Zakat and Jizyah is common Income Tax in Muslim state



Salam, 

The Wikipedia Encyclopedia defined the jizyah as follow:

“Under the Islamic law jizyah is a per capita tax levied on a section of an Islamic state’s non-Muslim citizens, who meet certain criteria. The tax is/was to be levied on able bodied adult males of military age and affording power, (but with specific exemptions). From the point of view of the Muslim rulers, jizyah was a material proof of the non-Muslims' acceptance of subjection to the state and its laws, "just as for the inhabitants it was a concrete continuation of the taxes paid to earlier regimes." In return, non-Muslim citizens were permitted to practice their faith, to enjoy a measure of communal autonomy, to be entitled to Muslim state's protection from outside aggression, to be exempted from military service and the zakat taxes obligatory upon Muslim citizens. It is also worth mentioning here that the word Jizyah is derived from the root word that refers to “part”, hence taken from a part of the wealth of the non-Muslim citizens. In fact, the use of the word jizyah was not even necessary. Al Tabari wrote that some members of the Christian community asked the companion “Umar bin al-Khatab if they could refer to the jizyah as sadaqah which literally means “charity”, which he approved of.”

On the contrary it can be observed that if the above story on Umar is compared to the Message of the Quran there is no truth whatsoever in the reliability of the story because the jizyah is not sadaqa which is voluntary but the jizyah is obligatory and it is equal to the zakat which is an amount to be contributed by all citizen who are capable to contribute part of their income to the ruling authority of the day. Between sadaqa and zakat the former is flexible charity and is contributed based on the following verse: 

They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah make clear to you His Signs: In order that ye may consider. (Surah 2:219)

However for those who are wealthier and have much surplus over their need the form of tax to be paid is the zakat which is mandatory for Muslims to contribute one fifth or twenty percent of their net profit or income based on the figure from the following verse of the Quran:

And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer, if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing, the Day of the meeting of the two forces. For Allah hath power over all things. (Surah 8:41)

Although the Quran in the above verse mentioned it as a percentage of war bounty it is nevertheless applicable during the time of peace of the same equivalent as profit to the trading or business activities in time of peace and those eligible to receive the assistance were still the same needy people whether during war or peace time. Furthermore the plural of the Arabic word “ghanim” is “maghanima” take the meaning of profits as well as stated in the following verse:

O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to anyone who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils (maghanima) abundant. (Surah 4:94)

Since the tax is compulsory so as to maintain the Government expenditure for running the administration and maintaining security in the country the same percentage of the tax is applicable to both the Muslims who pay the “zakat” and the non-Muslims who pay the “jizyah”. The explanation in the Quran there are two different words to describe the same tax is because when a Muslim pays “zakat tax” it is in the Name of Allah and “zakat” is from the Arabic word “zakiy” which mean purifying. Apart from paying the tax in the name of Allah he is also purifying his soul.

On the other hand a non-Muslim who do not worship Allah will unlikely to pay the tax in the name of Allah nor will he believe that the payment in the name of Allah is purification of cleansing of his sins and thus when he pays, he is paying as a responsible citizen and this is called the jizyah. There was no discrimination or marginalization imposed on them in the Quran during the Prophet’s time, the words zakat and jizyah only signified the different in belief when the payment is made while the rate or percentage imposed on all citizens is the same which is twenty percent of his net income.

The misconception that the Western scholars have in criticizing the words jizyah to be a discriminatory tax imposed on non-Muslims in a common community of free citizens is therefore misconstrued. In the Quran it will give proofs that the jizyah is not discriminatory and it will provide the best argument to correct the allegation and wrong impression that Muslims have been practicing double standard as taught by their religion as the readers will find that the Quran not only expose the falsehood that contradict what has been preached but also exposed the roots leading to the nasty consequences that have been propaganda and evangelized by sinister. The Quran gives assurance that Allah guarantee and left out nothing in His Book for those who want to worship Him, it is a healing and guidance to those who believe:

There is not an animal (that lives) on the earth, or a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end. (Surah 6:38)

O mankind! There has come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe it is a guidance and a mercy. (Surah 10:59)

Do they not consider the Qur'an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy. (Surah 4:82)

The jizyah tax (by Walter Short)

Walter Short in his commentary said that the American Revolution was fought on the principle 'no taxation without representation', the idea being that constitutional equality was a precondition for the sovereign exercise of levying taxes. The only basis for different levels of taxation is socio-economic distinction, but even here the tax is identical in character, is levied without regard for one's communal origins. The principle of distinction in progressive taxation is ability to pay. The tax imposed does not punish a businessman for his success. Refusal to pay will result in fines or imprisonment, but never execution. Furthermore, the tax he pays grants him entitlement to the full protection of the state, and thus full and equal citizenship. The goal of the tax is the same with everyone - the enabling of the state to provide for the security and well-being of all its citizens.

He claimed this is not the case with the Jizyah, which is a tax that the Dhimmi (non- Muslims) uniquely had to pay. It has its origins in Surah Tauba 9:29, where it is explicitly revealed as a sign of the subjugation of conquered non-Muslims. Hence, the tax is clearly a tribute, and a sign of subjection, in no way equivalent to the alms tax Zakat. Yusuf Ali's comment on the Jizyah clarifies this:

Jizyah: the root meaning is compensation. The derived meaning, which became the technical meaning, was a poll-tax levied from those who did not accept Islam, but were willing to live under the protection of Islam, and were thus tacitly willing to submit to its ideals being enforced in the Muslim State. There was no amount permanently fixed for it. It was in acknowledgment that those whose religion was tolerated would in their turn not interfere with the preaching and progress of Islam. Imam Shafi'i suggests one dinar per year, which would be the Arabian gold dinar of the Muslim States. The tax varied in amount, and there were exemptions for the poor, for females and children (according to Abu Hanifa), for slaves, and for monks and hermits. Being a tax on able-bodied males of military age, it was in a sense a commutation for military service. 

The Quran (Surah 9.29)

Fight those who believe not in Allah or the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizyah with willing submission (an yadin), and feel themselves subdued.

The Arabic word in the above verse 'An Yadin (literally, from the hand) has been variously interpreted. The hand being the symbol of power and authority, I accept the interpretation "in token of willing submission." The Jizyah was thus partly symbolic and partly a commutation for military service, but as the amount was insignificant and the exemptions numerous, its symbolic character predominated.

Abul 'Ala Mawdudi, Qur'anic exegete and founder of the Islamist Pakistani group Jama'at-i-Islami was quite unapologetic about Jizyah:

The Muslims should feel proud of such a humane law as that of Jizyah. For it is obvious that a maximum freedom that can be allowed to those who do not adopt the way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like.

He interprets the Qur'anic imperative to Jihad as having the aim of subjugating non-Muslims, to force them to pay the Jizyah as the defining symbol of their subjection:

“... Jews and the Christians ...should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way.”

The consequence of this is that in an Islamic State – specifically the Khilafah – non-Muslims should be denied Government posts, since the state exists for the Muslims, who alone are true citizens, whilst the non-Muslims are merely conquered residents, and the Jizyah signifies this:

That is why the Islamic state offers them protection, if they agree to live as Zimmis by paying Jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and establish them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring an end to their wicked rule and bring them under a righteous order. Differences of taxation demonstrate distinctions in citizenship. As a symbol of subjection, it signifies that the state is not really the common property of all its permanent residents, but only the Muslims. The non-Muslims are conquered outsiders. It demonstrates their inferior condition. It also punishes them for their disbelief in Islam. Islamic law makes it very clear that the Jizyah is punitive in character. Further, it is to be levied with humiliation. Hence, it is in no way comparable to Western tax systems. Even progressive taxation is not a 'punishment' for economic success, nor is any tax specifically humiliating in character.

