The meaning of the word zakaa

Zakaa and its derivatives simply mean purification, pure or purify. The following words can give us some ideas how they are used in the Quran. Zak-kaa (He purirified), Ya-zak-ki (He purifies), Tu-zak-ki (You purified), Yu-zak-kunaa (They purify), La-tuzak-ku (Do not make yourself pure), Ta-zak-kaa (He purified himself), Ya-tazak-ka (He purifies himself), Ya-zak-kaa (Purify himself), Zaki-yan (Most pure), Zaki-yatan (Innocent) and Az-kaa an elative to mean the purest.

Much as the religionists may think they can get away with scheming against the Almighty, they still have to face the fact that there are many verses in the Reading in which they cannot change the meaning of zakaa:

Qod-af-laha man- zak-ka-ha. (91:9)

Surely, benefit is for those who purify it (zakka-ha). (91:9)

The Scripture was revealed to the prophets in order to purify the people around them and those who obey them. The word yuzakki (which signifies purify) appears on many occasions along with the word ‘Scripture’ and the word ‘wisdom’.

Rob-bana wab-‘ash fihim ro-sulan minhum yatlu a’laihim a-yaatika wa yu’alimu humul kitaba wal-hikmata wa-yu-zak-ki-hem in-naka anta a’zizul hakim. (2:129)

Our Lord, raise among them a messenger who will recite to them Your revelations and teach them the Scripture and wisdom and purify them (yuzakkihem). Indeed, you are Almighty, the Judge. (2:129)

Kama ar-salna fi-kum rosulan minkum yatlu a’laikum ayaatina wayu-zak-ki -kum wa’alimukumul kitab wal-hikmata wa-yu’alimukum malam takunu ta’lamun. (2:151)

Such as sending a messenger from among you to recite you My revelations and to purify you (zakki-kum), and to teach you the Scripture and wisdom, and to teach you what you never knew. (2:151)

The word zakki-kum in 2:151 means purify you.

In the next verse we see other derivatives with prefixes meaning purify. The religionists do not claim that the word zak-ka in this verse refers to religious tithes although the word Sol-laa -ta appears right next to it.

Wala taziru wazirotan wizror ukror wa-ain tad’u mish-qor-latun ilaa himliha laa-yujmal minha shai’ain walau kaana za-qurbaa. In-nama tunzirul-lazi yak-shauna rob bahum bil-ghoibi wa-aqormus Sol-laa-ta waman tazakka. Fa-inama ya-ta-zakka linafsihi wa-ilal-lah hil masir. (35:18)

And no burdened soul will bear the burden of another soul, and when a burdened soul invokes to carry it, it will not carry anything of it although they are close relatives. Surely, you are reminding those who fear their Lord and uphold their commitments and he who is purified (ta-zakka) is indeed purifying (ya-ta-zakka) his own self, and to God is the ultimate destiny.

In this verse (together with many others) they have had to acknowledge that the word zakaa means pure or purify. In all other verses, whenever the word zakaa appears beside the word Sol-laa the religionists contend that zakaa is religious tithe. Such distortion by the religionists and their translators can be easily exposed by a simple contextual reading of the Arabic Qur’an.

The word zakaa is a common instruction to the Children of Israel. We are told in the Quran that God made a covenant with them and that they should be committed to the covenant and keep them pure:

“We made a covenant with the Children Of Israel, that you shall not serve except God; you shall regard the parents, the relatives, the orphans, and the poor. And you shall speak amicably to the people, you shall be committed and keep them pure (aqi-mus-solaa-ta-waa-tuz-zakaa) But you turned away, except a few of you, and you became averse.” 2:83

When the Quran was revealed – God reminds them again:

“O Children of Israel, appreciate the blessings I have bestowed upon you, and uphold my covenant, that I uphold your covenant, and reverence Me, and believe in what is revealed herein confirming what you have, and do not be the first to reject it. Do not trade away my revelations cheaply and observe Me. Do not confound the truth with falsehood, nor shall you conceal the truth knowingly. You shall uphold the commitments and keep them pure (wa-aqimus Sol-laa-ta wa-atu zakaa-ta warr-ka’u ma’al ror-ki’in), and humble yourselves with those who humble. (2: 40-43)

The injunction to uphold the commitments and keep them pure is found throughout the Reading and instructs us how to remain within the bounds of the dynamic way of life prescribed for us by the Creator. The meaning of the word Zakaa is straightforward: Be commited to God’s prescribed way of Life and keep our commitments pure.

