to perform the final second rak’ah. 4:103 thus corroborates further that the first rak’ah does end with the ritual of prostration.

(4:103) … let one party of them stand with you, armed with their weapons: then, once they prostrated, let them withdraw to the rear, and let another party which has not yet prayed move forward, …

Therefore, not only isn’t there any tachahoud in case of danger, we also have conclusive evidence here that there is no formula to salute our neighbors to the right and the left to finish the prayer either as practiced in Sunni and Shia Islam. We will provide irrefutable evidence later that saying “assalamu ‘aleykum” to end the prayer is another hadith innovation, even in a group prayer, and has nothing to do with the perfect ritual described in the Quran, just like it is not part of the prayer in case of danger.   

To summarize, the prayer in situation of danger is performing only one rak’ah (reciting the fatihah, then bowing down, then standing up for a brief second, then prostrating twice) and ends with the habitual second prostration at the end of the first rak’ah, without adding any tachahoud like there is at the end of the second rak’ah when we pray in normal conditions. The prayer is over once our forefront and nose stop touching the ground after completing the second prostration.

15.8 The combination of the verbs “to bow down and prostrate” throughout the Quran concurs AGAIN with a two raka’ât prayer

“Bow down and prostrate” symbolizes the salât movements in the Quran. There are FOUR instances in the entire Quran where the expressions “bow down” and “prostrate” are used simultaneously in the same verse (in that order) in 2:125 (Standing position, then bow down and prostrate), 9:112 (bow down and prostrate), 22:26 (stand, bow down and prostrate) and 48:29 (bow down and prostrate):

After the standing position to start the prayer (the expression “maqam Ibrahim” in 2:125 indicates that Abraham used to “stand” during the salât at the Sacred Masjid), people “bow down and prostrate” (2:125); Then, after kneeling after the first prostration, they “bow down and prostrate” to complete the first rak’ah (9:112). People then stand (to start the second rak’ah, 22:26), then “bow down and prostrate” (22:26), and finally “bow down and prostrate” a second time from the kneeling position (48:29) to complete the second rak’ah which ends the salât: What we have in the above table is an accurate description of the movements in a two raka’ât salât, and in the correct order!

The Quranists who claim that there is no bowing position right after the standing position and who kneel directly instead are exposed by this mathematical system, as well as by the observations mentioned in section 12.

This confirms the same two raka’ât pattern observed in 15:87, 25:64, 39:9, alluded to in 4:101-102, as well as the two prostrations pattern per rak’ah studied earlier where 3:43 and 17:107-109 also confirms two raka’ât: All these straightforward proofs are compelling Quranic evidence that the pure salât decreed by Allah to Abraham, his descendants, and Muslims is a two raka’ât salât.

As most of readers know, a majority of Sunni imams around the world do not recite the first verse of sura 1 (the Bismillah), or at least not aloud, when they lead a prayer following a baseless hadith which claim that “the prophet, and Abu Bakr, and ‘Umar began the prayer with the words “Al Hamdu lillahi rabbil’alameene (Praise be to Allah, Lord of the universe)” (Bukhary 743). This is another ridiculous innovation as it contradicts 17:110 which tells us that it is mandatory (when God issues a command in the Quran it is always mandatory) for us to recite the salât in an intermediate tone (not too loud, nor silently) and it is obvious that 15:87 tells of about “the seven (verses of sura 1 recited] in sets of two” not “the six in sets of two”. The fact of the matter is: They consistently give preference to their idols (hadiths) instead of the word of God which they treat as something to be overlooked (25:30).

15.9 The two raka’ât prayers coded mathematically

15.9.1 The word “salât”

We witnessed earlier how the five daily prayers and four mandatory prayers are miraculously coded in the 67 words “salât” system through the number of verses from the beginning to the end of the system. We saw in this section that 15:87 defines the rhythm of the salât and naturally revolves around the recitation of sura 1 twice in every single prayer because it is mandatory to recite it in every rak’ah and it therefore constitutes the cornerstone of the salât (as well as the Quran). Failing to do so would simply invalidate the prayer. Similarly, the simple mathematical miracle which confirms the number of raka’ât for every single prayer also revolves around the number of recitations of sura 1 and confirms at the same time the number of daily prayers, both the five daily prayers and four mandatory prayers. The reason why this miracle is so impressive and conclusive is that it is extraordinarily simple and gravitates around one single key word: The word “salât” itself!

To begin with, a very simple and profound way to certify that verse 15:87 and the seven verses of sura 1 point at the recitation of the “salât” is to add numbers which compose sura 1 and its 7 verses to verse 15:87:

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 (GV “salât” = صلوة)

صلوة = 90 (ص) + 30 (ل) + 6 (و) + 5 (ة) = 131.

This simple and profound proof demonstrates that “the seven in sets of two” (sab’an minal mathani) mentioned in 15:87 represent the rhythm of recitation of the seven verses of sura 1 within the frame of the “salât” (GV 131). Number 131 is the 32^nd prime number (again, a prime number can only be divided by one and itself):

In the above, we see that number 131, which is the simple addition of numbers composing verse 15:87 and sura 1 and its seven verses (1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 (GV “salât” = صلوة), and the fact that it is the 32^nd prime number (131 → 32 (2×2×2×2×2) demonstrates that each and every of the FIVE daily prayers are symbolically represented by number “2” because, in accordance with 15:87, sura 1 (the cornerstone of the prayer) must be recited twice (and ONLY twice) in each of the five daily prayers :

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 (15:87 : “the seven [verses of sura 1 recited in the salât] in sets of two [suras 1]”) = 131 → 32^nd prime number = 2 (suras 1) × 2 (suras 1) × 2 (suras 1) × 2 (suras 1) × 2 (suras 1) = 2 (raka’ât) × 2 (raka’ât) × 2 (raka’ât) × 2 (raka’ât) × 2 (raka’ât)

The fact that the addition of numbers composing sura 1 and its seven individual verses and 15:87 generate 131 (131 → 32 (2×2×2×2×2) allows us to logically conclude that the five prime factors number “2” represent the number of daily prayers and that “2” also represents the number of times that we recite sura 1 in each prayer simply because it is the literal message embedded in 15:87 as extensively proven earlier. This major mathematical proof confirms decisively the number of recitations of sura 1 in each of the five daily prayers. It is simple, logical and straightforward. 

Remark: Number 131 (1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 = 32^nd prime number = 2×2×2×2×2) and number “five” (خَمْسَةٌ = GV 705) seem to connect in a meaningful manner:

131 + 705 = 836 = 2×2×11×19. 836 is the gematrical value of the fifth verse of the Quran:

(1:5) “It is You whom we worship, and it is You whom we ask for help”.

Performing five daily prayers can therefore be seen as the perfect and preferred way to worship God and implore His help.

As said earlier, the most powerful and straightforward miracles and signs are the most simple.

In other words, if we add the prime factors of 32, we get 2+2+2+2+2 = 10, which is the number daily raka’ât (= 10 daily recitations of sura 1) performing 5 daily prayers of 2 raka’ât (10 = 5×2).

Remark: If we add the sura and verse number of sura 1 and sura 15 from 1 to 15:87, we get:

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 (sura 15) + 1 + 2 +

3 + … + 85 + 86 + 87 = 3872 = 2 × 2 × 2 × 2 × 2 × 11 × 11.

We thus find that the same series of five prime factors “2“, each representing the number of recitations of sura 1 in the five dauily prayers.
If we now add the above prime factors, we get:

3872 = 2×2×2×2×2×11×11→ 2 + 2 + 2 + 2 + 2 + 11 + 11 = 

32 = 2 × 2 × 2 × 2 × 2

We obtain exactly 32, which is the index of prime number 131 (GV “salât”), which we just witnessed is the key regarding how the five daily prayers of 2 recitations of sura 1 are coded mathematically directly in the word “salât” (131 = 32^nd prime number = 2×2×2×2×2) in compliance with 15:87. Is this again a “coincidence”?

If we add the digits composing number 131 (GV “salât”), we get:

1+3+1 = 5, which corresponds to five daily prayers.

If we add the digits composing number 32, we get same total:

3+2 = 5

Furthermore, and bearing in mind that only four prayers are mandatory in the Quran because the night prayer is optional (i.e. « nafilah », see 17:79), number 32 also confirms the number of mandatory prayers in the following manner:

32 = 4 mandatory prayers × 8 daily recitations of sura 1 (or 8 raka’ât)

This concurs perfectly with the meaning of 15:87 and the fact that the night prayer is optional (17:79): 4 mandatory prayers of two raka’ât = 4 × 2 = 8 raka’ât.

Number 32 therefore implies that 8 raka’ât are comprised in 4 mandatory prayers (4 mandatory prayers × 8 raka’ât)

Such orderly phenomenon is encoded in the gematrical value of the most significant word we could possibly dream of (the word “salât” itself !!!), which is the result of the addition of numbers which compose verse 15:87 and sura 1 and its seven verses: Number 131 [1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 (GV “salât” = صلوة)]! All this comes down to one thing: Logic and Sincerity. Such a simple and straightforward proof is almost impossible to obtain coincidentally.

Remark:

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 (GV “salât” = صلوة). It is very interesting that adding all the individual digits above, we get:

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 1+ 5 + 8+ 7 = 50

A possible explanation is that 50 = 5 daily prayers × 10 recitations of sura 1(10 raka’ât). And God knows best.

15.9.2 The position of 15:87 confirms 5 daily prayers reciting the seven verses of sura 1 in sets of two

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran.

15:87 is the verse which proclaims a two raka’ât salât and it is the 1889^th numbered verse since the beginning of the Quran, which obviously corresponds to the beginning of sura 1 which we are commanded to recite in series of two in the salât (15:87).

We saw that sura 1 and its seven verses added to 15:87 generate the gematrical value of 131 (GV « salât »).

If we only add sura 1 and its 7 verses, we obtain the following:

1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 29 =

10^th prime number = 5 ritual prayers × 2 suras 1?

We are going to investigate if 29 = 10^th prime number could possibly symbolize the number of times sura 1 shall be recited daily performing 5 ritual prayers of two raka’ât (5×2 = 10), which will be proven by the end of this section. Furthermore, and it is very important, number 29 above also corresponds to the number of words of sura 1 and its seven verses.

Sura 1 and its seven verses can thus be represented by either the addition of its sura number and seven verse numbers (29) or by the fact that it has 29 words.

We know that 29 is the 10^th prime number and if we hypothesize that number 10 incarnates the number of daily recitations of sura 1 in 5 prayers of 2 raka’ât, it implies that the 29 words of sura 1 are recited 290 times daily :

29 words of sura 1 × 10 (recitations or raka’ât) = 290 words

of sura 1 recited daily in five prayers of two raka’ât.

Let us now get back to 15:87 which defines the daily rhythm of the salât thanks to “the seven  (verses of sura 1 recited) in sets of two” (sab’an minal mathâni) and the fact that it is the 1889^th numbered verse since the beginning of the Quran (first verse of sura 1). Verse numbers define the rhythm of the Quran and we are going to witness a profound proof God willing:

15:87 (the seven in sets of two) = 1889^th verse = 290^th prime number = number of words of sura 1 recited in five daily prayers of two raka’ât

Another way to illustrate this phenomenon is the following:

15:87 (“the seven in sets of two”) = 1889^th verse = 290^th prime number = 29 × 2 × 5 = 29 [1 (sura 1) +1+2+3+4+5+6+7] × 2 raka’ât × 5 prayers = 29 (“the 7 verses” [of sura 1], i.e. “sab’an” = 7 verses) × 2 recitations per prayer × 5 prayers = 290 words of sura 1 recited in five daily prayers.

Remark: The salât (GV 162) is by definition performed towards “the Ka’bah” (GV 128):

162 + 128 = 290 = number of words of sura 1 recited in 5 daily prayers performing 2 raka’ât.

15:87 describes the recitation pattern of the seven numbered verses of sura 1 in the salât. It is thus the position of verse 15:87, the 1889^th numbered verse (= 290^th prime number) which confirms allegorically through prime numbers that there are five daily prayers in the Quran in which sura 1 and its seven verses must be consistently recited twice, which implies two raka’ât.

Prime numbers are widely used in the Quran to encode various phenomenon and there is nothing new here in this regard [we already saw that in the salât system (6221 verses = 810^th prime number  = 5 × 162), the gematrical value of the word “salât” (GV 131 = 32^nd prime number = 2×2×2×2×2), the miracle of laylatul Qadr, etc…].

The fact that the 29 words of sura 1 correspond to the 10^th prime number (= number of daily raka’ât = 5×2) is therefore not a coincidence in my view and reflects the correct number of recitations of sura 1 and its seven verses within the frame five daily prayers of 2 raka’ât (5×2).

Remark: From the unnumbered Bismillah of sura 15 (15:0) until “al mathâni (“in sets of two”) in 15:87, there are 588 words = 2 × 7 × 42 (GV الحج = al hajj).  

It is in my view an allegory which establishes the link between the basic rhythm of the salât (15:87 : “the seven in sets of two” = 2×7 verses of sura 1 recited in each prayer) and the sacred rhythm of  two tawâfs during the hajj of 7 circumambulations around the holy Ka’bah (2 tawafs × 7 circumambulations).

15.9.3 The two tawâfs of the hajj and sab’an al mathani

From the unnumbered Bismillah of sura 15 (15:0) until “al mathani” (“in sets of two”) in 15:87, there are 588 words = 2 × 7 × 42 (GV الحج = al hajj). This is in my view an allegory which establishes the link between the basic rhythm of salât (15:87: “the seven in sets of two” = 2×7 verses of sura 1 for each prayer) and the sacred rhythm of two tawâfs during the hajj where we accomplish two tawâfs of 7 circumambulations around the Ka’bah.

The reason why the ritual of tawâf consists of circling around the Ka’bah seven times is that the heavens and the earth were created in six days, and God then ascended on the throne (that is to say on the seventh day : 7:54). The six days of the creation must be taken literally because the Quran is the word of Allah and He always utters the absolute truth. Nonetheless, the six days in question cannot represent terrestrial days because the earth did not exist at the beginning of the creation. The concept of “day” in the universe signifies a 360-degree revolution of a celestial body. All planets, stars, moons which are part of a star system rotate around themselves which defines a day from their view point. It is the same for the universe as a whole which has been rotating around itself since its creation initiated by the big bang described in 21:30.

The six days of creation signify in my opinion that the universe experienced six rotations around itself or six “days” since the big bang in order for God to complete the creation process. He then ascended on the throne on the seventh day, meaning on the seventh rotation of the universe. The reason why we accomplish two tawâfs of seven symbolical days around the Ka’bah reflects in my view that the universe has rotated fourteen times on itself, which means that the age of the universe is 14 days. God created the seven-day week to symbolize the creation process followed by God ascending the throne on the seventh day.

Let us now get back to the expression “sab’an minal mathani” (سَبْعًا مِّنَ الْمَثَنِي) and the fact that it is meant to be consistently recited in two sets of 7 verses of sura 1 (or two raka’ât), that is to say

2 × 7 = 14 verses of sura 1. We saw that the two tawâfs during the hajj symbolize 2×7 jours = 14 days, as well as the 14 verses of sura 1 (2×7) which we recite in each prayer.

The gematrical value of “sab’an minal mathani” (سَبْعًا مِّنَ الْمَثَنِي) is the following :

سَبْعًا مِّنَ الْمَثَنِي =  GV 854 = 2 × 7 × 61.

First of all, we proved in every way (literarily and mathematically) that “sab’an minal mathani” refers to the seven verses of sura 1 recited in two sets of seven verses in each salât (GV 131). Is it a coincidence if the expression is multiple of 2×7?

If we add the prime factors which compose “sab’an minal mathani” (سَبْعًا مِّنَ الْمَثَنِي) we get : 

In other words, 70 signifies the 70 “verses” (“sab’an minal mathani” designates precisely “verses”) of sura 1 recited daily in five prayers of two recitations of the seven verses of sura 1. And God knows best.

The daily rhythm of the salât is therefore in my view secretly coded in “the seven [verses of sura 1, recited] in sets of two” [in the salât]. Furthermore, it is interesting that in 70 = 2 × 7 × 5, if we add up again the prime factors, we get 2+7+5 = 14 = 2 × 7. And God knows best.

You now imperatively must be aware that just like many words in the Quran, the expression “sab’an minal mathani” (سَبْعًا مِّنَ الْمَثَنِي) is spelled differently in Sunni Qurans than the way it is written in the most ancient copies of the Qurans.

You will see in Sunni Qurans “ سَبْعًا مِّنَ الْمَثَانِي” where “al mathâni” is written with an alif (ا = letter “A’) instead of no alif in the most ancient copies of the Quran. We do not rely here on the corrupted Sunni spelling, but on the way 15:87 was originally written, for instance the codex Weinstein 1913 (carbon dated about 30 years after the death of the prophet), the codex Weinstein 2 1948, the Landberg 834 (Allwardt 327), the two Topkapi codex Arayi Muzasi (M1 and M3), Houston Vahis Kooros TE 490-2007, London British Library Or. 2165, Bibliothèque Nationale de France : Arabe 326 (a). These eight Qurans spell “سَبْعًا مِّنَ الْمَثَنِي” (sab’an minal mathani = “the seven in sets of two”) without an alif on “al mathani” (الْمَثَنِي), unlike all Sunni Qurans. Below are a few physical proofs:

15:87, Codex Weintein 1913 :

Carbon dated approximately 30 years after the death of the prophet. Graphy: Hijazi. 

No alif on “al mathani”.

15:87, Codex Topkapi Arayi Muzasi (M1) :

No alif on “al mathani”.

15:87, Codex Topkapi Arayi Muzasi (M3) :

No alif on “al mathani”.

15:87, Paris, Bibliothèque Nationale de France : Arabe 326 (a) :

Undated copy, graphy: Hijazi (like the codex Weinstein 1913), therefore likely extremely ancient. No alif on “al mathani”.

وَلَقَدْ آتَيْنَكَ سَبْعًا مِّنَ الْمَثَنِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran. (7 words, 34 letters, GV 2914).

We have above four concrete examples among some of the oldest Quran manuscripts identified to this day where “al mathani” is written without an alif (letter A), unlike in Sunni Qurans. Should we rely blindly on Sunni Qurans which are more than 99% correct but contain a few hundreds orthographic mistakes (mostly but not only regarding missing or added alifs) or on the most ancient manuscripts? You be the judge.

In any case, it is obviously impossible to decipher and understand hidden meanings behind “sab’an minal mathani” (سَبْعًا مِّنَ الْمَثَنِي) and a number of other words in the Quran unless we rely on the orthograph revealed to the Holy prophet. Allah protected the Holy Quran (15:9) and He protected it mathematically (56:78), and not through the committee of Sunni imams (impure, because they followed hadiths and sunnah and did not rely on the most ancient copies of the Quran to conduct their work) who gathered in Cairo and published their version of the Quran on July 10 1924 (Dhou l-Hijja 7, 1342), establishing the version which we find in 99% of Qurans around the world and accepted by both Sunnis and Shias today.

It would be very easy to quote a number of obvious corruptions backed by physical proofs (for instance the “alif” in the word wâhid [واحد, GV 19] is consistently missing in Sunni Qurans (!) but always present in the most ancient copies of the Quran). It is a complicated a dangerous subject to attempt to correct orthographic mistakes because one must avoid mistakes at all costs. It is inevitable that there will be several or many attempts in the future to purify the Quran from the many misspells that Sunni Qurans contain, which requires a lot a wisdom, knowledge and requires to understand the way the Quran is mathematically coded to fully ascertain that the corrections are correct.

To sum up, it in in my opinion crucial to understand that the consistent practice of the salât reciting sura 1 twice (2×7 verses of sura 1) in each of the five daily prayers and the two tawâfs of seven circumambulations during the hajj (2×7) are symbolically related.

And God knows best.

15.9.4 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87

وَلَقَدْ آتَيْنَكَ سَبْعًا مِّنَ الْمَثَنِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) We have given you [Ô Muhammad] the SEVEN [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran. (7 words, 34 letters, GV 2914).

The Holy Quran is the book of Allah. As a result, it is infinitely deep and contains endless hidden miracles. What follows is in my opinion one such example.

Number seven is mentioned as a word in 15:87 and refers to the seven verses of sura 1, which recitation pattern during the salât is described in the verse. We notice that the very last digit in verse 15:87 is digit number “7”. If we add the numbers which compose 15:87, we get 1 + 5 + 8 + 7 = 21 = 3 × 7.

This may be a mere coincidence at this point, but we then notice that the gematrical value of the word “seven” (سبعا) in 15:87 contains unique mathematical properties:

سَبْعًا = GV seven = 60 + 2 + 70 + 1 = 133 = 19 × 7.

If we add the numbers which compose 133, we get exactly “7”:

133 → 1+3+3 = 7

Number seven therefore occurs twice in 15:87: Once as digit number “7” and once as number seven (GV 133). If we add 7 + 133, we get 140 = 2 × 7 × 10, which is a substantial result bearing in mind that we recite the 7 verses of sura 1 twice in five daily prayers of 10 raka’ât if we rely on the literal meaning of 15:87. Furthermore, 140 is multiple of 70 which is the number of verses of sura 1 recited in 5 prayers of 2 raka’ât.

We proved earlier extensively that “sab’an” (sept) in 15:87 refers specifically to Sura 1 and its seven verses, which are recited “in sets of two” in the five daily prayers. This represents 5 prayers × 2 raka’ât × 7 verses = 70 verses of Sura 1 recited daily in the salât.

Given the fact that the seven verses of Sura 1 represent the cornerstone of the salât, let us calculate the number of times that the digit number “7” occurs in the numbering system of the Holy Quran in all verse numbers from 1:1 to 15:87 taking into account all digits number 7 without exception, for instance in numbers 7, 17, 27, 37 …, 70, 71, 72, 73, 74, 75 , 76, 77, … 277, etc. … until verse 87 in 15:87, which digit number 7 is the very last digit 7 in this group of verses.

We initially focus our attention on the number of verses because number “seven” (سبعا = sab’an) in 15:87 refers specifically to the seven “verses” of Sura 1 and not a sura number for instance.

From 1:1 to 15:87, there are 349 digits number “7” assigned to number of verses. 349 is a prime number (which can only be divided by 1 and itself):

(Sura 1), verse 7, (sura 2), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179,187, 197, 207, 217, 227, 237, 247, 257, 267, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, (Sura 3), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197,  (sura 4), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, (sura 5), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, (sura 6), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97,107, 117, 127, 137, 147, 157, (sura 7), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197, (sura 8), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, (sura 9), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, (sura 10), verses 7, 17, 7, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, (sura 11), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, (sura 12), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, (sura 13), versets 7, 17, 27, 37, (sura 14, verses 7, 17, 27, 37, 47, (sura 15), verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87 = 349 chiffres « 7 » assignés aux numéros de versets de 1:1 à 15:87.

349 = 70^th prime number.

It is statistically noteworthy that number 70 is the exact number of verses of sura 1 recited daily in 5 prayers of two raka’ât (5 daily prayers × 2 recitations of Sura 1 per prayer × 7 verses = 70), in compliance with the decree of 15:87 to recite the “seven” verses of sura 1 only twice in each prayer. We are merely at the beginning of our demonstration, and you will have every opportunity to form your own opinion regarding the relevance of this phenomenon by the end of this section.

Remark: The 349 digits number “7” appear in 334 different numbers which include 756 digits from 0 to 9 = 7 × 108.

People who disagree with the fact that the seven verses of Sura 1 shall be recited in sets of two in each of the five daily prayers may insist that what we have just witnessed is just a mere coincidence and that it would make sense to also add digit number “7” which belongs to sura “7” to complete all digits number “7” up to 15:87 since the beginning of the Quran. We explained that it is legitimate to select only the number of verses because the word “seven” in 15:87 unquestionably refers to the “verses” of Sura 1 and nothing else; but we are going to do exactly that because sura numbers are essential to situate verse numbers of the Quran. The total number of all digits number 7 present in the Quranic numbering system in sura and verse numbers from 1:1 to 15:87 without making any distinction is the following:

There are 350 digits number “7” in the numbering system of the Quran from 1:1 to 15:87 (including suras and verses).

350 = 5 × 70 = 5 daily prayers × 70 verses of sura 1 recited daily.