This illustrates that essentially, in an Islamic State, the non-Muslims are in a worse situation than prisoners out on parole, since they are still being punished – they are not considered 'good, law-abiding citizens' however exemplary their conduct, but rather criminals given day-leave. Their crime is their faith. Moreover, their crime is capital in nature – they deserve death. This demonstrates the unique character of the Jizyah tax – unlike Western taxes, payment does not grant equality and liberty to the payee, but rather merely permission for another tax period to live; failure to pay it results in death. Again, it is rather analogous to a convict on parole regularly visiting the police station or parole officer to register. This is different from the case of someone in the West who refuses to pay his tax for whatever reason; he is punished, though it must be stated not by execution, for breaking the law. The reverse is true with the Jizyah – the tax itself is punishment, and the payee lives in the permanent condition of being punished for his faith until he converts. Essentially, non-Muslims live under a permanent death-threat.

Walter concluded that only by the wildest stretch of the imagination could the situation of non-Muslims under Islamic law be seen as one conferring equal citizenship, whatever Muslim apologists claim. Similarly, only a leap of fantasy could ever believe that such a situation is one that non-Muslims would welcome. The honor, dignity, equality and even the lives of non-Muslims are by no means guaranteed under Islamic law. The Jizyah tax in particular demonstrates the constitutional inferiority and humiliation such a legal arrangement confers. For non-Muslims, it is rather like permanently walking under the sword of Damocles, ready to fall at any moment. If Muslims wish Christians and others to regard an Islamic political order as something attractive, their scholars had best engage in a some heavy work of ijtihad to revise those elements of Islamic jurisprudence and legislation which are particularly offensive to non-Muslims.

The problem with Islamic law from sources that contradict the Quran

Jizyah is mentioned a number of times in the hadith. Common themes across multiple hadith (and often multiple collections of hadith).

Sahih Bukhari

Include Muhammad ordering his military commanders to fight non-Muslims until they accepted Islam or paid the jizyah, Muhammad and a number of caliphs imposing jizyah on various peoples, and the eventual abolition of jizyah by Jesus’ Second coming. Sahih Bukhari

Sahih Bukhari Volume 2, Book 23, Number 475 states that 'Umar's concern for the well-being of dhimmis on his deathbed (after he was stabbed by a dhimmi). 'Umar commanded his would-be successor to "abide by the rules and regulations concerning the Dhimmis (protectees) of Allah and His Apostle, to fulfill their contracts completely and fight for them and not to tax (overburden) them beyond their capabilities".

Volume 2, Book 24, Number 559 states that the King of Aila wrote to Muhammad that his people agreed to pay the jizyah tax in return for being allowed to stay in their place.

Volume 4, Book 53, Number 384 states that Umar did not take the jizyah from the "Magian infidels" (Zoroastrians) until he heard testimony that Muhammad had taken the jizyah from the Magians of Hajar.

Volume 4, Book 53, Number 386 states that Muhammad commanded Al-Mughira and his army to fight non-Muslims until they worshiped Allah alone or gave jizyah.

Volume 9, Book 83, Number 49 reports that Muhammad said: "Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)",

Sahih Muslim

Sahih Muslim Book 1, Numbers 287 and 289 stated that the "son of Mary" will "descend as a just judge" and, among other things, abolish the jizyah.

Book 32, Number 6328 states that Hisham b. Hakim b. Hizam passed by Syrian farmers who had been detained for jizyah and made to stand in the sun, and Number 6330 states that he came by some Nabateans who had been detained "in connection with the dues of jizyah". In both cases his response was to quote Muhammad as saying "Allah would torment those persons who torment people in the world."

Sunan abu Dawud

Sunan Abu Dawud Book 19, Number 2955 has Umar ibn al-Khattab stating that he provided protection for non-Muslims by levying jizyah on them, and neither took one-fifth from it, nor took it as booty.

Book 19, Number 3031 states that Muhammad captured Ukaydir, the Christian prince of Dumah, and spared his life and made peace with him on the condition that he paid jizyah.

Book 37, Number 4310 states that Jesus will come again, and at that time will (among other things) abolish jizyah, as Allah will "perish all religions except Islam".

Al-Muwatta

Al-Muwatta of Malik Book 17, Number 17.24.42 states that Muhammad collected jizyah from the "Magians" (Zoroastrians) of Bahrain, Umar ibn al-Khattab from Magians of Persia, and Uthman ibn Affan from the Berbers.

Book 17, Number 17.24.44 states that Umar ibn al-Khattab imposed a jizyah tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. As well, they had to "provide for the Muslims and receive them as guests for three days".

Book 17, Number 17.24.45 states that Umar ibn al-Khattab took a camel branded as jizyah (not zakat) and ordered for it to be slaughtered, the meat placed on platters with fruits and delicacies, and distributed to the wives of Muhammad. He then had the remainder prepared and invited the Muhajirun and the Ansar to eat it. Malik stated regarding this "I do not think that livestock should be taken from people who pay the jizyah except as jizyah."

Book 17, Number 17.24.46 states that Umar ibn Abd al-Aziz relieved those who converted to Islam from paying jizyah. It also gives the sunnah on those who must pay jizyah, principally non-Muslim males who have reached puberty, rather than zakat, as zakat is for the purpose of purifying Muslims, whereas jizyah is for the purpose of humbling non-Muslims. It also outlines the additional tithe or ‘ushr travelling traders must pay, and the rationale for that.

Islamic legal Commentary

Malik, in Al-Muwatta (Book 17, Number 17.24.45), protests the practice of summarily appropriating livestock from dhimmis; he states that livestock should only be taken as jizyah. In Book 17, Number 17.24.46, he states that the sunnah is that jizyah is only taken from male dhimmis and Zoroastrians who have reached puberty. Jizyah is imposed on non-Muslim "People of the Book" to humble them; also, they do not have to pay zakat, which is paid by Muslims as mandatory charity. If the non-believers remain in one country, they pay no other property taxes; however, if they do business in multiple Muslim countries, then they have to pay ten percent of the value of the traded goods each time they move to another country. The reason given is that jizyah is imposed on the condition (which they have agreed to) that they will stay in one country and avail of the security thus availed them by their submission; if they do business in multiple countries, then this is outside the stipulated agreements and conditions for jizyah, and therefore they must pay ten percent each time. Malik also states that this was the practice in his city.

Finally, in Book 21, Number 21.19.49a Malik states that when one collects jizyah from a people who surrendered peacefully, then they are allowed to keep their land and property. However, if they are overcome in battle and forced to give jizyah, then their land and property become booty for Muslims.

Abu Yusuf, an eighth century Hanafi jurist states in his Kitab al-Kharaj that "The wali [governor of a province] is not allowed to exempt any Christian, Jew, Magian, Sabean, or Samaritan from paying the tax, and no one can obtain a partial reduction. It is illegal for one to be exempted and another not, because their lives and possessions are spared only on account of the payment of the jizyah. He also cautions that "no one of the ahl al-dhimma should be beaten in order to exact payment of the jizyah, nor made to stand in the hot sun, nor should hateful things be inflicted upon their bodies, or anything of that sort. Rather, they should be treated with leniency. [. . .] It is proper, O Commander of the Faithful—may Allah be your support—that you treat leniently those people who have a contract of protection from your Prophet and cousin, Muhammad—may Allah bless him and grant him peace. You should look after them, so that they are not oppressed, mistreated, or taxed beyond their means."

Javed Ahmad Ghamidi writes in Mizan that certain directives of the Qur’an were specific only to Muhammad against peoples of his times, besides other directives, the campaign involved asking the polytheists of Arabia for submission to Islam as a condition for exoneration and the others for jizyah and submission to the political authority of the Muslims for exemption from death punishment and for military protection as the dhimmis of the Muslims.

Application on jizyah

Jizyah was applied to every free adult male member of the People of the Book. slaves, women, children, the old, the sick, monks, hermits and the poor, were all exempt from the tax, unless any of them was independent and wealthy. However, these exemptions were no longer observed during some periods in Muslim history, and discarded entirely by the Shafi’i School of Law, which prevailed in Egypt, also in theory. There was no amount permanently fixed for the tax, though the payment usually depended on wealth: the Kitab al-Kharaj of Abu Yusuf sets the amounts at 48 dirhams for the richest (e.g. moneychangers), 24 for those of moderate wealth, and 12 for craftsmen and manual laborers.

