Questions that the religionists cannot answer

The proponents of the ritual prayer can only pick five verses from the Reading on the basis of which – by quoting them out of context – they claim an imperative for the ritual prayer. However, they cannot quote any verse from the Reading to show the methods of the rituals, as they themselves concede.

Perhaps now it is time for them to answer some questions:

  • How do you pardon the idol-worshippers when they continue to remain as idol-worshippers even though they have performed the ritual prayer? (9:4-6)

  • How are idol-worshippers to perform the ritual prayer?

  • How did the Prophet lead the ritual prayers for the non-believers according to (your reading of) 4:101-102?

In-naal kafirin nakanu lakum ‘aduwun mubin, wa-izza konta fi-hem fa-aqom-ta lahum Sol-laa-ta (4:101-102)

Surely the disbelievers are your manifest enemy, And when you are in their midst you shall lead them in Sol-laa (ritual prayer?) (4:101-102)

  • How can the ritual prayer of the Prophet console people or make them happy? (9:103)

  • When you are in sudden disaster or facing sudden death, how can the two strangers who are to be witnesses (and who may not know anything about the Arab religion) perform the ritual prayer before swearing to God that they will be truthful? (5:106)

  • How did all the people of a town and those living in the surrounding areas preserve their ritual prayer (wa hum alaa Sol-laa-tihim haafizuun) as soon as they heard the message of the Reading (6:92)? It may have included non-believers, Christians or Jews.

  • Why is it that yuSollu means ritual prayer in 4:102 but in 33:56 it means honour and support?

  • Likewise, how does the word yuSollee in 3:39 turn into ritual prayer while in 33:43 it is said to mean honour?

  • Solluu in 33:56 and Sollee in 9:103 have come to mean honour and supplication. In 75: 31 and in 96:10 the word Sol-laa is said to mean ritual prayer. Why is that?

  • How do the birds in the sky and everything between the heavens and the earth (including frogs, termites and trees, for example) perform their ritual prayer? (24:41)

  • How could the ritual prayer (Sol-laa-tuka) of Shuaib in 11:87 have changed the economic system of the people?

  • Why are the same Sol-laa-waatee in 2:238 (‘guard your ‘Sol-laa-waatee’) and 9: 99 (the Messenger’s Sol-laa-waatee) understood differently?

  • Why are the same words Sol-laa-waa-tun in 2:157 (ulaa ika alaihim Sol-laa-waatun) and 22:40 (wa Sol-laa-waatun, wa masaa-jidu) stated with different meanings?

  • Is there anyone performing the ‘ritual prayer‘ by controversial talk and rebellion (Sol-laa-tuhum ‘indal baiti mukaan wa tashdiyyan) anywhere in the world? If so, where and how? (8:35)

  • How did the word muSollan (singular) evolve to mean location or place for performing ritual prayer in 2:125 when the same word muSollin (plural) is understood as the people who perform the ritual prayer in 107:4?

It is inappropriate for the word Sol-laa or any of the derivatives (generated from the same root word) to be rendered as a ritual act by people toward God. Its meanings relate to the commitments which link a human being to God through their deliberate deeds.

Sol-laa is the commitment to observe the prescribed covenants. This encompasses the whole of God’s commandments in the Reading to people. It covers obligations, relationships, agreements between people, a person’s obligations to own self, and matters of cleanliness and diet. It extends to promises, dealings, relationships, families, and parenting. There is nothing ‘religious’ about it.

Advertisements