All we need to do is add digit number “7” which belongs to sura seven to the 349 digits “7” (70th prime number) assigned to all verse numbers from 1:1 to 15:87 and we obtain a statistically significant total of 350 digits number “seven” (5 × 70).

Is it again a “coincidence” that we get a multiple of 70 (= 7 verses of Sura 1 × 2 raka’ât per prayer × 5 prayers = 70 verses of sura 1 recited daily) knowing that the number “seven” (سبعا = sab’an) in 15:87 represents precisely the seven verses of Sura 1, the latter being associated with number 5 which very logically represents the number of the five prayers given the context of the verse which defines the recitation frequency of the seven verses of sura 1 in the salât?

Remark : Digit number 7 occurs 1007 in the entire numbering system of the Quran: 1007 = 19×53.

In order to establish a complete Quranic sub-system, we must by definition assign the 15 sura numbers from 1 to 15 to the 334 verses numbers which contain the 349 digits number “7” (= 70th prime number = total number of verses of sura 1 recited in 5 daily prayers) from 1:1 to 15:87 which include one or more digits number “7”, and which symbolize the correct daily recitation pattern of the seven verses of sura 1.

We notice immediately an additional substantial mathematical property because 334 numbers of verses + 15 numbers of suras (from 1 to 15) = 349 different numbers (70th prime number = number of verses of sura 1 recited in 5 daily prayers of 2 raka’ât) assigned to this system where verse numbers contain 349 digits number “7”! Here is the detail of this complete Quranic sub-system with all sura numbers assigned to all verses which contain one or more digits number “7”:

Sura 1, verse 7 + sura 2, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197, 207, 217, 227, 237, 247, 257, 267, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, sura 3, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197,  sura 4, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, sura 5, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, sura 6, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, sura 7, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197, sura 8, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, sura 9, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, sura 10, verses 7, 17, 7, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, sura 11, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, sura 12, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, sura 13, verses 7, 17, 27, 37, sura 14, verses 7, 17, 27, 37, 47, sura 15, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87 = 349 numbers total (suras and verses) assigned to the group of 334 verse numbers which contain 349 digits number “7” (sab’an = seven symbolizes the 7 verses of sura 1) from 1:1 to 15:87. As we know, 349 = 70^th prime number.

Remark: Sura numbers assigned to verse numbers are never repeated more than once because a sura can only exist once, just like a verse number.

Is this again a coincidence, or an additional sign that the “seven” verses of sura 1 mentioned in 15:87 shall be recited within the frame of two raka’ât in each of the five prayers, which implies a recitation of 70 verses of sura 1 daily in the salât?

A few remarks :

Number 29 is the symbol of sura 1 and its seven verses (sura 1+1+2+3+4+5+6+7 = 29). Like we saw earlier, sura 1 also contains 29 words. It is interesting that number 29 occurs 70 times in the Quran, 69 times as a verse number, and once as a sura number:

2:29,  3:29, 4:29, 5:29, 6:29, 7:29, 8:29, 9:29, 10:29, 11:29, 12:29, 13:29, 14:29, 15:29, 16:29, 17:29, 18:29, 19:29, 20:29, 21:29, 22:29, 23:29, 24:29, 25:29, 26:29, 27:29, 28:29, 29:29, 30:29, 31:29, 32:29, 33:29, 34:29, 35:29, 36:29, 37:29, 38:29, 39:29, 40:29, 41:29, 42:29, 43:29, 44:29, 45:29, 46:29, 47:29, 48:29, 50:29, 51:29, 52:29, 53:29, 54:29, 55:29, 56:29, 57:29, 67:29, 68:29, 69:29, 70:29, 74:29, 75:29, 76:29, 77:29, 78:29, 79:29, 80:29, 81:29, 83:29, 89:29 = 70 numbers 29 in the Quran = numbers of verses of sura 1 recited in five daily prayers of two raka’ât (7 verses × 5 prayers × 2 raka’ât = 70).

– Digit “7” and the word “seven” intersect twice from 1:1 to 15:87 in 12:47 and 15:87:

12+47+15+87 = 161 = 7 × 23.

1+2+4+7+1+5+8+7 = 35 = 7 × 5.

Both digit number “7” and number “seven” intersecting in verse 15:87 let us add all digits number “7” occurring in the numbering system of the Quran to all gematrical values of number “seven” present in the text from 1:1 to 15:87:

– Digit “7” occurs 350 times: 7 × 350 = 2450.

– Numbers “seven” occurs 13 times as a word from 1:1 to 15:87:

2:29 (سبع = 7), 2:196 (سبعة = 7), 2:261 (سبع = 7), 12:43 (سبع, سبع, سبع = 7+7+7 ), 12:46 (سبع, سبع, سبع = 7+7+7), 12:47 (سبع = 7), 12:48 (سبع = 7), 15:44 (سبعة = 7), 15:87 (سبعا = 7)   

= 13 numbers “seven” from 1:1 to 15:87.

The gematrical value count is the following:

132+137+132+132+132+132+132+132+132+132+132+137+133 = 1727.

2450 (350×7) + 1727 (GV of the 13 words “sept” from 1:1 to 15:87) = 4177 = 574^th prime number = 2 × 7 × 41. A tentative interpretation is that we recognize the basic rhythm of recitation of the seven verses of sura 1 recited twice in each salât and 41 is the gematrical value of the word “mother” which is associated with sura 1 in the expression “ummul kitab” (أُمُّ الْكِتَب = “the mother of the book”) in 13:39. And God knows best.

Remark: Sura 1 is defined by two names or expressions in the Quran. They are the word “seven” (سبعا = “sab’an”, GV 133 = 19×7) in 15:87 and the expression “ummul kitab” in 13:39 (أُمُّ الْكِتَب, the mother of the book, GV 494 = 19 × 13 × 2). We just saw that the word “mother” has a gematrical value of 41. It is quite obvious that number 19 is the common denominator between the two expressions. If we add the number of suras and verses from 13:39 to 15:87 we get:

42 (addition of sura numbers) + 5411 (addition of verse numbers) = 5453 = 19 × 7 × 41 = 133 (GV of “seven” as written in 15:87) × 41 (GV of “mother” as written in 13:39).

This is why it makes sense to interpret number 41 in 4177 = 574^th prime number = 2 × 7 × 41, as referring to the word “mother” (GV 41) that is to say sura 1, which recitation rhythm is two times seven verses in each prayer.

Since we have identified significant mathematical properties based on the frequency of digit number “7” from 1:1 to 15:87, let us now calculate the frequency of all individual digits from 0 to 9 in this very same system of 349 numbers (70^th prime number = number of verses of sura 1 recited in five prayers of two raka’ât) related to digit number “7” and add them up:

Fact # 1: From 1:7 (first occurrence of digit “7” to 15:87 (last occurrence of digit number “7”) there are 1883 verses = 7 × 269.

Fact # 2: From the first digit number “7” in 1:7 to the last one in 15:87, there are 1897 different numbers in the numbering system of the Quran (sura or verse numbers) and 1897 = 7 × 271. The addition of all digits from 0 to 9 in these 1897 numbers is 16699 which is the 1932^nd prime number = 7 × 276.

Fact # 3: The addition of all individual digits from 0 to 9 composing the 349 numbers (70^th prime number) of the system based on digit number “7” described in the table, and which contains 350 (5×70) digits number “7”, is 777 digits. Not only do we get a multiple of 7 (777 = 7 × 111), but it is also a perfect concatenation of three digits number “7”.

Fact # 4: The addition of the 777 digits composing these 349 numbers (= 70^th prime number) is 3857 = 7 × 19 × 29, which is again a multiple of seven.

Fact # 5: 3857 = 7 × 19 × 29: We notice that 3857 (= addition of all 777 digits in the digit “7” system from 1:1 to 15:87) is a multiple of 133, which is the gematrical value of the word “seven” (سبعا = sab’an, GV 133 = 19 × 7) as written in 15:87 (!):

وَلَقَدْ آتَيْنَكَ سَبْعًا مِّنَ الْمَثَنِي وَالْقُرْآنَ الْعَظِيمَ

(15:87) We have given you [Ô Muhammad] the SEVEN [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran.

We are dealing with a system which common denominator is all digits number “7” from 1:1 to 15:87. Is this a coincidence or a divine design?

Fact # 6: 3857 = 133 × 29: 133 (GV seven) is multiplied by prime factor 29. We previously explained that 29 represents the number of words of the seven verses of Sura 1, as well as the addition of sura 1 and its seven verses (sura 1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 29). This is a very substantial result because number “seven” (سبعا = sab’an) mentioned in 15:87 represents precisely sura 1 and its seven verses.

Fact # 7: In addition, 29 represents the exact frequency of number “seven” in the Holy Quran from 1:1 to 15:87! Number “seven” is mentioned 13 times as a word from 1:1 to 15:87, and 16 times as a sura or verse number, and 13 + 16 = 29 = total frequency of number “seven” from 1:1 to 15:87. Here is the complete list:

1:7 (verse N° 7), 2:7 (verse N° 7), 2:29 (سبع = 7), 2:196 (سبعة = 7), 2:261 (سبع = 7), 3:7 (verse N° 7), 4:7 (verse N° 7), 5:7 (verse N° 7), 6:7 (verse N° 7), 7:7 (sura N° 7 and verse N° 7), 8:7 (verse N° 7), 9:7 (verse N° 7), 10:7 (verse N° 7), 11:7 (verse N° 7), 12:7 (verse N° 7) 12:43 (سبع, سبع, سبع = 7+7+7 »), 12:46 (سبع, سبع, سبع = 7+7+7), 12:47 (سبع = 7), 12:48 (سبع = 7), 13:7 (verse N° 7), 14:7 (verse N° 7), 15:7 (verse N° 7), 15:44 (سبعة = 7), 15:87 (سبعا = 7) = 29 numbers “seven” from 1:1 to 15:87.

Remark: The addition of sura (without repetition) and verse numbers in this group of 24 verses is 120 + 906 = 1026 = 2 × 3 × 3 × 3 × 19.

The significance of the number 3857 (= 133 × 29) in this particular context is therefore, in my opinion, that number “seven” as written in 15:87 (GV 133, which is the last number 7 of the system) represents symbolically sura 1 and its seven verses (1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 29) as well as the total frequency of number seven from 1:1 to 15:87. We are obviously dealing with a system based on the frequency of digit number “7” until 15:87.

Fact # 8: This system is obviously coded with 19, which represents one of the greatest miracles of the Quran (74:30). The two key numbers of this system are 133 (GV of “seven” in 15:87) and 29 (addition of the number of Sura 1 and its 7 verses). A simple way to prove that these two numbers represent the seven verses of sura 1 recited within the frame of the salât is to add them: 133 + 29 = 162 (GV “al salât”).

Fact # 9: We saw that number 3857 (= 133 × 29) represents the addition of all 777 individual digits of the entire Quranic subgroup of 349 numbers (70^th prime number) of sura and verse numbers from 1:1 to 15:87 that are assigned to 350 (5 × 70) digits number “7”.

We described in the previous table that the addition of all digits from 0 to 9 in this group is as follows:

0 (addition of “0”) + 134 (addition of “1”) + 114 (addition of “2”) + 117 (addition of “3”) + 152 (addition of “4”) + 185 (addition of “5”) + 204 (addition of “6”) + 2450 (addition of “7”) + 240 (addition of “8”) + 261 (addition of “9”) = 3857 = 19 × 7 × 29 = 133 VM sab’an = seven) × 29.

Let us now add all individual digits which compose the additions of each digit number from 0 to 9:

0+134+114+117+152+185+204+2450+240+261 = 3857

0+1+3+4+1+1+4+1+1+7+1+5+2+1+8+5+2+0+4+2+4+5+0+2+4+0+2+6+1= 70.

The above addition resulting from the addition of the 777 digits of the system includes 29 digits (from 0 to 9), bearing in mind that 29 represents the addition of sura 1 and its 7 verses.

The primary purpose of the sub-group based on the frequency of digit number “7” from 1:1 to 15:87 is to demonstrate allegorically that the daily recitation pattern of the seven verses of sura 1 in the five daily prayers is reciting 70 verses of sura 1, and this last property in in my view an additional sign in this regard.

15.9.5 All digits “7” including the ones found in the Quranic text

We have just described the mathematical system which involves all digits number “7” in the numbering system of the Quran from 1:1 to 15:87. Let’s now form a new Quranic sub-group by adding to this group verse numbers where digit number “7” occurs in the Quranic text, that is to say even when a verse number does not necessarily contain digit number “7”. This involves every time we see number “seven” (7) and “seventy” (70) written as words in any given verse from 1:1 to 15:87:

Sura 1, verse 7 + sura 2, verses 7, 17, 27, 29 (number seven = “7”), 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 196 (number seven = “7”), 197, 207, 217, 227, 237, 247, 257, 261 (number seven = “7”), 267, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, sura 3, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197,  sura 4, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, 167, 170, 171, 172, 173, 174, 175, 176, sura 5, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, sura 6, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 157, sura 7, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, 127, 137, 147, 155 (number seventy = 70), 157, 167, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 187, 197, sura 8, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, sura 9, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80 (number seventy = 70), 87, 97, 107, 117, 127, sura 10, verses 7, 17, 7, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, sura 11, verses 7, 17, 27, 37, 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, 117, sura 12, verses 7, 17, 27, 37, 43 (three times number seven = “7”, “7”, “7”), 46 (three times number seven = “7”, “7”, “7”), 47 (number seven = “7”), 48 (number seven = “7”), 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87, 97, 107, sura 13, verses 7, 17, 27, 37, sura 14, verses 7, 17, 27, 37, 47, sura 15, verses 7, 17, 27, 37, 44 (number seven = “7”), 47, 57, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 87 (number seven = “7”) = 343 verses (7×7×7) with digit number “7” in the text as well as in the numbering system of the Quran.

Number “seventy” (70) occurs twice in 7:155 (سبعين) and 9:80 (سبعين), while number “seven” occurs 13 times in verses 2:29 (سبع = 7), 2:196 (سبعة = 7), 2:261 (سبع = 7), 12:43 (سبع, سبع, سبع = 7+7+7 »), 12:46 (سبع, سبع, سبع = 7+7+7), 12:47 (سبع = 7), 12:48 (سبع = 7), 15:44 (سبعة = 7), 15:87 (سبعا = 7). There are therefore 9 verses where numbers “seven” or “seventy” are mentioned and where digit number “7” is not part of the numbering system of verses. If you add these 9 verses to the 334 verses of the previous system which involves exclusively the numbering system of the Quran, you get 9 + 334 = 343 verses = 7×7×7.

Since we are focusing here specifically on digit number “7” in the numbering system of the Quran as well as in the text from 1:1 to 15:87, the latter mentioning number “seven” both as a word and as digit number “7”, this is, to say the least, a very substantial mathematical property. This very unique property contributes greatly to demonstrate that we are on the right path studying the frequency of digit number “7” from 1:1 to 15:87 given the profound meaning of verse 15:87 with regards to the salât and the frequency of recitation of the seven verses of sura 1. It illustrates that the numbering system of the Quran and numbers (or words) mentioned in the text can be interrelated mathematically in a deliberate and meaningful manner.

The frequency of digit number “7” in verse numbers specifically obviously remains 349 = 70^th prime number and we already know that there are 350 digits “7” (5 × 70) in the numbering system of the Quran from 1:1 to 15:87 (including sura 7). If we add the 15 digits seven included in the text in the 15 numbers “seven” and “seventy” we obtain a total of 350 + 15 = 365 digits “7”. This result possibly hints at the relevance of the seven-year cycle of 7 solar years (7 × 365 days) in general, which is the cycle described in the story of Joseph in the Bible and in sura 12 where we have 7 good years followed by 7 years of drought. And God knows best.

Remark: If you add all sura and verse numbers in this 343 verse system (7×7×7), then add the gematrical values of all words “seven” and “seventy” which occur in the text, you get the following:

120 (addition of all 15 sura numbers) + 32440 (addition of all 343 verse numbers) + 1727 (GV of all words “seven”) + 384 (GV of the two words “seventy”) = 34671 = 3 × 7 × 13 × 127 = 7 × 4953.

This implies, just like in the preceding group, that if we focus solely on verses (thus discarding sura number 7), we get 364 digits number “7” in verse numbers and in the text from 1:1 to 15:87:

349 (digits number “7” in verse numbers) + 15 (digits number “7” which are part of the Quranic text) = 364 = 2 × 2 × 7 × 13 = 7 × 52.

A possible meaning for number 52 is that it is the gematrical value of the word “days”: 364 = 7 × 52 = 7 × “days” (ايام), thus expressing a weekly cycle of prayers.

This group of 343 verses (7×7×7) which focuses on all occurrence of all digits number “7” in the numbering system of the Quran and the Quranic text contains a frequency of 798 digits from 0 to 9 in its numbering system (sura and verses):

30 (frequency of 0) + 137 (freq. of 1) + 59 (freq. of 2) + 40 (freq. of 3) + 43 (freq. of 4) + 39  (freq. of 5) + 37 (freq. of 6 + 350 (freq. of 7) + 32 (freq. of 8) + 31 (freq. of 9) = 798 = 2×3×7×19 = 133 (GV “sab’an” = “seven” as written 15:87) × 6.

A possible meaning for number 798 is that it is the gematrical value of verse 55:6 (“The stars and the trees prostrate”) which is very meaningful with regards to the rhythm of the ritual prayer as the allegorical “prostration” is subject to various rhythms of the universe. The timings or rhythms of prayers are always subject to the position of the sun. 55:6 is the 4907^th verse o the Quran: 4907 = 7 × 701.

The addition of all 798 digits is 3949 (11 × 359) and, unlike in the preceding system, is not a multiple of 7. If it has any relevance, it could relate to the gematrical value of 9:104 (“Do they not realize that GOD accepts the repentance of His servants, and takes the charities, and that GOD is the Redeemer, Most Merciful?”). And God knows best.

Remark: 798 (2×3×7×19) is also the frequency of the five Quranic initials (found in 19:1) in sura 19.

15.9.6 Addition of all numbers directly associated with digit number “7” in this group of 343 verses (7×7×7):

If we add all sura and verse numbers which intersect specifically with the 350 occurrences (5×70) of digit number “7” (334 verse numbers + sura 7), as well as gematrical values of all words “seven” and “seventy” (which occur 15 times), because they are the words which include digit number “7” in the text, we get:

7 (sura 7) + 31538 (addition of all 334 verse numbers where digit “7” occurs) + 1727 (GV of 13 words “seven”) + 384 (GV of 2 words “seventy”) = 33656 = 2 × 2 × 2 × 7 × 601 = 7 x 4808.

Let us now witness a very special mathematical property:

More importantly, there are 1 sura number (sura 7) + 334 verse numbers+ 15 words “seven” or “seventy” that are directly related with digit number “7” in this group: 

1 sura + 334 verses + 15 words “seven” and “seventy” = 350 numbers (words also represent numbers through their gematrical values) associated with digit number “7”, and we know that 350 = 5 prayers × 70 verses of sura 1 recited performing two raka’ât every time.

In other words, there are 350 digits number “7” (5×70) in the numbering system of the Quran from 1:1 to 15:87 as we saw earlier, and since digit number “7” in 15:87 is present both as a verse number (87) and in the text (« sab’an » = sept), we witness the fact that there are 343 verses (7×7×7) where digit “7” occurs in the numbering system and the Quranic text from 1:1 to 15:87, among which there are 350 (5×70) numbers (sura, verses and words) which intersect directly with digit number “7”.

Given the meaning of 15:87 to recite sura 1 in sets of two in each of the five daily prayers, is this another coincidence?

We saw that if we focus solely on verses, thus discarding sura number “7” because number “seven” in 15:87 refers specifically the seven “verses” of sura 1, we get 364 digits “7” as verse numbers as well as words in verses: 349 (digits number “7” as a verse number) + 15 (digits “7” as part of words “seven” and “seventy” in the Quranic text) = 364 = 2 × 2 × 7 × 13 = 7 × 52 = 7 × “days” (ايام), thus expressing a weekly cycle of prayers. It also implies that since we exclude here sura 7 from the 350 (5×70) numbers displayed in the preceding table where digits number “7” is present in the numbering system of the Quran and as words in the Quranic text, this new group of 364 digits number “7” (= 7 × 52) comprises 349 numbers (70^th prime number):

350 (numbers which intersect with digit number “7” the numbering system of the Quran and with words in the Quranic text) – 1 (sura 7) = 349 numbers = 70^th prime number = number of verses of sura 1 are recited every day in the five daily Quranic prayers of two raka’ât each.

Let us now add these 349 numbers (70^th prime number) where 364 digits number “7” (= 7 x 52) occur:

31538 (addition of all 334 verse numbers where digit “7” occurs) + 1727 (GV of 13 words “seven”) + 384 (GV of 2 words “seventy”) = 33649 = 7 × 11 × 19 × 23 = 133 (GV of “seven” as written in 15:87) × 253.

To summarize, this system which focuses on all digits number “7” from 1:1 to 15:87 both in the numbering system of the Quran and in the Quranic text includes the following properties:

– 343 verses = 7×7×7

– Addingall these sura and verse numbersplus all gematrical values of “seven” and “seventy”, we get: 34671 = 7 × 4953.

– This group of 343 verses (7×7×7) which focuses on all occurrence of all digits number “7” in the numbering system of the Quran and the Quranic text contains a frequency of 798 digits from 0 to 9 in its numbering system (sura and verses): = 798 = 2×3×7×19 = 133 (GV “sab’an” = “seven” as written 15:87) × 6.

– It contains 365 digits number “7” (7×365) including words “seven” and “seventy”, possibly putting the emphasis on a very important seven-year cycle on earth.

– It contains 350 (5×70) numbers which intersect directly with digit number “7” in the numbering system and Quranic text.

– It contains 364 digits number “7” (7 × 52) focusing specifically on verses (thus discarding sura number 7) and thus including verse numbers and words “seven” and “seventy”.

– It contains 349 (70^th prime number) numbers which intersect directly with digit number “7” in verses of the numbering system and in the Quranic text.

– The addition of these 349 numbers is 33649 = 7 × 11 × 19 × 23 = 133 (GV of “seven” as written in 15:87) × 253.

– Just like the preceding system, it contains 349 digits number “7” (70^th prime number = numbers of verses of sura 1 recited daily in 5 prayers of 2 raka’ât) in verse numbers specifically and 350 digits number “7” overall (5×70) in the numbering system (sura and verses) from 1:1 to 15:87.

The purpose of this system which spans from 1:1 to 15:87 and which is deeply encoded with number “seven” is primarily to confirm the rhythm of recitation of the seven verses of sura 1 in the ritual prayer, meaning that 70 verses of sura 1 are recited daily in the five daily prayers, which concurs perfectly with the rhythm of recitation of sura 1 being recited only twice in each salât as described in 15:87.

15.9.7 Sura 15, verse 87

The Quran is infinitely deep, and it seems that one of the ways that the rhythm of recitation of the seven verses of sura 1 is coded is in “15:87”, and more exactly in the expression “sura fifteen / verse eighty-seven”:

ثمنون و سبعة  اية /عشر خمسة  سورة

Sura 15 / verse eighty-seven

Sura 15 = 271 (GV “sura” = سورة) + 1275 (GV “fifteen” = عشر خمسة) = 1546.

Verse 87 = 16 (GV “verse” = اية) + 789 (GV “eighty-seven” = ثمنون و سبعة) = 805.

“Sura 15” + “verse 87” = 1546 (sura 15) + 805 (verse 87) = 2351 = 349^th prime number = 70^th prime number.

The first divisible number is number 70, which is the number of verses of sura 1 recited in five daily prayers of two raka’ât each (7 verses of sura 1 × 5 prayers × 2 raka’ât = 70 verses). We know that 349 is the frequency of digit number “7” in all verse numbers from 1:1 to 15:87, digit “7” in 15:87 being related to a verse number specifically. We also know that there are 349 numbers which intersect with digit number “7” both as verse numbers and numbers “seven” and “seventy” written in the text. 15:87 has the mathematical property to include number “7” in verse 87 as well as in the text. Needless to say, number “seven” mentioned in 15:87 refers to the seven verses of sura 1.

Obtaining a result of 349 or even 70 is extremely difficult to begin with, and it is much more difficult to get it through the index of a prime number. So, is this again a coincidence? What we see here is that it is again the exact position of the verse (sura 15, verse 87) which confirms allegorically the rhythm of the seven verses of sura 1 in the salât.