Though jizyah was mandated specifically for other monotheistic faiths (Judaism, Christianity, Zoroastrianism), under the Maliki school of Fiqh jizyah was extended to all non-Muslims. Thus some Muslim rulers also collected jizyah from Hindus and Sikhs under their rule. The collection of the tax was sometimes the duty of the elders of those communities, but often it was collected directly from individuals, in accordance with specific payment rituals described in the writings of Muslim jurists.

In return for the tax, those who paid the jizyah were permitted to keep their non-Muslim religion. Their economic and political security was guaranteed by the Islamic state, provided that they accepted Islamic control. They could not serve in the military or bear arms, but their community was considered to be under the protection of the Muslim state, subject to their meeting certain conditions. If someone refused to pay the jizyah, he could be imprisoned. The jizyah was used for paying the salaries of state servants, pensions and on charities. In some instances, however, it ended up in "private" treasuries.

Benard Lewis, Professor Emeritus of Near Eastern Studies at Princeton University, states that the discrimination in the amount of taxation was inherited from the previous Byzantium and Iranian empires. Scholars differ as to the exact burden imposed by the jizyah tax. Documentary evidence, including that found in eleventh-century Cairo Geniza documents suggested that the burden, at least for the poorer classes, was heavy. As the taxation amount was fixed in gold, it became less burdensome over the centuries.

According to Abu Yusuf, jurist of Harun al-Rashid, those who didn't pay jizyah should be imprisoned not to be let out of custody until payment. It is not permissible to exempt one person, while obliging another to pay jizyah, nor is jizyah to be reduced. Though it was an annual tax, non-Muslims were allowed to pay it in monthly installments.

The jizyah in reality is common income tax according to the Quran.

There are two Arabic words in the Quran the zakat and the sadaqa which most people will read it to mean charity. However when the words are scrutinized with the message in the Quran one can see that the differences between the two words become obviously glaring. Zakat is compulsory while the sadaqa is voluntary. However both the action of contributing the sadaqa and zakat are action of purifying the souls.

The Sadaqa

The word sadaqa among its meaning are to be true, to be sincere, veracity and to be right. As such those who give sadaqa are one who is sincere and have much more to give after he has settled his payment of zakat to the authority. Sadaqa or giving charity is voluntary in nature and is supported by many evidences in the Quran. In the following verse on pilgrimage for compensation on those who cannot complete the hajj (pilgrimage) or the umra (the lesser pilgrimage) God allow one to choose from  among the options either fast, give charity to the poor or sacrifice an animal shows that sadaqa is in fact voluntary as confirmed in the following verse of the Quran:

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented from completing it, send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, necessitating shaving, (He should) in compensation either fast, or feed the poor (sadaqatin), or offer sacrifice; and when ye are in peaceful conditions……. (Surah 2:196)

The other evidence that is provided in the Quran that the sadaqa is voluntary is shown by the fact that when one give charity he can do it openly or in secret but giving in secret is the preference but unlike zakat it must be done officially:

If ye disclose acts of charity (sadaqatan), even so it is well, but if ye conceal them, and make them reaches those really in need, that is best for you: It will remove from you some of your stains of evil. And Allah is well acquainted with what ye do. (Surah 2:271)

The sadaqa or voluntary charity is also seen as a way of penitence to God. Whenever a person contributes an amount which is surplus over his commitment he is also purifying his souls in the hope of getting the mercy of God to absolve his past sins. And God is ever acceptance of repentance from His servants and the following verse guides the action:

Of their goods, take charity (sadaqa), that so thou might purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who hear and know. Know them not that Allah doth accept repentance from His votaries and receives their gifts of charity (sadaqaa), and that Allah is verily, the Oft-Returning, Most Merciful. (Surah 9:103-104)

They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah make clear to you His Signs: In order that ye may consider. (Surah 2:219)

It can be seen that when God speak of sadaqa normally He approaches by using words of encouragement that any among the community volunteer to contribute for the good of the society and also for the penitence of his souls but when it is zakat it will be in the form of command as He commanded mankind to do the obligatory daily prayers or Salat. Thus there is contrasting difference between sadaqa and zakat as shown by the following verse in the Quran:

O ye who believe! When ye consult the Messenger in private, spend something in charity (sadaqa) before your private consultation. That will be best for you, and most conducive to purity of conduct. But if ye find not (the wherewithal), Allah is Oft-Forgiving, Most Merciful. Is it that ye are afraid of spending sums in charity (sadaqa) before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practice regular charity (zakat); and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do. (Surah 58:12-13)

From the above verse it can be seen that the sadaqa is voluntary in nature and that if one is unable to fulfill his extra or additional dedication, contributing obligatory alms or zakat is the norm of the basic practice of giving. It is therefore clear from the message of the Quran there is the voluntary charity and there is the obligatory charity tax which is the zakat and the jizyah. In addition if anyone is without surplus and yet he still wish to contribute the little he had this is considered by God to be the highest noble sacrifice as shown in the following verse:

And what will explain to thee the path that is steep? (It is) the setting free of a slave, or the feeding, upon a day of (one’s own) hunger to the orphan with claims of relationship, or to the poor man lying in the dust. Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the Companions of the Right Hand.

(Surah 90:12-18)

The Zakat

The Arabic word zaka means to be pure in heart and to be righteous and thus zakat is equivalent to the noun which means alms or poor dues as a compulsory form of charity or tax in a Muslim society. The zakat is therefore the payment of tax by a Muslim to the Islamic authority for managing the country and the distribution to those who are eligible for the funds. One who pays the zakat is paying his obligation to the state and at the same time when he contributes he is also purifying his soul for the mercy of his Lord. The action of contributing of the zakat is surrendering to God to purify one’s heart:  

Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, purifying them (yuzakkihim), and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error. (Surah 3:164)

The compulsory amount to be paid as a form of zakat is one fifth or twenty percentage of net profit and the percentage are calculated on the fraction which is due to the people who participated in the battle during the Prophet’s time. Since the war booty is profit during war time the relevant fraction will not be different in peace time, both are a fraction of profit which is due to the state and the needy. The relevant verse is as stated below:

And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer, if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing, the Day of the meeting of the two forces. For Allah hath power over all things. (Surah 8:41)

The evidences that the zakat is compulsory as shown in the Quran is that whenever obligatory prayers (salat) are mentioned it normally goes together with zakat as shown from the following verses:

And be steadfast in prayer; practice regular charity (zakat); and bow down your heads with those who bow down (in worship). (Surah 2:43)

And be steadfast in prayer and regular in charity (zakat): And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees well all that ye do. (Surah 2:110)

The contribution of zakat is compulsory as in salat by the fact that those who neglect or fail to fulfill the command by God will be punish in the hereafter but for the zakat they are also liable to be punished in this world as action can be taken against them by people of authority in the state. The following verses of the Quran illustrate the fact:

“What led you into hell fire?” They will say: We were not of those who prayed; nor were we of those who feed the poor. (Surah 74:42-44)

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practice regular charity (zakat); and that is the religion right and straight.

(Surah 98:5)

In other verses of the Quran it is stated that Muslims will have to be punished if they do not pay the zakat and they are also condemned to be in the category of polytheists if they fail to do so:

Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your God is one God: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah, those who do not pay the regular alms (zakat), and they are unbelievers in the hereafter. (Surah 41:6-7)

The relationship between the zakat and the Jizyah

The common features between zakat and jizyah according to Quran is that both are compulsory contribution of tax to the authority of the day. The amount due for both kind of tax is the same which is one fifth or twenty percent of net profit. The following verses of the Quran mentioned the jizyah and the amount for compulsory contribution:

Fight those who believe not in Allah or the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (Surah 9:29)

According to the Surah 8:41 it is stated that those who believe in Allah and the revelation to the Prophet must give a share of one fifth of their effort for the various recipients mentioned in the verse and these were also compulsory for non-Muslim citizens. As this payment is mandatory it falls under the category of zakat and not sadaqa. Similarly since the jizyah in the above Surah 9:29 is also compulsory it is therefore the counterpart of the zakat. Everything between the zakat and the jizyah is equal in term of payment fraction or its citizen status in the community except the words used is different simply because the zakat contributions refer to Muslims as when he makes the payment it is a purifying action and he gave or contributed by mentioning in the name of Allah.

