Ritual prayer is a conspiracy

The religionists conspired against the natural peacefulness or Islam by destroying the revelation as the source of the prescribed covenants between God and mankind. They replaced it with ‘short-cut’ pagan rituals that make people feel a false sense of having upheld their responsibilities (without, of course, having to do any practical, good deeds). Those who observe the ritual prayer five, four, three, twice or once a day are doing it for the religionists and not for God.

This book asserts that Islam is a simple way of life, that the Reading was written for all mankind, and that it is for all the peoples of the world, irrespective of their colour or race. The reader should be slow to draw the inference that to consent to the One God is easy. Simple does not mean easy. In 67:2 it says, ‘God is the one who created life and death in order to test you to distinguish the righteous among you’. In order to qualify we must be willing to change out mindset to free ourselves from the shackles that binds us by taking the challenge to find the way to God’s system. Once we are in His system we will discover the simplicity in conducting our way of life that pleases Him.

Without any scriptural basis, the Arab traditions say that the Last Prophet was called up to the seventh heaven to speak to God about ‘the prayer’. Well, to negotiate with Him to be more exact. God wanted Muslims to pray fifty times a day but Muhammad managed to beat Him down to five. It would seem odd that God’s messenger should question the content of God’s message. It is equally strange that a messenger should choose to intercede on behalf of the addressee of the message. It seems impertinent that a messenger should challenge the will of God.

If negotiations had closed where they began, assuming a 16-hour day we would need to pray once about every 19 minutes. Assuming one set of five prayers requires one to bow and prostrate to the stone idol seventeen times, we would have had the faithful doing a total of 850 separate bowing and prostration movements per day. It would seem that the religionists were the inventors of aerobics. Given this sad state of credulity, it is no wonder that many Muslim nations – whilst bountiful in natural resources – are yet to take their place among the advanced nations. They are too busy trying to find new ways to pray.

This madness has been ascribed Qur’anic legitimacy by the manipulation of 17:1. Taken in isolation, nothing seems amiss. Taken in context, a very different picture emerges. The simple, verifiable truth is that 17:1-7 is a history of the Children of Israel and of the story of Moses who had a meeting with God one night to witness God’s signs.1 (Please see chapter nine).

However, the religionists cannot deny that the word Sol-laa is not even mentioned in the verse. Let us see how the Arab priest contorted a ludicrous story about the heavenly journey only good for a bedtime story.

One night while Muhammad was in a state of between sleep and consciousness an angel appeared to him with a white horse called Buraq and this horse had the face of a woman, peacock-tailed whose every stride carried as far as they naked eye could see. The creature first took him to Jerusalem so that Muhammad could lead a prayer for all the dead prophets from the time of Adam to Jesus. How and when these prophets who died thousands of years appeared in Jerusalem nobody seems to know – but it seems that they don’t communicate with each other. However, when he ascended to the seven heavens he found Adam, Idris, Abraham, Joseph, Moses, Aaron and Jesus waiting for him at every gate from the first heaven. How they reach their respective gates before Muhammad, again, nobody seems to know.

So, how do we continue discussing about an absurd story like this? Although no scholars can say for sure how the old prophets were brought back to live to pray with Muhammad – yet many intelligent people are very sure the trip was about the ritual prayer. Because of that they must perform the ritual prayer – although the details were not decreed in the Reading.


1 There is no information about the ‘METHOD’ of performing the ritual prayer in the Qur’an. The religionists deceived the masses with a fairy tale saying the Last Prophet flew up to the seven heavens to negotiate with God about it and back on earth in one night. From 50 prayers a day, they say it was Moses who instigated Muhammad to demand for discount from God. Although God conceded – perhaps He forgot to tell the last prophet the methods.

Ritual prayer is not in the Qur’an

God did not prescribe a ritual prayer to the Last Prophet or to any of the prophets before him.

The Reading has 114 chapters with 6348 numbered verses. No verse tells the people: you must perform a ritual prayer to God.

  • A ritual prayer is an act of worship. God never tells any of His servants to worship Him.

  • The revelation to the Last Prophet is not a new revelation from God.

  • It is not about religion or worship of God.

  • No priest of the Arab religion has ever said that the details of their ritual prayer can be found in the Reading. Their position is that seeking to obey the Reading alone is a non-starter since one cannot pray five times a day based on the Reading alone since it neither makes such a demand nor gives details of how this should be done. This is the testimony of the Arab priests themselves. They are very proud of their bowing and prostrating to the stone idol every day. They are very proud of the invented religion they promote.

Glorify God through commitments

Glorifying God is everything in the heavens and the earth. He is the Supreme Power, the Sacred, the Almighty, and the Judge. (62:1)

In addition, everything that exists in the universe and the earth is observing its Sol-laa. It knows how to uphold its Sol-laa without the aid of prophets or messengers.

Do you not see that God is glorified by everything in the heavens and the earth as well as the birds in their flight? Surely every one of them knows its own commitments (Sol-laa-ta-hu1) and glorification. God knows what they do. (24:41)

Glorifying Him are the seven heavens and the earth and everything in them. There is nothing that does not praise His Glory, but you do not understand their glorification. He is Clement, Forgiver. (17:44)

The verse clearly says that there is nothing that does not praise His glory. This means all the celestial planets in the sky; the wind, the electro-magnetic forces, and everything in existence beyond human’s comprehension are praising the glory of God all the time. For various reasons people were led to believe that they are required to bow and prostrate physically to God.

Here, the religionists have overstretched themselves. They would have us believe that the word sujud in the Reading means prostrate. However, a logical investigation into uses of this word and the cross reference of similar words with the same root in associated verses show that the word sujud does not – and can not – refer to physical prostration. Sujud simply means being in a state of subservience.

The concept of performing ritual prayer is the result of a false teaching introduced by the pagan Arabs to reduce the status of the Supreme God to that of a local deity. Instead of serving Him by deeds they call everyone to worship Him.


1 God says everything in the heavens and earth glorifies Him and they are doing their Sol-laa including the birds in their flights. These creatures exist as nations like us- but we don’t see them glorifying and doing their Sol-laa through organised religion. This is how God teaches people about His Book making His message clear.