Remark: You have to write all the words and numbers like in the Quran and ancient Arabic to obtain the above result. Modern Arabic will not work.

15.9.8 Recapitulation of mathematical signs displaying the fact that verse 15:87 reflects the rhythm of recitation of sura 1 in sets of two in 5 daily prayers:

(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran. (7 words, 34 letters, GV 2914).

Main points to remember:

– There are 6221 verses from the first word “salât” to the last, which is the 810^th prime number = 5 × 162 (GV “al salât”). Unnumbered Bismillahs are included in this count because they are recited in the prayer.

– 15:87 defines the frequency of recitation of the seven verses of sura 1 in  sets of two in each of the five daily ritual prayers: “the seven in sets of two” (sab’an minal mathani).

– Number 29 is omnipresent in what follows and symbolizes sura 1 and its seven verses: 1+1+2+3+4+5+6+7 = 29. There are 29 words in sura 1. 29 is the 10^th prime number, which represents the frequency of recitation of sura 1 in five daily prayers (5 prayers × 2 recitations per prayer = 10 recitations).

– Number “seven” mentioned in 15:87 refers to sura 1 and its seven verses.

– 15:87 and sura 1 connect mathematically to reflect the recitation pattern (frequency of recitation) of sura 1 in the salât in sets of two as follows: 15+87+1+1+2+3+4+5+6+7 = 15+87+29 = 131 (GV of the word “salât”) = 32^nd prime number = 2×2×2×2×2 = 2 suras 1 × 2 suras 1 × 2 suras 1 × 2 suras 1 × 2 suras 1 = 5 prayers or sets of 2 recitations of sura 1 daily.

– The number of verses from 1:1 to 15:87 reflect the same recitation pattern (frequency of recitation) of sura 1 in 5 daily prayers of two raka’ât: 1889 verses = 290^th prime number = 29 × 10 = 29 (sura 1 + 1 + 2+ 3 + 4 + 5 + 6 + 7) × 5 dailyprayers × 2 raka’ât. In other words, 290 words of sura 1 are recited daily in the Quranic salât.

– The total frequency of number seven from 1:1 to 15:87 is 29 (16 sura and verse numbers + 13 words “seven” = 29). This frequency demonstrates symbolically that number seven in 15:87 relates to sura 1 and its seven verses (sura 1+1+2+3+4+5+6+7 = 29).

– Number 29 occurs 70 times in the entire Quran as a sura or verse numbers, possibly because 70 verses of sura 1 are recited daily in five prayers (5 prayers × 7 verses of sura 1 × 2 raka’ât = 70 verses of sura 1).

– Verse 15:87 indicates the frequency of recitation of the “seven” verses of sura 1 in the prayer (“the seven in sets of two”), and 15:87 ends with digit number “7”:

The total frequency of all digits number “7” in the numbering system of the Quran from 1:1 to 15:87 is 350 = 5 × 70 = 5 daily prayers × 70 verses of sura 1 recited daily in 5 prayers of two raka’ât each. 

– We can say that digit number 7 in 15:87 relates allegorically to the seven verses of sura 1. The total frequency of all digits number “7” from 1:1 to 15:87 specifically in verse numbers is 349 = 70^th prime number = number of verses of sura 1 recited daily in 5 prayers of two raka’ât each.

– Incredibly, there are also 349 numbers assigned to suras and verses (15 sura numbers + 334 verse numbers = 349) in the “digit number 7 numbering system” from 1:1 to 15:87, and 349 = 70^th prime number = number of verses of sura 1 recited in 5 daily prayers of two raka’ât each.

– The total number of digits from 0 to 9 from 1:1 to 15:87 comprised in the 349 numbers (70^th prime number) of the “digit number 7 system” is 777 digits.

– The straight addition of all these 777 digits equals 3857 = 7 × 19 × 29.

– 3857 = 133 × 29 = 133 (GV of “seven” as written in 15:87) × 29 (= sura 1+1+2+3+4+5+6+7).  

If we build a new system which focuses on all digits number “7” from 1:1 to 15:87 both in the numbering system of the Quran and in the Quranic text, we witness some of the following mathematical properties:

– There are 343 verses = 7×7×7.

– The 343 verses (7×7×7) contain 798 digits (7×114) from 0 to 9 in the numbering system of sura and verses: 798 = 2×3×7×19 = 133 (GV of  “sab’an” = “seven” as written in 15:87) × 6.

– There are 365 digits number “7” (7×365), including words “seventy” and “seven” mentioned in the text, possibly putting the emphasis on a very important seven-year cycle on earth as evidenced in sura 12 (Joseph).

– 350 numbers (sura, verses, and words) intersect directly with digit number “7” in this 343-verse system (7×7×7):  350 = 5 prayers × 70 verses of sura 1 recited daily in the Quranic salât.

– There are 364 digits number “7” focusing specifically on verses (discarding sura number 7 and thus including verse numbers and words “seven” and “seventy”) = 7 × 52.  

– 349 numbers (focusing on verse numbers and words only) intersect with digit number “7” in this 343-verse system (7×7×7):  349 = 70^th prime number = number of verses of sura 1 recited daily in the Quranic salât.

– The addition of these 349 numbers (70^th prime number) where 364 digits number “7” (= 7 × 52) occur is 33649 = 7 × 11 × 19 × 23 = 133 (GV of “seven” as written in 15:87) × 253.

The word “al sujud” (the prostration) occurs symbolically four times in the Quran (48:29, 50:40, 68:42, 68:43) because we prostrate twice in the two raka’ât salât. If we connect suras and verses where it occurs to sura 1 and its seven verses, we get 48 + 29 + 50 + 40 + 68 + 42 + 43 + sura 1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 349 = 70^th prime number. In other words, the four-prostration pattern per salât is comprised with in the frame of 70 verses of sura 1 recited daily in five ritual prayers.

– The expression “sura fifteen / verse eighty-seven” (ثمنون و سبعة اية /عشر خمسة سورة) has a gematrical value of 2351 = 349^th prime number = 70^th prime number (first divisible number). 349, the prime index of 2351 matches the frequency of numbers (suras and verses) assigned to the numbering system of the Quran from 1:1 to 15:87 which intersect with digit number “7” (15 suras + 334 verses = 349 numbers), while the first divisible number (70) corresponds to the number of verses to be recited in five daily prayers of two raka’ât each as prescribed in 15:87.

To conclude, a cluster of meaningful patterns in 15:87 reflect allegorically the frequency of recitation of sura 1 as defined in the verse:

The meaning of 15:87 (“the seven in sets of two” (= 3 or more daily prayers reciting sura 1 twice every time by definition, verses of the Quran pointing at 5 daily prayers), its position in the Quran (1889^th verse = 290^th prime number = 29 (sura 1+1+2+3+4+5+6+7) × 5 prayers × 2 raka’ât), its relation to sura 1 and its seven verses (15+87+1+1+2+3+4+5+6+7 = 15+87+29 = 131 (GV “salât”) = 32^nd prime number = 2×2×2×2×2) and the frequency of number seven (29) as well as for instance digit number “7” up to 15:87 (350 = 5 prayers × 70 verses of sura 1) are all related to sura 1 and its frequency of recitation within the frame of five daily prayers of two raka’ât, in accordance with the literal meaning of 15:87.

15.10 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to the prophet. Why did they deviate to 17 raka’ât?

In the following video (https://www.youtube.com/watch?v=Do6_VjTzBe0), Haj Hassanain Rajabali, a Shia imam, acknowledges that God revealed the practice of 10 daily raka’ât in five daily prayers (meaning 5 prayers of two raka’ât each) to Muhammad “for the human race to pray”. He then claims that the messenger requested to God “to add seven more cycles (raka’ât) in prayer”, “so that means that instead of ten raka’ât a day, the messenger added seven more, which became 17 raka’ât”. The imam even rightfully comments “why is the messenger doing this? Allah is the one who gives the law, not the messenger!” He then continues and declares without any Quranic proof that: “Here (i.e. when Muhammad allegedly added seven raka’ât) it is Allah commanding His law through the messenger and fixing him in the law, so that historically no human being dares to remove the messenger from the fabric of al Islam.”  

This is typical hadith and Sunna rhetoric, and it is how Sunnis and Shia blind themselves, inventing false doctrines that contradict the Quran (45:6). No one who follows the Quran alone attempts to dissociate Muhammad from the fabric of Islam, much to the contrary, because Allah very frequently speaks to Muhammad in the second person singular all along the Quran, and because he was commanded 332 times to recite Quranic hadiths directly in the Holy Quran (this is every time Allah commands him: “Say!”, followed by a key sentence that he must recite to the community around him and which will forever remain engraved within the fabric of the Holy Quran).

We quoted earlier the hadith narrated by ‘Aisha where she states that God initially revealed a salât of two raka’ât for every single prayer. Since the Quran advocates five daily prayers of two raka’ât each (15:87), it is clearly 10 raka’ât that were revealed to the prophet in the Quran, and all Sunnis and Shias who know this hadith (classified as sahih) and understand the literal meaning of 15:87 know full well that God commanded ten raka’ât to the prophet.

So why do Sunni and Shia Muslims deviate from God’s command in 15:87 and pray 17 raka’ât instead?

The answer is always the same: It is because of “hadiths other than God and its verses” (45:6) to which they consistently give preeminence over the commands of the Holy Quran. Interestingly, the Sunni and Shia number of raka’ât are never found in one single book of hadith. They had to go fishing in several books to come up with the 17 raka’ât theory.

Let us read the main hadiths in question:

Sunan Abu Dawud, hadith 1267:

The messenger of Allah saw a person praying after the congregational prayer at dawn (subh) was over. The messenger of Allah said: “There are two rak’ahs for the salât of al subh (dawn). The man replied: I did not pray the two rak’ahs before the dawn prayer. Hence, I offer them now. The messenger of Allah kept silent.

Grade: Sahih.

Remark: Even though it is obviously correct to pray two raka’ât at dawn because it is in line with the pattern defined in 15:87, we see here that “salât al fajr” is called “salât al subh”, which shows that people who reported hadiths two centuries after the death of the prophet spoke a corrupted form of Arabic compared to the pure Arabic language of the Quran.

Ahmad, Hadith 25806:

Among that which was obligated on the prophet was salat which was two rak’at and two rak’at except for maghrib which was three, and then Allah made Zuhr, Asr and ‘Isha’ four while one is not traveling, and made it the same as it was obligated the first time while traveling (meaning two rak’at).

Grade: Sahih.

Remark: All names of ritual prayers in this hadith are named differently than in the Holy Quran except for salât al’isha. We never find “salât al zuhr” (noon prayer) but “al salât al wustâ” (2:238) and the early afternoon time frame is referred to as “al dhahirat” (early afternoon) in 24:58 and not “al dhur”. We never find “salât al ‘asr” and only see a prayer “at mid-afternoon” (‘ashiyyan) in 30:18; and we never find a “salât al maghrib” (literally “the prayer of the west”) which is called “salât al ‘isha” in the Quran as extensively proven earlier. Not only are three names of prayers out of four Quranically incorrect, but the only one that is correctly named is wrongly used to designate the “night prayer” instead of the “nightfall prayer”! What you see in the above hadith is a complete debacle of the Arabic language compared to the pure Arabic found in the Quran. Still, the Arabs decided to deviate from the Quran by relying on this obviously corrupted hadith to define the number of raka’ât instead of on 15:87 which decrees two recitations of sura 1 in each of the five prayers!

As said earlier, praying three raka’ât for the nightfall prayer blatantly contradicts 15:87 linguistically. If the prophet Muhammad had really uttered these hadiths, he would have spoken the language of the Quran which was the Arabic spoken by the Quraish tribe, and not the parody of Arabic found two centuries after he passed away which is living proof of the decadence of Islam. The fact that the language of the hadiths is so different from the language of the Quran is incontrovertible evidence that all hadiths are inauthentic, even though they may contain occasional approximate truths.

16. The Quran must be recited in standing position during the salât:

3:39 and 3:113 indicate that the standing position during the salât is the one during which the verses of God are recited, and especially sura 1, since 15:87 decrees that it is the backbone of the prayer:

(3:39) And the angels called him (Zechariah) while he was standing performing the salât in the sanctuary: “Indeed, God gives you glad tidings of John, fulfilling [the prophecy of] the word of God; honorable, chaste, and a prophet among the righteous.

Verse 3:113 further confirms this observation:

(3:113) They are not [all] the same; among the people of the book, there is a community that stands (قائمة  = Qa’imatun) while they recite the verses of God (يتلون ءايت الله) during periods (ءاناء  = regular plural implying here three prayers during the night = nightfall, night, and dawn) of the night, and they prostrate.

17. 50:39-40 implies time frames of all five canonical Quranic ritual prayers and a final glorification to God right at the end of the final prostration after two raka’ât (confirming the practice known as “Tashahhud”)

(50:39) So be patient regarding what they say, and celebrate (O Muhammad) the praise(s) of your Lord before sunrise (Dawn prayer) and before sunset (mid-afternoon and dhur prayers as evidenced in 30:18 which defines two Quranic time framed in the afternoon as seen earlier),

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَرَ السُّجُودِ

(50:40) And (starting) from the night (Sunset prayer + optional night prayer), so glorify Him, as well as at the backs (regular plural = 3 or more) of the prostration.  

17.1 Definition of “sujûd” in the Lane Lexicon (1863 edition):

17.2 Meaning and implication of the expression “adbâra ssujûd” (“at the backs of the prostration”)

First of all, the above two verses indisputably deal with ritual prayers as they imply the timings of all daily prayers as well as crucial insight regarding the ritual of prostration. In the specific context of 50:40, the singular word “the prostration” (ٱلسُّجُودِ) is associated with the plural “backs” (أَدۡبَـٰرَ) [وَأَدۡبَـٰرَ ٱلسُّجُودِ = “and at the backs of the prostration” (ritual)] because it deals with the ritual of prostration during the salât as a whole.

The verse teaches us that we need to “glorify God, as well as at the backs (regular plural = 3 or more glorifications) of the prostration (meaning “prostration ritual as a whole”). “ Backs “ [أَدْبَارَ = adbâra] is a regular plural and shows that there are glorifications to be recited at three or more “backs” of the prostration ritual in general, meaning glorifications to be recited directly behind the final prostration which ends every two raka’ât salât (which we decisively proved implies two prostrations per rak’ah according to the Quran in 17:107-109 and 3:43).

In other words, “So glorify Him, as well as at the backs of the prostration [ritual]” directly mirrors the three or more prayers implied in 50:39-40 [“…celebrate (O Muhammad) the praise(s) of your Lord (1) before sunrise (Dawn prayer) and (2) before sunset (middle prayer and mid-afternoon mentioned together in 30:18), and (3) (starting) from the night (Nightfall prayer + optional night prayer)]. Therefore:

All five prayers end with a final glorification dedicated to

God alone when you kneel right behind (literally: “in the

back”) the last of the four prostrations of the salât.

This is Quranic confirmation of the final glorification that Muslims perform at the very end of two raka’ât in each ritual prayer, traditionally known as “Tashahud”.

17.3 What final glorification should we say at the very end of our two raka’ât salât (equivalent to what is known as “tashahud” in traditional Islam)?

17.3.1 The tashahud and the shahadah

The Quran is fully detailed and 50:40 commands us to glorify God specifically (فَسَبِّحْهُ = so glorify HIM, meaning nobody else), as well as at the very end of the salât ritual (i.e. “at the backs of the prostration”), which indicates that we have no business whatsoever making invocations in favor of Muhammad and his family or Abraham and his family as is common practice in corrupt traditional Sunni Islam. Whoever engages in such behavior does not strictly “glorify God” but exhibits his or her attachment to other entities beside God (crime denounced in 39:45), as well as to following “hadiths other than God and His verses” (45:6).

Let us read again 50:40:

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ

(50:40) And (starting) from the night (Sunset prayer, and night prayer), so glorify Him, as well as at the backs (regular plural = 3 or more) of the prostration [ritual].

The most important commandment in the Quran is the pure Shahadah outlined in 3:18 and it is:

Reciting the pure Shahadah without mentioning any other names beside God is testifying and by definition glorifying God as the One and Only god, which is the most important commandment in all Holy scriptures.

It is noteworthy that the gematrical value of the pure shahadah is 526, which is the same gematrical value as the word “salawât” (صَّلَوة, ritual prayers), which as we know occurs five times in the Quran, including four simple forms (2:157, 2:138, 9:99, 22:40) and one non-simple form (23:9). The shahadah can therefore be viewed as the ultimate symbol of the “ritual prayers” which is present at the final stage of each of the ritual prayers.  

The shahadah is present in the prayers of all Muslims around the world (who unfortunately at this point mention other names beside God), is it a coincidence?

The gematrical value of “and at the backs of the prostration” (وَأَدْبَارَ السُّجُودِ = wa adbara alsujudi, GV 317) which describes the final glorification to God at the end of the prayers is a very important prime number because it is the 66^th prime number, gematrical value of “Allah” (الله). This is in my opinion a warning sign that the final glorification (or tashahhud) ending the prayers shall be dedicated to God alone, therefore excluding any other entity, including Abraham and Muhammad.  

17.3.2 The secret of the tashahud in the Quran

Furthermore, if we focus solely on the expression “adbara alsujûdi” (أَدْبَرَ السُّجُودِ, “at the backs of the prostration”, without the article “wa” = وَ = and), we get a gematrical value of 311, which is the 64^th prime number.

It is extremely significant statistically that 3:18, which advocates the pure shahadah, is precisely the 311^th numbered verse of the Quran, gematrical value of “adbara alsoujoûdi” (أَدْبَرَ السُّجُودِ = “at the backs of the prostration”).

(3:18) GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Standing [firm] in justice, He is the absolute god; there is no god but He, the Almighty, Most Wise.

Gematrical value of “adbara alsujûdi” (أَدْبَرَ السُّجُودِ, “at the backs of the prostration”) = 311 = number of verses until 3:18:

In absolute terms, there is one chance in 6236 verses (total number of numbered verses of the Quran) that the gematrical value of the exact expression which points at the recitation of the tashahud would precisely point at the position of the only verse in the entire Quran which advocates the shahadah. It is statistically very significant, and a clear sign in my view that we shall recite the pure shahadah (أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله = “Ash hadou an lâ ilaha ilâ Allah”, GV 526, advocated in 3:18, the 311^th verse) “at the backs of the prostration” (GV 311), that is to say right at the end of the final prostration in the salât.

Where do you see anywhere in the Quran that we shall bear witness next to God that “Muhammad is the messenger of God”? The answer is: Absolutely nowhere. The reason is very simple: It is idol worship:

(39:45) When God Alone is mentioned, the hearts of those who do not believe in the hereafter cringe in aversion, but when other [names] are mentioned beside Him, behold! They rejoice.

“When God Alone is mentioned, the hearts of those who do not believe in the hereafter cringe in aversion”, but when Muhammad, Jesus or other entities are mentioned beside Allah, the idol worshippers rejoice.

Furthermore, 3:18 commands us to say “Ach hadou an lâ ilaha ilâ Allah” = (“أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله” = “I bear witness that there is no other god but God”), and that’s all. Adding « wahdahou la charika lahu » (وَحْدَهُ لَا شَرِيكَ لَهُ = The One, He has no partner), even though obviously correct taken separately, is incorrect next to the pure chahadah because it is needlessly repetitive.

We never find in the Quran “I bear witness that there is no other god but God, [The] One, He has no partners” (وَحْدَهُ لَا شَرِيكَ لَهُ أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله) in the same verse because “I bear witness that there is no other god but God” (أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله) means everything (it is the absolute purity of faith) and is self-sufficient. The expression “He has no partners” is found in 6:163 but without the shahadah, or even “wahdahu” (وَحْدَهُ = The One). The historical reason why Sunnis added “[The] One, He has no partners” after the pure shahadah is to attempt to hide that mentioning Muhammad beside God in their shahadah is idol worship. It is like saying: “Yes, it is true we can’t help mentioning Muhammad next to God in our shahadah, but look, it can’t be idol worship because we clearly state that God is The One, He has no partners”.

39:45 is crystal clear that it is forbidden to mention names beside God, and the shahadah is the worst possible place to do so. No matter how much makeup you put on to try to hide idol worship, idol worship is and will always remain idol worship.

17.3.3 Second meaning of “at the backs of the prostration”:

We saw that if we focus solely on the expression “adbara alsujûdi” (أَدْبَرَ السُّجُودِ, “at the backs of the prostration”, without the article “wa” = وَ = and), we get a gematrical value of 311, which is the 64^th prime number:

أَدْبَرَ السُّجُودِ (at the backs of the prostration)  = GV 311 = 64^th prime number  = 4 × 16 = 4 mandatory prayers × 16 daily prostrations (performing always 2 raka’ât prayers).

A possible explanation is that in four mandatory daily prayers (the night prayer is optional per 17:79), there are 16 daily prostrations (8 daily raka’ât/recitations of sura 1 x 2 prostrations per raka’ât = 16). Is this a coincidence since the expression deals specifically with “the backs of the prostration”? God knows best, and we do not even need such proof anyway to confirm the numbers of prostrations because there are already implied in Quranic verses as proven earlier.

What we possibly see here is that “at the backs of the prostration” is a multiple meaning expression which designates both the tashahud (final glorification) at “the backs of the prostration ritual” as proven previously, but also alludes to all daily prostrations in five daily or four mandatory prayers of two raka’ât, because we also recite a “takbir” (“Allahu Akbar”) “at the backs of the prostration”.

Multiple meanings are common in the Quran, and it is likely that we have here a double meaning, as we glorify God “at the backs of [every single] prostration” as well. The two meanings (the final glorification or tashahud at the end of the prostration ritual and the takbeer after each prostration) do not contradict each other, which is why both are likely correct, God willing.

18. Can we recite other verses or suras during the salât after sura 1?

(29:45) Recite (O Muhammad) what has been revealed to you from the book and observe the ritual prayer; indeed, the ritual prayer keeps you away from immoral acts and spiritual corruption; and God’s remembrance is far above anything else; God knows everything you do.

Any verse(s) or sura(s) can be recited after sura 1, but only sura 1 is mandatory (in accordance with 15:87). Reading other verses or suras of the Quran is essential for us to be constantly reminded of its message and laws and remain in the right path inch’Allah.

(17:78) Observe the ritual prayer (O Muhammad) at the sun’s decline until the darkening of the night, and the Quran[ic recitation] at dawn (during the salât). Verily, witnesses attend the recitation (the Qur’an) at dawn (during the salât).

– In 17:78, God tells us to “perform the salât from the decline of the sun until the darkening of the night (nightfall prayer), and the Quran at dawn”: The Quran is beautifully written and naturally avoids repeating in the second part of the verse “and observe the ritual prayer [reciting] the Quran at dawn” as it would be redundant. “The Quran at dawn” evidently refers to “salât al fajr” (the dawn prayer) and to the fact that “reciting the Quran at dawn is witnessed”.

(3:113) They are not [all] the same; among the people of the book, there is a community that stands (قائمة  = Qaimatun) while they recite the verses of God (يتلون ءايت الله) during periods (ءاناء  = regular plural) of the night, and they prostrate.

Here is another example provided by God of a community among the people of the book (Jews or Christians) who used to perform the salât properly while reciting “the verses of God” in the standing position, the verse pointing out that the prostration was also part of their salât ritual, just like it is part of ours.

The verse, just like in 39:9 and 20:130, also refers to the [three] distinct “periods” (regular plural) of the night (nightfall, dark night and dawn) proving again that God revealed to Abraham, Ishmael, Isaac and their descent the same number of ritual prayers that were revealed to us in the Quran, three of which are performed during each of the three night timeframes and two additional ones during the day.

Remark: The expression “periods of the night” (آنَاءَ الَّيْلِ = anâa layl) refers to three or more periods of the night by definition because the word “periods” (آنَاءَ = anâa) is a regular plural. “Periods of the night” (آنَاءَ الَّيْلِ) occurs exactly three times in the Quran in 3:113, 20:130 and 39:9 and for a good reason: There are only three distinct Quranic periods of the night which are the nightfall, dark night, and dawn.