On the contrary polytheists, disbelievers or the People of the book whether they be Christians or Jews it will be natural for them they will not ascribe their payment in the name of Allah so they make the payment as a responsible citizen of the state and that is why this payment is called jizyah. This is where the principle of freedom of religion according to Surah 2:256 is observed, there is no enforcement for the people of the book to be forced to pay the jizyah with the death penalty they are equally treated to pay jizyah as the Muslim pays the zakat. They are not forced to pay on religious basis in the Name of Allah but they can treat it as their social responsibility.       

There are however mentioned in the Quran some of the Jews pay the zakat and these were the category of people who accept the Quran as their Book of guidance and they treat payment as a religious obligation in the name of God and they are as good as Muslims and these are being mentioned in the following verse of the Quran:

But those among them (the Jews) who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practice regular charity (pay the zakat) and believe in Allah and in the Last Day: To them shall We soon give a great reward. (Surah 4:162)

So from the evidences of the message of the Quran there is no discrimination or double standard imposed among all the citizens in a Muslim society if the authorities take the guidance from the Quran. There is no avenue for misinterpretation of the words zakat and jizyah if all the evidences are put into its rightful place and none of its citizen will be discriminated in paying taxation as claimed by some ignorant observers.

The inaccuracies or discrepancies of the meaning of the jizyah and the zakat cannot be avoided when sources other than the Quran are taken as prime source like the hadith. Thiswill lead to the distortion and contradiction to the message of the Quran. The allegation that the jizyah is punishment for those who disbelieve in Islam and those who failed to pay is punishable by death is false and irresponsible because it contradicts with the main principle of Islam that there is no compulsion and no death penalty in the Quran as we have a prophet who do not disobey the command of God:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah hears and knows all things. (Surah 2:256)

 

O ye who believe! The law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. In the Law of Equality there is (saving of) life to you, o ye men of understanding; that ye may restrain yourselves. (Surah 2:178-179)

Apart from no compulsion in religion and no death penalty in the Quran, one is to uphold justice when one is to make judgment and this is a command by Allah to be obeyed by all Muslims:

O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. (Surah 5:8)

Allah doth command you to render back your trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. (Surah 4:58)

Of those We have created are people who direct (others) with truth. And dispense justice therewith. (Surah 7:181)

Asar

The "Rakaat" in the Quran



Salam,

There is nothing better except the Quran that can give us the best evidence to show proofs the Prophet Muhammad did his Salat and God is the very Witness Who made record on the Prophet’s actions the way he did it and when he did it individually or when he did in a congregation and that is where we should put our total trust in the message upon which the Prophet did his actions and the best and most reliable to depend on will be his actions that is being shown in the Quran. God is the Witness when the Prophet performed his Salat and God is the One Who teaches the Prophet and the people who follow him how to perform and what to say in the Salat. Information from other than the Quran will not be immaculate as that which has been preserved in the Quran. There is attestation by God that He will preserve it from being tempered and no crookedness will ever creep in the Quran and God’s teaching is there in His Book which is the practice of the Prophet and those who follow him and this is stipulated in the Quran as follows:

We have, without doubt, sent down the Message; and We will assuredly guard it from corruption. (Surah 15:9)

No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise. (Surah 41:42)

And put your trust in the Almighty, the All Merciful. The One Who sees you (O Muhammad) when you stand in prayer; And among those who prostrate themselves. (Surah 26:217-219)

O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper. (Surah 22:77)

Guard strictly your prayers (plural of Salat) and the Middle Salat and stand in a devout manner before God. And if you fear (missing the Salat) pray on foot or while riding but when you are in security; celebrate God’s Praises in the manner He has taught you which you knew not before. (Surah 2:238-239)

Muhammad is the Apostle of God; and those who are with him are strong against the unbelievers, but compassionate among each other. You will see them bow and prostrate themselves in prayer seeking grace from God and His good pleasure. (Surah 48:29)                                                 

Thus it can be seen that from the evidences of the Quran, the Prophet did the standing, bowing, prostrating and before he ends his Salat after the postures of prostration he would sit praising God before he completed by ending his call on God. The following verse confirmed that after his prostration the Prophet will praise God in a sitting position before he ends his salat and this is done after the action of prostration as confirmed by the following verse:

And during part of the night celebrate His praises and so likewise after the postures of prostration. (Surah 50:40)

The action of standing, bowing, prostrating and the natural sitting position to end his Salat in praising God indicates to us that the Prophet completed a one “stand” ritual of performing his Salat. Sources other than the Quran defined this complete sequence as one “rakaat” or one bowing sequence.

It is important whether it is being called a one “stand” (qumu in Quran) or a one “bow” (rukuk in Hadith) sequence although the postures of the physical actions are the same but the number of sequences that are being repeating is very difference from the Quran compared to other sources.

The Quran identify the salat sequences by a complete two or one “stand”

           

There is a different in definition of the Salat sequences between the Quran and other books of the Hadith or books written by famous Imams of various sectarians in the Muslim world. From books other than the Quran a complete sequence is called a “rakaat” or bowing sequence. A complete rakaat is done by the sequence of standing, bowing, prostrating, follows by a quick sitting and prostrate again and then again the sitting posture to end the Salat. One complete rakaat therefore is the action of doing one stand, one bowing but two prostrations on the forehead and two sitting postures before ending the Salat. Rakaat is from the Arabic word rukuk which mean bowing to humble oneself and the plural rakaat indicates the number of sequences one make during the Salat  The traditional dawn Salat have two rakaat, the noon have four rakaat, the asar have four rakaat, the sunset have three rakaat and the night Salat have four rakaat.

However a complete one sequence of standing, bowing, prostrating and the sitting after the postures of prostration in the Quran is identified as “One Stand” or “qumu” in Surah 34:46. In the Quran we are shown by the example of Prophet Muhammad who performed his Salat by doing two times of the above sequences. He performed two stands by the evidence that when he was doing his Salat some of his companions finished their Salat by doing one stand sequence as shown by the following verse:

When thou Messenger art with them, and stand to lead them in Salat, let one party of them stand up (in Salat) with thee, taking their arms with them: When they finish their prostrations, let them take their position in the rear. And let the other party come up which hath not yet Salat - and let them Salat with thee, (Surah 4:102)

The Salat which was established by the Prophet and his companions doing the action of two stands or one stand of the sequences of standing, bowing, prostrating and sitting as shown in the above verse is supported from an earlier inspiration in which God commands the Prophet to say to his companions to either do two stands or one stand stated in the verse below:

Say: “I do admonish you on one point: that you do standup before God in two or one stand and reflect.” your companion is not possessed: he is no less than a Warner to you in face of a terrible penalty. (Surah 34:46)

In the above verse the Prophet was commanded by God to instruct his companions to do their Salat in two stand or one stand the way he was taught by God in doing the sequences of standing, bowing, prostrating and sitting postures and then to reflect within their souls when they make their submission during the Salat.

However initially the companions of the Prophet were not pleased as they were not familiar with the Salat done by the Prophet and they were only familiar with the Salat of their forefathers as stated in Surah 8:35 but then God intervened and said in the same verse at Surah 34:46 to the companions of the Prophet that “your companion (Muhammad) is not possessed he is no less than a Warner in face of a terrible penalty. The cautioned from God cleared their doubt and they obeyed the Prophet to do the two or one stand ritual in their Salat as commanded by God in the Quran.

