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.
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). 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.
This summary 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). We will provide a short summary of those proofs which demonstrate the relationship between the rhythm of the salât and that of the Quran.
The Quran provides extensive details on the salât in every way. This is a summary of the main article which is much more detailed and is about four times longer. The conclusion will mention a few important points not mentioned in this summary for the reader to understand the importance of reading the main article.
Table of content
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. Where do we find ablutions?
6. Where is it mentioned we have to pray barefoot?
7. In which direction do we turn ourselves during the salât, where is the sacred mosque located?
7.1 In which direction do we turn our faces during the salât
7.2. Where is the Sacred Mosque located?
8. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.
9. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?
9.1 The tone of prayer
9.2 Should we pronounce certain words behind an imam or remain completely silent?
10. Group prayer
11. The basic movement of the salât and the number of prostrations in a rak’ah
11.1 Standing, bowing and prostrating
11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)
11.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of prayer)
11.2.2 Where do we find the takbir in the Quran?
11.3 Expression recited while Bowing: 56:96, 69:52
11.4 Expression recited while Prostrating: 87:1
12. Basic verses which define the number of daily ritual prayers
12.1 Salât al ‘ishâ’ (The nightfall prayer)
12.2. The optional night prayer is mentioned in 17:79 and 73:20.
12.3 Salât al Fajr (Dawn prayer)
12.4. Salât al wustâ (The middle prayer, starting at noon)
12.5 The mid-afternoon prayer
13. 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 almathani)
15.2 Hadith literature acknowledges that God revealed to the prophet prayers of only two raka’ât
15.3 The prostration pattern also confirms a two raka’ât salât
15.4 The two raka’ât prayers coded mathematically
15.4.1 The word “salât”
15.4.2 The position of 15:87 confirms the frequency of recitation of the seven verses of sura 1 in sets of two in 5 daily prayers
15.4.3 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87
15.4.4 Sura 15, verse 87
15.5 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to the prophet. Why did they deviate to 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”)
18. Can we recite other verses or suras during the salât after sura 1?
19. The Friday prayer in the Quran: Why the “day of gathering” is the sixth day of the week
The intersections between the words “salât” and “day”
20. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?
21. Praying in unusual circumstances
22. Can a woman perform the ritual prayer who during her menses?
23. How do we perform the funerary prayer according to the Quran?
24. 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.
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُوا
اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
(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?
أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا وَالَّذِينَ آتَيْنَاهُمُ
الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
(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?
وَإِذَا نَادَيْتُمْ إِلَى الصَّلَوةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
(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.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا
إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(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:
رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَنِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا
رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ
(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!”).
5. Where do we find ablutions?
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَوةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا وَإِن كُنتُم
مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا
مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ
عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(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) rub 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 rub 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) rub your heads and
– (4) 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.
6. 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.
7. In which direction do we turn ourselves during the salât, where is the sacred mosque located?
7.1 In which direction do we turn our faces during the salât
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ
الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا
الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ
(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.
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ
لَلْحَقُّ مِن رَّبِّكَ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
(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.
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ
فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا
مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ
(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.
This is in line with the fact that the plural word “salawât” (صَلَوَت = ritual prayers = plural of “salât”) occurs symbolically five times in the Quran (2:157, 2:238, 9:99, 22:40, 23:9).
7.2. Where is the Sacred Mosque located?
وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن
بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
(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….
8. 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.
9. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?
9.1 The tone of prayer
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ
وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا
(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.
9.2 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.
وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ
مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ
(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.
10. Group prayer
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا
سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ
وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ
فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم
مَّرْضَىٰ أَن تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا
(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 mandatory, otherwise people would not pray while risking their lives right before a battle.
11. The basic movement of the salât and the number of prostrations in a rak’ah
11.1 Standing, bowing and prostrating
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا
وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُود
(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).
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.
11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)
11.2.1 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.
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.
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.