Some people do not understand this concept and insist upon fasting during Ramadan until when the night is completely dark instead of until sunset. The plural “anâ’a” (آنَاءَ = periods) in “periods of the night” proves that it is a mistake and concurs with the fact that God designed Islam as a religion which is easy to practice (2:185, 4:28, 5:6, 22:78, …).

Quranists who advocate two (dawn and nightfall) or three daily prayers (dawn, noon, and nightfall) are utterly exposed by verse 3:113, as well as by many others, because it conclusively proves there are three ritual prayers during the nighttime alone, and when you add the two additional prayers during the day (early and late afternoon as defined in 30:18) we get five daily ritual prayers.

It is possible to recite verses in a middle of a sura after the mandatory sura “Al Fatihah” (sura1), or an entire or several suras, in which case you have to recite the unnumbered “Bismillah” at the beginning of a sura (there are 112 unnumbered “Bismillah” which preface 112 suras) because you otherwise don’t recite the entire sura.

To conclude this section, the Quran unequivocally advocates an optional additional recitation of the Quran after the recitation of sura al fatihah, which we know is the backbone of the salât ritual as it is recited twice in each daily prayer (15:87 = 2 raka’ât per prayer).

The salât must be recited in Arabic because a translation is nothing but an approximation of the word of God and always contains mistakes. A Muslim must at the very least know by heart sura al fatihah and understand perfectly each and every word. One must then force him or herself to learn more verses and suras in the course of his or her life. It is imperative to read the Quran every single day at dawn (17:78) (and, if possible, at other moments of the day) whether it be during or after the prayer, simply because it is a Quranic decree (17:78). If a person is in a hurry or exceptionally tired, the recitation or reading of the Quran can be fairly short, but in the worst-case scenario it is imperative to read attentively at least one verse at dawn no matter how tired, busy or late you are.

The question is: “Do we obey God when He commands us to recite or read the Quran at dawn (17:78), or do we prefer to go back to sleep instead or start our day disregarding His commands?

The prayer is beyond mandatory in Islam and not getting up at dawn to perform the salât and read the Quran shall not even in the picture of the life of a true Muslim.

19. The six Quranic time frames which define a 24 hour period:

All daily prayers are assigned to a specific time frame during the day. To better understand how the Quran functions regarding the salât, it is important to understand the concept of Quranic times frames.

19.1 Nightfall (visual disappearance of the sun at the horizon at sea level until the end of twilight)

وَٱلَّيۡلِ إِذَا يَغۡشَىٰ

(92:1) And the night (layl) as it is spreading. (يَغۡشَىٰ = imperfect tense: the action is in the process and there is still light in the sky).

19.2. The dark night:

وَٱلَّيۡلِ إِذَا سَجَىٰ

(93:2) And when the night (layl) has darkened (سَجَىٰ = perfect tense, i.e. the action is over = stable state of darkness = there is no more traces of daylight in the sky).

19.3. Dawn (break of dawn until Sunrise)

وَٱلۡفَجۡرِ

(89:1) By the Dawn!

19.4. Morning (sunrise to Noon)

وَٱلضُّحَىٰ

(93:1) By the morning!

19.5. Two afternoon timeframes: Early afternoon timeframe, starting at midday (sun at its zenith) until mid-afternoon + mid-afternoon timeframe ending at sunset

(30:18) All praise is due to Him in the heavens and the earth: In the mid-afternoon, as well as when you reach midday (when the sun starts to decline at zenith).

20. The salât has been prescribed at specific times

(4:103) And when you have completed the ritual prayer, then remember God standing, sitting, or [lying] on your sides. But, when you are safe, then observe the ritual prayer (normally, i.e. two raka’ât and not one as prescribed in 4:101-102 in case of danger); indeed, the ritual prayer has been decreed upon the believers at specific times.

We see here that the salât has been decreed at “specific times”, not at “specific names” like the Quranists who do not understand the Quran claim. All five daily prayers are defined in relation with these timeframes occurring over a 24-hour time period. All prayers (nightfall, night, dawn, noon and mid-afternoon) have a precisely defined starting and ending point as we are going to see.

The islamic day starts at sunset

The Muslim calendar is based on a lunar calendar (even though the Quran also takes into account the concept of a solar year with its mathematical miracle because there are 365 words “day” in the Quran, see miracle of the word “day”). For this reason, the new day starts at sunset (as soon as the sun disappears behind the horizon at sea level). 

A very simple proof that the Islamic day starts at sunset in Islam is that the first word “the night” (الَّيْل = al layl) is consistently mentioned before the first word “the daylight” (النَّهَار = al nahâr) in all verses where they intersect and refer to a full 24 hour period (see for instance 2:164, 2:274, 3:27, 3:190, 6:13, 6:60, 10:6, etc…).

Example:

(3:27) You cause the night to enter the daylight and You cause the daylight to enter the night and you bring the living from the dead and the dead from the living and you provide to whomever you wish without limit.

The verse describes first the nightfall (You cause the night to enter the daylight), then the dawn timeframe (You cause the daylight to enter the night) where the night and daylight intersect. The first word “the night” is mentioned before the first word “the daylight” because the Islamic day starts at sunset, and the nightfall is mentioned before the dawn as a result. 

This concept is crucial to understand the order of prayers in the Quran, and the real meaning of the middle prayer in verse 2:238 which will be detailed later.

Therefore, we are logically going to start with the nightfall prayer as it is the first prayer of the Islamic lunar day:

20.1 The nightfall prayer

(17:78) Observe the ritual prayer (O Mohammed) at the sun’s decline (dulûk al shams) [i.e. the decline of the sun behind the horizon line at sunset] until the darkening of the night (ghasaqi llayl), and the recitation (lit. “al Qur’an”) at dawn [during the salât]. Verily, witnesses attend the recitation (the Qur’an) at dawn (during the salât).

The nightfall timeframe is very well defined from sunset (dulûk al shams = the decline of the sun at the horizon) until the end of twilight (ghasaqi llayl), right before the sky becomes completely dark.

Definitions of “dulûk al shams” and “qhasaq al layl”

Definition of the verb “dalaka” (root verb of “dulûk” al shams in the Lane Lexicon):

Above: Excerpts from the Lane Lexicon of the verb “dalaka”, root verb of “dulûk” in “dulûk al shams”.

Dictionary of the Holy Quran by Omar: “To decline, set, incline downward from the meridian (sun). Dulûk: Declining and paling”.

In the Lane dictionary and Classical dictionaries in general, there are conflicting definitions regarding the verb “dalaka” and word “dulûk” as relating to the word “sun”. This is due to the Sunni interpretation of 17:78, as they generally interpret “dulûk al shams” as meaning “the decline of the sun from the Meridian”. What the Lane Lexicon shows is that the original meaning of “dalaka” is “to rub”, which is commonly associated with the setting of the sun because of the visual effect of the sun seemingly “rubbing” against the horizon at sunset. Another interpretation found in the Lane Lexicon is that it is because, at sunset, “he who looks at it (the sun) rubs his eyes”. We will see shortly that the Quranic meaning of “dulûk al shams” is definitely the “decline of the sun” at sunset once we analyze the verse and its context in the Quran. 

Definition of “ghasaqi al layl” in the Lane Lexicon:

Simply reading from the above, “ghasaq al layl” (غَسَق ٱلَّيۡل) means “the beginning of darkness of night”. In other words, it signifies the very end of the twilight, when the night finally darkens completely. The expression “ilâ ghasaqi llayl” (إِلَىٰ غَسَقِ ٱلَّيۡلِ) means literally “until the darkening of the night” or “until the [complete] darkness of the night”, which shows that the [dark] night prayer cannot be included here as some Sunnis scholars claim.

Let us read the verse again before we analyze it:

(17:78) Observe the ritual prayer (O Mohammed) at the sun’s decline (dulûk al shams) [beyond the horizon line at sunset] until the darkening of the night (ghasaqi llayl), and the recitation (lit. “Quran”) at dawn [during the salât]. Verily, witnesses attend the recitation (the Qur’an) at dawn (during the salât).

Analysis: There shall be no guessing when we interpret verses of the Quran as they are straightforward: The beginning of the verse shows that the salât must be performed at the start of the new Islamic day at sunset (dulûk al shams = “decline of the sun” at sunset or “sun rubbing” against the horizon) until the end of the twilight (ghasaq al layl): This defines precisely ONE Quranic prayer time-frame which is nightfall; the verse also points at the “recitation” (“Quran”, means literally “recitation”) of the salât “at dawn”: We have therefore two logically opposed prayer time-frames which are “nightfall” and “dawn”.

Remark: The time for the nightfall prayer ends once the “darkening/darkness of the night” (ghasaq al layl) is reached which signifies that the nightfall prayer won’t be valid if started when the sky is completely dark.

– Two opposite prayer time frames (nightfall and dawn) being mentioned simultaneously mirrors exactly the message of verse 11:114 which refers to the practice of the salât at the “two extremities of the daylight”:

(11:114) And observe (Ô Muhammad) the ritual prayer at both extremities of the daylight (nightfall and dawn)…

The “two extremities of the daylight” (nightfall and dawn timeframes) are classified in the Quran as being part of the three “periods of the night” (3:113, 20:130 and 39:9) as explained earlier, even though the daylight is present in the sky, either declining or intensifying.

Remark: The “nightfall prayer” (صَلَوٰة ٱلۡعِشَآء = Salât al ‘ishâ’ = Nightfall salât) is mentioned by name in 24:58:

(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer (صلوة العشاء).

We explained decisively in section 13.1.2 why “al ‘ishâ’” (ٱلۡعِشَآء) signifies “the nightfall” in the Quran (please look at translations of “al ‘ishâ’” in 12:16 in most mainstream translations as well as Quranic dictionaries for physical evidence), even though Sunnis wrongly define it as being the dark night because they care more about corrupted hadiths than the Quran. Like I said earlier: Do you prefer the Quranic definition of the Sunni definition? This is exactly what it comes down to.

In other words, the boundaries of the nightfall prayer are perfectly defined in 17:78, starting at sunset (dulûk al shams = decline of the sun at sunset) and ending when the last traces of light vanish from the sky (end of the twilight).

20.2 The optional night prayer

Right after 17:78, there is an optional/supererogatory salât recommended in 17:79 when the night is dark:

(17:78) Observe the ritual prayer (O Mohammed) at the the sun’s decline until the darkening of the night (nightfall salât), and the recitation (literally “the Quran”) at dawn (dawn salât). Verily, witnesses attend the recitation (the Quran) at dawn (during the Salât).

(17:79) And during the night (wa minal layl), stay awake [Ô Muhammad] [reading] with it [i.e, the Quran], as a voluntary devotion in your favor; it may be that your Lord will exalt you to a position of honor.

We just saw that 17:78 defines the Salât practice with the utmost precision at nightfall (from the “decline/rubbing of the sun” at sunset to the “darkening of the night”) and at dawn. It therefore defines a very clear context with regards to the expression “during the night” (wa mina llayl = وَمِنَ الَّيْلِ) in 17:79, which leaves the dark night as the only other possible timeframe, located between the two. 17:79 is the continuity of 17:78 as it starts directly with “and during the night”:There is therefore no need to repeat that the context of the verse refers to the practice of the salât as it is made perfectly clear in the previous verse (أَقِمِ الصَّلَوةَ = Observe the ritual prayer…). In other words, 17:78-79 defines and delimits the very same three night prayer timeframes referred to in the expression “the [three] periods of the night” (آنَاءَ الَّيْلِ = anâa layl)) mentioned symbolically three times in 3:113, 20:130 and 39:9.

Once again, the boundaries of the “optional” (“nafilah”) night prayer are perfectly defined as being the beginning of the dark night (after the very end of the twilight) until right before the beginning of the dawn. “The night” mentioned in 17:79 refers specifically to “the dark night” given the context provided by the preceding verse (17:78), as it is lodged between “nightfall” and “dawn”.

The  same “nafilah” (optional) night salât is mentioned in 73:20:

(73:20) Your Lord knows that you stand [in prayer] close to two thirds of the night, half of it, or one third, as well as a part of those who are with you. God establishes the duration of the night and the daylight, He knows that you can’t keep track of it precisely, and He turned [His mercy] towards you. Then recite of the Quran what you easily can. He knows that some of you may be sick, and that others travel throughout the land, seeking God’s bounty, and that others fight in God’s path. Then recite what you easily can and perform the ritual prayer, pay the zakât, and dedicate to God a loan based on righteousness. And whatever good benefits your souls, you will find it in God’s vicinity. His favor is so much better, so immense. And ask God for forgiveness, in truth, He is the one who forgives, the Merciful.

73:20 points at the very same nafilah (optional) salât as 17:79. The verse mentions that it is a “salât” (Then recite what you easily can and perform “the salât”). For that reason, it needs to be within the frame of two raka’ât, just like any other ritual prayer (15:87).

Lots of people cannot stand during a long recitation of the Quran, and there is no problem for someone to sit if he or she has a physical issue or feels uncomfortable, just like for any other ritual prayer by the way.

وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

(76:25) And remember the name of your Lord morning (dawn prayer) and evening (nightfall prayer).

وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا

(75:26) and during the night (optional night prayer per 17:79), prostrate to him and glorify Him a long night.

The very same expression as in 17:79 “wa minal layl” (وَمِنَ الَّيْلِ = and during the night) is used which shows we are dealing with the exact same nafilah (optional) prayer. The verse says “and glorify Him a long night” which is reminiscent of 73:20 where we saw that Muhammad used to pray close to two thirds of the night, half of it, or one third, before God allowed to only “recite what you easily can and perform the ritual prayer” making the optional (nafilah) night prayer much easier. Once again, we see that it is an actual “salât” because we have to “prostrate” during the night salât. 75:25-26 refer again to all three night time-frames and ritual prayers mentioned in 17:78-79 and alluded to in in 3:113, 20:130 and 39:9 (the three periods of the night): Nightfall, night and dawn.

20.3 The Dawn prayer:

“Salât al fajr” (صَلَوة الْفَجْر) is mentioned by name in 24:58. We already saw that 17:78 refers to the “recitation” of the Quran at dawn performing the salât:

(17:78) Observe the ritual prayer (Ô Mohammed) at the sun’s decline (dulûk al shams) [beyond the horizon line at sunset] until the darkening of the night (ghasaqi llayl), and the recitation (lit. “Quran”) at dawn [during the salât]. Verily, witnesses attend the recitation (the Qur’an) at dawn (observing the salât).

(11:114) And observe (Ô Muhammad) the ritual prayer at both extremities of the daylight (= two periods of nightfall and dawn) and at the [four] approaches (زُلَفًا = plural = 3 or more “approaches”) of the night (indicates that the two periods of prayer in question are delimited by four boundaries), indeed, good deeds remove evil deeds. This is a reminder for those who remember [their Lord].

The two extremities of the daylight (طَرَفَيِ النَّهَارِ = tarafayi alnahâri = dual plural) are the two Quranic periods when the daylight and the night intersect, that is to say “nightfall” and “dawn”.

The two extremities cannot possibly be sunset and sunrise per say because the verse commands to “observe (Ô Muhammad) the ritual prayer at both extremities of the daylight” and it is obviously not possible to start the dawn prayer at sunrise as it would be too late.

“Zulafan” (زُلَفًا) signifies literally “at the approaches” of the night and implies that the night is not complete. The expression “at the approaches of the night” (زُلَفًا مِّنَ الَّيْلِ = zoulafan minallayl) signals that there are four “approaches of the night” as the expression is plural (3 entities or more) and it is quite evident that there are “four approaches” or boundaries which delimit the nightfall and dawn prayers: (1) sunset and (2) the end of twilight on the one hand, and (3) the crack of dawn and (4) sunrise on the other hand.

20:130 confirms the practice of the ritual prayer at dawn and shows exactly when the dawn time frame ends:

(20:130) So be patient regarding what they say, and celebrate (O Muhammad) the praise(s) of your Lord before sunrise (Dawn Quranic time frame) and before its disappearance (before sunset = mid-afternoon time frame = وَقَبْلَ غُرُوبِهَا = intersection with the mid-afternoon timeframe = al ‘ashiyyou) and from the (three) periods of the night (وَمِنْ ءآنَائِ الَّيْلِ = nightfall, dark night and dawn), and celebrate  [God] at the (five) extremities of the daylight (أَطْرَافَ النَّهَارِ = (1) sunset and (2) end of twilight on the one hand, (3) crack of dawn (4) and sunrise on the other hand,  and (5) sun at the zenith to finish) so that you may be satistisfied.

20:130 shows clearly that the dawn prayer cannot be started when the sun rises, since we have to do it “before sunrise”.  

20:130 goes much further than 11:114 (which defines precisely the nightfall and dawn prayer) in terms of number of prayers because it also implies the three prayers during the three periods of the night with the expression “anaï llayl”  (ءآنَائِ الَّيْلِ: We saw that the three periods of the night are symbolically mentioned in three verses : 3:113, 20:130 et 39:9 = nightfall, dark night and dawn) and also point at the mid-afternoon prayer (وَقَبْلَ غُرُوبِهَا = “and before its disappearance” (of the sun at sunset) » = intersection with “al ‘ashiyyu”/second half of the afternoon timeframe). Finally, the verse alludes to the noon prayer (when the sun reaches the zenith) by using the expression “at the (five) extremities of the daylight” (أَطْرَافَ النَّهَارِ = atrâfi alnahâri = (1) sunset and (2) end of twilight on the one hand, (3) crack of dawn (4) and sunrise on the other hand,  and (5) sun at the zenith). A very strong indication that the expression “atrâfi alnahâri” (at the extremities of the daylight) designates five “extremities” is that the word “extremity” (طَرَف = taraf) occurs five times in the Quran (3:127, 11:114, 13:41, 20:130, 21:44) either as a singular or plural. The zenith is therefore one of those five “extremities” and also implies “the middle prayer” (al salât al wustâ). The words and expressions used in 20:130 thus intersect with all five prayer Quranic timeframes (nightfall, dark night, dawn, early afternoon, second half of the afternoon).

The beginning of the dawn time frame is perfectly defined in 97:5 (Peaceful it is, unitl the emergence of the dawn). The correct time to start the dawn prayer is called the “astronomical dawn” is when people can visually start discerning the first traces of light at the horizon at sea level.

Definition of the astronomical dawn: It is the moment when the geometric center of the sun is 18 degrees below the horizon at sea level in the morning.

Therefore, once again, the boundaries of the dawn (fajr) salât are perfectly defined in the Quran.

The command to recite the Quran at dawn (17:78) during the salât as well as after it if one does not know enough of the Quran to recite and understand it by heart shows that Muslims must consider such a command as mandatory. Even if you are exhausted or late, always recite or read carefully at the very least one verse or a short sura at dawn every single day without fail and until your last breath!

20.4 The middle prayer

The noon prayer is mentioned by name in 2:238:

حَفِظوا عَلَى الصَّلَوَتِ وَالصَّلَوةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَنِتِينَ

(2:238) Preserve strictly the ritual prayers (salawât), and the middle prayer (al salât al wustâ), and stand up before God with humility.

The middle point between dawn and sunset is the meridian (zenith). In other words, “the middle prayer” is situated in the “middle” of the daylight (al nahâr). We will explain later the mathematical miracle of 2:238 which proves decisively that “al salât al wustâ” is “the middle prayer” and not the one in the second half of the afternoon as Sunnis claim, or “the most excellent prayer” as Quranists claim. We will simply mention here the most simple proof, which is the fact that the two words of the expression “and the middle prayer” (وَالصَّلَوةِ الْوُسْطَىٰ) occupy “the middle” of the verse in terms of words (3 words surround the expression to the right and to the left) and letters (14 letters surround the expression to the right and to the left). This is statistically significant and will touch the heart of the sincere. The Quran is coded mathematically (72:28, 56:78), and this is merely a glimpse of the miracle which will be described later.

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

(30:18) All praise is due to Him in the heavens and the earth: at mid-afternoon, as well as when you reach midday (when the sun starts declining from its zenith).

In 30:18, the “second half of the afternoon” prayer timeframe (العَشِىُّ = al ‘ashiyyu) is purposely mentioned before the middle prayer time-frame to delineate right away the middle of the afternoon which marks the end of “the middle prayer” (al salât al wustâ). We explained in detail in section 13:5 that the word “ashiyyan” (عَشِيًّا = at mid-afternoon) in 30:18 is purposely indefinite (it has no article and carries a double fatha at the end) because the intent is to mark the beginning of the “mid-afternoon” timeframe. “’Ashiyyan” would have been definite and would have had a preposition (like it does in 38:31) if it defined part of or the entire mid-afternoon timeframe.

The early afternoon timeframe is called “al dhahîrat” (الظَهِيرَة = the early afternoon) in 24:58, which is perfectly in line with the verb “tudhhiruna” (تُظْهِرُونَ = “you reach midday”) found in 30:18 and that timeframe therefore ends precisely “at mid-afternoon” (عَشِيًّا = ‘ashiyyan). We will see later that the mathematical structure of 2:238 defines irrefutably “al salât al wustâ” (the middle prayer) as the fourth daily prayer since sunset (the Islamic day starts at sunset) which corresponds to the noon prayer, and more precisely the prayer of the “middle” of the daylight.

Again, the early afternoon time frame is perfectly defined with a precise starting point at the meridian and an ending point “at (the beginning of the) mid-afternoon” (‘ashiyyan), halfway between the zenith and sunset.

20.5. The mid-afternoon salât

The second half of the afternoon salât timeframe (العَشِىُّ = “ al ‘ashiyyu” = second half of the afternoon) is obviously mentioned in the previous verse (30:18) so there is no need to repeat it and it therefore starts in the middle of the afternoon. We have just explained that the word “’ashiyyan” (عَشِيًّا) means specifically “at mid-afternoon” (and not “in the second half of the afternoon”) because it purposely designates the very beginning of the second half of the afternoon timeframe when it is time to perform the salât.

“Al ‘ashiyyu” (العَشِىُّ) starts halfway between the zenith and sunset, right after the early-afternoon time frame (al dhahîrat/al dhur = early afternoon timeframe). The two following verses indicate when the mid-afternoon prayer ends:  

(20:130) So be patient regarding what they say, and celebrate (O Muhammad) the praise(s) of your Lord before sunrise (Dawn Quranic time frame) and before its disappearance (before sunset = second half of the afternoon time frame)…

“Before its disappearance” means literally “before the (complete) disappearance of the sun at sunset” and therefore intersects with “al ‘ashiyyu” (العَشِىُّ = “the second half of the afternoon”) time-frame. 20:130 shows that it is possible to observe the “mid-afternoon” prayer until sunset, right before “the (complete) disappearance of the sun” (غُرُوبِهَا وَقَبْلَ = “and before its disappearance”) beyond the horizon line at sea level.

(50:39) So be patient regarding what they say, and celebrate (O Muhammad) the praise(s) of your Lord before sunrise (= dawn timeframe) and before sunset (= mid-afternoon timeframe)…

Just like in 20:130, “before sunset” intersect by definition with “the second half of the afternoon” timeframe (al ‘ashiyyu):

Once again, the boundaries of the mid-afternoon prayer (“salât al ‘ashiyyi” if we logically name it after its Quranic timeframe) are perfectly defined and can be performed starting in the middle of the afternoon (عَشِيًّا = “’ashiyyan” = “at mid-afternoon”) until right before the complete disappearance of the sun at sunset (20:130, 50:39).

The second half of the afternoon time frame is mentioned eight times in the Quran, for instance in the following verse quoted earlier:

(38:31) When well trained horses of the highest breed were displayed before him (Solomon) in the late afternoon, (38:32) He said: “Indeed I favored the love of pleasant things over the remembrance of my Lord”, until they were hidden behind the veil (hijab) [i.e. of the sunset].

We thoroughly explained earlier that Solomon missed the mid-afternoon prayer once they (Solomon and his horses) were hidden being the veil (hijab), which refers to the veil of the night once the sun disappeared at the horizon at sunset. This is perfectly in line with Acts 3:1 (the mid-afternoon Jewish prayer) and other parts of the Christian gospels, where we see that guided Jews and prophets used to perform five daily rituals prayers, four of which are mandatory, just like in the Quran.