Ask for God’s help without rituals

God is always near. We are told to seek His help directly and we are required to practice patience while continuing to be committed to focusing on the sanctions prescribed by God and to doing good deeds.

When My servants ask you about Me, tell them, “I am very near. I respond to the call of any caller who calls Me.” Therefore, they shall respond to Me, and believe in Me that they may attain guidance. (2:186)

Seek help through steadfastness and be committed, this is difficult indeed, but not for those who are humble and realise that they will meet their Lord. To Him they are returning. (2:45-46)

We must put our trust in the Omnipresent God although we do not see Him. God Himself says it is a difficult thing to do, but not for those who are humble and consider that they will ultimately meet Him. People, however, are weak by nature1, filled with frailties and insecurities. Rituals, customs, and traditions have a soothing and reassuring attraction for us. They function like pacifiers. They lead to worship. The faithful then externalise their fears, hopes, dreams, and desires onto something tangible. It is a lot simpler to go through a ritualised prayer session rather than to have a one-on-one, heart-to-heart, talk to God.

Idolaters put their trust in things: a piece of wood, a cross, a new moon with a star, a rock, a wall, a stone house, a mosque etc. These things help one to focus on a collective idea. There are those who put their trust in people. They magnify their demi-gods and idols through physical acts of worship. It is strange to think that such a simple truth eludes so many: that those who so choose can magnify and be testament to the unseen God simply by upholding their commitment to do good deeds. What could be simpler than being a testament to God by doing good deeds! Be a testament while leading by example. No need to talk about it. Just do it.

When human beings have a need to call upon God they can call upon Him at any time, day or night from absolutely anywhere. Ritual ablution and its attendant processes are unnecessary. In fact, the Reading reminds us that those too proud to call upon God will burn in Hell. If we remember God, He will remember us. It is, after all, a reciprocal relationship.

Your Lord says, “Call upon Me, and I will answer your call. As for those who are too arrogant to serve me, they will be committed to Hell.”(40:60)

Therefore, you shall remember Me2 that I may remember you. And be thankful to Me and do not disbelieve. (2:152)

The calling upon God for help, wisdom, perseverance, assistance, money, guidance or anything at all is part of the conditions in effect for a person serving God. The offer of assistance and guidance has been given, yet many will call upon their messengers, saints – their dead idols in the graves – and some even call upon the jinn.

The other side of the coin is our way of remembering God. Intelligent, sentient beings are not in need of a set of body movements in order to reflect on the wonders of God:

In the creation of the heavens and the earth, and the alteration of night and day, there are signs for those who possess intelligence, who remember God: while standing up, sitting down and lying on their sides. They reflect upon the creation of the heavens and the earth, and they say, “Our Lord, You did not create all these in vain. Glory be to You, so spare us the agony of the hell-fire.” (3:190-191)

To Him belongs everything in the heavens and the earth, and those with Him are never too arrogant to serve Him, nor do they tire. They glorify Him day and night. (21: 20)

Everything was created in perfect balance. Those who are close to Him glorify Him day and night. This is not accomplished by the performance of random pantomimed movements. They do this by adhering to a higher code of behaviour and being a testament to their God.

Zachariah made a special request from God to grant him a son. After granting the request, the energy that delivered the news told him to remember and to glorify God day and night. God did not ask him to pray ritually. In 3:41 Zachariah initiates a communication with God directly by saying, “My Lord, grant me a sign.” An unknown energy assigned by God to deliver the good news then said, “Your sign is that you will not be able to speak to the people for three days except by signal. You shall remember your Lord frequently and glorify Him night and day.”

We are required to magnify God as a means of serving Him in our daily routine. We are advised to be patient in the face of false accusations, slander or gossip by our enemies, for example. In 20:130 we are told, “Therefore, be patient in the face of their utterances, and praise the glory of your Lord before sunrise and before sunset, also during parts of the night and through both ends of the day, that you may attain happiness.”

We do not have to ritualise the methods of calling, praising, remembering, or glorifying God. We do it by magnifying Him in our heart constantly or by speaking to Him softly. We can remember Him while driving, walking, standing, sitting or lying on our sides any time of the day.


1 God wishes to make things easy for you, since the human being is weak in nature (4:28)

2 In 29:45 it says be committed to the orderly way of life to remember God. Our relationship with the creator is through the ‘remembrance’ of Him not through ritual prayer. He has provided us with all the signs in the heaven and earth. A good example is being provided in 3:190-194.

Muhammad’s commitment

We saw in verse 6:160 above that Muhammad was following the order of Abraham. The Reading is not a new revelation or a new guidance from God. It is the same set of decrees prescribed to Abraham and Moses. The essence of all the Scriptures is the same.

In-naa haza lafi suhufil ulaa, suhufi ibrohim wa-musaa. (87:18-19)

Indeed, this is what is in the Scriptures of old, the Scriptures of Abraham and Moses. (87:18-19)

We have seen that Abraham used the word Sol-laa in his own language, Moses in his and Jesus in his. The word Sol-laa appears for the first time in the Reading at 2:2-3:

That book is infallible, a guide for those who are observant, they believe in the unseen and uphold their commitments (Sol-laa-ta) and from Our provisions to them they give. (2:2-3)

The word Sol-laa at the beginning of surah 2 refers to those who are observant and believe in the unseen God. They are committed to the tenets in the Quran and they are charitable to others. This is part of their commitment. Reading further, one sees verses detailing additional commitments. 2:4 says, ‘They believe in what was revealed to you from your Lord, and what was revealed before you, and they are positively certain about the Hereafter’. We should also note: it also says ‘those who believe in the previous Scripture’ which means, there is a link between the Reading and the previous revealed Books.

Those who believe that the Reading is from God are committed to accepting the whole of it. The word Sol-laa in verse 2:3 cannot mean ritual prayer because we cannot do charity through ritual prayers and we do not believe in God’s books through ritual prayers.