Zakaa is not about money

Money cannot be connected to the word zakaa in the Reading. It is the obligatory duty of everyone to practice charity. God does not call this zakaa. For charity or donation, God uses different words such as anfak and the attendant derivatives of the word.

So what is the big deal? What does it matter which word you use? The point is that the religionists have created a brand new religious obligation for the people without any basis, the only benefit of which is that it fills up the religious pundits’ coffers.

The idea that the duty of charity and donation (anfak) is a free-will issue has been circumvented by the u’lema. What better way to ensure their own parasitic existence than making financial support for them mandatory and a prerequisite for the attainment of Paradise?

The result is that the u’lema gets their cut from the 2.5% religious tithe they support as a key pillar of salvation and Muslims are completely alien to the concept of charity and donation.

Religious tithes invented by religionists

The concept of paying ‘zakat’ is permanently lodged in the mind of every Muslim because the religionists and the u’lema say this is one of the articles of the faith. Anyone who is able to read basic Arabic can detect the distortion, however. The word zakaa appears in the Reading many times. Not surprisingly, even the translators cannot avoid translating zakaa according to its true meaning in many instances since the context will allow for no other rendition without making the sense too ludicrous to bear.

In the following reference the Reading exposes the distortion in the meaning of the word zakaa where, interestingly, it reminds us not to follow the Devil’s words. Here God uses the root word zakaa and its derivative in one verse. Its usage confounds the distortion by the religionists and the ‘u’lema’:

Ya-aiyuhal-lazi na-amanu, la-tat-tabi’u hu-dhu-wati syai-thon-ni waman yat-tabi’ khu-dhu-watil syai-thon-ni. Fa-in-nahu ya’muru bil-fah-sha-ie wal-munkari walau-la fadh-lul-lah alai-kum wa-rah-matu-hu ma-zakaa min-kum min ahadin abadan. Wala-kin-nal-lah yu-zakki man-yasha wal-lah-hu-sami’ul alim (24:21)

O you who believe, do not follow the steps of the Devil. If anyone follows the steps of the Devil, he will advocate evil and vice. If it were not for the grace of God upon you and His mercy, nobody is purified (ma-zakaa) forever from any single one of you. And it is but God who purifies (yu-zakki) whomever He wills and God is Hearer, Knowledgeable.

The verse breaks down like this:

ma         nobody is
zakaa      pure
minkum     from among you
minahadin  from any single one
abadan     forever
walakin    and it is
nallah     but God
yuzakki    purifies
manyasha'u whomever He wills

The word zakaa has no other meaning than pure. In this particular verse we are told to be careful of the Devil, yet the people (including the u’lema) do not take heed. We have been clearly warned that the Arabs are staunch pagans and hypocrites, but still the u’lema trust them. Let us explore another verse. Nobody translates the word tazakka as paying the alms or religious tithes in this verse.

In 79:17 God speaks to Moses, ‘Go to Pharaoh, indeed he has transgressed and tell him, “Will you not purify yourself?”‘ (hal-laka-ilaa-ta-zak-ka).

The key phrase breaks down as:

hal-laka   will you
ilaa       not
ta-zak-ka  purify yourself

Moses did not go to Pharaoh and say, ‘Will you not pay your religious tithe’? Here the religionists themselves cannot avoid but admit that the word has no other meaning except ‘Will you not make yourself pure’?

Thus, the words zakaa, yuzakki and tazakka represent pure, purifies and purify. There are no religious tithes, taxes or religious alms to be paid to the priests. In fact, the whole priesthood should be abolished. Let the people begin again to apply their money and their intelligence to the things God has ordained for them and cease sacrificing both for the sake of supporting this caste of important-looking parasites.

Another example of the misuse of this word by the religionists is apparent by comparing 19:19 and 19:30. The human looked energy appeared to Mary. It says:

Qaala, khul-in-namaa rosulu rob-bika li-ahba laka ‘ghul-man zaki-ya. (19:19)

He said, “Indeed I am a messenger of your Lord to grant you a son who is pure.” (19:19)

Both zaki and zakaa mean pure. The human-looking energy transmitted the message to Mary that she will conceive a son who is pure. When the son Jesus was born he spoke to his mother. They then met some people who accused Mary. Baby Jesus defended his mother saying:

Wa-ja’alani mubarokan ai-nama kuntu wa-ausorni bis-Sol-laa-ti wa-zakaa-ti ma-doomtu hai-ya. (19:31)

