HOW IS PRAYER (SALAT) DESCRIBED AS A PHYSICAL FORM OF WORSHIP IN THE QURAN?
There is also the idea that Salat in the Quran is not a physical act of worship, but simply maintaining our devotion and duty to Allah by following Allah's commands in the Quran, or in short: obeying Allah. While the word Salat may be used in these senses in some instances, this does not mean that it is used in these senses in all instances where the word Salat appears and means prayer. Therefore, it can easily be shown that such claims are completely contrary to numerous Quranic verses.
The first evidence in the Quran indicating that prayer is an act of worship consisting of specific bodily movements is found in these words:
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.
The word "kumtum", which translates as "rise to prayer" above, means "to stand up, to ascend, to go up". The words describing ablution, which begin with washing the face and arms, also serve as a prerequisite for a physical act of worship.
It is clear from this that this verse does not express allegiance, submission, support, or taking sides. Because these are situations that should be constant for a believer. It is also clear that a specific time is intended for prayer here. Indeed, verse 103 of Surah An-Nisa also states that it is an act of worship determined by time. Since it is known that meanings other than prayer cannot be limited by time, it is obvious that prayer is being referred to here.
When you have finished As-Salat (the prayer), remember Allah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salat (Iqamat-as- Salat). Verily, the prayer is enjoined on the believers at fixed hours.
Are acts of devotion to Allah, etc., actions to be observed at specific times, or should they be a constant state for a believer? And similarly, should the washing instructions in the verse be performed before Salat, and therefore are they for specific times of the day?
When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.
The Quranic verses above confirm many points:
1- The phrase "lead them in prayer" would make no sense if prayer meant our duty or our devotion to Allah. These words refer to a person (the imam) who leads the prayer. How can an imam, who leads the prayer, manage a duty or devotion to Allah?
2- If we consider the phrase "taking their arms with them" while performing Salat, does this mean that believers need to arm themselves to remain loyal to Allah? Or is it more logical to accept that believers become vulnerable to attacks from the enemy when performing the physical form of Salat during wartime, and therefore need to remain vigilant by holding their weapons?
3- The phrase "let them take their positions in the rear" implies that while each group is observing Salat, another group must stand behind them to provide protection. If we replace the word Salat with "duty/devotion to Allah," it would mean they would also need another group to protect them while fulfilling their duties to Allah! This is easily understood as not being intended.
4- The phrase, "when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you" raises further questions. If we interpret Salat in terms of devotion to Allah, etc., this implies that the second group, who have not yet prayed, have not yet shown devotion to Allah or fulfilled their duties towards Allah. Is the second group waiting for their turn to fulfill their duties/show devotion to Allah?
5- The statement, "Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush" is also of great importance. It makes no sense to say that the disbelievers want to ambush believers while they are striving to remain devoted to Allah. On the contrary, it is more logical that the enemy would try to ambush believers while they are in a vulnerable position, such as during bowing and prostration in prayer. Therefore, guards are needed behind those who are praying.
6- The words in 4:102 also mention Salat performed in groups. Is it necessary for acts of devotion to Allah, etc., to be performed in groups? Similarly, do such acts require a leader? The answer is no. All the indications in 4:102 do not confirm any of the other meanings. The words in 4:102 confirm that Salat is a physical act of worship that can be performed in congregation and behind a person who leads the Salat. (4:110)
And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salat (prayer) if you fear that the disbelievers may attack you, verily, the disbelievers are ever unto you open enemies.
How could we possibly shorten our devotion to Allah? Proponents of the claim that "it is not a physical act of worship" state that Salat is a completely abstract concept. Can an abstract concept be shortened? Or does the act of shortening refer to a physical act that can be shortened?
9. O you who believe! When the call is made for prayer on Congregation Day, hasten to the remembrance of Allah, and drop all business. That is better for you, if you only knew.
10. Then, when the prayer is concluded, disperse through the land, and seek Allah’s bounty, and remember Allah much, so that you may prosper.
We read that there will be a "call to prayer" on Congregation Day(Friday).
* Does our duty and allegiance to Allah require a "call" or announcement?
* The words in 62:9 refer to a congregational prayer. Should believers connect with Allah congregation only on Fridays, or should they remain connected at all times?