If we believe the Scripture, we will see all the prescribed decrees in the Book. With God’s blessing, He will open up our hearts to peacefulness when our hearts say, ‘We hear and we obey’. That is the moment when we enter into agreement with God:

You shall be appreciative of God’s blessing upon you and uphold the covenant He has made with you when you said, “We hear and we obey.” You shall observe God, and God is fully aware of your innermost thoughts. (5:7)

We do not see our Creator, but the Reading says His power is able to know our innermost thoughts. The moment our heart says we hear and we obey to His prescribed way we have agreed to uphold our Sol-laa.

Recite what is revealed upon you from the Scripture and uphold the commitments (or to what you have committed to i.e the revealed tenets you read from the scripture). Surely your commitments will keep you from evil and it is also for the remembrance of God, which is even greater. (29:45)

The explanation in the bracket is my own. God assures us in 29:45 that if we recite His Scripture and commit ourselves to the values prescribed by Him – it will keep us from doing bad things or getting involved in evil works. It is a method of remembering Him, which is a great achievement. In other words, one way of remembering God is through upholding our commitments of the Quranic teachings and keep the teachings pure at all time – maintain such attitude as an ongoing process as a way of life ‘from sunrise to sunset and during parts of the night’. For as long as we remember Him we are committed to doing good deeds in our lives.

You shall uphold what was prescribed to you, and also those who repented with you, and not transgress. Indeed, He knows whatever your deeds are, watching. Do not incline to those who are wicked. That will make you suffer the Fire. And there is none for you except God as a protector and you will not be helped. And uphold your commitments (aqimi-Sol-laa-ta) through the ends of the day and the parts from the night. Indeed the good deeds nullify the bad. That is the remembrance for those who want to remember. You shall be steadfast. God never fails to reward the righteous. (11:112-115)

The meaning of Sol-laa in the above verses is crystal clear. It has nothing to do with ritual prayers. The Sol-laa is to be observed as a means of remembering our Lord the Creator and to commit ourselves to doing good deeds which will obviously nullify all the negative elements in our life. There is nothing magical about the process.

Jesus’ commitments

The Children of Israel created the Jewish religion after they had distorted the Scripture revealed to Moses. The following verse says God will be with them for as long as they commit themselves (Sol-laa-ta) in believing God’s messenger and to lend God a loan of righteousness by upholding the covenant they made with Him.

God has taken a covenant from the Children of Israel and We appointed for them twelve disciples; and declared, “I will be with you for as long as you ‘observe your commitments and keep them pure’ (aqom-tumuz-Sol-laa-ta-wa-atai-tumuz-Zakaa) and believe My messengers and support them. And lend God a righteous loan of righteousness. I will forgive your wrongdoings, and admit you into gardens with flowing streams. Anyone who disbelieves after this has indeed strayed off the right path. Because they violated their covenant, we put a curse on them, and We hardened their hearts. Consequently they distorted the scripture given to them, and disregard parts thereof. You will always see betrayal from them, except a few. You shall forgive and forget (the few), for God loves the compassionate. (5:12-13)

Jesus the son of Mary was sent to them with the purpose of demolishing this artificial Jewish religion. He was strengthened with the Holy Spirit and demonstrated miracles as signs that he was from God. He told the people he was enjoined to commit himself to undertaking the re-establishment of the laws of the Torah. It is self-evident that he spoke in his own language (which is rendered in Arabic in the Reading). What he said is found in the Reading as Sol-laa-ti-wa-zakaa-ti. The following statement was made while he was in the cradle:

Waja’al-lani mubarokah ainama kontu wa-ausorni bis-Sol-laa-ti wa-zakaa-ti ma-dumtu hiya (19:31)

And He makes me blessed wherever I go and He enjoined the obligations and purity upon me for as long as I live. (19:31)

When Jesus, son of Mary said wa-ausomi bis-Sol-laa-ti he did not mean I was enjoined with the ritual prayer but I was enjoined with the commitments to reform the Children of Israel, calling them to return to the original law given to Moses. He asked them to abolish the Jewish religion. That was his commitments. From the day he was born God gave him the knowledge of the scripture and the wisdom.

Moses’ commitments

Moses was chosen from among the Children of Israel to free them from the oppression of Pharaoh. Before they left Egypt, they were told to keep a low profile and use their homes as their base to uphold their commitments. Again the word Sol-laa-ta is used for commitments.

We inspired Moses and his brother, “Let your people confine themselves to their homes in Egypt, and let them consider their homes their base, and let them uphold their commitments (Sol-laa-ta)1, and give the good news to the believers.” (10:87)

Moses and those who believe with him were committed to spread the good news to the people – which was their Sol-laa. After they were saved from Egypt, Moses and his people were told to continue to fulfil the covenants by upholding their commitments and to keep them pure. We see the same words used in this context: Sol-laa-ta and zakaa:

Wa-iz aqodz-na misha qor bani-Israela la-ta’budu-na ilal-lah wa-bil-walidai-ni ih-sanan wa-zil-qurba, wal yatama, wal-masakini, wa-qulu-lin-nas husnan, wa-aqimus-Sol-laa-ta wa-atu-zakaa’-ta. (2:83)

And We made a covenant with the Children of Israel: you shall not serve any other than God. And be charitable to your parents and your relatives and the orphans and the poor. And speak to people amicably, and uphold the commitments and keep them pure (Sol-laa-ta-wa-atu-zakaa). (2:83)

The Children of Israel were to serve God by honouring their parents and relatives and the orphans and the poor and speaking amicably to people. These were their commitments. God was not telling them to pray ritually and to pay tithes.


1 A good example Sol-laa does not mean ritual prayer. Moses were reminded with the same word Sol-laa a few times – In this verse he and his people were told to keep a low profile in their homes and continue to commit themselves to pass the good news from God.

Abraham’s commitment

There is nothing new about people upholding the commitment to do good deeds as in the way of life prescribed by God in the Reading. It is not an innovation of the Last Prophet. Mankind has been enjoined to observe its commitments from the time of Abraham. God called Abraham the ‘committed man’. He served the one God by upholding his obligations through God’s prescribed Way of life or deen-nil-lah.

