HOME :: Supplement 5: What about salat?
A common objection to Qur’an-centric islam is: “Without Hadith,
how do we know how to do salat?”
In
practice almost no one learns salat by reading Hadith; nor do
Muslim scholars recommend doing so; as it is primarily passed
down by family and community. Yet, as The Qur’an reminds us,
what our forefathers did—or what the majority believe—may not
necessarily be accurate (2:170, 6:116, 30:30, 12:106, 7:30,
6:22-24).
Part
16 elaborated on the sufficiency of The Qur’an as guidance with
ample verse references. If something is not mentioned in The
Qur’an, it is not essential for guidance. Salat clearly predates
Prophet Muhammad and was practiced by earlier messengers: Moses
(10:87), Shuaib (11:87), Jesus (19:31),
Abraham and his offspring (14:37–40), Ishmael (19:55),
Ishaq and Yaqub (21:72–73), and the Children of Israel (5:12),
including pre-Islamic Arabs whose error was doing it for other
than Allah. Traditional scholars themselves acknowledge that
previous prophets had their own forms of salat, which—though
different—were still valid before God.
In brief — purpose of
salat — for God alone (6:162), for God’s
remembrance/mentioning (20:14), seeking help/guidance (2:153),
forbids/deters from bad deeds (29:45), guarding against
shaytan (5:91). Done with sincerity/humility and taken
seriously (4:142, 5:55-58. 9:54, 23:2, 107:5), patience (20:132),
clean (5:6, 4:43), clear mind (4:43), timed
schedule (4:103), audible (17:110), with Qur’an
recital/reading (2:43-45, 7:169-170, 8:2-3, 29:45, 17:78-79,
73:20)
Flexibility — righteousness is
not about facing a certain direction (2:115, 2:142, 2:177),
can be done walking/riding (2:239), shortened (4:101),
split into two groups and adjusted (4:102) etc.
Criticised behaviour:
insincerity, showy ritual, only wishing to be seen, remembering
God little, not following through with good deeds (e.g. 4:142,
5:12-13, 8:35, 9:54, 107:1-7). Nowhere in Qur’an does it
criticise those not doing a certain recitation/bodily sequence.
We also know from
The Quran that monotheism with sincerity is key in our
relationship with God (e.g. 2:138-139, 13:14, 29:65, 39:2,
39:11, 40:50, 98:5). The message is consistent: salat is about sincere
remembrance of God, not rigid ritualism.
Thus,
within the Qur’anic framework there is both structure and
flexibility. Monotheism, humility, sincerity and the moral
fruits of salat are primary, exact sequences are secondary.
Theological
reasoning: The Qur’an describes
God as The Merciful, The Kind/Loving, The Forgiving (e.g. 1:3;
11:90; 85:14). Would such a God reject the salat of a
sincere believer simply because of a misplaced movement or
recitation?
The
Qur’an itself makes clear:
No soul is burdened beyond its capacity (2:286, 64:16, 65:7).
God intends ease, not hardship (2:195, 5:6; 22:78).
Mistakes and forgetfulness are overlooked (2:225; 5:89, 33:5).
What reaches God is not the ritual, but the piety and sincerity
(2:177, 22:37).
If
form were decisive, then the salat of Moses, Jesus, or Abraham
etc — all of whom likely performed salat differently — would be
invalid, which contradicts both Qur’anic testimony and divine
justice.
Both
reason and revelation point to the same truth: the form is a means, not
an end.
Lastly,
there are ample examples in traditions showing significant
variance and evolution in salat, especially among earliest
Muslims.
God
willing, I plan to write a detailed Qur’an-based study of salat.
This supplement lays the groundwork for that discussion.