Remark: The real meaning of ‘asr

Sunnis call the mid-afternoon prayer “salât al ‘asr”, which is incorrect. The word ‘asr is mentioned only once in the Quran in 103:1, and means “time” in the verse and Quranic Arabic in general:

Primary definition of ‘Asr in the Lane Lexicon

Sura 103 is not related to the practice of the ritual prayer in any way (please recite it in your mind or read it for confirmation). Again, ‘Asr simply does not mean “middle of the afternoon” or “late afternoon” but “time”, and it is the word “al ‘ashiyyu” (العَشِىُّ = second part of the afternoon) mentioned in 30:18 and a total of eight times in the Quran which refers to the “late afternoon” prayer timeframe.

Remark: If we write all ritual prayers according to their Quranic names (instead of the Sunni names which are almost always Quranically incorrect), or derived from their Quranic timeframes when they are not mentioned by name, we get:

صلوة العشا (nightfall prayer = salât al ‘ishâ GV 533, 24:58) + صلوة اليل (night prayer = salât al layl, GV 202, see al layl in 17:79, 75:26) + صلوة الفجر (dawn prayer = salât al fajr, GV 445, 24:58) + الصلوة الوسطى (the middle prayer, al salât al wusta, GV 278, 2:238) + صلوة العشى (mid-afternoon prayer = salât al ‘ashiyyi, GV 542, 30:18, 38:31, etc…) = 2000 = 5 × 400 (GV شمس/shams/sun).

It is noteworthy that all five canonical daily prayer timeframes are indexed to the position of the sun (شمس = shams, GV 400). Any given prayer can be performed only when the sun occupies a precise position in the sky. And God knows best if this is the correct interpretation.

20.6 Additional longer time frames mentioned in the Quran

The language of the Quran is a miracle of precision and explains itself, and some words actually happen to combine several time frames.

Let us study 24:36-37:

(24:36) [Such resplendent light can be found] In houses permitted by God to be raised, so that His name be mentioned in them. Glorify Him in them in the mornings (bil ghuduwwi = from fajr to noon) and [in the periods] from noon to nightfall (bil asâli).

(24:37) Men who do not let themselves be distracted by business or trade from the remembrance of Allah and performing the ritual prayer as well as donating the zakât. They fear a day in which the hearts and the eyes will be dumbfounded.

24:36 mentions two opposite time frames which are “al ghuduww” (ٱلْغُدُوّ = period from daybreak to noon) and “al asâl” (ٱلْاَصَال = plural = periods from noon to nightfall) and we are going to justify why.

According to the Lane dictionary, “al ghuduww” (ٱلْغُدُوّ) is the plural of “al ghudwat (ٱلْغُدْوَة) which signifies “the early part of the morning; the first part of the day; or the period between the time of the prayer of daybreak and sunrise”.

“Al asâl” (ٱلْاَصَال) is a plural of paucity (3 to 10 entities) according to the Lane lexicon, the singular being “al asîlat”(ٱلْاَصِيلَة) which signifies “the evening, or the time from the asr (i.e. mid-afternoon) to sunset”.  

These two definitions are in my view incomplete in the light of the Quran as we are going to explain.

Translations typically translate the two words respectively by “mornings” and “evenings” which is rather vague, but 24:37 clarifies that those two periods are periods when people can easily allow themselves to be “distracted by business or trade from the remembrance of Allah and performing the ritual prayer” which is a first indication that these two periods actually include the daytime (al nahar) during which people are the most likely to work.

Verse 13:15 provides the correct definition of the two periods:

(13:15) To God prostrates everything in the heavens and the earth, willingly or unwillingly, as well as their shadows in the mornings (bil ghuduwwi = from fajr to noon) and [in the periods] from noon until the end of nightfall (bil asâli).

13:15 thus clearly proves that the two periods (al ghuduw and al asâl) are whenever you can actually see “the shadows” caused by the sunlight and during which business or trade takes place (24:37), which is the case starting at fajr (you can start seeing shadows at dawn), in the morning until noon, during the entire afternoon, as well as at nightfall (you can also see shadows at nightfall in the proper conditions).

Therefore, we can confidently say that 24:36-37 refers to the utmost importance to remember God in general (and most notably during the salât as mentioned in 24:37) from daybreak until noon (ٱلْغُدُوّ = al ghuduww = the mornings), as well as in the early afternoon (30:18), mid-afternoon (al ‘ashiyy, 30:18) as well as during nightfall (17:78), these three Quranic time frames forming what is called “al asâl” (ٱلْاَصَال = 3 Quranic periods from noon to the end of nightfall) and may explain the plural of paucity (plural reserved for 3 to 10 entities, in this case a period which englobes three Quranic time frames). Four mandatory Quranic salawât (prayers) are therefore included in these two periods, bearing in mind that the night prayer is “nafilah” (“optional”, 17:79) which explains why it is not included in the two verses.

“Al ghuduw” (ٱلْغُدُوّ) therefore englobes the entire morning period from daybreak to noon, while “al asâl” (ٱلْاصَال) englobes the entire afternoon until the end of nightfall. This is not a dictionary definition, but a Quranic definition.

Remark: The above also demonstrates that Quranists who rely on verses such as 24:36-37 to claim that there are only two daily prayers at dawn and nightfall (relying on an incorrect definition of the two periods) in the Quran are proven wrong by the actual Quranic definition of the two periods in the light of 13:15 and the fact that business and trade takes place during these periods (24:37).

21. The canonical prayers and cardinal points

Some adversaries of Islam have criticized that the Quran does not seem to indicate the 4 cardinal points, since the Quran only mentions by name the east and the west. It is incorrect, because the salât, as a symbol of faith and guidance for the believers, and its timings, depend on the key positions of the sun in the sky, therefore ritual prayers start and end when the sun is aligned with the 4 cardinal points, or halfway between two cardinal points when it comes to the mid-afternoon prayer, which is also very relevant since it is marked on a compass as “southwest”:

During the night, the sun is obviously below the horizon, but is located towards the north halfway through the night.

David used to rise in the middle of the night to perform the optional night prayer when the sun points towards the north:

(Psalm 119:62) In the middle of the night I arise to thank you for your just regulations.

(17:79) And rise from thy sleep and pray during part of the night [as well], as a free offering from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come].

In other words:

5 ritual prayers = 4 cardinal points and 1 mid-car dinal point pointing towards southwest.

22. What is the true meaning and position during the day of “al salât al wustâ”: The mathematical secrets of 2:238

22.1 Significant mathematical properties define the meaning of “al salât al wustâ”

Above: Verse 2:238 written in Kufic script in “al mushaf al imam”. The Quran was authenticated to prevent the creation of alternative versions under the rule of Khalifa Uthmân (576-656), the third Khalifa of Islam, who ordered 7 copies to be disseminated in the Muslim empire.

This section is a short summary of the detailed article found on this website (“Salât: miracle of 2:238”) where you will find a more detailed explanation. The emergence of hadiths “other than God and His verses” (45:6) two centuries after the death of the prophet Has resulted in the creation of a religion that contradicts the Quran in many ways. For instance, so called “sahih” (authentic) hadiths provide three different definitions for “al salât al wustâ” which are “the dawn prayer”, “the noon prayer” and “mid-afternoon prayer”. In other words, they grossly contradict themselves, instill doubt in people’s minds and misguide people in many ways instead of clarifying the Quran as wrongly claimed by Sunnis and Shias. In addition, some misguided Sunnis and Quranists claim that “al salât al wustâ” means “the most excellent prayer” instead of “the middle prayer”. By the grace of God, we have the Quran fully detailed to guide us and expose those who follow their egos or make mistakes. Let us read verse 2:238:

حفظوا على الصلوت والصلوة الوسطى وقوموا لله قنتين

(2:238) Safeguard the ritual prayers (al salawât), and the middle prayer (al salât al wustâ), and stand [during the salât] before God with reverential humility.

Fact Nº 1: Al salât al wustâ is the “Middle prayer”, not the “most excellent prayer” (as claimed by some Sunnis and Quranists) because it occupies the very middle of verse 2:238 both in terms of words and letters (read from right to left):

حفظوا على الصلوت والصلوة الوسطى وقوموا لله قنتين

                       (3 words+14 letters)  (2 words + 13 letters)    (3 words+14 letters)

It is the Quran which should be our guide and not our egos: “Al salât al wustâ” (the middle prayer) starts exactly “in the middle” of the daylight, when the sun reaches the zenith, which is why it occupies the exact “middle” of the verse in terms of words and letters.

Fact Nº 2: 2:238 is coded mathematically according to the abjad system (all Arabic letters have mathematical values) and the last prayer mentioned in the verse (الصلوة الوسطى = the middle prayer, mathematical or “gematrical value” 278) is logically the fourth prayer of the Islamic day (which starts at sunset) because it has the same gematrical value as number “four” (أربعة = arba’atun = GV 278): (1) Nightfall prayer, (2) Night prayer, (3) dawn prayer, (4) the middle prayer, (5) the mid-afternoon prayer.

Fact Nº 3: Words are separated by the conjunction “wa” (و = “and”) in an enumeration in Arabic, and, following the same logic, we find that the first part of the verse “Safeguard the ritual prayers” has the same gematrical value as numbers “one and two and three” in Quranic Arabic:

– Such a logical mathematical construction and result is almost impossible to obtain by chance. It confirms that 2:238 is written in a peculiar way and that the word “salawât” (ritual prayers) in “Safeguard the ritual prayers” does not refer to all daily prayers under this particular angle, but only to the first three night prayers following a typical lunar day progression which starts at sunset [(1) nightfall, (2) night and (3) dawn prayers)], because “al salât al wustâ” (the middle prayer) restricts the meaning of the word “al salawât” regarding its position in the Islamic day (number four).   

Fact Nº 4: In other words, the entire first part of the verse which relates to the number of daily prayers until “al salât al wustâ” (“Safeguard the ritual prayers and the middle prayer, GV 1946 = 278 × 7) has the same gematrical value as numbers “One and two and three and four” (GV 1946 = 278 × 7) in Quranic Arabic. We note here that the gematrical value of “Safeguard the ritual prayers and the middle prayer” is again multiple of 278, gematrical value of number “four” (GV 278), as well as “al salât al wustâ” (GV 278), the fourth daily prayer of the lunar day which starts at sunset: (1) nightfall prayer, (2) night prayer, (3) dawn prayer, and (4) Middle prayer, (5) mid-afternoon prayer.

Fact Nº 5: If we isolate “al salât la wustâ” (the middle prayer, GV 278) from the right and left part of the verse, which makes sense because of its meaning and because we know that the expression occupies the middle of the verse, we find that both parts are also multiple of 278 (GV “al salât al wustâ” and number “four”):

It is easy to calculate the odds of getting such a mathematical system based on multiples of 278 randomly:

278 × 278 × 278 = 21,484,952.

From a purely statistical standpoint, this is a true mathematical miracle because there is one chance in over 21 million for such an orderly system based on multiples of 278 (GV “al salât al wustâ” and number “four”) to occur coincidentally. This is what you call an authentic mathematical miracle and you have to literally be blind not to see it.

Fact Nº 6: The gematrical value of “Safeguard the ritual prayers and” (GV 1668 = 278 × 6) and “One and two and three and” (GV 1668 = 278 × 6) are identical. It is quite incredible to see that the factor associated with 278 is number 6 = 1+2+3, which seems to indicate a subtle symbolical correlation with numbers “One and two and three” (= 1+2+3). What follows is going to confirm that we are dealing here with a significant mathematical property.

Fact Nº 7: The previous table logically implies that the total gematrical value of verse 2:238 is multiple of 278 (GV “al salât al wustâ” as well as number “four”), and it is exactly 1668 + 278 + 834 = 2780 = 278 × 10.

Like previously, let us decompose the factor associated with master number 278, which happens to be number 10:

2780 = 278 × 10 = 278 × (1+2+3+4)

10 = 1+2+3+4

– We recognize here numbers “one and two and three and four” (GV 1946 = 278 × 7) which we showed earlier have the same gematrical value as “Safeguard the ritual prayers and the middle prayer” (GV 1946 = 278 × 7).

The total gematrical value of 2:238 [2780 = 278 × 10 = 278 × (1+2+3+4)] thus points in a subtle manner at a symbolical relationship between number 278 (GV “al salât al wustâ”) and numbers “1+2+3+4”, and we have witnessed that the gematrical value from the beginning of the verse until “al salât al wustâ” (GV 278) is equal to the gematrical value of numbers “1+2+3+4” (“one and two and three and four” = GV 1946 = 278 × 7).

In other words, stating that numbers “one and two and three and four” are coded at a parallel level in the verse and are directly related to “al salât al wustâ” (GV 278) is no wishful thinking and does not come out of nowhere as it is in fact coded in a subtle manner in the total gematrical value of 2:238.

Fact Nº 8: Verse 2:238 can also be written in the following way:

2:238 = 2780 = (1×278) + (2×278) + (3×278) + (4×278)

We see here that the numbers of all four prayers until “al salât al wustâ” are coded in base 278 (GV “al salât al wustâ” and number “four”), which is the “core” (“the middle prayer” occupies “the middle” of the verse) and master number of the verse.

We can therefore conclude the following facts by splitting the verse in two parts:

– “Safeguard the ritual prayers and” [GV 1668 = 278 × 6 = 278 × (1+2+3)]: The first part of the verse symbolizes numbers “1+2+3” written in base 278.

– “the middle prayer, and stand before God with reverential humility” (GV 1112 = 278 × 4): The second part of the verse symbolizes number “four” written in base 278. 

The numbers assigned to daily prayers (1+2+3+4) until “the middle prayer” (the fourth daily prayer out of five) are therefore encrypted in two different ways in the verse:

– From the beginning of the verse until “al salât al wustâ” (= GV of “one and two and three and four” = GV 1946 = 278 × 7).

– In the entire verse in base 278 (GV “al salât al wustâ” and “four”): 2780 = (1×278) + (2×278) + (3×278) + (4×278).

Fact Nº 9: Given the fact that the Quran prescribes the practice of the salât based on the recitation of the seven verses of sura 1 “in series of two” (as decreed in 15:87), it implies that sura Al Fatihah is recited only twice in each prayer (i.e. two raka’ât). Sura 1 has 139 letters and is recited twice in each salât (2 × 139), and we have the right to wonder if God chose number “four” (أربعة = GV 278) in the verse and wrote 2:238 in base 278 to symbolize the number of prayers from 1 to 4 because 278 = 2 × 139:

2:238 : GV 2780 = [1 × (139×2)] + [2 × (139×2)] + [3 × (139×2)] + [4 × (139×2)]

We can see above that 139 being the number of letters of sura 1, “Al Fatihah” is the cornerstone of the salât and is recited twice in each of the four prayers until “al salât al wustâ”, in accordance with the decree revealed in 15:87. Any additional recitation of the Quran is strongly recommended (3:113, 15:87, 17:78, 29:45) under the condition that we understand what we say (4:43).

The verse is thus composed in base 278 (= 2 × 139), in addition to being written according to the decimal system (the abjad system is a decimal system by definition).

Fact Nº 10: There are 4726 words (278 × 17) from the beginning of sura 2 to the end of verse 2:238. It is unlikely that it is a coincidence given the incredible mathematical properties which we have witnessed in the verse regarding number 278 and the extreme difficulty to obtain multiple of 278 coincidentally (1 chance in 278). Ultimately, all this is a matter of sincerity, and God knows best.

Fact Nº 11: The plural “al salawât” (the ritual prayers)occurs in 2:238: There are FOUR simple forms of the word “salawât” (ritual prayers) in the Quran (out of five words “salawât”), and the fourth prayer of the Islamic day mentioned verse 2:238 corresponds to “al salât al wustâ” (the middle prayer, GV 278) which has the same gematrical value as number “four” (أربعة = GV 278).

22.2 We need “to guard the ritual prayers” four times a day

– We find the verb “yuḥāfiẓu” (يُحَافِظُ) (to guard, form III) in the critically important verse 2:238 in the expression “guard the salawât” (ritual prayers). It is noteworthy that this verb appears exactly four times in the Quran, and always when it comes to “guard the ritual prayers”:

1. (2:238) “Guard strictly the ritual prayers”,

2. (6:92) “And those who guard their ritual prayer”,

3. (23:9) “Those who guard their ritual prayers”,

4. (70:34) “And those who guard their ritual prayer”

= Four times “guard the ritual prayer(s)”.

The Quran is often multiple meaning, and this reflects in my view the four mandatory daily prayers (Nightfall, dawn, noon, and mid-afternoon prayers), bearing in mind that the night prayer is optional (17:79).

As proven in this study which attempts to reconcile all verses of the Quran which deal with the ritual prayer, four ritual prayers are mandatory while one is optional (the night prayer, see 17:79), making a total of five daily prayers.

Why is there such a miraculous mathematical design revolving around number “four” (GV 278) and “al salât al wustâ (GV 278) in 2:238? The primary reason in my opinion is that God knows full well that hadiths (“hadiths other than God and His verses”, see 45:6) would confuse people because they define “al salât al wustâ” either as the morning prayer, noon prayer and mid-afternoon prayer! As a result, most Sunnis wrongly believe that it is the mid-afternoon prayer. Based on so called “authentic” hadiths which are supposed to “clarify” the Quran, it is strictly impossible to know what the real meaning of the “middle prayer” is. Therefore, since the Quran is the book for which there is no doubt (2:2), the mathematical miracle of the Quran erases the hadith lies and doubts and makes sure that sincere people who witness the miracle of 2:238 will correctly identify “the middle prayer” as the fourth of the Islamic day and the one which starts “in the middle” of the daylight, and not any other one.

Some people may wonder after witnessing such a profound miracle: “Is there really a fifth daily prayer in the Quran after witnessing such a heavy miracle regarding daily prayers and number four?”.

We witnessed many proofs regarding five prayers by explaining verses, as well as mathematical miracles, there is therefore not even the shadow of a doubt regarding five daily prayers. But in addition, it is noteworthy that in 2:238, if we calculate the gematrical value of words from the word “salawât” (discarding the article “al”) until “salât al wustâ”, we get: 

صلوت والصلوة الوسطى = 810 = 5 × 162 (GV “al salât”)

= “Prayers and the middle prayer”

The Quran is multidimensional and multiple meaning (as allegorically explained in 18:109) and despite the primary focus of the verse being to unequivocally prove the correct position of “the middle prayer” as the fourth prayer of the Islamic day which starts at sunset, the above mathematical correspondence between the word “salawât” (prayers) and “the middle prayer” also shows in my view that there are five daily prayers in Islam, concurring with the rest of the Holy Quran.

We saw earlier that from the first verse where the word “salât” is mentioned (2:3) to the last (98:5), there are 6221 verses (including unnumbered Bismillahs which are undeniably part of the Holy Quran) = 810^th prime number = 5 × 162 (GV “al salât”).

Some people may question why we discard the article “al” in the above sequence of words and rate the result as arbitrary. We have to bear in mind that the word “al salawât” occurs only once in the Quran, whereas the word “salawât” without the article “al” occurs five times in all its forms. Once you understand that, you realize why discarding the article “al” to focus solely on the word “salawât” in the above sentence is justifiable as we are attempting to express the frequency of all five daily “salawât” (prayers), which obviously include “the middle prayer”. As we saw earlier, the word “salawât” occurs four times in a simple form [2:157 (1), 2:238 (1), 9:99 (1), 22:40 (1)], and once as a non-simple form (23:9) which in my opinion symbolizes the optional night prayer.

Remark: As seen earlier, the Quranic command in the second person singular (imperative form) “Observe the salât!” (أَقِمِ الصَّلَوةَ) occurs five times in the entire Quran in 11:114, 17:78, 20:14, 29:45, 31:17. It refers three times to the prophet Muhammad, once to Moses in 20:14 and once to Luqman’s son in 31:17. Connecting number 810 (5 × 162, GV “al salât”) found in 2:238 to number “five” (GV 705), we get 810 + 705 = 1505 = 5 × 303 (GV أَقِمِ الصَّلَوةَ = “Observe the salât!”) = 5 × “Observe the salât!”.

Additional Remark: If we add the gematrical value of “al salawât” (GV 557) + “al salât” (GV 162), which are both found in 2:238, we get 719, which is the 128^th prime number (GV Al Ka’bah).

(41:53) We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth. Is your Lord not sufficient as a witness of all things?

23. The Friday prayer

(62:9) O you who believe, when the call for the salât is announced on the day of gathering (Friday), hurry to [celebrate] God’s remembrance, and cease all business. It is better for you, if (only) you knew. (62:10) When the salât is finished, then disperse through the land and seek God’s bounty. Remember God frequently, so that you may prosper.

The Friday prayer is nothing more than a regular “middle [of the day] prayer” (al Salât al wustâ) which can be performed starting when the sun reaches its highest point around noon until the mid-afternoon prayer. It is like any other middle prayer of the week or any salât at any time of the day (the salât is always two raka’ât), except that it is mandatory in normal conditions for Muslims to attend the group prayer, usually at the mosque with the local community. It is a moment for the community to glorify God in unison by observing the two raka’ât middle prayer decreed in 15:87. There is no mention anywhere in the Quran of any mandatory sermon in two parts, as practiced in traditional Sunni Islam to try to match the corrupted four raka’ât Sunni prayer. If the Imam or anyone volunteers to make a sermon or a Quranic study before the prayer or address community related issues, it is a very good thing, but it is not an obligation in any way, nor is it part of the salât ritual performed on Friday. Trying to keep a two-sermon format invented by Sunni Islam before performing the two mandatory raka’ât decreed in 15:87 would be inventing idols beside God. The Friday prayer is about listening to the Word of God (The Quran alone) and gathering the community so it can be and remain united around the word of God and its commands. The mosque is the center of the life of a Muslim, both men and women.

The Quran specifies that people shall be dressed nicely every time they go to a mosque (not just on Friday), but without being extravagant:

(7:31) Ô children of Adam, dress nicely (literally: “Take your adornments”) at every mosque, and eat and drink, but do not be extravagant, indeed He does not love people who are extravagant.

Some people may say: “How do we know if the salât performed on the day of gathering (yawm al jumu’ah) is the middle prayer and not the one at dawn, mid-afternoon or sunset? The short answer is that there is a consensus that in Islam that the Friday prayer has always been the noon prayer, and there is no valid reason to even question it.

In addition, God commands in 62:9 to “cease all business”. The community at large could not “cease all business” and right after the prayer “disperse through the land and seek God’s bounty” (62:10) – which is basically going back to work – at dawn or sunset because most people would be off work. The mid-afternoon prayer is unlikely because people would have little time left before sunset to work. Therefore, and by default, it is the middle prayer which makes sense. It has to be performed preferably shortly after when the sun reaches its highest point because 62:9 mentions specifically that people have to gather for the community prayer right after the “call for the salât” is made (62:9), which is exactly halfway between sunrise and sunset (zenith).

It is not possible for everyone in a society to consistently attend the normally mandatory Friday prayer exactly at noon. Some people work in hospitals and need to take care of patients, other work in the police, military, power plants, need to protect sensitive installations, and some people may be temporarily sick. God wants everyone to be able to perform the middle prayer correctly following the ritual He decreed in the Quran and make it possible for those who miss the community prayer for rightful reasons to still attend a community prayer and we have to use common sense in such occasions. It can be either praying at work or at home in a small group, following a Friday prayer watching TV if someone is sick, etc…

Some disingenuous people among Quranists who claim that they follow the Quran alone challenge fundamentals of Islam without knowledge by claiming that the Quran fully detailed does not acknowledge a 7-day week nor that the “day of gathering” takes place on the 6^th day of the Islamic week, corresponding to Friday in the western world. On the other hand, Sunnis claim that we need to rely on Hadiths and sunnah to find such information. This section is going to expose both categories of people by proving that both concepts are indeed confirmed directly in the Holy Quran. 

23.1 The seven day week in the Quran

The Quran is the continuity and fulfillment of the books revealed to prophets before Muhammad (2:4) and it does acknowledge a seven-day week by mentioning that the Sabbath was decreed to both Jewish and Christians (16:124).

The Arabic word “sabt” (سبْت = Sabbath) originates from the Hebrew word “chabbat” which is linguistically linked to the word “seven” in Hebrew, and as a result in Arabic which is a Semite language:

All we have to do is pronounce the Arabic words “sabt” (سَبْت = Sabbath) and sab’atun” (سَبْعَةٌ = sept) to witness that they are linguistically very close to each other, even though they do not share the exact same root according to the modern classification of roots in Arabic. The root word for “Sabbath” is “sabata” (سَبَتَ), while the root word for “seven” is “saba’a” (سَبَع). They only share the same first two letters of their respective root word (letters “sin” and “bâ”), because in old Hebrew from which “Sabbath” is derived, root words originally had only two letters (instead of three now). In other words, number “seven” and “Sabbath” have the same original root in ancient Hebrew (as documented in the Strong Hebrew/English dictionary). As a result, the full meaning of the word “Sabbath” in Hebrew signifies the “cessation of work on the seventh day” because it is directly derived from number “seven”. This alone is enough to expose the conspiracy of the Quranists who deny the concept of a seven-day week in Islam without knowledge.