Wat-taqizu min-maqam-mi Ibrohim-ma mu-Sol-lan. (2:125)

Take from the status of Abraham the Committed (2:125)

Please note the word ‘Mu-Sol-lan‘ in this verse. It refers to the state of being of an active participle. For instance, Salam is peace, Muslim is the state peace of an active participle, Muslimin for many men and Muslimat for many women. Similarly, Sol-laa is to commit, Mu-Sol-lan is the singular proper noun. Mu-Sol-leen is the plural, Mu-Sol-leemat refers to many women.

Abraham settled his offspring on a barren valley and he wished for them to live according to God’s prescribed sanctions in the system so that they too could uphold their commitments – or Sol-laa-ta.

Rob-bana inni askantu min-zuriati bawadi ghoi-ri zar-ghain I’nda-baiti-kal mu-Harami. Rob-bana li-yu-qimus-Sol-laa-ta. (14:37)

My Lord, indeed I am settling my progeny in this valley without vegetation by Your sanctioned system. My Lord, let them uphold their commitments. (14:37)

Those who wish to be right with God are told to commit in similar fashion:

Say, the truth has come from God, and you shall follow the principle of Abraham, a sincere monotheist, he never associated any idols with God. (3:95)

The religionists and the u’lema would do well to meditate on the following verse which Muhammad was told to say, revealed in plain Arabic:

Indeed, My Lord has guided me in a straight path, the principle of Abraham, the sincere. He never was an idol-worshipper.” (6:161)

There is no doubt that after such a declaration, any form of idol-worship is completely out of the question.

Sol-laa is about doing deeds

Everything that a person does should be for God. We are not asked to perform any rituals or to pray to Him or to worship Him. All that is enjoined upon us is to believe in God, be sincere in serving Him by upholding our commitments and do good works. Ritual prayers and worship are the pagans’ shortcut to give idol-worshippers a sense of satisfaction that they have discharged their obligations to God when what is really required of them is that they discharge their Sol-laa amongst fellow humans and themselves.

According to the Reading, the main essence of the message revealed to Abraham and Moses is:

No burdened soul will bear the burden of another1, and every person is responsible for what he or she does. For whatever things that they do, it will be witnessed, and they will be fully repaid. (53:36-41)

In other words, each minute thought and deed is taken into account and recorded. God is recording all the deeds (and not the regimented mutterings) of His servants.

Since We created the human being, We are fully aware of his innermost thoughts. We are closer to him than his jugular vain. The two energies at right and left are recording all his deeds. Not a single utterance does he utter without a vigilant watcher. (50:16-18)

The majority of people do not believe God is omnipresent and that He can be with every human all the time, twenty-four hours a day. However, He knows every single thing a person does, even his innermost thoughts. No one person can hide anything from the Supreme Being. Everything is recorded. In the Hereafter, they are told to read their own record of what they have done to themselves.

You will see every congregation humbled. Every congregation will be invited to view its own record. Today you will be paid for your deeds. This is the record pronouncing the truth about you. Indeed, We have recorded all your deeds. (45:28-29)

Ritual prayer, unfortunately for those who put their faith in it, is not in the category of good deeds. What it is, is a form of religious worship, which goes against the essence of God’s revelations.

It is absurd to imagine a world where regimented prayers have moral precedence over good deeds. Besides, one can look around the world and see many places where people regularly perform ritual prayers and where serious crimes abound: rape, sexual abuse, cheating, stealing and corruption. These people ignore the priorities:

You shall uphold what was prescribed, and also those who repented with you, and not transgress. Indeed, He knows whatever your deeds are, watching. Do not be inclined to those who are wicked – they will make you suffer the Fire, and there is none for you except God as a protector. Then you will not be helped. And uphold your commitments (aqimi-Sol-laa-ta) through the ends of the day and the parts from the night. Indeed the good deeds nullify the bad. That is the remembrance for those who want to remember. You shall be steadfast. God never fails to reward the righteous. (11:112-114)

The verse clearly says we are to uphold what has been prescribed, and not transgress. God is recording all deeds. People must fulfil their commitment to do righteous deeds through the ends of the day and parts of the night. The concept is simple. Good deeds will nullify the bad and this is one way to remember God. Deeds can never be fulfilled through a fixed number of ritual prayers. If the concept of deen is correctly understood, it is clear to the devout Muslim that it is incumbent upon him to commit to these instructions, uphold and observe them. A simple definition of righteous deeds is clearly prescribed in the Reading and it does not include the act of worship or the performance of religious rituals.

Righteousness is not the turning of your faces towards the east or the west. But righteousness is to believe in God, the Hereafter, the energies, the Scripture and the prophets. And to donate of one’s wealth despite one’s love thereof to relatives, the orphans, the needy, those who are in hardship, to beggars, and to free mental enslavement by upholding the commitments and keeping them pure. And to keep the promises that are made, and to remain steadfast in the face of adversity, hardship, and war. These are truthful, these are righteous. (2:177)

The problem arises when a person’s mind is pre-conditioned to believe that Sol-laa means ritual prayer. Thus, righteous deeds are totally ignored. One so conditioned often insists that Sol-laa does mean ritual prayer, although a contextual study of the subject demonstrates that such a position does not make any sense.

Surah 107 is a very short chapter with only seven verses the name of which is Charity. A person who commits himself to the prescribed deen should not neglect his commitment to do charity and good deeds as a way of life.