It can also be deduced from the Surah 34:46 God mentioned two or one stand instead of normal number sequence one or two stand indicate it is more preferential for doing a complete two sequences otherwise He would have mentioned in the Surah 34:46 you stand “one stand or two stands“ but He said otherwise. Nevertheless the complete one stand sequence of standing, bowing, prostrating and sitting position is useful during abnormal or difficulty times like war or traveling as shown in the Surah 4:102 some may do one stand for the purpose to guard the others who have not finish their Salat. This is also true during the time of travel one can either shorten the Salat by doing one stand or do their Salat in a free style as the verses below indicated: 

When ye travel through the earth, there is no blame on you if ye shorten your Salat, for fear the Unbelievers may attack you: For the Unbelievers are unto you an open enemies. (Surah 4:101)

If ye fear (to miss the Salat at the ordained time), pray on foot, or riding, as may be most convenient, but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not before. (Surah 2:239)

The Salat is thus to be performed by the sequences of two or one stand of the postures of standing, bowing, prostrating and the sitting position. However the Arabs at that time when the Prophet received his inspiration to establish Salat, their Salat actions were different as they did not prostrate and bow but they just stand and doing the following which is described in the Quran as follows:

Their Salat at the House is nothing but whistling and clapping of hands: (Its only answer can be), "Taste ye the penalty because ye blasphemed." (Surah 8:35)

As shown by the above evidence the Arab disbelievers were doing very different actions but God commands to do all our Salat preferentially in two stands or rakaat sequences which start by standing, bowing, prostrating and then with the sitting position after the postures of prostration and then repeating it. But as the verse Surah 34:46 stated, we are however allowed to do the sequence once or a single stand sequence. This flexibility of having the choice of doing two or one stand is not uncommon in the Quran as during the pilgrimage after being at Arafah, the pilgrims were allowed to stay in Mina for two or three days at their own preference. So this is another privilege that God has given us to make our preference which is ordained by God during pilgrimage as reflected in the following verse:

Celebrate the praises of God during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. (Surah 2:203)  

The choice of doing two stands or one stand in the Surah 34:46 has several interpretations being done on it. In the light of the Quran this verse cannot be other than the description of the Prophet urging his companions to do their Salat by two or one complete sequences. The prophet’s companions were not familiar with the ritual of worshipping God in the way the Prophet did it initially but the caution by God to them relief of their ignorance.

However other exegesis have made their interpretation on this verse at Surah 34:46 but failed to elaborate the true purpose of its inspiration as to why it was sent down and as a result if it is applied as suggested and followed strictly as proposed by these “mufassirun” or the persons doing the exegesis, it would contradict the message of the Quran and as an example below is the explanation of the above verse by Maulana Maududi a popular personality in the modern Islamic world and a commentator of the Quran. He wrote his interpretation on the verse at his note number 66:

The Quran Surah 34:46-50

Say (O Prophet), "I do admonish you of one thing: that you stand up before God in two or in one and reflect (within yourselves): Your companion is not possessed, he is no less than a warner to you, in face of a terrible penalty.” Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: And He is witness to all things." Say: "Verily my Lord doth cast the (mantle of) Truth (over His servants), He that has full knowledge of (all) that is hidden." Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything." Say: "If I am astray, I only stray to the loss of my own soul: but if I receive guidance, it is because of the inspiration of my Lord to me: it is He Who hears all things, and is (ever) near."

Maududi Note 66 – in explanation of the above verses:

That is, "Free yourselves of selfish interests and whims and prejudices and consider this sincerely for the sake of Allah: consider this singly as well as jointly in two's and three's and four's in an objective manner and consider it well and deeply: What after all can be the reason that the person whom you call a madman today was, until yesterday, being looked upon as a very wise man among you? The incident that happened a little before his appointment to Prophethood is well known among you. When after the re-construction of the Ka'bah the different clans of the Quraish were going to clash among themselves on the question as to who should place the Black Stone in the wall, you yourselves had unanimously agreed to accept Muhammad (upon whom be Allah's peace) as the arbitrator, and he had settled the question amicably to the entire satisfaction of all concerned. Now, how is it that you have started calling the same person mad, whose wisdom and sagacity has been thus tested and experienced by your whole nation? What is it if not stubbornness? Do you really mean the same that you say with your tongues?" 

In the above note several questions can be raised, first is the words “your companions” is unlikely that God was making reference to the whole Quraise clan as interpreted by Maududi because not all of the Prophet’s people were on his side when he was propagating the religion of Islam. As such not all of the Quraise were his companions but in the Surah 34:46 God was referring to the Prophet’s companions and the background to the event is therefore affecting only the companions of the Prophet and not the whole Quraise clan. It is therefore something relating to the command of God to the Prophet’s companions which they think was not appropriate to their preference at that time and this is to establish the sequences of the Salat postures or the “rakaat” of standing, bowing and the prostration which was a forgotten practice of the Prophet Abraham at that time. He was to reinstate the practice of Prophet Abraham.     

Furthermore if Maududi interpretation is taken into action then we are to consider individually or in pairs or in three’s or in four’s standing before God not on “rakaat” is it then on contemplating Prophet Muhammad is not a madman? It is therefore standing before God to establish the number of sequences that is the gist of the message in that particular verse. The fact that Maududi did not indicate the reason why the companions were addressed by God makes it as a missing link to the command at Surah 34:46 what is to be done and reflected. He also quoted the whole Quarise community as the reference of which the Prophet was to warn but the verse stated that it was address only to the Prophet companions as God was saying in that verse “your companions is not possessed” meaning it is not the Quraish clan but only those Quraise among the companions of the Prophet. The Quraish clans were mostly against the faith of the Prophet. So it is clear in that verse the Prophet was speaking on the number of “rakaat” in Salat that is to be implemented that is reflecting the true worship of God to his companions rather than addressing an important message to the whole of his Arab clans. The companions think it is strange to perform stand, bow, and prostrate because at the time the prayer or the Salat of the Quarish of the Arab community were different from the one inspired by God to the Prophet Muhammad and it is stated in the Quran they did their Salat were nothing except whistling and clapping of hands which can only be done while standing as in Surah 8:35.

The verse Surah 34:46 is therefore indicating to us in relation to the Salat ritual than anything else which if Maududi’s comment is taken it gives a totally meaningless reaction and response to the command of God to stand before Him in two or in one and reflect as commanded by God. Nevertheless it can be seen that none have been practicing as what Maududi have suggested standing before God in one, in pairs or in three’s or in four’s to reflect about the madness of the Prophet.

The current Salat rakaat is too complex and doubtful

The most important issue that is being question on the Salat is the number of times one is to do the physical action of standing, bowing, prostrating and sitting position when performing the Salat. The normal Salat done by Muslims is taken from unknown sources and not from the Quran. It is either invented from former generation after the Prophet Muhammad or from third party sources claiming the Prophet Muhammad established his Salat 2,4,4,3 and 4 bowing or “rakaat” sequences for the subh, dzohor, asar, maghrib and the ishaa Salat respectively. But for those who wish to have a genuine and original source of information the Quran gave the true facts and guidance the way to perform their Salat following the examples as practice of the Prophet from the references extracted from the Quran.

In the Quran there is no difference whether one stand to pray his Salat individually or in congregation except that in a congregation there is the Imam standing in front of the congregation as the Prophet did:

When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee…(Surah 4:102)

The congregation as what is being depicted by the Prophet in the above verse due focus is more on unity rather than uniformity. It teaches us to tolerate the choice of others who want to pray two or one stand as they have their own reasons for that choice. The Prophet Salat is not as regimented as it is being done today there should be flexibility as it was done during his time. Even if one makes a simulation when a congregation is proceeding during the Prophet’s time if there were one hundred thousand people doing the congregation with him in the forefront it is unlikely that they can synchronized each action to follow him as it is done today. With a loud speaker the congregation can be regimented and a quick response can be done simultaneously with the “billal” or caller making the call whenever the Imam makes a change of posture and it is then being followed by all. However with the example shown by the Prophet there is no necessity to be regimented but the stress is on flexibility and tolerance within the framework given by God in the Quran.