And He made me blessed wherever I go, and He enjoined on me my commitments and purity as long as I live. (19:31)

Charity is prescribed

The giving of part of the provisions granted by God is one of the commitments enjoined upon mankind. This instance of self-sacrifice is required of His servants for the benefit of all. Giving without compulsion or need for recognition within or without the boundaries of the deen should be encouraged at every level. Instead of sacrificing a portion of their income or their crop or livestock bestowed upon them by God, they instead sacrifice their eternal soul and succumb to greed by hoarding God’s provisions. Again, the Reading warns us such behaviour is not acceptable. What has happened is that an orderly way of life that promotes the well being of all has been subverted to provide for the few in what has become a rapacious oligarchy.

There are many verses in the Reading calling people to perform acts of charity and God expects us to commit ourselves to these values.

God is the one who created you. He is the one who provides for you. He is the one who causes you to die and He is the one who resurrects you. Can any of your idols do all these? (30:40)

O you who believe, you shall give to charity from God’s provisions to you before a day comes wherein there will be no more business, no favouritism and no intercession. It is the non-believers who chose wickedness. (2:254)

And race towards forgiveness from your Lord, and the paradise that encompasses the heavens and the earth awaits the righteous people who are charitable during the time of prosperity and the times of hardship. They control their anger, and they pardon people. God loves those who are charitable. (3:133-134)

What is wrong with believing in God and the Day of Judgement and giving to charity from God’s provisions? God is fully aware of everyone. (4:39)

You can never guide anyone. God is the only one who guides in accordance with His will. Any charity you give is for your own good. Any charity you give shall be purely for the sake of God. And any charity you give will be repaid to you without the least injustice. (2:272)

These are the prescribed ways of God. We are expected to commit ourselves to this ideal. This is a personal commitment between a person and his or her Creator. Nobody should police the fulfilling of another’s obligations. God has even detailed the deserving recipients of charity. All the guesswork has been taken out. He in His wisdom makes it easy for His servants to fulfil their charitable obligations:

They ask you about charity. Say, “The charity shall go to parents, relatives, the orphans, the poor, and those who are on the path. Any righteous deeds you do, God is fully aware thereof.” (2:215)

He who is charitable in the cause of God is like a seed that grows seven ears with one hundred seeds in each ear. God multiplies the reward many fold for whomever He wills. God is bounteous, omniscient. (2:262)

These are only some of the sixty-odd verses in the Reading on the topic of charity. However, the word used for charity is anfak and not zakat.

This word anfak1 is alien to all the innocent ‘Muslims’ around the world. Very few of them have heard of this word in their life. The religionists concealed this important word in the Reading and the u’lema or the Arab priests assist in the deceit. They have substituted true charity with their corruption of the concept of zakat. The word zakaa actually means to purify. Try substituting that meaning in the many verses where zakaa appears to see how it reads contextually.

1 The word Anfak can generate other words like yun-fik, anfiq, infak and munfik to refer as to spend, the act of spending, spending or in the case of munfik is one who spends

Basic universal values

No court in the world accepts a plea of ignorance as vindication: ignorance of the law is no excuse. By the same token, we cannot plead ignorance on the Day of Judgement or blame someone else for the wrong things that we have done. Nothing could be clearer than the statement in the Reading when it says:

Ain-taqulu yaumal qiamati ain-na-kun-na ‘an-haza ghor-filin. (7:172)

So that you will not say on the Day of Judgement, “Indeed we did not know about this.” (7:172)

Muslims on the whole – and the modern Arabs in particular – are grossly ignorant of God’s message in the Reading. They read without comprehension, believing that they gain merit for just chanting the Arabic verses aloud. They leave the understanding to the u’lema. On the whole, they are sincere and simple people who feel that they need to serve their Lord and lead a righteous life. They have been born into a suffocating inheritance of religion. While it is easy to empathise with this situation, we all have to take responsibility for what we do. We cannot blame our parents for our lot on Judgement Day.

Or you may say, “It was our parents who set up idols, and as descendants we followed their footsteps. Will You punish us because they strayed?” (7:173)

Today, people depend on the u’lema for guidance, but more often than not, the u’lema misguides them. By their deeds, and words we know that these u’lema are agents of the same wicked religionists who invented the Arab religion. We have seen how these fanatics twisted the meaning of the words deen, ‘abd, and Sol-laa. They also twisted the word zakaa (so often mentioned with the word Sol-laa).