Do you not notice those who are lying with the deen? They neglect the orphans. They do not advocate the feeding of the poor. Therefore curses be on those who are obliged, while heedless of their commitments. They only show off, and they are averse to charity. (107:1-7)

The religionists and the u’lema believe that God is cursing2 the people who pray ritually. They then teach their values to others who will listen without question – just as they did. Compare this rendition with that sanctioned by the religionists’ twisting culture:

Do you know who the rejecters of faith are? They neglect the orphans. They do not advocate the feeding of the poor. Therefore a curse be on those who pray ritually, while heedless of their ritual prayers. They only show off. And they are averse to charity. (107:1-7)

All seven verses are interrelated: taking care of the orphans, feeding the poor and carrying out charity work can only be fulfilled by the deeds of a committed person. The religionists say God is cursing those who pray whilst heedless of their prayer. They encourage their followers to pray ritually in order to solve the problem of the orphans, the poor and in lieu of charitable work. Instead of committing themselves individually and collectively to taking care of orphans, the poor and to doing charity from their own earnings, the Arabs trained their priests in the Arab religion to become income generators. They take illegal collections from the people by corrupting the word zakaa in the Reading to mean religious tithes.3 The Reading spells out other examples of good deeds to be observed by those who are committed to the prescribed way of life from God:

Successful indeed are the believers, who are upright in their commitments (Sol-laa-ti-hem) those who avoid vain talk, those who keep it pure, they guard their chastity except with their wives, and with those who rightfully belong to them do they have sex without being blamed. (23:1-6)

They are trustworthy when it comes to deposits entrusted to them, or the promises they make, and they constantly uphold their obligations (Solawa-ti-hem) (23:8-9)

In this verse it clearly says that those who avoid vain talk, guard their chastity and commit themselves to these values as a way of life are the successful believers. Additionally, they uphold their obligations diligently in fulfilling what they have promised and they are trustworthy when it comes to deposits entrusted to them. In other words, the Reading emphasises sincerity and honesty through deeds – not through ritual prayer. Unfortunately, we seldom see these good values in the Arab religion. Be that as it may, each time the word Sol-laa or the derivatives from this root word appears in the Reading, it appears in the context of good deeds that people are encouraged to uphold.

A further example:

They fulfil their promises to God and they do not violate their covenant. They linked (ya-Siluu) with it what had been commanded so that it binds (ai-yu-Sol-laa) as they are concerned about their Lord and they fear the dreadful reckoning and they steadfastly persevere in seeking their Lord’s grace. They uphold the commitments (Sol-laa-ta) and they give to charity from Our provisions to them secretly and publicly. They counter evil with good. They have deserved the ultimate abode. (13:21-22)

Here the two letter root Sod Lam signifies the fundamental meaning of ‘link’ for the word ya-Siluu whereas ai-yu-Sol-laa denotes the ‘binding’ and Sol-laa-ta is the proactive ‘commitment’. A person upholds his covenant with God by committing himself in doing the deeds that binds him. The meaning of ‘aqor-mus-Sol-laa-ta’ in this context is to ‘uphold the commitment’ for the covenant. It is ridiculous to assume that we uphold our covenant with God just through ritual prayers everyday.

In 23:1-9 quoted earlier the religionists has deliberately corrupted the meaning of the words ‘Sol-laa-ti’ and ‘Solawa-ti’ in these verses to mean ‘ritual prayer’. They trained their blind followers to ignore the context of the subject completely. Instead, they encourage their followers to concentrate on ritual prayers.


1 This is the fundamental concept of God’s orderly way of life sanctioned to all prophets. Unfortunately Rabbis, pope, priests, monks and mullahs say they can cleanse people’s soul. Only God can cleanse people including the freaks in religious garbs. In 33:15 it says, “No soul will bear the burden of another, when a burdened soul implores for help, nothing can be unloaded, not even by a close relative. So, what are these religious morons doing in our life?

2 This is the most ridiculous way of thinking – obviously not to the priests of the Arab religion.

3 See chapter six.

Sol-laa to yourself

The other clear example from the Reading is about the Sol-laa observed by you for yourself – it is for your own good. In this case you are told to commit to the good values by refraining from the practice of excessive profiteering.

God diminishes profiteering (riba) but encourages charity and God dislikes the disbelievers who are guilty. Surely, those who practice righteousness and uphold their commitments (Sol-laa-ta) and keep them pure (wa-a-tuz-zakaa), for them are rewards from their Lord. And there will be no fear upon them nor will they grieve. O you who believe, beware of God, refrain from taking what remains from profiteering if you truly believe in God. (2:276-279)

The subject of riba1 (or profiteering) begins at 2:275 and ends at 2:281. Profiteering is a condemned practice and we are commanded not to get involved with it. God degrades profiteering, encourages charity and He dislikes the guilty disbelievers (2:276). Instead He commands virtuous commitments that should be observed (Sol-laa-ta) and kept pure (2:277). Any involvement in profiteering should be stopped immediately, even if there are any balances owed (2:278). Otherwise God and His messenger will wage war (2:279). If a debtor is in difficulty, we are to give him time, otherwise, treat the debt as charity (2:280) whatever we do, God knows everything and we are to beware of the Last Day. (2:281)

The Sol-laa-ta2 mentioned at 2:277 is our commitment to stop earning income from profiteering (riba) and to maintain our commitments by abstaining from such practices. We do not perform ritual prayer to abstain from profiteering; instead we commit ourselves (Sol-laa-ta) by sacrificing our greed by doing the practical, good deeds prescribed by God and fulfil our commitment to ourselves.

The phrase ‘Wa-Aqimus-Sol-laa-tawaa-Atuz-Zakaata’ or observe your commitments and keep it pure appears in the middle of the subject of profiteering.


1 Some foolish scholars say Bank interest is Riba. They created the Islamic Banking and used the same Base Lending Rate like other Commercial Banks. What they actually did was – they use Arabic term for all transactions – and call it Islamic. Today many commercial banks earn more interest through this system and most of them have set up a special unit to service their Muslims customers who prefer to borrow money in Arabic. For the fools – Arabic means Islamic.

2 Sol-laa is never pronounced Salaat. Today, when the mosque announces the five daily prayers they say “Hai-ya-‘alaa-Sol-laa“. Salaat is a profane word not found in the Qur’an, which the Arabs and the u’lemas have invented and attributed to God.

Sol-laa between people

We can support the fact that the Reading does not mean ritual prayer by the word Sol-laa and its derivatives by examining the different usage of this word in the Reading in its various contexts. What transpires is that Sol-laa has to be observed by everyone – even by the non-believers and the idol-worshippers.

