Now that really makes perfect sense. Alhamdullilah. Shukran Anwar for doing this work. We have become zombies in our approach to the salah. A world of opportunities awaits us in broadening our wider vision of the salah.
Salah means duty, following foot steps. This verse clearly says the meaning of salath and I appreciate your sense of humor, wisdom. And I can see the hard work on your face.. Great personality. Peace be upon you Sarfaraz Hyderabad India Thanks brother
Actually, that meaning of salah is nowhere to be found in islamic literature. The aya after that one is clearly explaining that the previous aya is talking about prayer, it mentions ruku, sujood.. We also know that from fiqh of sunnah and hadeeth.
@samimas4343 - you COMPLETELY missed the point. [4 : 102] does not make sense logically if interpreted by relating to the mechanics of ritual bowing and prostrating. You need to undo your literalistic flat earth ideology which fails to conceive of Salah as only "prayer".
@stephenconnolly1830 Salah linguistically does not only mean prayer. Not even in the Quran, it doesn't always mean prayer. The Quran, which has its unique terminology. For our specific word, the Quran distinguishes between salah and "iqam alsalah". Every single time when it comes after "iqama" as in "aqama al salah" (establishing prayer), it always means the regular prayer (salah). Prayer or salah in "Aqama alsalah" doesn't mean blessing like in salah on our prophet; it doesn't mean supplication; it doesn't mean anything else. This combo always means the regular prayer that muslims do five or more times a day. And in this specific aya Allah said "aqam alsalah". The context of this specific aya is very easy to verify that it means as such. Just read the aya before it, where it talks about shortening prayer, which is a practice when traveling. The aya after it says to practice prayer normally and in its time when fighters are safe. So this aya is very very hard to be misunderstood. The problem is that people who are not knowledgeable listen to fake sheiks who don't know basic Arabic language and basic Quranic terminology, which are studied extensively by early scholars who wrote the most famous exegesis books for us.
I try my best not to miss the 5 daily prayers. It's my duty to Glorify the Creator of the world. As the Quran says, every living beings are Glorifying ALLAH in a way suit to them. The issue is when we repeatedly do anything, our subconscious records it and make it robotic. When that happens our prayers become just rituals without meaning. Prophet Muhammad(pbuh) taught many things to give life to Salah and not to be robotic. Prophet did Salah in different forms each time so that it appears to be new each time. Even the difference in units of prayer, placing hands, sitting position, duas in prayer, etc., can be seen in variety of forms. This is why the each Muslim groups pray in slight different way. Unfortunately most scholars are unaware of that. The moment you think Salah is just a ritual, it's all over. We talk to God of the universe through Salah. We prostrate infront of the Lord of heavens and Earths during Salah. Imagine how lucky we are to prostrate, to bow down infront of ALLAH and Glorify him while others are worshipping some statues, humans, creations and their desires. Glory be to ALLAH.
CORRECTIONS @0:31 There is no mention of "pillars" in the famous prophetic narration - "bunya al-Islam ala khams..." (the foundation of Islam is five...). The translation into English of Bunya as "pillars" is a 19th or early 20th century interpolation. @29:28 Imam Malik's famous book is al-Muwatta (the well trodden path).
Anwar thank you for enlightening us with this interesting analysis. I have come to the conclusion years ago that there are no 5 salat mentioned in the quran and the word salat in the quran is not the ritual as practiced today. I have looked at the use of the word salat in many other places in the quran. I settled to a certain degree on the meaning derived in verses 75:31 & 75:32. It is difficult to explain my definition in a single post here in youtube. I have written an entire article about this. I suppose duty can be defined as a meaning to the word salat. I have a question. The previous verse 4:101 talks about shortening the salat if you believe that the disbelievers will attack you. If you believe you are going to be attacked then should you not increase the salat(duty) ie. the duty you were alluding to when explaining verse 4:102 ?
BE ALWAYS AWARE of the channels, institutions and the sheikhs that are being supported and promoted by the liberal US Rand Corporation Project for a 'Moderate-Islam' Network.
Even shahada is bogus, because nobody of us can witness Laa ilaahe illAllah. Yes, we can believe it, we can accept it, but we cannot be witnesses of that. Thus, only Allah witnesses Laa ilaahe illAllah. Moreover, nobody can witness that Muhammed is resulullah. Thus, only munafiqoon witness this in the Qur'an.
And like the above it would be lovely to contact you by email. But I would say it’s a good jobs we made the effort to do this second episode. You more so but me too for listening to your thoughts.
I see it differently. They all are in a situation ready for battle or at the risk of being attacked by the enemy. So every one of them is bearing weapon. The verse only makes it commanding that in such situation, even though you are praying to God, never to let down your guard. The dispensation here is that keep your arm with you and be vigilant, ready to defend against any surprise attack. The verse asks the praying group to keep their arms with them. It does not say that the other group has not got any arm with them or leave their arm down but to repeat the same exercise cycle when the first group has finished and the other groups will say their prayer. Again clearly the emphasis on readiness to defend. Two other things we learn from this verse. There is not mention of raqat in Quran. The praying cycle is complete with prostration. (This also confirmed in 22:77). The other thing is shortening the prayer only if you are in risk of being attacked. Not just for traveling. Both of rituals of Raqat and shortening prayers for travel are innovations. I see it differently. They all are in a situation ready for battle or at the risk of being attacked by the enemy. So every one of them is bearing weapon. The verse only makes it commanding that in such situation, even though you are praying to God, never to let down your guard. The dispensation here is that keep your arm with you and be vigilant, ready to defend against any surprise attack. The verse asks the praying group to keep their arms with them. It does not say that the other group has not got any arm with them or leave their arm down but to repeat the same exercise cycle when the first group has finished and the other groups will say their prayer. Again clearly the emphasis on readiness to defend. Two other things we learn from this verse. There is not mention of raqat in Quran. The praying cycle is complete with prostration. (This also confirmed in 22:77). The other thing is shortening the prayer only if you are in risk of being attacked. Not just for traveling. Both of rituals of Raqat and shortening prayers for travel are innovations.
I think you maybe guilty of imposing sensibilities and “rationalities” that are modern upon an older people. It’s hard to imagine what the fears hopes and beliefs of a people in a different age. Whilst today the sight of people praying wouldn’t disturb a military “machine” faith and the power of God was probably prominent in the minds of warriors of Old. May the sight of the prayer actually inspired fear just as much as those behind.