There are numerous choice of words in the Quran to call on God and all these have been recited by the Prophet Muhammad and all the other prophets, to glorify His Names, to magnify Him, to make repentance or to seek His help or ask for provision and other needs to be said in our Salat and all of those were listed as examples of the call of former Prophets and it is there in the Quran for us to copy and emulate. And when we do our Salat in congregation there are numerous verses that started with “Our Lord….” and together we can apply those in our Salat and we are commanded by God to take the examples from the Prophet Muhammad and also from all other Prophets as being reported in the Quran who also did their duty to establish their Salat. And there is a clear way to follow the example by the Prophet Moses who took off his shoes when he did his Salat and we are to emulate his example as the place of our prostration is as sacred as when Moses was in the presence of God at the sacred valley Tuwa which is stated in Surah 20:12. The following verses apart from giving example of Prophet Moses Salat also gives instruction to follow the examples of the prophets in the Quran as their guidance come from God and they were obedient towards all the commands of God:

This is the guidance of God. He gave that guidance to whom He please, of His worshippers. If they were to join other gods with Him, all that they did would be vain for them. These were the men whom We gave the Book, and Authority, and Prophet hood: if they reject them, Behold! We shall entrust their charge to a new people who reject them not. These were the Prophets who received God guidance: Copy their guidance they received; Say: “No reward for this do I ask of you: this is no less than a Message for the nations.” (Surah 6:88-90)

Moses to Salat without his shoes on

But when he came to the fire, a voice was heard: “O Moses! Verily I am your Lord! Therefore put off your shoes: you are in the Sacred Valley of Tuwa. I have chosen you; listen, then to the inspiration sent to you. Verily I am God: There is no god but I: so worship Me; and establish Salat for celebrating My Praise.” (Surah 20:11-14)

 

Thus from the narrations stated in the Quran we have all the examples of the prophets to take their precedent from and the Quran provides all the detailed requirements what to say and what to do in our daily Salat which is obligatory for us to performed at stated times. There should not be any dispute that the Salat are stated in detail in the Quran. There is certainly one who leads the prayer or the Salat when it is done in congregation and since the Prophet is no more with us the category of people who have the credential to lead the Salat will be the leader among us and he should follow the examples of the Prophet who follows God’s words of the Quran as respectively stated in the following verses of the Quran:

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (Surah 4:59)

"O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided." (Surah 7:158)

The Prophet Muhammad will be a witness the “rakaat” in salat have also been detailed in the Quran

One day We shall raise from all peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims. (Surah 16:89)

Asar

Some weak argument Salat (obligatory prayers) is not ritual



Salam,

Some claimed that there is no need to ask God’s help with ritual

There are some minorities among the Muslims who follow the Quran only, they claimed there is no such thing as worshipping God but man should be serving God instead. They claimed that rituals, customs and traditions functions like pacifiers, this will lead to worship and a desire to hold on to something tangible, and that is why the idolaters put their trust in things like a piece of wood, a cross, a stone house, a mosque or other that is tangible or can be seen with the naked eyes. They prefer to have a one-on-one, heart-to-heart, talk to God. When human beings have a need to call upon God they can call upon Him at any time, day or night from absolutely anywhere.

From the above perspective these people missed the point of doing rituals to worship God that involves timing and physical actions which act as discipline and a yardstick to guide those who follow or fail to obey the command of God. Without these kinds of discipline none will actually fulfilled the detailed command of God simply because they are not disciplined to do it. And to call on God is not when we needed Him but we are to call upon Him when in adversity as well as in prosperity and that is why rituals of doing physical actions and at the time ordained serves to increase the spiritual strength of a person when he is happy as well as when he is in sadness. Apart from the daily obligation he has to fulfill, there are also the other voluntary rituals one can do for extra credit to worship God. 

The ritual of worshipping God also teaches us the sense of putting our priorities. When there is to do rituals which involves the physical and specific time ordained by God then we have to make priorities. There is a choice we have to make whether to make the time to worship God to be our first priority above anything else or to do other things for the worldly life. Here God command us to put priority to His call to worship Him even at the time when man are engrossed with his business as stated in Surah 62:9  O believers, when proclamation is made for prayer (salat) on the Day of Congregation, hasten to God's remembrance and leave trafficking aside; that is best for you, if you but knew.

   

This clearly shows us we have to spend time for God when there is command to do so and give that time for our worship of Him in order of hoping for His grace, mercy and forgiveness in doing so. When there are no specific times to be with God as claimed by the non-ritual man, they will be in the dark how to put their priorities and ultimately they will put all their priorities to be at the mercy of their self-interest first than anything else.

The claim there is no ritual cleansing or ablution at Surah 5:6

The non-ritual proponent claimed that there is no such thing as the word ritual cleansing or wudu (this common term used by the majority of the Muslims is not to be found anywhere in the Quran). There is no ritual ablution. The Surah 5:6 according to them we are only being told it is good to wash ourselves up to the elbows, wash the face, and wipe our heads and feet to keep ourselves clean. This verse does not say Salat is a ritual prayer. The verse does not say after we ‘ritually’ clean ourselves we must start praying ritually. And they say that hygiene is part of their commitments and if there is no water to wash themselves, God has prescribed an alternative i.e. to use clean dry soil to clean our hands.

First it is true that there is no such Arabic word “wudu” in the Quran but it does not mean that there is no such thing as the ritual cleansing before one is to establish the Salat as a ritual to worship God. The sequence of the actions at Surah 5:6 is not being named but it does not mean we cannot call it by our understanding such as “wudu” in Arabic or “ablution” in English as it will refer to a specific action that is stated in the Quran which is the ritual of cleansing commanded by God before we establish the Salat to worship Him.  This is the preconditions before the actual Salat or prayer is to be established at specific times ordained by God in the Quran. The following is the verse on ablution:

O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favor to you, that ye may be grateful. (Surah 5:6)

In the above verse it is clear that whether the word Salat is “prayer” or their understand that it is “commitment to serve God” the non-ritual guys cannot escape to also commit themselves before they do their action of “serving God” they are also obliged to do the ritual cleansing by following the same sequences. And if they are to do the acts of ablution every time they serve God it automatically turn it into a ritual as it is a discipline they have to undergo with doing such action. The ritual become more inherent when they have been in contact with their wives it is compulsory they have to take a whole body bathe before they can establish the “prayer” or their claim as their commitment to serve God. And worst still if there is no water they have to take clean sand to rub only the specific parts of their bodies which is on their faces and the hands only. So this proves that it has nothing to do with normal cleansing of being dirty to wash after the call of nature but more of a ritual cleansing to obey the command of God as a preparation to establish the Salat to praise and make remembrance of Him. So the Salat is in actual fact a ritual prayer as also to its preparation to worship God in order to remember Him and to acknowledge His presence.  

Another proof that the Surah 5:6 is a ritual and not normal cleaning of our body for hygienic purposes is when one comes from office of nature if there is no water one still has to do the action of rubbing the faces and the hands with clean sands as a preparation to establish the Salat and it sound ridiculous when there is no water the other alternative is to clean the private parts with clean sands to keep the body clean for hygienic purposes. Similarly when one is in the state of ceremonial impurities (after in bed with the wife) one has to take the bathe before one can establish the Salat but if there is no water then again one has  to rub the faces and the hands with clean sands. Why not then the washing of the whole body with sand to keep clean? Thus whether it is the ritual of washing parts of the bodies as mentioned in the Surah 5:6 or taking the bathe it is obligatory to do the action if one is to establish the Salat. When one is not doing the Salat one is free to wash the hands before eating with the fingers or take a bathe whenever one feels uncomfortable from sweating during any part of the day. But when it is the action to establish the Salat the rituals must be maintained by those who believe and willing to obey the command of God.

These actions purely show that the pre Salat cleansing and the Salat itself are both rituals and it is a test whether we obey the command of God to worship Him with the structures and the times being detailed by Him as He has ordained in the Quran. Without these specifications from God it is habitually human flaws they will totally neglect to keep themselves from ritual cleansing during the day and especially during the cold seasons the tendency is to keep away from the cold water and thus disobey God command when establishing the ritual salat or prayer.

There is also the evidence from the Quran that water is associated as a ritual to clean the body and soul from the stain of Satan the devil and the distinction between normal cleaning and ritual cleansing is when the specific ritual is done, God is removing the defile part of the “wicked” heart and the stain of Satan polluting it. The following verse shows the removal of the stain of the Devil:

Remember He covered you with a sort of drowsiness, to give you calm as from Himself and he caused rain to descend on you from heaven, to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith. (Surah 8:11)

The denial on Surah 11:114 and the Surah 4:103 are specific times

The non-ritual propagator claimed that the verses below clearly say that the commitments or Salat are ongoing throughout the day and parts of the night and not specific as being taught. Surah 11:112-115 emphasize the importance of doing good deeds throughout the day and parts of the night by focusing oneself in routines according to what is taught from God’s prescribed decrees. To them it is a simple instruction.