One very clear example regards the witnessing of a will by strangers:

O you who believe, you shall have witnesses when death is near to any one of you: to dictate your will in the presence of two equitable persons among you, or strangers in case there is a sudden danger to your life when travelling on the earth. If you are not certain of them, retain them after they have committed themselves (Sol-laa-ti) to make them both swear by God, “We will not take advantage to favour anyone even the closest relatives. We will not conceal any evidence before God. If we do, the sin will be upon us.”1 (5:106)

The verse says: ‘After the two strangers [note: who can be Jews or Christians] commit themselves (Sol-laa-ti), make them both swear by God’. This does not call for the performance of a ritual prayer in the presence of a dying person. Instead they are taking on the responsibility of being witnesses to a will by making a solemn pledge to the person before God. This is an example of Sol-laa-ti (the commitment) between people.

The commitment between people is to fulfil such obligations before the one God. It is that simple.B

Besides upholding the Sol-laa with strangers, believers may also do so with non-believers, and idol-worshippers. Surely, the following passages in the Reading are not meant to suggest that polytheists perform the ritual prayers:

Except those among the idol-worshippers with whom you have a treaty and then do not breach anything with you and do not aid anyone against you, therefore complete your agreement with them until its term. Surely, God loves those who fear (Him). (9:4)

Once the restricted months are over, you may confront the idol worshipers wherever you encounter them, agitate them, provoke them and keep after them. However if they repent and observe their commitment and keep them pure (aqimus-Sol-laa-ta-waa-tuz-zakaa), then you shall pardon them. God is forgiver and merciful. (9:5)

And if one of the idol-worshippers seeks help from you, protect him then let him hear God’s words then convey him to a place of safety. This is because they are a people who do not know. (9:6)

At 9:4–6 we are directed to treat the idol-worshippers well and even convey them to a place of safety. Those that we shelter may remain idol-worshippers. We are charged not with discriminating upon the basis of this prejudice. Rather, we are commanded to be a beacon of light and understanding. Understanding and carrying out the commandment in this verse alone would change the entire Islamic landscape as we know it.

We see that if and when the polytheists repent and agree to peace, it is the people who are at peace or Muslims’ duty to uphold that peace and grant them their freedom. Again, the Reading enjoins civility and kindness in the face of hostilities. Islam does not condone the mistreatment of those who are under our power or control (9:5). Ultimately, Sol-laa-ta in this instance refers to the idol-worshippers agreeing to keep to their end of the bargain.

The prophet Shuaib provides another example of Sol-laa clearly signifying commitments. He committed himself to reform his people. Those who rejected his commitments challenged him.

He begins:

O my people! Gives full measure and full weight equitably. Do not cheat people out of their things, and do not corrupt the earth. A smaller provision from God would be better for you, if you are really believers. I am not a guardian over you.” They said, “O Shuaib, does your Sol-laa (commitment) prevent us from idolising what our parents have idolised, and from doing whatever we want with our money? Surely you are too clement and too wise.” (11:85–87)

The commitment that Shuaib was trying to bind upon his people was that they should not cheat or corrupt the earth. It was a simple precept that was not accepted by his peers. Hence, they said to Shuaib:

O Shuaib, does your commitment (Sol-laa-tu-ka) prevent us from idolising what our parents have idolised, and from doing whatever we want with our money?”2

Sol-laa here clearly refers to committing to good deeds and upholding a good moral order. The commitment called for his people not to cheat, not to corrupt the earth, and to be fair. There is no other reading without abusing the sense in the text beyond belief.

What we can better understand, however, is why the Arab priests themselves emphatically declare that the Reading has no information at all about the five daily prayers (thus contradicting themselves on what they proclaim to be the first absolute pillar of the religion of Islam) – because they are right! Their own lips condemn them. There is no such thing as the five daily prayers. How woefully correct and wrong they are at the same time.


1 The two men are strangers to the dying man, yet the verse says they qualify to make an oath before God. Their willingness to write the will and to become witness is their commitment ‘Sol-laa-ti’. Like the Jews, the Arab religionists conceal this verse from their followers.

2 Clearly the word Sol-laa here does not refer to ritual prayer.

Sol-laa (commitments) is not ritual prayer

 

When looking at other words which have had their meanings twisted in the Qur’anic context, we can usually get back to the true meaning by looking at extant words in modern Arabic surrounding the root. Zakaa is a good example. All the root meanings of zakaa refer to purity and sincerity. This can be verified by looking at any good dictionary. As we shall see – the Arab religion has created the un-Qur’anic tax and ascribed this to the word zakaa. The deception is relatively easy to spot since the key meanings of the word zakaa have remained intact.

Sol-laa is no different. Before we continue let me clarify why I use the word Sol-laa instead of the common term Salaat. Firstly, when we read the Reading in Arabic it is always pronounced as ‘Aqimus-Sol-laa– taa-wa-aatuz-Zakaa’ – nobody says ‘Aqimus-Salaat-taa-wa-aatuz-Zakat’. This is evident even during the call of prayer. All over the world – the person who announces the prayer will shout on top of his voice with ‘Hai-ya-‘alas-Sol-laa’ – never as ‘Hai-ya-‘alas-Salaat’. Muslims know this word is pronounced the way it is spelt in the Reading – Arabs or not.

This is only to demonstrate that – there is a difference between God’s Arabic in the Reading and the Arabic language spoken by the Arabs, and for this study I have chosen to use the former i.e. God’s Arabic

When we look up the word in a dictionary we find a word that is mispronounced by the Muslim world – Salaat – under the root S-l-w. It is worth noting that this root has no other meaning directly ascribed to it other than the ‘ritual prayer’. There is nothing else.

Whereas almost any key Qur’anic term has related terms which balance and integrate it into the waft and web of the language (and by means of which we can sense deceptions as and when they occur) this important – some would say central – Qur’anic concept has no ‘context’ in the language by which to verify the claims made for it by the Arab religionists other than the one created for it by those self-same religionists.

There are no related meanings that one can point to and say: Sol-laa must mean what such-and-such because it integrates into the language on the basis of the sense we derive from the word. This is not possible because the word simply has no semantic context in the religion of the Arabs as we know.

Now, it could be argued that the reason for this is that this word has only one meaning – unconnected to anything else in the vast and interconnected web of Arabic semantics – and that the meaning the Arab religionists ascribe to it is, in fact, the correct one. In this case, we would respond by pointing out that since the ritual prayer or Salaat (by the religionists’ own measure and admission) is not in the Reading, their own definition of it is of no special value.