God designed the seven-day week in order to reflect the six-day process of creation of the universe followed by its cessation on the seventh day:

(Genesis 2:2) By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. (Genesis 2:3) God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.

(Exodus 20:11) For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but He ceased on the seventh day. Therefore, the lord blessed the Sabbath and made it holy.

(7:54) Indeed your Lord is God, the one who created the heavens and the earth in six days, then ascended on the Throne (i.e. on the seventh day) …

Remark: In the Bible and the Quran, the concept of “day” reflects the rotation of heavenly bodies, not just the earth. The rotation of our planet defines one “day” from our standpoint, but the sun rotates once around its axis every 25.38 of our days which is one day from the sun’s perspective. In my opinion, the creation of the universe in six days is to be taken literally in the Bible and the Quran, and means that, starting from the initial big bang described in the Quran (21:30), the universe and all it contains was created over six rotations of the universe around itself, in other words six “days” from the universe’s perspective. God designed the concept of time on our planet to symbolize the overall process of creation of the universe and decreed that we shall count our days from one to seven to reflect metaphorically the creation cycle of the universe followed by God’s ascent on the throne on the seventh day.

It is interesting to note that the mathematical value of the word “Sabbath” (سبْت) in the Quran is multiple of seven:

(Deuteronomy 5:12) “Observe the Sabbath day by keeping it holy, as the Lord your God has commanded you”.

It is interesting, considering the origin of the word “Sabbath” in the Bible, that the seventh day was specifically designed to cease any type of work on the day that God (Allah, mathematical value = 66) had ceased or completed the process of creation. The mathematical value of the word Sabbath is 462 = 7 × 66 (GV of Allah).

It is also noteworthy that the root word of the word “Sabbath” (سبت = sabata), specifically referring to the practice of the Sabbath, occurs seven times in the Quran:

2:65 (1), 4:47 (1), 4:154 (1), 7:163 (2), 16:124 (2) = 7 times.

The gematrical value of those seven words is the following:

السبت (2:65, GV 493) + السبت (4:47, GV 493) + السبت  (4:154, GV 493) + السبت (7:163, GV 493) + سبتهم (7:163, GV 507) + يسبتون (7:163, GV 528) + السبت (16 :124, GV 493) = 3500 = 7 × 500.

The Quran confirms the seven-day cycle of the universe (its seven rotations) described in the Bible by implying that God « ascended (استوى = is’tawâ) on the throne » on the seventh day. The verb « is’tawâ » (ascended) intersects with the word « throne » exactly seven times in the Quran:

7:54 (1), 10:3 (1), 13:2 (1), 20:5 (1), 25:59 (1), 32:4 (1), 57:4 (1) = 7 times.

(7:54) Indeed your Lord is God, the one who created the heavens and the earth in six days, then ascended on the Throne (in other words, on the 7^th day) …

The names of the seven days of the week in Islam are the following:

23.2 Why the “day of gathering” is the sixth day of the week

23.2.1 The intersections between the words “salât” and “day”

The Quran is designed mathematically (56:78, 72:28) and one of the Quranic signs that the “salât on the day of gathering” (mentioned in 62:9) takes place on the sixth day of the week is the fact that 62:9 happens to be the sixth and last occurrence of the word “day” in the 67 simple forms of the words “salât” mentioned in the Quran:

2:177 (1); 4:162 (1); 9:18 (1); 14:31 (1); 24:37 (1); 62:9 (1) = 6 times

Therefore, 62:9 confirms symbolically that “the salât on the day of gathering” occurs on the 6^th “day” in the 67 word “salât” system.

A most profound sign: The Islamic seven day week miracle

Islamic days and corresponding names in the western world:

1              Yawm al-Aḥad (First day = يوم الأحد ) : Sunday

2              Yawm al-Ithnayn (Second day = يوم الاثنين ) : Monday

3              Yawm ath-Thulaathaaʼ (Third day = يوم الثلاثاء ) : Tuesday

4              Yawm al-Arba’aa’ (Fourth day = يوم الأربعاء ) : Wednesday

5              Yawm al-Khamīs (Fifth day = يوم الخميس ) : Thursday

6              Yawm al-Jumu’ah (The Day of Gathering = يوم الجمعة ) : Friday

7              Yawm as-Sabt (The Day of Sabbath = يوم السبت ) : Saturday

Remark: The gematrical value of all seven names of the week (discarding the hamza which is not part of the early Quranic script) is:

يوم الأحد  (“the first day”, GV 100) + يوم الاثنين  (“the second day”, GV 698) + يوم الثلاثا (“the third day”, GV 1119) + يوم الأربعا (“the fourth day”, GV 361) +يوم الخميس  (“the fifth day” GV 797) + يوم الجمعة (“the day of gathering”, GV 205) + يوم السبت  (“the day of sabbath”, GV 549)

= 3829 = 7 × 547.

Quranists and other people who also deny that there is a Friday prayer will try to claim that the above may be a coincidence and that it does not confirm mathematically that “the day of gathering” (Friday) is the sixth day of the Islamic week. I have bad news for them, because it does. Let us now proceed exactly the same as above by adding the gematrical values of the first six days of the Islamic week which includes seven days:

يوم الأحد  (“the first day”, GV 100) + يوم الاثنين  (“the second day”, GV 698) + يوم الثلاثا (“the third day”, GV 1119) + يوم الأربعا (“the fourth day”, GV 361) +يوم الخميس  (“the fifth day” GV 797) + يوم الجمعة (“the day of gathering”, GV 205) = 3280 = 2 × 2 × 2 × 2 × 5 × 41 = 205 (GV of “the day of gathering”) × 16 (GV of “ayah” = “miracle”).

Notes: 3280: 3 + 2 + 8 + 0 = 13 = 6^th prime number.

3280 = 2 × 2 × 2 × 2 × 5 × 41: 2 + 2 + 2 + 2 + 5 + 41 = 54 = 6 × 9.

In other words, this hidden mathematical system also confirms symbolically that the position of “the day of gathering is the sixth day of the Islamic week. Praise be to Allah, Lord of the Universe!

“God controls everything” (وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ, 11:12). The Quranists who claim they are here to purify Islam but unfortunately fell in the same trap as Sunnis and Shias and actually pervert Islam are again exposed.

There is one chance in 205 that the above fact would be coincidental.

“The day of sabbath” and “the day of gathering” are the two most important days of the week in the history of mankind and symbolize respectively the day God ascended on the throne (the seventh day) and the day of the completion of creation (the sixth day), and it is why God, thanks to His infinite Grace, allowed the above Islamic weekly system to be coded mathematically in order to divinely expose the deniers.

23.2.2 The 365 word “day” system functions like a calendar

The simple form of the word “day” occurs 365 times in the Quran, symbolizing a solar year. An average lunar year is 354 days, and is also coded mathematically in the same system as proven in the article “miracle of the word “day”:

– The solar/lunar ratio as established by modern science is 365.2425 /354.36708 = 1.03068…

– Dividing an average 365 days by an average 354 days unsurprisingly generates a meaningless ratio compared to the one calculated by modern science: 365/354 = 1.031073446327684.

But this is not the case when you establish the Solar/Lunar ratio based on mathematical values (or gematrical values) of all 365 words “Day” (22781) divided by the first 354 words “day” (22103), which is 22781/22103 = 1.03067…

It is indisputable that the two ratios are astoundingly close (1.03068…and 1.03067…i.e. they are equal almost to the fifth decimal point, and we obtain this result in the Quran only using whole numbers!) which is almost impossible to obtain by chance and is one of the most profound proofs that God coded a 354 day average lunar year at a parallel level in the 365 words “day” system.

Thus, the first 354 simple forms of the word “day” of the Quran symbolize the Islamic lunar year, and it is noteworthy that if we logically assume that those 354 days function as a lunar calendar, all words “day” in that system since the beginning of the Quran can be numbered from 1 to 7, corresponding to the days of the week.

The word “day” in 62:9 (where “the prayer on the day of gathering” is mentioned) is the 314^th word “day” since the beginning of the Quran and we have another confirmation that it is the 6^th day of the week when we start counting words from 1 to 7 since the beginning of the Quran:

314 = (7 × 44) + 6 = 308 + 6.

This confirms again that the word “day” (in the expression “the prayer on the day of gathering”) in 62:9 corresponds indeed to the 6^th day of the week when we count words from 1 to 7 (corresponding to the seven-day week decreed by God) since the beginning of the Quran.

This again exposes Quranists who claim that they are here to purify Islam, when they do the exact opposite by denying that the salât on the day of gathering takes place on the sixth day of the week.

Remark: Adding mathematical values of all 45 words “day” number “6” since the beginning of the Quran until 62:9, we get a total of 2892 = 6 × 482. These 45 words “day” have 180 letters = 6 × 30.

A possible mathematical confirmation with the miracle of 19 that “the prayer on the day of the gathering” occurs on the sixth day of the week and is the fourth prayer of the day (“the middle prayer” is the fourth daily prayer of the Islamic day which starts at sunset) is the following:

The exact letters in verses 62:9 which refer “to the prayer on the day of the gathering” are للصلوة من يوم الجمعة. We need to discard the preposition “li” (ل) in “lilsalât” (للصلوة) because it does not refer to the prayer. Therefore, the following expression remains:

لصلوة من يوم الجمعة = GV 456 = 19 × 6 × 4

The miracle of 19 possibly confirms here the day of gathering (6) and the prayer number 4 (al salât al wustâ is the fourth prayer of the day since sunset). And God knows best.

To conclude this section, God did mention the seven-day week in the Quran using the word “Sabbath” which originally shares a common root with number “seven” in Hebrew. The Friday prayer occurs on the 6^th day of the week because the “day of gathering” is the 6^th word “day” in the salât system, and because it is the 314^th word “day” of the Quran, which is also a “day” number “six” when we count the word “day” from 1 to 7 since the beginning of the Quran. There is no basis to question the concept of a seven-day week, nor that the “prayer on the day of gathering” occurs on the 6^th day (equivalent to Friday) as the information is coded in a simple and straightforward way in the Holy Quran. The Friday prayer takes place in the early part of the afternoon because it is the timeframe which concurs best with the language of 62:9 as people are encouraged to go back to work afterwards.

24. Why 67 pure forms of the word “salât” in the Quran?

Counting words like we do for the word “day” and selecting only pure or simple forms, there are 67 words “salât”. 67 is the 19^th prime number, number 19 being the number which guards the Holy Quran (see miracle of 19 on this website and verse 74:31). 19 is the gematrical value of the words “wâheed” (واحد = One and Only) and “huda” (هدى = guidance). The goal of the salât is to worship the “one” true God and to seek “guidance”. Bearing in mind that the salât decreed in the Holy Quran is only two raka’ât (15:87), it is possible that number 67 is highly symbolical as it is a juxtaposition of numbers 6 and 7: The first rak’ah is comprised of 6 movements in the salât (from raising hands saying the takbir to start the salât to the second prostration), while the second and last rak’ah includes 7 movements (from standing up towards the second rak’ah after the second prostration to the tashahud). Look at the way any Muslim performs two raka’ât and you will see that it is a fact that they perform 13 movements. 67: 6+7 = 13 movements in a two raka’ât salât.

Number 67 therefore possibly symbolizes the movements in the salât in a two raka’ât salât, which is the correct prayer decreed in the Quran (15:87). And God knows best.

25. The frequency of the word “al salât” (GV 162) is in line with the number of mandatory prayers and the Ka’bah

The word “salât” occurs 67 times in its pure form. The exact words “the salât” (الصلوة), with an exact gematrical value of 162 (which we proved earlier is the main gematrical value used to reveal the mathematical miracle of the “salât” system) is mentioned 64 times in the entire Quran.

64 = 2×2×2×2×2×2 = 2^⁶

64 is the frequency of the exact word “al salât” (GV 162) in the Quran, therefore it can be viewed as one of the ways to express its daily rhythm. “The salât” obviously refers to “the ritual of salât” as such as pointed out earlier. If we focus only on the four mandatory prayers, the following tentative explanation can be made:

64 = 4 daily ritual prayers × 8 daily recitation of “al Fatihah” (or 8 raka’ât) × 2 prostrations per rak’ah.

This symbolizes the basic daily rhythm of the mandatory prayers with includes 8 raka’ât and 16 prostrations.

Remark: The word salât with the article “al” occurs 64 times as “al salât” and once as “lilsalât” in 62:9, making the total frequency of words salât with an article as 65. 65 is the gematrical value of “Mecca” (مكة) and possibly symbolizes the direction towards which we pray when we perform the ritual of salât. Also, 65 = 5 × 13.

As seen earlier, each of the five daily prayers involve 13 movements in each prayer. Therefore 64 “al salât” possibly symbolizes the four mandatory prayers while number 65 focuses on the five daily prayers and their direction. And God knows best. 

We saw earlier that the word “salât” (صلوة, without the article “al”) has a gematrical value of 131 which represents both 5 daily prayers and 4 mandatory prayers:

Every single time we pray, we turn our faces towards “al ka’bah” (الكعبة, GV 128):

128 = 2×2×2×2×2×2×2 = 2^⁷

Again, relying on the mandatory rhythm of four ritual prayers (reflected in verse 4:162, located 4×162 verses from the beginning of the salât system in 2:3):

128 (GV “al Ka’bah) = 4 mandatory prayers × 2 raka’ât × 16 prostrations = 8 daily raka’ât × 16 prostrations.

If we add the prime factors, we get:

2+2+2+2+2+2+2 = 14 = 2 × 7.

The consistent pattern of the salât is to recite “the seven in sets of two” (15:87), or 2 recitations of “Al Fatihah” (7 verses) = 2 × 7.

2 × 7 also symbolizes the sacred pattern of the tawâf, as we circumambulate the Ka’bah seven times, twice during the hajj (GV al Ka’bah = 128 = 2⁷). In this regard, the word “Al Ka’bah” occurs symbolically twice in 5:95 and 5:97.

This is in my view why the sacred rhythm of 2 tawâfs × 7 circumambulations during the hajj is actually reflected in the rhythm of the salât (and vice versa), because we recite “the seven verses of sura 1 in sets of two”, or twice in every salât, in accordance with the divine decree in 15:87.

The two tawâfs of seven circumambulations are coded mathematically in multiple ways in the Quran and this is not the place to explain it. On simple example is the gematrical value of “the Ka’bah” itself:

128 (GV الكعبة = al Ka’bah) 128 = 2×2×2×2×2×2×2 = 2^{^7}

The series of seven identical factors of “two” is not coincidental and reflect the two tawâfs of seven circumambulations. The gematrical value of both words “al Ka’bah” (5:95, 5:97) is:

256 = 2×2×2×2×2×2×2×2 = 2^⁸ = 4^{^4} = 16^{^2}

These eight prime factors of “two” reflect and symbolize in my view the symmetrical cuboid form of the Ka’bah and the eight corners of the cube. And God knows best if this is the correct interpretation.

The four names “al sujud” (the prostration)

We studied that the salât and the zakât are closely linked to each other as they symbolize faith in God and good deeds which is the core message of the Quran. The word “zakât” occurs 32 times (2×2×2×2×2), and only in its simple form. If we add 67 words “salât” + 32 words “zakât”, we get 99, which is the total number of words derived from the root salla (to pray).

The word “السجود” (al sujud = the prostration, GV 104) occurs four times in the Quran in 48:29, 50:40, 68:42, 68:43. The total gematrical value of the four words is therefore 4 × 104 = 416 = 2×2×2×2×2×13 = 32 × 13.

We know that the name of sura 32 is “the prostration”.

It is noteworthy that 416 is divisible by 16, the number of prostrations in 4 mandatory daily prayers of 2 raka’ât. As witnessed previously, Quranic verses about sujud (prostration) imply prostrating four times in each salât (2 in the first rak’ah and 2 in the second rak’ah). It is the most meaningful movement during the salât, and it is interesting that there are 13 movements in the foundational two raka’ât salât (6 in the first rak’ah and 7 in the second rak’ah):

416 = 16 × 2 × 13

A tentative explanation is that there are 16 daily prostrations (4 prostrations × 4 mandatory daily prayers) × 2 raka’ât per salât × 13 movements in each 2 raka’ât salât (6 in the first rak’ah including raising hands to start the salât until the second prostration) and 7 in the second rak’ah from standing up for the second rak’ah to the tashahud = 13 movements).

In other words, 16 daily prostrations are performed within the frame of four mandatory prayers and each prayer involves 2 raka’ât which involves 13 movements in the salât.

If we add the sura and verse numbers of the four verses which contain the singular word “al sujud” and without repeating the sura number when there is more than one verse, we get:

48 + 29 + 50 + 40 + 68 + 42 + 43 = 166 (sura total) + 154 (verse total) = 320 = 2×2×2×2×2×2×5 

A tentative explanation is that 320 = 2 suras 1 × 2 suras 1 × 2 suras 1 × 2 suras 1 × 2 suras 1 × 10 raka’ât (phases of prayers). 320 = 16 (prostrations in 4 mandatory daily prayers) × 20 (prostrations in 5 daily prayers).

And God knows best.

It is therefore noteworthy that both the gematrical values of the four nouns “al sujud” and the addition of sura and verse numbers are multiple of 16, the number of prostrations in four mandatory daily prayers. Even if we add the two plural verbal adjective “al sujud” (السجود = those who prostrate) in 2:125 and 22:26 which are written exactly the same way and which are employed as adjectives, the addition of the 6 gematrical value remains multiple of 16:

6 × 104 = 624 = 2×2×2×2×3×13 = 16 × 39.

Is all this a coincidence or a part of a divine design? God knows best, and this section is merely an attempt to identify patterns in relation with the prayer and its rhythm.

The 6 words “those who prostrate”

The word “al sajuduna” (السجدون, those who prostrate) occurs six times in the Quran in

7:11, 9:112, 15:31, 15:32, 15:98, 26:219 = six occurrences.

If we add the six gematrical values, we get:

158 (GV السجدين), 154 (GV السجدون), 158 (GV السجدين), 158 (GV السجدين), 158 (GV السجدين), 158 (GV السجدين) = 944 = 2×2×2×2×59 = 16 × 59.

In the same system, if we add sura and verse numbers (without repeating a same sura number), we get 7+11+9+112+15+31+32+98+26+219 = 560 = 2×2×2×2×5×7 = 16 × 35.

In other words, it seems that there is a meaningful pattern based on number 16, which is the number of prostrations in four mandatory daily prayers (again, the fifth prayer, the night prayer, is optional per 17:79).

To summarize, is this a coincidence if:

– The gematrical value of “al Ka’bah” = 128 = 2×2×2×2×2×2×2 = 8 × 16

– The frequency of the exact word “al salât” (GV 162) is 64 = 2×2×2×2×2×2 = 4 × 16

– 162 (GV “al salât”) × 64 (total frequency of the word “al salât” in the Quran) = 10368 = 128 (GV “al Ka’bah”) × 81 = 8 × 16 × 81 = 2×2×2×2×2×2×2×3×3×3×3

– The gematrical value of the word “salât” is 131 = 32^nd prime number = 2×2×2×2×2 = 2 × 16.

– The combined gematrical value of four singular words “al sujud” (“the prostration”, GV 104, because there are four prostrations per prayer) is 104 x 4 = 416 = 2×2×2×2×3×13 = 16 (daily prostrations in 4 mandatory prayers) × 39.

– If we add the sura and verse numbers where the four singular words “al sujud” occur and without repeating the sura number when there is more than one verse, we get: 48 + 29 + 50 + 40 + 68 + 42 + 43 = 320 = 2×2×2×2×2×2×5.

– The word “al sajuduna” (السجدون, those who prostrate) occurs six times in the Quran in 7:11, 9:112, 15:31, 15:32, 15:98, 26:219. If we add the six gematrical values, we get: 944 = 2×2×2×2×59 = 16 (daily prostrations in 4 mandatory prayers) × 59.

– In the same system, if we add sura and verse numbers (without repeating a same sura number), we get 7+ 11 + 9 + 112 + 15 + 31 + 32 + 98 + 26 + 219 = 560 = 2×2×2×2×35 = 16 (daily prostrations in 4 mandatory prayers) × 35.

This is a lot of meaningful sequences of number “2” and the common denominator is always 16, which in my view reflects the number of mandatory prostrations in four mandatory prayers of two raka’ât every time. Most importantly, it symbolizes the alignment with “the Ka’bah” (GV 128 = 2×2×2×2×2×2×2) and its relation with the « salât » (GV 131 = 32^nd prime number = 2×2×2×2×2).

26. The word “day” reflects the number of verses of sura 1 recited in 4 mandatory daily prayers

The word “day” (يوم = yawm) has a gematrical value of 56 and is in my opinion also key to reflect the daily prayer. If we rely on the pattern on four mandatory prayers (out of five daily prayers), 56 is precisely the number of verses of sura 1 recited in one “day” reciting four mandatory prayers of two raka’ât:

4 mandatory prayers × 2 raka’ât (= 2 recitations of sura Al Fatihah, 15:87) × 7 verses of sura 1 = 56 verses = gematrical value of the word “day”. As we know, four daily prayers is the strict minimum of daily prayers, and a total of five prayers are prescribed in the Quran and encoded as well.  

We studied earlier that only one verse containing the word “al salât” (GV 162) in the entire Quran intersects with a verse number 162, which is verse 4:162.

We can legitimately wonder if sura 4 symbolize the four daily ritual prayers in the Quranic context.

Regarding the “salât” system, it is noteworthy that the first word “al salât” occurs in verse 2:3 and there are 16 verses which contain the word “al salât” until 4:162, which is the 18^th occurrence of “al salât”. There are 646 numbered verses (19×17×2) from 2:3 until 4:162.

As we saw earlier, if we count the actual number or verses from 2:3 (first word “al salât”) to 4:162, we need to include 2 unnumbered Bismillahs which preface suras 3 and 4. The total number of verses from 2:3 to 4:162 is therefore:

646 numbered verses + 2 unnumbered verses = 648 verses

= 4 × 162 (GV “al salât”)

It is interesting that adding the digits which compose 648, we get 6+4+8 = 18, which turns out to be the frequency of the word “al salât” in 4:162. If we add the prime factors which compose 648, (2×2×2×3×3×3×3) we get also 18: 2+2+2+3+3+3+3 = 18.

27. The word “Qiblah” occurs four times

As all Muslims know, the “Qiblah” (قبلة = direction) is the Quranic name which symbolizes the “direction” towards which we pray in Islam, namely, the Holy “Ka’bah” located at the sacred Mosque of Mecca in Arabia.

The word “Qiblah” in all its forms occurs 7 times in the Quran. Counting words the same way as we count the words “day” (365), “days” (30) and “month” (12), the simple form of the word “Qiblah” occurs four times in the holy Quran:

2:143 (1), 2:144 (1), 2:145 (1), 10:87 (1) = 4 times.

Every time we pray, we pray facing the Ka’bah and one of its four visible sides. This matches the four pure forms of the word “salawât” (plural of “salât”) as witnessed before (out of a total of five words salawât), as well as four mandatory daily prayers, the fifth (during the night) being optional (17:79).

28. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?

(6:162) Proclaim: “In truth, my ritual prayers, my life and my death belong to God, Lord of the universe.” (6:163) (There is) no partner beside Him, and I herein received the command to be the first among those who submit.

The salât shall be entirely devoted to God alone. If someone says “assalamu ‘alaykum” at the end of the ritual prayer, it is no longer about glorifying God and reciting His revelation, therefore it cannot be part of the ritual prayer. Let us point here that the overwhelming majority of Muslims in the world say “assâlamu ‘alaykum” instead of the Quranically correct “salâmun ‘alaykum” (to three or more people) or “salâm” to end their prayer and consider that it is part of it. “Assalamu ‘alaykum” (with the article “al” = “the”) is a corrupted form of greeting which is different from the one decreed by Allah in the Quran (read verse 6:54 to see the proof and the article “the Quranic greeting” on this website which provides more details about this corruption). The correct Quranic greeting is either “salâm” or “salamun ‘alaykum (without the article “al”) but only if you speak to three people or more (the second person plural pronoun “kum” applies to three or more people in Arabic by definition).