And establish regular prayers at the two ends of the day and at the approaches of the night: For those things, that are good remove those that are evil: Be that the word of remembrance to those who remember their Lord. (Surah 11:114)

When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up regular prayers: For such prayers are enjoined on believers at stated times. (Surah 4:103)

Nevertheless one have to consider that the commitment to do good deeds by interaction with others is applicable most of it during the day and it is seldom done during the night time. This is where the Salat is proven to be contact with God rather than as they claimed as an interaction to do good deeds with other people. The time is therefore being fixed at specific times by God irrespective whether it is during the time when we are busy at work or during our rest time. The rationale is we are still to remember Him at all time whether it is our busy time working or when we are resting during the afternoon or the night time. He does not want to make thing difficulty for us so as to make the whole day only for His purpose but fixed it at specific times.

God does not make imposition on human for His dedication the whole day, He knows man needs sometimes for his self and this is the reason why he cited the case of the Jews who make the Sabbath a whole day just for the dedication of God. They refrain from doing any work for themselves during the day while only dedicating the time solely for the worship of God yet God detested them by testing them with the fish on their Sabbath Day and on the day they have no Sabbath the fishes did not come. The rationale here is God wants us to do both for ourselves and at the same time for Him at specific times or in another word we should know how to put our priorities right, the following verse refers:

Ask them concerning the town standing close by the sea. Behold! They transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression. (Surah 7:163)

The correct “Sabbath” should be a day as described in the Quran at Surah 62:9-10 do your duty to God by not prohibiting the life of this world. The Jew did the opposite in their Sabbath by prohibiting anything else except worshiping God.

On the other extreme God would not want us to do commitment all day long and all night long to serve Him by helping mankind, it would be an impossible task to achieve so there is a need to have a good balance giving time for God and time for our own selves. Therefore there is no strong reason or argument to qualify that part of the night time is for serving God in doing good deeds like helping the poor or any other social works to help others. The night is for resting and sacrificing our sleeping at some part of the night is encourage for the dedication to worship by praising God. Apart from the obligation to establish the Salat at the approaches of the night it is encouraged to wake up part of the night for extra credit and this is shown by the Prophet who spend part of the night in doing voluntary Salat and reading the Quran as a ritual to worship God by making remembrance of Him rather than doing social works at the odd hours of the night. God made the night for us to rest and for the day to seek His bounty and while doing so we are not to forget Him during those times. These are the things that one is encouraged to do during the night from the following verses:

He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for a people who would hear.  (Surah 10:67)

And during a part of the night, pray “tahajjud” beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory. (Surah 17:79)

          

Those who pass the night prostrate to their Lord and standing. Those who say: "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous. (Surah 25:64-65)

Your Lord doth know that thou stand forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He know that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He know that there may be (some) among you in ill-health; others travelling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence, yea, better and greater, in reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.  (Surah 73:20)

The falsity that the pagans repent and do the salat ritual at Surah 9:4-6.

According to their claim Salat cannot be the ritual we do today as the above evidence is showing as if both the Salat of the pagan and the Salat of the Muslims were identical which is contradicting and therefore the Salat must mean something else like commitment to do good deeds which is common and done by both parties.   

However the following verses look at the probable areas whether the pagan is allowed to repent by establishing regular prayers as the Muslims practice it or Salat is not the Salat that is establish as it is today which is why it appears as if both the Muslims and the pagans have common feature. The other aspect is the paying of the alms whether they have been doing the practice as the Muslims have been paying or look into whether the pagans were forced into believing the Muslim tenet which then will contradict with the no compulsion as stated in Surah 2:256. The full narration of the account on the pagan and salat is shown in the following verses of the Quran:

But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish Salat and pay the alms, then open the way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the Pagans asks thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge. (Surah 9:5-6)

The proponents of non-ritual Salat claimed that in the above verse it does not make sense that the idol worshippers repent and do the Salat and pay the regular alms when they were not Muslims and the Salat of the Muslims cannot be as that of the pagan to be enforced on them. So to the non-ritual propagandists this is evident that the Salat is not the ritual Salat that is done by the Muslims today.

However their claim can be contested as according to the Quran there were many different kinds of person who became Muslims and not all remained as Muslims until they die. There were Muslims who believed and then they disbelieve and then believe again and some became what they were before pagan again or there were disbelievers and then they believe again. The conversion from one faith to another was then prevalent as there was freedom of religion during the Prophet’s time. The verse below is the command for no compulsion in religion which is the fundamental of the Muslim faith then:

Let there be no compulsion in religion: truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah hears and knows all things. (Surah 2:256).

Those who believe and then disbelieve and then believe and then disbelieve, and then increase in unbelief - God is not likely to forgive them, neither to guide them on any way. (Surah 4:137)

So these kind of disbelievers who were former believers stated in the Quran knew how to perform the Salat the Muslims way and these were the culprits who were described in the above verse at Surah 9:5-6 and they were told to establish the Salat and pay the Zakat (alms) if they repent and become Muslims again. There was no death penalty at that time but the limit is to God because if they keep changing their belief God will not forgive them nor guide them to the right paths. But there was no stopping them to believe and disbelieve and believe again because at that time there was no capital punishment for the apostate the law is a later invention which is falsely attributed to the Prophet.

The other category of pagan described in the Quran was those who did not pay the zakat or alms to the authority during the Prophet’s time. They were categorize as pagan whether they were real pagan or Muslims whose conduct replicate the pagan as long as they did not pay the alms they were classified as pagan. Paying the alms is mandatory and the failure to fulfill this duty is a great crime and is punishable. This is stated in the following verses which indicated those who were liable must pay their dues unless they repent:

Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your God is one God: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah: those who practice not giving of alms and who even deny the Hereafter. (Surah 41:6-7)

Fight those who believe not in Allah or the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (Surah 9:29)

The above verse clearly showed that any person who does not pay the alms to the Muslim authority is considered as a pagan and they are to be cursed and they will remain a pagan unless they repent by paying what is due to the community. Thus the Surah 9:5-7 described the pagans were those who were former Muslims who turned disbelievers and one being a Muslim but being considered a pagan as they refused to pay the alms then they can repent by believing again and paying the alms. These were the people described in the Surah 9:5-6 and they were given the opportunity to come back to the true path and be forgiven.

In such a situation the disbeliever and the pagans were familiar with the practice of the Muslims as they were doing it before until they betrayed the faith. But the Salat and the zakat with the structure and the postures as described in the Quran have not change and it is the way and the rituals to worship God. This argument therefore does not support the distortion as claimed by the group that Salat is not a ritual to worship God.

The Arabic “yusollu” in Surah 4:102 and Surah 33:56

The people who do not believe Salat is ritual claimed that the interpretation and translation on the Arabic word “yusollu” in the above verses is being distorted by the Muslims scholar to mean ritual prayer in Surah 4:102 but in Surah 33:56 the same word “yusollu” means bless and salute.

In actual fact in the above verses there is no contradiction in the meaning on the same Arabic word if the structure or the arrangement of the message is analyzed. The Surah 4:102 is a ritual towards God but the Surah 33:56 is a ritual towards man. The ritual done to establish the Salat to God is with the cleansing and all the requirements that have been explained earlier must be incorporated to be performed at the time ordained. The following verse is the Salat that is to be established at the time ordained done in congregation:

When thou O Messenger art with them, and stand to lead them in prayer (As Salat), Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them take their position in the rear. And let the other party come up which hath not yet Salat (yusollu) - and let them Salat (yusollu) in prayer with thee, taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. (Surah 4:102)

However the ritual to be done to a man who is also a Prophet is treated differently from a God. When the Prophet was alive the believers were to send blessing which is to confer his well-being and prosperity as a respect of his ranking but he was not to be prostrated or anything like pre ritual cleansing that is due to God. The verse on the ritual is stated below:

Allah and His angels send blessings (yusollu) on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. (Surah 33:56)

When the command was issued all those who believe in the Prophet did their part by conferring their well-wishing and visiting him and did their prayer for his well-being. But since the Prophet had passed away there is no way we can support or confer his well-being as other believers have supported him when he was alive but we can still salute him by saying “Peace be upon him” as he (the Prophet) did for the other prophets who were dead during his time and he salute them too by saying “Peace” to them when their names were being mentioned as shown from the following verse of the Quran:

Say (O Prophet): “Praise be to Allah and peace on His servants whom He has chosen: is Allah better, or what they associate with Him?” (Surah 27:59)

From the above evidence it can be seen that the servants whom God has chosen were the messengers and the prophets and whether they are alive or dead when their names are being mentioned it is God’s command to say Praise be to Allah and to say peace on His servants whom He has chosen and this include Muhammad, Abraham, Moses and the others and the command to do this ritual still applies until today.