The situation we find ourselves in is: there is a word – ‘Sol-laa– that exists in a semantic vacuum, and the leaders of the religious system say it means X based on their non-Qur’anic writings (the Hadith). Since their non-Qur’anic writings say some patently ludicrous things, and given that the religious elite promotes these non-Qur’anic sources to achieve ends which are usually advantageous only to the religious elite, a thinking person is left wondering what possible use their definition of this word can be to anyone except them.

Just to clear up the point of roots. The root of Sol-laa is S-L. It is a two-root word. They are many such words in the Reading. Examples of other two-root words found in the Reading are haq (truth, root: h-q), abu (father, root: a-b) or yad (hand, root: y-d) or Qama (the keep vigil or attentive, root: q-m).

However, knowing that the word Sol-laa does not come from S-l-w or S-l-y but from S-L it does not help us a great deal. S-L is not in the dictionary and S-l-w has only the ‘ritual prayer’ meaning ascribed to it. In the Reading S-l-w means ‘to roast’ and (S-l-y) refers to ‘fry or burn’.

The root word for S-l-w is found in 69:31 meaning ‘to roast’ not ritual prayer. It generates yaslau (4:10, 14:29, 17:18 and eight other verses). islau in 36:64 & 52:16, siliya in 19:70 spelt with S-l-alif-y. Here we must pronounce the word with the third letter ‘waw’ or ‘ya’. Therefore it is wrong to assign a third letter to the root of S-L to read as S-l-w.

To recap: Sol-laa comes from the root S-L which does not exist in modern Arabic and which defies definition by modern methods. Yet the Reading treats its meaning as self-evident. The religious elite have ascribed its own meaning to this word, a meaning which fails appallingly in certain Qur’anic contexts.

Since the Reading is the only place we know of which knows what this word means we have to look to it for the ways it uses this word and derive its meaning from the multitude of contexts. God says the Arabic in His Book is perfect. Thus, nobody should try to change its word constructions, spelling and grammatical forms.

A reading in Arabic without any crookedness therein so that they might observe. 39:28

The word Sol-laa[1]  or any of the derivatives from the same root word is never used in the Reading to refer to the act of worship or the performance of a set of body movements.

Its use always refers to the act of honouring, upholding, dedicating or observing of commitments, obligations, accountabilities, responsibilities etc. by consenting person or persons when the phrase ‘aqi-mu‘ is used. Literally the word Sol-laa means to ‘commit’.

This root word (like all roots in Arabic) forms its various functions by use of vowels, prefixes and suffixes. The short vowels “i” or “u” (9:103,108:2 and 33:56) can be added resulting in ‘Sol-lee’ or ‘Sol-luu’ without changing the underlying, fundamental meaning of the word.

The word pronounced with a short vowel ‘a’ appears in the Reading twice, in 75:31 and 96:10 respectively.

In 96:10 it appears as “ ‘Abdan Ezaa Sol-laa” which means “A servant who is committed”. The context of this verse begins from 96:8-12 with the message “Indeed to your Lord is the final return. What do you think of those who prevent a servant who commits? What if he is actually on the right path, advocating people to be observant?” The message is clear. But translators give different meanings to this word for reasons only known to them.

In 75:31 it is written as Falla-sod-daqor-wa-Sol-laa and translators insist the word Sol-laa in both verses refers to ritual prayers. Obviously when we read the context, they do not make any sense at all.

This word pronounced with different vowels or prefixes appear in other passages of the Reading, and no religionists or Arabic scholars dare translate them as ‘ritual prayers’.  So the best one can say is, consistencies exist because the leaders of the Arab religion interpret this root concept in various ways. The paragraphs following will attempt to explain this particular quirk.

As mentioned, the Arabic language derives its vocabulary from the root words. Conjugations of the root word can produce new derivatives and generally, these derivatives are constructed in accordance with established vocalic moulds or patterns to which certain prefixes or suffixes are added. The Arabic verbs have two ‘voices’ – active and passive.

Derivational and inflexional forms make the Arabic language extensive. This complexity is matched by the regularity and symmentry of the form and is very logical and regular. There are almost no regular forms in the language. In addition to two tenses, perfect and imperfect, there are imperative forms, active and passive, and also energetic forms. Sol-laa or commit for example has many derivatives to form other words with the same shades of meaning like, binding, obligations, compulsion, pledge or promise etc.

Sol-laa                    Commit

Sol-luu                    Be committed

Sol-lee                    Binding

Mu-Sol-lan             A person who is committed

Mu-Sol-leen           Many people who are committed

Yu-Sol-laa              They commit

Yu-Sol-lee              Their commitments

Yu-Sol-luu              They have committed

Ya-sil-luu                Bind

Solaa-ta                   Commitment (singular)

Solaa-tee                Commitments (dual)

Solaa-tu                  Commitments (Aorist)

Solaa-waa-tee         Obligatorily

Solaa-waa-tun         obligatory

Arabic in the Reading then, it is fair to say, is a highly developed language with a complex grammar via which it is possible to express concepts with a high level of accuracy. Unlike Latin, Old Greek, Aramic, or Sanskrit, Arabic of the Quran is a living language, spoken, written and understood by millions people around the globe. There are scholars and religionists who insist that Arabic in the Reading lacks the ability to define sense exactly because they realize – once the message of the Quran is made clear to the people all their belief and preaching will be in vain, for example they translated the word Sol-laa-ta as the mandatory Arab ritual prayers to be observed by Muslims only. But in the Quran the same word is also attributed for people of the past like Abraham, Moses, and Jesus, the disbelievers, strangers and others including the animal kingdom. I will explain in the next chapter how they shuffle this word by creating absurd meanings.       

There are many lessons to be learned from the Quran especially about the previous people who received God’s revelations. One such community is the Children of Israel, who agreed to uphold their commitments upon receiving God’s covenant, and we are told they violated it by distorting ‘His words’ in the scripture (2:59) to create a new religion of Judaism. We see the Arab religionists are doing exactly the same when they translate the Arabic words in the Quran to other languages. Although they have successfully introduced the manipulated meanings of many words into the translated Quran, but certainly they cannot change the original Arabic in the Quran, no matter how hard they try. God in His wisdom gave us His assurance in 15:9 that “He will preserve what He revealed”. The outcome of any attempt to change His words, the spellings, or even modifying its grammar will result the translations riddled with contradictions defying all logics.