Verse 58:8 warns us that people who are astray and conspire against the prophet “greet you with a greeting other than that decreed by God”. If you knowingly do not use exactly the greeting decreed by God in the Holy Quran, you refuse to submit to Him and therefore conspire against Him and His religion.  

This is the proof that “assâlamu ‘alaykum” cannot possibly be part of the salât ritual since it contradicts the Holy Quran.

There is nothing wrong to say “Salâmun ‘alaykum” (to three or more people) or “salâm” as a manifestation of love and respect towards your neighbors at the end of a group prayer, but it is critical to understand that it is not part of the salât. The final words of the salât are about glorifying God alone (in the kneeling position) right after the final prostration according to 50:40.

We demonstrated earlier commenting 4:102-103 that the prayer in case of danger is abbreviated to only one rak’ah instead of two and ends with the second prostration because there is no tachahoud at the end of the first rak’ah. It proves by the same token that “assalamu ‘aleykum” is equally absent from the prayer in situation of danger, thus furthering our point.

The ritual prayer in normal conditions thus starts by glorifying God Alone (reciting the takbir = Allahu Akbar) and ends by glorifying God Alone (reciting the tachahoud). This is what the salât is truly about.

29. Praying in unusual circumstances

(2:239) And if you are in fear, then (pray) on foot or riding. And when you are safe, celebrate God like He taught you what you never knew.

(4:103) And when you have completed the ritual prayer (shortening it praying only one rak’ah in case of danger, see 4:101-102), then remember God standing, sitting, or [lying] on your sides. But, when you are safe, then observe the ritual prayer (normally, ‘ie two raka’ât and not one as prescribed in 4:101-102 in case of danger); indeed, the ritual prayer has been decreed upon the believers at specific times.

– God does not want to put any hardship upon us (20:2); we can pray walking, driving, standing, sitting, etc… every time it is seriously inconvenient (for example when we are in public in a non-Muslim friendly country) or if it is potentially dangerous for us.

What really matters is to always pray on time and never miss a single ritual prayer, which is easy because the Quran provides us alternative solutions.

30. Can we catch up with a prayer which we missed by doing it later?

(70:34) And those who strictly observe their ritual prayer.

One of the qualities of true believers is that they consistently observe their ritual prayers on time. The salât has been prescribed at specific times (4:103). If you miss a prayer, it is over, it is your fault, and all you can do is pray God for forgiveness. Catching up your prayers by gathering them at the end of the day as commonly practiced in corrupt Sunni Islam can seemingly make you feel good about yourself, but it is a complete waste of time as such prayers are not valid, and it is simply fooling yourself with false doctrines that have no Quranic basis. We just saw that the Quran allows us to pray walking or driving, etc… in unusual circumstances (2:239), and there is therefore never a good excuse to miss them.

31. Is fasting during Ramadan and not eating pork enough to be a Muslim? Is the ritual prayer mandatory to be part of the Muslim community?

(5:12) And in truth, God made a covenant with the children of Israel, and we elected twelve patriarchs; God proclaimed: “I am with you as long as you observe the ritual prayer (salât), fulfill the obligation of Zakât, believe in my messengers, assist them, and invest in God a loan of righteousness. I will then absolve your sins, and will surely admit you in gardens beneath which rivers flow. But whoever among you disbelieves after this will have most certainly strayed off the right path.  

A Lot of people who inherit Islam from their parents believe that fasting during Ramadan and abstain from eating pork is enough to be a Muslim. They think that all the rest, most notably the salât and the zakât are optional. Being “Muslim” means “to submit” to God. The ritual prayer perfectly reflects this state of submission as we bow and prostrate to God. 5:12 makes it clear that a person who does not observe the salât and fulfill the obligation of Zakât does not submit to God and is therefore not a “Muslim”.

Verse 9:5 also proves that observing the salât and fulfilling the obligation of zakât are the two rituals that identify us as Muslims:

(9:5) So once the [four consecutive] sacred months are over, then kill the idol worshipers wherever you may encounter them, seize them, besiege them, and wait for them everywhere you can ambush them. But if they repent, observe the ritual prayer and fulfill the obligation of zakât, then do not stand in their way; Indeed, God is Oft Forgiving, Most Merciful.

The above verse refers to the four-month truce that had been decreed between the believers and the idol worshippers during the four sacred months of hajj (see the article “the four months of hajj” on this website), and resuming the state of all-out war against them after that if they did not stop the aggression. It also proves that the one way to truly know if a person is Muslim or not is whether he or she observes the salât and fulfills the obligation of zakât. If you don’t, you are not a Muslim. Period, end of story.

32. Who inherits paradise in Islam ?

(2:277) Verily, those who believe and do good deeds, observe the salât and fulfill the obligation of zakât have deserved their reward at their Lord; They shall have no fear, nor will they grieve.

The Quran warns us that it is not enough to believe, or simply “do good deeds”. You have to do both to be saved, even if it is possible for someone who is in serious financial hardship not to pay the Zakât temporarily. The crucial message of verses 5:12, 2:277 and many others is that if one does not observe the salât and pay the zakât, he or she is not Muslim (lit. in a state of submission to God) and is in great danger not to go to paradise.

(24:56) And observe the salât and fulfill the obligation of zakât, that you may attain mercy.

What we say is one thing; it is our actions which really define who we are. Fasting during Ramadan and not eating pork may make you feel good about yourself, but the problem is that it does not make you a Muslim according to the Quran. Fasting during Ramadan is utterly useless if you do not observe the salât and pay the zakât first. It is secondary (although extremely important) in comparison with the salât and the zakât which are the two rituals that truly determine if we are part of the Muslim faith or not.

33. The salât and all rituals of Islam have been revealed to Abraham and not Muhammad; all messengers and prophets since Adam performed the ritual prayer as described in the Quran.

All rituals of Islam as we know them today (Ritual Prayer, Zakât, Fast of Ramadan, Hajj and ‘Umrah) have been revealed to Abraham. Ishmael, the Muslim messengers among the sons of Israel, as well as Muhammad, all practiced the same religion decreed to Abraham (Islam), especially the ritual prayer and Zakât, as the Quran reminds us repeatedly.

Adam’s descent:

(19:58) They are the ones (Abraham, Isaac, Jacob, Moses, Ishmael, Idris…) who were showered with God’s blessings, among the prophets issued from Adam’s offspring and those whom we carried with Noah, as well as from Abraham and Israel’s offspring: from them, we guided and appointed (prophets); when we recite to them verses (revealed) by the Most Gracious, they fall in prostration, weeping. (19:59) After them (the prophets issued from Adam’s offspring) came generations who lost the ritual prayer and followed their lusts; they will (soon) experience the consequences of (their) deviance.

A close reading of these verses implies that the salât has been in place since Adam. Let us review a few more examples:

Abraham:

(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything beside Me, and purify My temple for those who perform the tawâf (ritual of circling the Kaaba), and those who stand, bow and prostrate (during the salât).

Ishmael:

(19:55) And he enjoined to His people (to perform) the ritual prayer as well as Zakât, he was close to his Lord, (and was) pleasing (to Him).

Moise, Aaron, Mohammed:

(10:87) And we inspired to Moses and his brother (Aaron): “Establish your people in Egypt in homes; Turn your homes into Qiblahs (sanctuaries where people pray towards the Sacred House) and perform the ritual prayer”; and announce (O Muhammad) the good news to the believers.

Luqman:

(31:17) O my son, perform the ritual prayer and enjoin the good and forbid evil, and be steadfast in the face of (the trials) which befall you; surely this displays firmness of character.

Jesus:

(19:31) And He blessed me wherever I may be, and he has enjoined me (to observe) the ritual prayer as well as the zakât as long as I live.

34. Can a person who does not observe the Salât and pay the Zakât go to a mosque?

(9:18) Only (انما, particle of restriction = “Only”, “exclusively”) one who believes in God and the afterlife, observe the salât and fulfill the obligation of Zakât, and fear no other than God, will [take part in] maintain[ing] God’s mosques. Only then may such (people) be among the (truly) guided ones.

According to the Quran, only those who observe the Salât and fulfill the obligation of Zakât are considered Muslim. Therefore, only one who fulfills the conditions defined in the verse can be in charge of maintaining God’s mosques or have any managerial or decision-making position in a mosque. It is still possible for non-Muslims to visit a mosque if they are invited and respect the house of God. It is a great place to go to hear the verses of God being recited during the salât. Unfortunately, it is not the case during the day in Sunni mosques where the imam remains silent as we saw earlier, when the Quran commands us to recite the prayer in a moderate tone (17:110).

35. Can a woman perform the ritual prayer who during her menses?

(2:222) And they ask you about menstruation. Say: It is a discomfort; therefore stay away from the women during the menstruation and do not approach them (in an intimate manner) until they are cleansed; then when they have cleansed themselves, approach them in the way that Allah has commanded you; surely Allah loves those who turn (to Him) in repentance, and He loves those who purify themselves.

Let’s get straight to the point: The reason why women must perform the ritual prayer during their menses is that the Qur’an is fully detailed (7:52, 6: 114, 10:37) and that NOTHING in the Quran forbids them to perform the salât in such a case. If it were forbidden, God would have explained it directly in the Quran. Such a prohibition is one of the many inventions of hadiths and sunna. On the contrary, women – just like men – must perform the ritual prayer throughout the entire course of their lifetime (19:31). If a woman is seriously indisposed, she can, for example, pray in a sitting position, and node with her head to mimic the bowings and prostrations, since the basic message of the Qur’an is that one can pray virtually in any situation (2:239, 4:103).

The salât is a mandatory ritual for every Muslim (even though no one should ever be forced because it is a purely personal act of faith) and is in fact the most wonderful moment one can ever experience for anyone who has eyes to see. It is by far the most important Islamic ritual together with the zakât. It is despicable to manipulate women and lead them astray because of idolatrous hadith and Sunna practices: According to the Quran, religious prohibitions that are non Quranic are idolatrous practices (4:60, 16:11), which is the most grievous sin in Islam; what an injustice and shame to keep men away from the remembrance of God (the salât) at regular intervals throughout most of their lives!

The ritual prayer is a completely different subject from the one addressed in 2:222; so, let us review the conditions which define impurity when it comes to the salât in the following verses:

(4:43) O you who believe, do not observe the ritual prayer if you are intoxicated until you understand what you are saying, nor if (you are) impure, unless you are on the road – (and wait) until you have thoroughly washed. And if you are sick or on a journey, and any of you went to the restroom, or had intimate relationships with women, and you do not find water (according to God’s revelation we normally wash with water), touch clean soil and wipe your faces and hands. In truth, God is ever Pardoning and Forgiving.

(5:6) O you who believe, once you stand up to observe the ritual prayer then: (1) wash your faces, (2) wash your hands and up to the elbows, (3) wipe your heads and (4) your feet up to your ankles. If you are in a state of impurity, then purify yourselves. But if you are sick or traveling, or if any of you went to the restroom, or had intimate relationships with women, and you do not find water, then touch clean soil, and wipe your faces and hands with it. God does not wish to cause you any hardship, but wishes to purify you and perfect His blessings upon you so that you may be grateful.

4:43 and 5:6 show that you enter in a state of “impurity” (junub) in the context of the salât when you (1) go to the bathroom and (2) have an intimate relationship with your spouse.

The Qur’an is divinely accurate and the word “impurity” (junuban = جنبا) used in 4:43 and 5:6, is different from the word used in 2:222 where God simply says that menses are “uncomfortable” (adhan = أذى).

Verse 4:43 clarifies that a person cannot perform the salât if he or she is impure (جنبا) “until the person has washed”. It is a state of impurity that is resolved by washing yourself with water, and regardless, it is always mandatory to perform the salât even if there is no water (just to do the dry ablutions!). In other words, even in a state of “impurity” (junub), the ritual prayer is ALWAYS obligatory!

Aside from being “intoxicated” (alcohol, drug, see 4:43), in which case a person must wait until he or she understands what he or she is saying to perform the prayer, there is never a valid reason not to do it according to the Quran, even in a situation of danger, discomfort, on a trip, on a hospital bed, or even right before a battle (4:102), because the Quran shows us that we can pray while walking, riding, driving, etc… (2:239). This tells us how mandatory it is to perform the prayer systematically and on time!

To conclude, it is mandatory for a woman to perform the salât even when she is indisposed.

36. Can a woman go to a mosque?

There are lots of mosques around the world in traditional Sunni Islam that do not allow women, or have them pray in separate rooms, treating them as second-rate citizens even though they are more numerous than men. The Quran is fully detailed and does not mention any of those manmade rules and prohibitions and this is obviously another corruption invented by Sunni clerics. Women are allowed to pray at the most Sacred Masjid on earth: The Sacred Masjid of Mecca. Why would women be allowed in “Al Masjid Al Harâm” and not in a local mosque? Furthermore, men and women pray right next to each other at the most sacred mosque on earth: Why couldn’t they do that in any mosque in the world?

In 3:43 we see that Zachary used to regularly pay a visit to Mary who was in the “mihrâb” (prayer chamber) in the synagogue, which proves that women are allowed in mosques just like men. Verse 2:187 decrees that it is forbidden to have intimate relations with your wife during a spiritual retreat (i’tikaf) in a mosque during the month of Ramadan. This implies that women can also do the same spiritual retreat with their husbands at the mosque, otherwise, how could their husbands be prohibited to have a sexual relation with their wives during that time? Therefore, not only can a woman go to the mosque whenever they please, but they can also seclude themselves, just like men, during the sacred month of Ramadan. Once again, the Sunni deception is exposed directly in the Holy Quran.

37. Can a woman lead a salât?

The Quran doesn’t prohibit it, so of course, a woman can lead men and women as an imam in any ritual prayer, including t he Friday prayer, and including at the Sacred Masjid of Mecca. Members of a mosque should alternate leading the prayer regardless of their gender.

There is no equality in Islam between men and women as they complement each other to create perfect harmony. For instance, a man inherits more than his sister from their parents as every man has the duty to pay a dowry when he gets married and has the duty to support his family. It is clear from the Quran that a man is the head of the household, just like any ship needs a captain, and it is clear that both spouses will decide on most issues together as a marriage is based on harmony and happiness, not dictatorship. So, a man will choose whether he wants to lead a given ritual prayer, and there is no reason why his wife shouldn’t lead the prayer as well, as long as she is Muslim. Whether we lead the prayer or not, we are all in submission to God, so what difference does it make? It is high time for the Muslim world to stop upholding false prohibitions because the Quran makes it clear that it is falling into idolatry (4:60, 16:116), the most grievous sin in Islam.

38. Why does satan imperatively want to keep us from observing the salât ?

(5:91) satan’s sole intent is to cause animosity and hatred among you through intoxicants and gambling, and to keep you away from God’s remembrance and (observing) the ritual prayer. Are you then going to abstain?

The Quran and the ritual prayer provide us a structure to worship God five times a day to make sure that we remember Him, praise and worship Him at various intervals throughout the day. It is a divine ritual that establishes a most powerful relationship and communication between God Almighty and ourselves thanks to the recitation of the Holy Quran which acts as a constant reminder and guide. The salât is like an armor which protects us and keeps us away from evil and vice (29:45). satan has declared an all-out war against mankind until the day of resurrection and uses every possible means to attempt to destroy us (7:17). He knows perfectly well that not observing the salât is leaving Islam and he uses intoxicants and gambling to create euphoria, inebriation and addiction to destabilize his preys and entice them into sin and eventually destroy their souls in this life and in the hereafter.

39. A Muslim world would heavily promote the observance of the Salât and Zakât on earth

(22:41) (They are) those who, if we give them authority on earth, they establish the ritual prayer, fulfill the obligation of Zakât, enjoin good deeds and forbid evil ones; the outcome of all events rests with God.

The salât and the zakât are by far the most important rituals in Islam. Both words are frequently mentioned together (26 times together in the same verse) and reflect the core message of the Quran: “To believe in God and do good deeds”. For instance, the expression “those who believe and do good deeds” (الذين ءامنوا وعملوا الصلحت) occurs 50 times in the Quran (for example in 2:25, 2:277…). The expressions “Those who believe” (الذين ءامنوا) “and do good deeds” (وعملوا الصلحت) occur 52 times in the same verse, which is exactly twice the frequency of the words “Salât” and “Zakât” combined in the same verse. 2:277 illustrates perfectly the relationship between “believing and doing good deeds” and “Observing the salât and fulfilling the obligation of Zakât”.

40. Sunni Islam claims that a person who does not perform the salât shall be put to death. What does the Quran say about that?

The four schools of religious law in Sunni Islam unfortunately do not base their interpretations exclusively on the Word of God and follow corrupted Hadiths and sunna instead, to which they almost always give precedence over the message of the Quran. This led to the invention of satanic laws; for instance, the Maliki school claims that if a Muslim stops observing the salât, he or she has to be put in observation until the next prayer, and if he or she still refuses to pray afterwards, he or she has to be put to death.

The Quran proclaims in 2:256 a completely different punishment: “There shall be no compulsion in religion.”

Therefore, the physical punishment if a Muslim does not wish to pray is the following: Absolutely nothing.

On the other hand, the truly catastrophic punishment is that, at least temporarily, whoever stops praying is no longer a Muslim and is in great danger not to have any share in the hereafter.

Aside from that, there is no sentence of any kind, and whoever would be responsible for inflicting a capital punishment to someone who refuses to pray or would change his religion would not only commit the most horrendous crime but would for certain sentence himself to the hellfire for submitting to the forces of darkness instead of God. True Islam based on the Quran alone is not a religion of heartless fanatics and mad men blinded by hadiths, but a profoundly peaceful religion where compulsion does not have its place.

This said, Islam is the opposite of a weak religion and the Quran commands in no uncertain words to believers to enjoin their family to observe the salât (for instance 20:132) as well as all values and rituals of Islam given their crucial importance for our happiness in this world and salvation on the Day of Judgment.

41. A general overview of the purpose and benefits of the Salât

– Worship God exclusively (1:5).

– Implore God exclusively (1:6).

– Mention God exclusively (39:45, 40:12).

– The five ritual prayers are designed to make sure that we remember God at regular intervals and establish a personal relationship with Him (20:14). God calls the salât the “reminder” (Zikr).

– Be guided in the right path (1:6), the salât protects us against evil and vice (29:45).

– Recite the Quran; Live and remain close to God (sura 1, 29:45).

– Teach us punctuality and discipline.

– Observing the salât guarantees cleanliness (hygiene rules, ablutions). A Muslim home is normally very clean because people often opt for a “no shoe policy” (20:12, 10:87). A Muslim home is a sanctuary dedicated to God (10:87).

– Salât is a major unifying factor (61:4). The Friday prayer gathers the local community (62:9), the group prayer (4:102) is always preferable.

– God answers our righteous prayers (2:186).

– The ritual prayer guarantees a minimal physical activity (22:26) and therefore physical benefits. Observing the salât on a daily basis is known to greatly reduce the risks of having varicose, especially as kneeling and prostrating provides great pressure relief in veins in the legs, versus the stress we encounter frequently standing during the day.

– The ritual prayer is both spiritual and physical, and symbolically teaches us that faith requires action, just like God commands us “to believe and do good deeds” at the same time.

42. How do we perform the funerary prayer according to the Quran ?

(9:84) And you shall not ever pray for whoever among them passed away, and you shall not stand by his grave. In truth, they disbelieved in God and His messenger, and they died while in a state of iniquity.

9:84 refers to the traitors who invented excuses not to be mobilized and stayed behind.

The key to solve the issue of the funerary prayer is to focus on the part of the verse which deals with the funerary prayer while omitting the negative form: “You shall pray for whoever among them passed away and you shall stand by his grave.”

The funerary prayer is simply about people paying their respects to the deceased by standing by the grave and praying for him or her. It is obvious that reciting meaningful Quranic verses is most appropriate. It is not a salât (ritual prayer) that involves prostrations, and there is no specific ritual.

The “salât al janazah” performed in Sunni Islam is a pure invention with no Quranic basis.

43. The ritual prayer in the Quran:

Before the salât:

– Call for prayer, in Muslim countries, or wherever it is allowed.

– Perform the ablutions.

Before you start the prayer say:

– A’oudhu Billahi Minash-shaytan Ar-rajeem (اعوذ بالله من الشيطن الرجيم = “I seek refuge in God from satan the outcast”)

– State the intent to perform one of the five prayers.

1. The example of the Dawn prayer (2 raka’ât or prayer units):

The Dawn prayer is exactly like all other prayers (2 raka’ât) during the day, except that God says that we should put more emphasis on reciting or reading the Quran at Dawn (17:78), that is to say in addition to reciting sura 1, which is mandatory (15:87). We can start praying when the first traces of light are visible at Dawn (2:187) and cannot start the prayer once the sun rises:

We start the salât facing the Sacred Mosque of Mecca in standing position:

Since our planet is a sphere, the shortest distance between where we are on earth and Mecca determines the right direction or “Qiblah”. It is the same path that a plane would follow to fly to Mecca following the shortest path. In America for example, the correct direction is roughly Northeast. Free smartphone applications such as “Qibla Compass” often point accurately at the right direction wherever you are. You can also visualize it with “Google Earth” by pointing at your home, then at the Ka’bah and draw a straight line.

A) First rak’ah (unit or phase of prayer)

1. In standing position (raising the hands at the level of the ears):

– Allahu Akbar! (God is the greatest!)

– Recitation of sura 1 followed by optional recitation of one or more suras or verses.

Transcription of sura 1:

(1;1) Bismillah-ir-Rahman-ir-Raheem, (In the name of GOD, Most Gracious, Most Merciful.)

(2:1) Al hamdu Lillahi Rabil ’alameen, (Praise be to GOD, Lord of the universe.)

(1:3) Arrahman-ir-Raheem, (Most Gracious, Most Merciful)

(1:4) Maliki Yawmi-Ddeen, (He who reigns over the Judgment day)

(1:5) Iyâka Na’abudu, wa Iyâka Nasta’een, (It is You whom we worship; it is from You that we seek help)

(1:6) Ehdina Ssiratal Mustaqeem, (Guide us onto the right path)

(1:7) Sirat Alladheena an ‘Amta ‘Alayhim, Ghayril  Maghdûbi ‘Alayhim wa la Ddâleen (The path of those whom You blessed, not that of those who have incurred Your wrath, nor that of those who have gone astray). The recitation is followed by optional verses or suras and ends with “Allahu Akbar” as we bow down and put our hands right on or above our knees.

2. In bowing position, we recite “Subhana rabbia al ‘Azeem” (سبحان ربي العظيم = “Glory be to my Lord, The Sublime (God)”), then “Allahu Akbar” as we go back to the standing position for a very brief moment.

3. “Allahu Akbar” in standing position and we then prostrate for a first time by putting our forefront on the ground as well as the tip of our nose, putting our hands flat on the ground next to our ears.

4. While prostrating we recite “Subhâna rabbia al ‘Alah” (سبحان ربي العلي = “Glory be to my Lord, The Most High”) and then “Allahu Akbar” as we sit up straight to the kneeling position (behind the prostration).

5. In kneeling position, we say “Allahu Akbar” and prostrate a second time.

6. We then recite again “Subhâna rabbia al ‘Alah” (سبحان ربي العلي = “Glory be to my Lord, The Most High”) while prostrating, then “Allahu Akbar” (without raising hands like in the first rak’ah) as we stand up for the second rak’ah.

B) Second rak’ah

7. – Recitation of sura 1 (followed by optional recitation of successive suras or verses).

The recitation ends with “Allahu Akbar” as we start bowing down.

8. In bowing position with our hands right on or above our knees, we recite “Subhâna rabbia al ‘Azeem” (“Glory be to my Lord, the Sublime”), then “Allahu Akbar” as we go back to standing position for a very brief moment.

9. “Allahu Akbar” in standing position and we then prostrate a first time.

10. We recite “Subhâna rabbia al ‘Alah” while prostrating and then “Allahu Akbar” as we kneel.

11. In kneeling position, we say “Allahu Akbar” and prostrate a second time.

12. We recite “Subhâna rabbia al ‘Alah” (“Glory be to my Lord, The Most High”) while prostrating, then “Allahu Akbar” as we kneel a second time.