Say: "Invoke Allah or invoke Ar-Rahman (the Most Gracious), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
Once again, if Salat means duty/devotion to Allah, why should such actions require us to speak loudly or softly? The instruction to use a moderate voice clearly shows that Salat is a spoken act of worship. Devotion to Allah does not require spoken words. The word bi-salâtike in 17:110 confirms once again that prayer, or as it is preferred in the translation, dua, is a physical ritual. This is evidence that it includes a verbal act of devotion such as prayer, supplication, praise, glorification, repentance, and seeking forgiveness.
Although the word "sajdah" (prostration) is not used in the Quran solely in the sense of prostration during prayer, it is also used in the sense of submission. However, those who deny the fact that Salat (prayer) is a physical act claim that the act of "sajdah," frequently mentioned in the Quran, does not refer to physical prostration. Allah always provides us with evidence from the Quran to confirm the correct meaning.
The confirmation that "sajdah" refers to physical prostration is found in these magnificent words:
42. The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,
43. Their eyes will be cast down, ignominy will cover them; they used to be called to prostrate (offer prayers), while they were healthy and good (in the life of the world, but they did not).
We are reading the verses about the punishment on the Day of Judgment, starting from verse 33 of Surah Al-Qalam. The verses above describe how those who disbelieve will be told to prostrate themselves before Allah on the Day of Judgment. This is followed by two statements of great importance:
* "They will not be able to (prostrate)."
" They were called to prostrate themselves when they were healthy and strong."
The prostration that those punished will not be able to perform on the Day of Judgment cannot, as some claim, be interpreted as a duty, allegiance, or submission to Allah. If 'prostration' meant submission to God, the phrase "they will not be able to do it" would not apply on that day. This is because all people, willingly or unwillingly, will have no choice but to submit to Allah on that day:
(16:87)
And they will offer (their full) submission to Allah (Alone) on that Day, and their invented false deities will vanish from them.
In verse 68:42, when we include the correct meaning of prostration, that is, the physical act of prostration, the meaning becomes consistent with the truth of the Quran. Such people will not be able to prostrate physically on that day. The reason for this is explained in the following verse, which describes the situation of those who will be condemned on the Day of Judgment:
(40:71-72)
71. When iron collars will be rounded over their necks, and the chains, they shall be dragged along.
72. In the boiling water, then they will be burned in the Fire.
The situation the disbelievers will find themselves in on that day will restrict all their movements. As a result, when they are called upon to prostrate, they will be unable to do so. Yet, they did not prostrate when they were healthy and able to move and were called upon to prostrate.
These two magnificent verses from Surah Al-Qalam(68:42-43) are a clear warning to those who hesitate to prostrate themselves before Almighty Allah.
Although bowing (ruku'), like prostration (sajda), is a physical movement in prayer, the word ruku' means "to submit, to show respect," signifying "respect and devotion." The meaning of the word as "bowing in prayer," or "reaching ruku'," is discussed in the following verses.
O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.
And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."
In the Quran, bowing (ruku') and standing (qiyam), like prostration (sajda), are used both in their religious and literal meanings, and all three literal meanings contain "respect and devotion" at different levels. Standing (qiyam ) only emphasizes " respect , " bowing (ruku') signifies "submission and obedience" out of respect , and prostration (sajda) emphasizes "complete surrender," the ultimate point of obedience . Standing, bowing, and prostration, which are symbolic pillars of prayer, correspond to a process of submission that begins with respect and ends with dedication . Although generally perceived as mere movements in prayer, there is nothing to prevent these commands from encompassing all actions that bring closeness and submission to Almighty Allah. Ultimately, it is desired that a person's devotion to Allah not remain merely an abstract concept, but be manifested as an action demonstrating their will.
On the other hand, we also learn that the devil's aim is to distance people, especially from prayer, so that they forget to remember Allah.
Shaitan (Satan) has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaitan (Satan). Verily, it is the party of Shaitan (Satan) that will be the losers!
Satan also uses distractions, especially those forbidden by Allah, to achieve the same goal: to deprive people of prayer and thus prevent them from remembering Allah.
Shaitan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salat (the prayer). So, will you not then abstain?