However, the subsequent twisting of the meanings of the original Arabic in the Quran by those who would force it into a pre-prescribed shape has marred many people’s reading of the book. For instance, we read in 75:31: falaa soddaqor walaa Sol-laa. The patrons of the Arab religion say it means ‘He was not truthful and not praying’. The true meaning is ‘He was not truthful and not committed’. Let us examine this word “Sol-laa” when it is used in other passages.

 

For example, in 2:43 God tells us that He instructed the Children of Israel: Wa-aqimus Sol-laa-ta wa-atuz zakaa. The religionists say it means: ‘Observe the ritual prayers and pay the religious tithes’. This instruction is spoken in the present tense, and if we read the context from 2:40 to 2:43 we will realize that God reminds the Children of Israel to commit to what they have committed before – i.e to uphold the covenant and maintain the purity of its tenets. He calls them to believe in what is revealed in the Quran confirming what they have, and do not trade away God’s revelations for a cheap gain. The message is simple and straightforward. God never asked the Children of Israel to perform the ritual prayers as suggested by the religionists. As a matter of fact if we ask the Jews if they had at any time in history performed the five daily ritual prayers, they will answer in the negative.  Even the Jews who received the earlier Scripture knew that five the ritual prayers were not part of the deen revealed by God. It is not in the Torah and it is also not the Reading. Our common sense can easily tells us the true meaning of this particular passage is: ‘Uphold the commitments and keep them pure’. The Children of Israel understand this instruction very well because they have committed themselves to God’s deen through the Torah long before the Quran was revealed.

In 6:162, the Prophet and those who consented themselves to God are encouraged to remind themselves of their obligation as servants of God: In-naa Sol-laa-ti wa-nusuki wamaa yahya wamamamati lilahi robil a’lameen. This means: My commitments and my sacrifices and my life and my death are for God the Lord of the Universe. The religionists twist their tongue and say this verse means, ‘My ritual prayers and my sacrifices and my life and my death are for God the Lord of the Universe’.

Among the previous people who use the word Sol-laa in the Reading are the people of Shuaib. At 11:87 they say, ‘Ya-shu-’aib aa-Sol-laa-tu-ka…..’ which means, ‘O Shuaib, does your commitment…?’.  But in the Arab religion they say the people of Shuaib said, ‘O Shuaib, does your ritual prayer..…..?’, even though the context of this passage says that Shuaib was calling his people not to cheat but to trade equitably among themselves.

The history of Jesus in the Reading is another clear example. Jesus mentions the word Sol-laa as an infant. In 19:23 we are told that Jesus was born of the Virgin Mary and he spoke to his mother soon after the pangs surprised her. The religionists ridiculously claim that Jesus performed the ritual prayer and paid the alms tax from the day he was born. At 19:31 whilst in his mother’s arms Jesus says, “I was enjoined with the commitments maintain it pure for as long as I live” (‘Wa-asoy-na bi-Sol-laa-ti wa zakaa-ti ma dumtum hai-yan’) which clearly implies that he will uphold his obligation diligently in reforming the Children of Israel.

Different words were used in various languages during over the centuries of prophets calling people to uphold their commitments or obligations. In the language of the Last Prophet it is called Sol-laa (or its derivatives). Abraham, the people of Midyan, the Children of Israel and Jesus were non-Arabs, but the Reading quotes interaction with them on the basis of an equivalent word in their own language to Sol-laa. In 21:73, for example, God instructs Isaac and Jacob with the same word, ‘wa-iqama-Sol-laa-ti-wa-ie-ta-zakaa-ti[2]’ which means: uphold your commitments and keep them pure after their father Abraham.

None of the prophets before Muhammad were talking about ritual prayers when they uttered the equivalent of Sol-laa in their own language. Therefore, the word Sol-laa or its derivatives cannot be translated to mean ritual prayers. To think otherwise is to err on a very large scale contextually. The word Sol-laa and its derivatives appear in many verses in the Reading. Modern Arab ‘translations’ will have us believe that there are many different meanings for the same word in different verses.

This ambiguity has generated much confusion. As a result, the word Sol-laa revolves around the ritualistic prayer performed according to a timetable accompanied by ritualistic physical movements. It is presumptuous to think that God would enjoin on us something quite so mundane. 

The priests of the Arab religion will ask: So how can we pray if we depend on the Qur’an alone? This is absolutely beside the point. Was there ever any question that we should need more than the Reading?

Many religions around the world have in common the fact that their priests have the right to question their followers but the followers do not have the right to question the priests on religious matters.

If we ask the Christian priest why they say Jesus is God whereas the Bible says he was serving God who created him, the Christian priest will jump. Similarly, if we ask the priests of the Arab religion why they pray ritually five times a day when it is not specified in the Reading, they will likewise find themselves on the back foot.

This amounts to the beginning of an acknowledgement by the priests of the Arab religion (soon to be remedied by the use of other ‘authentic’ sources) that there is no ritual prayer in the Reading. The truth is their ritual prayer was not revealed to the Last Prophet in God’s prescribed way of life. We know because we read the Reading. Sol-laa as it appears in the Reading simply implies a person’s commitment to observe his or her obligations as prescribed in the Reading. Nowhere does the Reading state that humans must perform any ritual prayer to God.  This is a fact that Muslims need to bear in mind. 


[1] This word is erroneously pronounced as ‘Salaat’ by the followers of the Arab religion although the consonant of the root word is Sod Lam is found in 96:10 and 75:31, which is pronounced as ‘Sol-laa’. Muslims who are shackled by their religious masters are shocked when I used the word ‘Sol-laa’ instead of ‘Salaat’.

[2] Although this word is to be pronounced as zakaa the Arabs twist the meaning and also the pronunciation and call it zakat. For Sol-laa they say Salaat and for zakaa they say zakaat (misconstrued in both cases) Please see chapter six.