13. We then recite in the kneeling position a final glorification to God as mentioned in 50:40:

We recite the pure Shahadah dedicated to God alone before ending the salât which is the most important commandment in Islam (3:18):

“Ash Hadu an lâ elaha elâ Allah” (أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله = “I bear witness that there is no other god but God”). This is the only mandatory recitation for the reasons explained earlier because the end of 50:40 is coded mathematically as to point at the position of the only verse where the chahadah is mentioned.

This is glorifying God since, in addition to bearing witness, we glorify Him in his absolute Oneness.

Other glorifications are also possible afterwards as long as they are found directly in the Quran and are addressed exclusively to God.

For example, as seen earlier, verse 10:10 shows believers in paradise ending their prayer by glorifying God by using two separate glorifications:

– “Subhânaka allahumma!” (سُبْحَانَكَ اللَّهُمَّ = “Glory to You, Ô God!)

– “Al hamdu lillahi rabbil ‘âlamîn!” (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ =“Praise be to God, Lord of the universe!”)

This makes it an excellent choice to end the prayer, even though it is purely optional.

The morning prayer is over. Its language is entirely derived from the Quran. The Morning Prayer is the one where the recitation of the Quran (beyond sura 1) is the most recommended (17:78), so it makes sense that it will be the one where we spend the most time reading or reciting the Quran.

2. Middle prayer: 2 raka’ât or units.

It is exactly the same prayer as described above. It is performed ideally as soon as the sun reaches the midpoint between sunrise and sunset, and it can be performed until the middle of the afternoon.

3. Mid-afternoon prayer: 2 raka’ât or units (halfway between the zenith and sunset and can be performed until sunset).

4. Sunset prayer: 2 raka’ât or units.

Again, exact same prayer. It can be performed as soon as the sun has declined behind the horizon line at sea level and until the last traces of light vanish in the sky, right before the night reaches a complete state of darkness.

5. Night prayer (optional salât): 2 raka’ât or units.

It can be performed from the end of twilight until right before the crack of dawn.

Conclusion:

The ritual prayer (al salât) is preceded by a call to prayer according to the Quran fully detailed, which is mentioned word for word in 3:193 and is “âminû bi rabbikum” (“آمِنُوا بِرَبِّكُمْ” = “have faith in your Lord!”). It can be recited once or several times, for instance for one minute, since the goal is to remind the population that it is time to pray. The word “adhan” (proclamation, announcement, see 9:3) used in Sunni Islam to designate the call to prayer is a Quranic word that is never used in connection with the call to prayer, and the Sunni and Shia adhan is derived from hadiths, not the Quran fully detailed.

“Al salât” is the sacred ritual instituted by Allah in order for us to worship Him, seek guidance and establish contact with Him. God teaches the salât (2:239), which He why He made sure we could understand it reading the Quran by witnessing the physical practice passed down to us, the former being the perfect practice decreed by God.  The Quran corrects any deviation from the divinely instituted ritual.

The ablution ritual is perfectly detailed in 5:6 [(1) wash your faces, (2) wash your hands and up to the elbows, (3) wipe your heads and (4) your feet up to your ankles.] and nothing shall be added to it. God commanded five times to the prophet and the ummah, in the imperative form, to turn the face towards the sacred Masjid (2:144 and 2:149-150) which matches the five daily ritual prayers decreed in the Quran. It is located in the city of Mecca according to 48:24-25. We remove our shoes before the salât (20:12-14). Every time we read or recite the Quran as is the case during the salât, we shall say “A’oudhu Billahi Minash-shaytan Ar-rajeem (اعوذ بالله من الشيطن الرجيم =  “I seek refuge in God from satan the outcast”) as instructed in 16:98. The salât must be recited aloud at all times, and in an intermediate tone (17:110), the congregation following the imam shall remain completely silent (7:204-205). The basic movement during the salât is to “stand, bow and prostrate” (22:26). The fact that we stand briefly after bowing is not a salât position but simply a transition between bowing and prostrating. The expression recited while bowing is “Glory be to my Lord, the Supreme (God)” (سبحان ربي العظيم  = “Subhâna Rabbia al ‘Azeem”, 56:96) and the one while prostrating is “Glory be to my lord, the Most High” (سبحان ربي العلي) = “Subhâna Rabbia al ‘Alâ”, 87:1). This is what has been passed down to us and perfectly reflects the language of the Quran. God is the one who teaches the salât (2:239) and we shall not change anything that is in line with the Quran.

The pure Quranic salât is always 2 raka’ât   

God decrees in 15:87 that the seven verses of sura 1 shall be recited in sets of two during the salât:

(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran.

The Quran is fully detailed and every single salât is as a result comprised of two recitations of sura 1 or two raka’ât. An easy way to prove in an incontrovertible manner that Sunnis and Shias have deviated from the right path regarding the salât is that they recite three raka’ât at nightfall, which departs from the clear commandment in 15:87 to recite “the seven in sets of two”.

We know for certain that 15:87 deals with the “salât” and the mandatory recitation of sura 1 and its seven verses because it is coded mathematically in a simple and profound manner:

1 (sura 1)+1+2+3+4+5+6+7+15+87 = 131 (GV “salât”).

The basic movement of the salât in a rak’ah is to “stand, bow down and prostrate”:

(2:125) And when We established the House as an anchor point for mankind, as well as a (place of) safe sanctuary: Take the location where Abraham stood (maqâm Ibrahim, i.e. the place where he used to stand during his salât) as a place of prayer. And We made a covenant with Ibrahim and Ismail saying: Purify My House for those who perform the tawâf, those who perform a spiritual retreat, and those who bow down (and) prostrate.

(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything beside Me and purify My temple for those who perform the Tawaf (ritual of circling the Kaabah), and those who (1) stand, (2) bow and (3) prostrate (during the salât).”

The combined use of the verbs “bow and prostrate” symbolize the movements of the ritual prayer. There are four instances in the entire Quran where the expressions “bow down and prostrate” are used simultaneously in the same verse (in that order) in 2:125 (Standing position, then bow down and prostrate = beginning of the first rak’ah), 9:112 (bow down and prostrate = second prostration in first rak’ah), 22:26 (stand, bow down and prostrate = beginning of the second rak’ah) and 48:29 (bow down and prostrate = second prostration in second rak’ah): Those verses confirm the detail of all movements of the salât while performing a two raka’ât salât, as decreed in 15:87.

The Quran details two successive prostrations in a rak’ah in 3:43 (two prostrations), as well as in 17:107-108 (two prostrations), which matches the overall four prostrations decreed in the two raka’ât salât. The singular word “al sujud” occurs four times in the Holy Quran in 48:29, 50:40, 68:42 and 68:43 which is why we prostrate twice in every rak’ah in Islam and only perform two raka’ât (2×2 = 4 prostrations).

– 4:101-102 tell us that the salât can be shortened in case of danger, which implies only one rak’ah instead of the normal two, again pointing at a two raka’ât salât. Shortening a prayer of three or four raka’ât is vague and confusing regarding the number of raka’ât to be performed as it can mean anywhere from one to three raka’ât but shortening a two raka’ât prayer will always be one rak’ah.

As witnesses in 4:102, a salât shortened in case of danger ends with the second prostration and without a final tashahud, simply because there is no tashahud at the end of the first rak’ah.

The “takbir” (Allahu Akbar = God is the greatest!) which we recite every time we change positions is alluded to in 17:111.

In Quranic Arabic, “Al ‘ishâ’” (الْعِشَا) means “the commencement of darkness”, as evidenced in 12:16 as well as in classical dictionaries, and contrary to the corrupted teachings of Sunni and Shia Islam, “salât al ‘ishâ” means “the nightfall prayer”.

The five timings of the five daily prayers

The salât has been decreed at specific times (4:103). According to the Holy Quran, there are five ritual prayers and the Islamic lunar day starts at sunset:

(1) – Salât al ‘ishâ (الْعِشَا صَلَوة = the nightfall prayer) is mandatory and mentioned in 24:58 and is practiced from sunset to the end of twilight (11:114).

(2) – Salât al layl (ٱلَّيۡل صَلَوة = the night prayer) is mentioned as being optional in 17:79, as well as in 73:20, although it is very important to perform it preferably every single day as God commands us to “guard” the ritual prayers (2:238). It can be performed from the end of twilight until before the beginning of dawn (17:78), when the night is completely dark.

(3) – Salât al fajr (صَلَوة الْفَجْر = the dawn prayer) is mandatory and mentioned in 24:58. It can be performed from the crack of dawn until right before sunrise (20:130, 50:39). It corresponds precisely to the “astronomical dawn”, when the sun is located 18 degrees below the horizon.

(4) – Al salât al wustâ (الصَّلَوة الْوُسْطَىٰ = the middle prayer GV 278, = starts in the middle of the daylight) is mentioned exactly in the middle of verse 2:238 in terms of words and letters and is mandatory. It is the fourth daily prayer since sunset and has as a result the same gematrical value as number “four” (GV 278, see miracle of 2:238). It starts when the sun reaches the zenith (30:18) and ends when it is time for the mid-afternoon prayer (30:18). It is the fourth salât of the lunar day which starts at sunset, hence its name.

(5) – Salât al ‘ashiyyi, (صَلَوة الْعَشِيِّ = “the mid-afternoon prayer”) is the last and fifth daily prayer and is mentioned in 30:18, 20:130 and 50:39. It is named after the Quranic time frame called “al ‘ashiyyu” (الْعَشِيُّ = the late afternoon or second half of the afternoon), which is mentioned 8 times in the Quran. It ends at sunset as indicated in 20:130 and 50:39. The afternoon prayer cannot be called “salât al ‘asr” because “‘asr” means “time” in the Quran (103:1) not “second half of the afternoon”.

– These five prayer time frames match the five prayers witnessed in the Christians gospels (Mark 1:35: dawn prayer, Acts 10:9: Noon prayer, Acts 3:1: Mid-afternoon prayer, Matthew 14:23: Nightfall prayer, Mark 14:33-39; optional night prayer).

The five prayers coded mathematically

The plural word “salawât” (ritual prayers) occurs symbolically five times in the Quran (2:157, 2:238, 9:99, 22:40, 23:9).

The expression “turn your face(s) towards the sacred mosque” occurs five times in the Quran (2:144. 2:149-150).

The five daily prayers are divinely encoded in the 67 words “salât” Quranic system which spans from 2:3 to 98:5: There are 6221 verses including unnumbered Bismillahs from 2:3 to 98:5. 6221 is the 810^th prime number, and 810 = 5 × 162 (GV “al salât” = الصَّلَوة).

Verses define the rhythm and structure of the Quran, which is why the five daily prayers are logically confirmed through verse numbers in the salât system. This profound sign confirms forever five prayers in Islam. There are 97 suras from 2:3 to 98:5, which is the gematrical value of the word “Ka’bah”, because we face the Ka’bah during the salât. 97 suras + 6221 verses = 6318 = 162 (GV “al salât”) × 39, which confirms that we are dealing with “the salât” system and that 162 is indeed the key gematrical value of unveil the number of prayers in this system.

The only verse in the 67 salât system which intersects with a verse number “162” (GV “al salât”) is verse 4:162. This is the 648^th verse since the beginning of the salât system (including unnumbered Bismillahs) and 648 = 4 × 162 (GV “al salât”). This is in my view allegorical language which points at four mandatory prayers, since Quranic verses point at four mandatory prayers and the optional night prayer (17:79), totaling five daily prayers. At the same time, verse 4:162 is the 655^th numbered verse since the beginning of the Quran (verse 1:1), and 655 = 5 × 131 (GV “Salât”). This thus confirms five daily prayers in a parallel system in the very same verse.

We saw that 15:87 decrees the recitation of “the seven (verses of sura 1) in sets of two” in the ritual prayer, that is to say two raka’ât in every single salât. This is the cornerstone of the salât, and it is the reason why the number of daily prayers and the correct number of raka’ât are mathematically encoded directly through the recitation of sura 1 and its seven verses in relation with 15:87:

1 (sura 1)+1+2+3+4+5+6+7+15+87 = 131 (GV “salât” = صَّلَوة).

The gematrical value of the word “salât” (GV 131) symbolically confirms 5 daily prayers in sets of two raka’ât:

131 = 32^nd prime number = 2 × 2 × 2 × 2 × 2.

The fact that 15:87 (which decrees the recitation of sura 1 in sets of 2 in the salât) combined to sura 1 and its seven verses generate the gematrical value of the word “salât” (1 [sura 1]+1+2+3+4+5+6+7+15+87 = GV 131 = 32^nd prime number = 2 × 2 × 2 × 2 × 2) allows us to conclude that this confirms 5 symbolical sets of two recitations of sura 1 or raka’ât, hence 5 daily prayers of two raka’ât.

Incredibly, number “thirty-two” also confirms four mandatory prayers reciting sura 1 twice in every prayer: 32 = 4 mandatory prayers × 8 daily raka’ât.

4 mandatory prayers × 2 raka’ât per prayer = 8 daily raka’ât which are therefore combined with 4 daily ritual prayers (4 × 8 = 32).

Such simple confirmation of the numbers of recitations of sura 1 for both 4 mandatory prayers and 5 daily prayers overall embedded in one single word (please keep in mind that we are talking about the word “salât”) is very significant and will touch the heart of the sincere, God willing. All this concurs with Quranic verses which advocate four mandatory prayers and a fifth salât which is optional (17:79).

The position of verse 15:87 (which decrees 2 raka’ât in each of the five prayers) since the beginning of sura 1 also confirms the divine rhythm of reciting 2 raka’ât in each prayer:

There are 1889 verses from 1:1 to 15:87 and 1889 is the 290^th prime number:

Sura 1 is comprised of 29 words and 1 (sura 1) +1+2+3+4+5+6+7 = 29. 29 thus symbolizes sura 1 and its seven verses as well as its 29 words. If we perform 5 daily prayers reciting sura 1 only twice in each prayer as commanded in 15:87, we get 29 words × 5 prayers × 2 recitations of sura 1 = 290 words of sura 1 recited daily = 29 (sura 1+1+2+3+4+5+6+7 = sura 1 and its seven verses) × 5 prayers × 2 recitations of sura 1. This additional very significant property proves one more time the crucial significance of prime numbers in the Quran.

 (15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of two [during the salât] and the sublime Quran. (7 words, 34 letters, GV 2914).

– The total frequency of number seven from 1:1 to 15:87 is 29 (16 sura and verse numbers + 13 words “seven” = 29). This frequency demonstrates symbolically that number seven in 15:87 relates to sura 1 and its seven verses (sura 1+1+2+3+4+5+6+7 = 29).

– Number 29 occurs 70 times in the Quran as a sura or verse number, possibly because 70 verses of sura 1 are recited daily in five prayers (5 prayers × 7 verses of sura 1 × 2 raka’ât = 70 verses of sura 1).

– Verse 15:87 indicates the frequency of recitation of the “seven” verses of sura 1 in the prayer (“the seven in sets of two”), and 15:87 ends with digit number “7”.

The total frequency of all digits number “7” in the numbering system of the Quran from 1:1 to 15:87 is 350 = 5 × 70 = 5 daily prayers × 70 verses of sura 1 recited daily, reciting sura 1 twice in each prayer as commanded in 15:87. 

Digit number 7 in 15:87 also relates to the seven verses of sura 1. The total frequency of all digits number “7” from 1:1 to 15:87 specifically in verse numbers is 349 = 70^th prime number = number of verses of sura 1 recited daily in 5 prayers of two raka’ât each.

Incredibly, there are also 349 numbers assigned to suras and verses (15 sura numbers + 334 verse numbers = 349) in the “digit number 7 system” from 1:1 to 15:87, and 349 = 70^th prime number = number of verses of sura 1 recited in 5 daily prayers of two raka’ât each.

– The total number of digits from 0 to 9 from 1:1 to 15:87 comprised in the “digit number 7 system” is 777 digits.

– The straight addition of all these 777 digits equals 3857 = 7 × 19 × 29.

– 3857 = 133 × 29 = 133 (GV of “seven” as written in 15:87) × 29 (sura 1+1+2+3+4+5+6+7), showing the relationship between “the seven” (GV 133) and sura 1 and its seven verses.  

Verse 15:87 is very special because number “7” occurs both in verse number 87, as well as in the text of the verse. If we build a new system which focuses on all digits number “7” from 1:1 to 15:87 both in the numbering system of the Quran and in the Quranic text, we notice the following properties:

– It forms a group of 343 verses = 7×7×7

– There are 365 digits number “7” (7×365) including words “seventy” and “seven”, putting the emphasis on a very important 7-year cycle on earth of 365 weeks or seven years.

– There are 364 digits number “7” focusing specifically on verses (discarding sura number 7 and thus including verse numbers and words “seven” and “seventy”): 364 = 7 × 52 (GV “days”) = 7 × days.

– The 343 verses (7×7×7) contain 798 digits (7×114) from 0 to 9: 798 = 2×3×7×19 = 133 (GV “sab’an” = “seven” as written 15:87) × 6.

– 350 numbers (sura, verses, and words) intersect directly with digit number “7” in this 343-verse system (7×7×7):  350 = 5 prayers × 70 verses of sura 1 recited daily in the Quranic salât.

– 349 numbers (focusing on verse numbers and words only) intersect with digit number “7” in this 343-verse system (7×7×7):  349 = 70^th prime number = number of verses of sura 1 recited daily in the Quranic salât.

– The addition of these 349 numbers (70^th prime number) where 364 digits number “7” (= 7 × 52) occur is 33649 = 7 × 11 × 19 × 23 = 133 (GV of “seven” as written in 15:87) × 253.

The word “al sujud” (the prostration) occurs symbolically four times in the Quran (48:29, 50:40, 68:42, 68:43) because we prostrate four times in the two raka’ât salât. If we connect suras and verses where it occurs to sura 1 and its seven verses, we get 48 + 29 + 50 + 40 + 68 + 42 + 43 + sura 1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 349 = 70^th prime number. In other words, the four-prostration pattern per salât is comprised with in the frame of 70 symbolical verses of sura 1 recited daily in five ritual prayers.

– The expression “sura fifteen / verse eighty-seven” (ثمنون و سبعة اية /عشر خمسة سورة) has a gematrical value of 2351 = 349^th prime number = 70^th prime number. 349, the prime index of 2351 confirms the frequency of digit number “7” in verse numbers from 1:1 to 15:87, while the first divisible number (70) confirms the number of verses to be recited in five prayers of two raka’at each.

To conclude, everything in 15:87 revolves around the frequency of recitation of sura 1:

the meaning of 15:87 (“the seven in sets of two” (3 or more daily prayers reciting sura 1 twice every time by definition), its position in the Quran (1889^th verse = 290^th prime number = 29 (sura 1+1+2+3+4+5+6+7) × 5 prayers × 2 raka’ât), its relation to sura 1 and its seven verses (15+87+1+1+2+3+4+5+6+7 = 15+87+29 = 131 (GV “salât”) = 32^nd prime number = 2×2×2×2×2) and the frequency of number seven (29) as well as digit number “7” up to 15:87 (350 = 5 prayers × 70 verses of sura 1) are all related to sura 1 and its frequency of recitation within the frame of five daily prayers of two raka’ât, in accordance with the literal meaning of 15:87.

3:113 proves that the “book of God” is to be recited in standing position during the salât.

Only sura 1 is strictly mandatory (15:87) in the ritual prayer, but 29:45 shows that reciting the book of God “keeps you away from immoral acts and spiritual corruption; and God’s remembrance is far above anything else”. It is therefore essential to try to recite more than just sura Al Fatihah to infuse ourselves with God’s Word. The command to recite the Quran at dawn (17:78) during the salât as well as after it if one does not know enough of the Quran by heart shows that Muslims must consider such a command as mandatory. If you are exhausted when you get for the prayer, recite at least one verse or a short sura, but do it and read and recite the Quran every single day at dawn until your last breath!

(50:40) And (starting) from the night (Sunset prayer + optional night prayer), so glorify Him, as well as at the backs (regular plural = 3 or more) of the prostration.

50:40 proves that a final “glorification” dedicated to God alone is to be recited while kneeling after the final prostration at the end of the two raka’ât salât literally “at the backs of the prostration” ritual. The expression “at the backs of the prostration” (أَدْبَارَ السُّجُودِ = adbâra alsujudi) as a gematrical value of 311, which in my view allegorically confirms the practice known as “tashahhud” in traditional Islam (reciting the shahadah) because the only place in the entire Quran where Allah commands us to recite the pure shahadah is precisely the 311^th numbered verse of the Quran, which is verse 3:18:

(3:18) GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Standing [firm] in justice, He is the absolute god; there is no god but He, the Almighty, Most Wise. (= 311^th numbered verse of the Quran = gematrical value of “at the backs of the prostration” in 50:40).

As a result, we recite the following after the final prostration:

“I bear witness that there is no other god but God”

(أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله = “Ash Hadu an lâ elaha ela Allah”, GV 526).

Reciting the pure Shahadah without mentioning any other names beside God is testifying and by definition “glorifying” God as the One and Only god.

It is noteworthy that the gematrical value of the Shahadah is 526, which happens to be the same gematrical value as the word “salawât” (صَّلَوة, ritual prayers), which occurs…. five times in the Quran. The Shahadah is present in the prayers of all Muslims around the world, who unfortunately at this point mention other names beside God which is forbidden in 39:45. There are five daily prayers, and therefore five shahadahs ending the two raka’ât prayer as commanded in 15:87, is it a coincidence?

The recitation of the pure Shahadah can therefore be viewed as the ultimate symbol of the “ritual prayers”, which is present at the final stage of each of the ritual prayers.

Additional Quranic glorifications can be recited after the shahadah, but only the shahadah is mandatory, and they must be dedicated to God alone, not mentioning any other names beside God.  

“Assalâmu ‘alaykum” does not end the prayer. The most obvious proof is that it is Quranically an incorrect expression as explained in this study. The prayer ends by “glorifying God” at the end of the ritual of prostration (50:40). The ritual prayer shall be dedicated to God alone from start to finish. If people want to salute each other after the final glorification which ends the salât, it is a very good thing in any group prayer, and it should be either “salâm” (to one or several persons) or “salamun ‘aleykum” (to 3 or more people), but it is not part of the ritual prayer per say, and it certainly does not make sense to say it when you pray by yourself.

The Friday congregational prayer is a mandatory middle prayer (starting shortly after the sun reaches the zenith) and is just like any other prayer of the week: It is a two raka’ât prayer. Any sermon before the prayer is a good thing if the imam preaches Islam based on the Quran alone, but it is not mandatory, and it is not part of the ritual prayer in any way. If someone delivers a sermon, It has to be just one sermon. Otherwise it is Sunni shirk, as Sunnis try to match their habitual four raka’ât prayer at noon which contradicts the Quran (15:87). People have to be dressed nicely anytime they go to a mosque (7:31). We proved mathematically that the Friday prayer shall be performed on the sixth day of the Islamic week and explained that the seven-day week is encoded in the Quran by mentioning “the sabbath” (Jews must cease any type of work on the seventh day) which originally in Hebrew shares the same root as number “seven”. Even in Arabic, the proximity between “al sabt” (the sabbath) and Sab’atun (seven) is blatant.

We demonstrated all along this study that the Quran describes the practice of five daily prayers, four of which are mandatory. The Quran provides all details of the salât, including the ablutions, tone of voice, number of daily raka’ât (two per prayer), bowings, prostrations, tashahuds, etc… and we saw that the entire language of the ritual prayer is directly derived from the Quran: There is no need to reinvent the wheel, create divisions, and go astray; we simply to rectify whenever necessary what contradicts the Quran in the salât practiced all over the world, and that’s all. What matters is to follow the Quran alone and reunite the human race in pure Islam God willing, and serve God as good stewards of the earth instead of destroying it. If people start straying from what God taught to us and reinvent their own ritual, there will never be any unity in the world of Islam. Therefore, the salât described in this study, and which is the result of about three decades of studying Islam as a Muslim, is very simple and never attempts to modify anything from the ritual unless it blatantly contradicts the Quran, such as mentioning names beside God in the Shahadah or adding prayers and raka’ât that are not there.

May Allah purify us and grant us the victory of pure Islam on earth, God willing.

الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِينَ

Praise God Lord of the universe!