11.2.2 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 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!
11.3 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.
11.4 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”.
12. Basic verses which define the number of daily ritual prayers
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.
12.1 Salât al ‘ishâ’ (The nightfall prayer):
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ
يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ
ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ لَيْسَ
عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ
بَعْضٍ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer (صلوة العشاء)…
“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?
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”.
Please find below a few famous mainstream 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.
So, why lie and pretend that “salât al ‘ishâ’” means
“(dark) night prayer” instead of “nightfall prayer”?!
12.2. The optional night prayer is mentioned in 17:79 and 73:20.
أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ
وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
(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).
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
(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.
12.3 Salât al Fajr (Dawn prayer):
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ
يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ
ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ لَيْسَ
عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ
بَعْضٍ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer…
12.4. Salât al wustâ (The middle prayer, starting at noon):
حَفِظُوا عَلَى الصَّلَوَتِ وَالصَّلَوةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَنِتِينَ
(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)…
12.5 The mid-afternoon prayer.
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 enter the evening (nightfall prayer) and (2) when you enter the morning (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, which makes perfect sense because the Islamic day starts at sunset, and 30:18 mentions both the “late afternoon” (عَشِيًّا = ‘ashiyyan) and “the dhur” time frames (more correctly called “al dhahirat” in 24:58 = الظَهِيرَة = when the sun reaches the zenith and declines from the meridian). 30:17-18 thus describe a perfect 24-hour period with all four mandatory prayers, bearing in mind that the night prayer is optional (17:79).
Consequently, translating “ashiyyan” (عَشِيًّا, at mid-afternoon) by “night” as seen in some translations and dictionaries does not make any sense and must therefore be disqualified because it would be encroaching on a second day from the starting point of the Islamic day (sunset).
38:31 confirms the meaning of “‘achiyyan”
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),
فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ
(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. 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.
14. Miraculous mathematical confirmation of the five daily ritual prayers
The Quran is coded mathematically (15:9, 56:78, 72:28) and is composed of an almost infinite number of m athematical 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”.
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 19th 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 = 19th prime number), 6221 is also a prime number (it can only be divided by one and itself) and it is the 810th 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 810th prime number = 5 × 162 (GV “al salât”) = 5 times “al salât” (the ritual prayer).
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 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] with (وَ = wa) the sublime Quran.
The conjunction “wa” in the above verse 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] with (وَ = wa) the sublime Quran.
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, …”
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 Hadith literature acknowledges that God revealed to the prophet prayers of only two raka’ât:
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.
15.3 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.
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!
There are other verses which clearly confirm a two raka’ât salât which we can be found in the main article.
15.4 The two raka’ât prayers coded mathematically
15.4.1 The word “salât”
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 32nd prime number (again, a prime number can only be divided by one and itself):
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)
15.4.2 The position of 15:87 confirms the frequency of recitation of the seven verses of sura 1 in sets of two in 5 daily prayers 15:87 is the verse which proclaims a two raka’ât salât and it is the 1889th 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
29 is also the number of words of sura 1. 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 1889th 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) = 1889th verse = 290th 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”) = 1889th verse = 290th 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.
15.4.3 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87
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”.
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.
The frequency 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.
There are also 349 numbers (suras and verses) assigned to this group which contains 350 digits number “7” from 1:1 to 15:87:
349 = 70th prime number = number of verses of sura 1 recited daily in five prayers of two raka’ât.
The total number of digits from 0 to 9 from 1:1 to 15:87 comprised in the 349 numbers (70th prime number) of the “digit number 7 system” is 777 digits. The straight addition of all these 777 digits equals 3857 = 7 × 19 × 29 = 133 × 29 = 133 (GV of “seven” as written in 15:87) × 29 (= sura 1+1+2+3+4+5+6+7).
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. 29 also 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.
It is interesting that number 29 occurs 70 times in the Quran, 69 times as a verse number, and once as a sura number:
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).
All digits number “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:
There are 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.