Understanding that the u’lema have more than a passing knowledge of the Arabic language, they are doubly guilty of abetting the non-believers and hypocrites to distort the effect of the Qur’anic message on the hearers. They have deviated from the true teachings of the Reading and continue to educate their followers not to understand the meanings of the message of the Book. If that were not enough, they impress upon their followers that salvation is contingent upon those who do not use their common sense or to question the religionists. It is strange that the u’lema rarely encourage their followers to perform charitable deeds according to God’s way in the Reading. This should be the cornerstone of God’s deen. They are, though, most diligent in the matter of collecting ‘zakat’1 which they deem to be a lawful religious tithe. Contributors, on the other hand must not question what they do with this money. According to the Arab culture, it is a cardinal sin to question the u’lema.

Anyone with even elementary Arabic must admit that there is no firm reason why zakaa should signify paying out money. In truth, there is not a single reference in the Reading regarding any such financial contribution or contributions in kind. On the contrary, the Reading advocates non-prejudiced charity and donation as the act of self-sacrifice by men and women towards their fellows in society.

1 In many countries these collections are made through compulsory deduction of salaries from workers – every month. The Vatican survives with such a system and many so-called Muslim countries are doing the same.

Zakat does not mean religious tithe

Most Muslims have been duped by their religious leaders to believe that it is their duty to perform the ritual prayers and pay the tithe or religious alms propagated by the religionists. They are told that the meaning of the first half of the phrase ‘aqeemus Sol-laa ta wa atu zakaa’ means ‘pray the ritual prayer’ and the second part means ‘pay the tithe’ (now erroneously called zakat). There are two reasons why they fall for it:

  • They are ignorant of God’s Scripture.
  • They believe that these human devils (whose only profession is to leech off and cheat the ignorant) have some sort of special knowledge in this regard.

We should be wary, however, since:

  • It is wrong to believe something without verifying it (see 17:36). We should not accept anything or do something if we are ignorant of the facts.
  • It is dangerous to attribute something to God premised merely on the strength of hearsay.

Bearing in mind that ignorance is no excuse, we will be held accountable for our deeds in this world. Serving masters other than God is a very serious offence and at a very deep level, we know it. There is no escaping this fact.

Religious tithe collection is a scam

We have seen how words – when distorted by irresponsible people – can be used to twist what was meant to be a practical mode of productive living into a religion. A critical study of the Arabic text from the Reading has demonstrated that:

  • Religion is man-made and has no justification except by means of corruption of the revealed Scripture
  • Worship is a form of religious activity appropriate only for man-made deities or idols
  • Ritual prayer is an act of worshipping idols

None of this is sanctioned by the Reading. A religion needs money and the creators and maintainers of religion must get it from somewhere. The Vatican does very well off its flock, and so does the Arab religion. The so-called Islam has imposed a compulsory religious tax in the form of a tithe. Again, this is done through corrupting the semantics of God’s words and shoring the result up with a large wad of non-Qur’anic hearsay and conjecture. This chapter and those following will document the facts behind this conspiracy against the common people and the good name of the Prophet.

As indicated, to achieve this end certain words in the Reading which appear frequently have had their meanings contorted. A key phrase in regard to the topic in hand is aqee-mus-Sol-laa-ta-wa aatu-zakaa. Textual, semantic and contextual investigation shows that this phrase means ‘observe your commitments and keep them pure’. Instead, the sense has been rendered as ‘you shall observe your ritual prayers and pay the religious tithes’. That keeps everyone coming to the mosque and paying for the privilege. How jolly convenient.

The above phrase is found in many places in the Reading. As always, it is the context that is the key to the sense.

You shall not earn from excessive profiteering. And do not say, “This is the way of a trade.” God allows trading and He forbids excessive profiteering. If you can obey this admonition then you must refrain from such practices. This is for those who believe and do good deeds, and for those who observe their commitments and keep them pure (aqeemus Sol-laa ta wa aatu zakaa). Their Lord will reward them. They have nothing to fear nor will they grieve. (2:275-277)

The phrase ‘aqeemus Sol-laa ta wa atu zakaa’ when recited in isolation has no sense. It calls the reader to consent to the essence of what is being recommended in by the context. An analogous situation in English would be to say: do it, and do it well! What we must do can only be comprehended by intelligent reflection on the context. However, the religionists and the u’lema have ascribed this particular phrase a meaning all of their own and use it to keep the people obedient, unthinking and – as we will see – financially useful.

Related posts:

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 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.