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.
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 = 349th prime number = 70th prime number = number of verses of sura 1 recited in 5 daily prayers of two raka’ât each, as decreed in 15:87.
15.5 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”.
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.
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 different 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.
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:
فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ
بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّالِحِينَ
(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:
لَيْسُوا سَوَاءً مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ
آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ
(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”)
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
(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.
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 Musl ims perform at the very end of two raka’ât in each ritual prayer, traditionally known as “Tashahud”.
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)?
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:
“I bear witness that there is no other god beside God”
(أَشْهَدُ أَنّ لَا إِلَٰهَ إِلَّإ الله = “Ash Hadu an lâ elaha elâ 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, 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?
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 64th prime number.
It is extremely significant statistically that 3:18, which advocates the pure shahadah, is precisely the 311th numbered verse of the Quran, gematrical value of “adbara alsoujoûdi” (أَدْبَرَ السُّجُودِ = “at the backs of the prostration”).
شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ
قَائِمًا بِالْقِسْطِ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
(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.
The gematrical value of “adbara alsujûdi” (أَدْبَرَ السُّجُودِ, “at the backs of the prostration”) = 311 = number of verses until 3:18.
18. Can we recite other verses or suras during the salât after sura 1?
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَوةَ إِنَّ الصَّلَوةَ تَنْهَىٰ عَنِ
الْفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
(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.
أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ
وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
(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”.
19. The Friday prayer in the Quran: Why the “day of gathering” is the sixth day of the week
The intersections between the words “salât” and “day”
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا
إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(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.
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 6th “day” in the 67 word “salât” system.
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…
The word “day” in 62:9 (where “the prayer on the day of gathering” is mentioned) is the 314th word “day” since the beginning of the Quran and we have another confirmation that it is the 6th 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 6th 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.
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 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 is a mere 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 = 205 (GV of “the day of gathering”) × 16 (GV of “ayah” = “miracle”).
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 God, Lord of the Universe!
There is one chance in 205 that the above fact would be coincidental.
The Friday prayer is like any other prayer of the week: It is a two raka’ât prayer early in the afternoon (it is a “middle prayer”), except that the Muslim community must gather, preferably at the local mosque. We know that it is a noon prayer because we see that people have to go back to work after the prayer (62:10), which disqualifies any of the other prayers.
20. 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. 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”.
This proves 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.
21. 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.
22. Can a woman perform the ritual prayer who during her menses?
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِ
الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ
مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
(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 are cleansed, then 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.
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.
It is mandatory for a woman to perform the salât even when she is indisposed (more details and proofs in the main article).
23. How do we perform the funerary prayer according to the Quran ?
وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ
إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ
(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.
24. 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 beside 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.
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. It mentions the name of the prophet decide God which Allah forbids (39:45). In the Quran, only hypocrites feel the need to bear witness that Muhammad is the messenger of God (63:1).
“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) rub 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’udhu 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”).
We just saw that 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.
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). Dawn starts from when you can discern the first signs of the emergence of the dawn (97:5). 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 and main article). 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 (in 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 810th 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.
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 = 32nd 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 = 32nd 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.
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 290th 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).
– 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 daily prayers (“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.
There are 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 = 70th 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) in 15:87 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.
– 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.
– The expression “sura fifteen / verse eighty-seven” (ثمنون و سبعة اية /عشر خمسة سورة) has a gematrical value of 2351 = 349th prime number = 70th 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’ât each.
The word “al soujoud” (the prostration) occurs symbolically four 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 these sura and verse numbers 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 = 70th prime number. In other words, the consistent rhythm of four prostrations per salât combined to sura 1 and its seven verses is in line with 70 verses of sura 1 being recited in five daily prayers.
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 311th 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. (= 311th 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 beside 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.
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, not two. 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.
May Allah purify us and grant us the victory of pure Islam on earth, God willing.
الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِينَ
Praise be to God, Lord of the universe!