The Arabic word “yusollu” therefore will not render the argument that the Salat is not a ritual it is in fact in support of the ritual to be established in order to acknowledge the presence of God and to acknowledge the ranks of His chosen servants who were the messengers and the prophets of God mentioned in the Quran.

The claim in meaning at Surah 11:87 “your prayer or “solaa tuka to them” is a ritual is deceptive.

By looking only at the single verse below the people who are against ritual concluded that Salat cannot be a ritual since it cannot physically apply to check and stop what those people were doing during Shu’aib’s time. They claimed the following verse is proof that Salat is not ritual of worshipping God:

  

They said: O Shu'aib! Does your prayer (solaa tuka) enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property? Forsooth you are the forbearing, the right-directing one. (Surah 11:87)

The non-ritual gullibles failed to see that the Salat is not a tool to physically stop wrong doing but it is a step to repentance to God and by doing the Salat, they will be conscious and thus will avoid doing the wrongs that they have done which was worshipping other gods than the One true God and also to stop exploiting people with their properties.  The purpose of Salat that Shu’uib was propagating was for his people to repent to God as shown in the following supporting verses:

Patiently, then, persevere: for the Promise of Allah is true: and ask forgiveness for thy fault, and celebrate the Praises of thy Lord in the evening and in the morning. (Surah 40:55)

And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!"  (Surah 40:60)

Shu’uib was calling his people to do the Salat so they could repent and seek God’s Forgiveness from worshipping other gods and refrain from using their property for extortion purposes on innocent people as this is described in the following verse:

To the Madyan people We sent Shu'aib, one of their own brethren: he said: "O my people! Worship Allah; Ye have no other god but Him. Now hath come unto you a clear Sign from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have faith. "And squat not on every road, breathing threats, hindering from the path of Allah those who believe in Him, and seeking in it something crooked; But remember how ye were little, and He gave you increase. And hold in your mind's eye what was the end of those who did mischief. (Surah 7:85-86)

"But ask forgiveness of your Lord, and turn unto Him (in repentance): For my Lord is indeed full of mercy and loving-kindness."  (Surah 11:90)

And that was what Shu’aib said to his people to refrain from doing what their forefathers have been doing and establish the Salat and when doing the Salat make repentance to God and seek His forgiveness and also at the same time promise not to repeat past wrong doings. This is the ritual that Shu’aib were propagating to his people to be the devotees to God by establishing the Salat.

The Surah 62:9 and Surah 2:238 confirm Salat is worshipping God

The two verses of the Quran above will expose the fallacy that there is no ritual in Islam in fact it is a strong indication of the ritual to worship God  and Salat is not a commitment to do social works as claimed by those people that God does not need to be worshipped. The two verses above is inter related to give the common time to perform two different Salat which is the daily and the weekly congregation prayer or Salat, the verse states that:

O you who believe! When the call is made for prayer on a Day of congregation, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know. But when the prayer is finished then disperses abroad in the land and seek of Allah's grace, and remember Allah much, that you may be successful. And when they see merchandise or sport they break up for it, and leave you standing. Say: What is with Allah is better than sport and (better) than merchandise, and Allah is the best of Sustainers. (Surah 62:9-11)

                                                                                      

The call in the above verse cannot be a call to do social work or helping other people to solve their monetary problem or whatever as claimed by the non-worshipper of God but it is a call to remembrance and the praise of God in a congregation. When the Salat is done then only we were to go and seek bounty and continue whatever one was doing before the call to worship God. The time is specific as it cannot be at noon or near sunset as the Arab by that time were in their houses with their families which is at their privacy time (please refer to Surah 24:58 for privacy times). The time of the call to remember God will occur when business was active and this is at middle time between the sun’s decline at noon and at sunset. The time can be traced to be at late afternoon according to the Surah 62:9.

The time at the middle or late afternoon above is supported by the Surah below where there is mentioned of the Middle Salat which meaning of the word wusta or middle can only fit in term of time which is located in the middle of all the other Salat time ordained by God in the Quran.  The verse on the word middle is stated in the following verse:

Attend constantly to prayers (salawaat) and the middle prayer (salatil Wusta) and stand up truly obedient to Allah. But if you are in danger, then say your prayers on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know. (Surah 2:238-239)

The two verses above at Surah 62:9 and Surah 2:238 are conclusive enough to expose the non-worshipper of God who claimed that the Quran did not enjoin believers to worship God because however and whatever translation other than

“time” as a focus as stated above it will not fit the message of the Quran and it will lead to distortion. The two verses stress on the important of time and make priority to the remembrance of God than to do anything else whether it is business or amusement or trying to help other people but instead to respond immediately to the call to do the Salat by making remembrance of God is to be the priority over anything else. While the middle Salat indicates the exact time to establish the daily afternoon Salat it is also the same time for the weekly Salat done in congregation. Thus it is impractical to claim the Salat at the Surah 62:9 is the call to make commitment to do good deeds on a day of congregation or that which is stated in Surah 2:238 the middle Salat is actually an action to commit to do deeds in moderation or middle deeds as claimed by the non-worshippers of God. There is no such thing as a moderate deed, in the real world either one do the deed or none at all.

There is less to give than to receive in this World

The non-worshippers of God failed to see that in this world there are many people in need of help than those who can give help through doing charity and their theory that there is no ritual Salat and everything is made to set up a good community and everybody is expected to serves God by providing their services to mankind. They failed to see that the congregation of doing Salat together in a community with the poor and the wealthy in worshipping God could spearhead a common community work where the rich can contribute the funds while the poor can contribute their labor. However not all can contribute their services or fund as some people are really poor and some are really disabled. God shall not penalize them and that is the reason why Salat is a ritual that everybody is to establish irrespective whether they are poor or rich, healthy or disabled there is an equal platform to worship God as a yardstick to measure righteousness. Not everybody will be the same in term of wealth as shown in the following verse but there is no distinction when it is time to worship God as everybody is even, it is effort that counts:

And in no wise covet those things in which Allah has bestowed His gifts more freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things. (Surah 4:32)

So there are two initiatives that is needed for the man who is hopeful for the mercy of his Lord whether he be a rich or wealthy man or he is a poor or a disabled man he must toe the line to worship God to find peace and accepting that God is presence and is near. But those who are non-worshipper of God whether they are rich or poor they are no better than the atheists who do good deeds but do not acknowledge the presence of God by doing the ritual of Salat, they are the arrogance. This is where the ritual of establishing the Salat stated in the Quran with certain washing procedure and performing certain physical actions adds up to obeying of God commands for the purposes of remembering Him with a discipline. This will strengthen the spirit and the mind to avoid other sinful actions whether it comes from one own selfish interest or it is from the cursed devil. Certainly both the poor and the wealthy have got an equal opportunity in their test to worship God by obeying His commands in this realm but not an equal term when come to do deeds to be initiated with the wealth that they have. It is clearly stated in the Quran those gifted have to assist the less fortunate but all have to worship God:

Allah has bestowed His gifts of sustenance more freely on some of you than on others: those more favored are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favors of Allah? (Surah 16:71)

It can be seen that all men are equal in establishing the ritual of worshipping God and it breaks all the barrier of wealth, power, health situation or strength that everybody whether they are rich or poor, they will have an even platform on the Judgment Day whether they do their part in worshipping God with or without the benefits or gifts they received from God in this lives. They will be judged whether at the time ordained they had established their duty to perform Salat in remembrance of God faithfully in the hope of receiving the mercy and the grace of God in this world and the hereafter or they have failed to put this initiative by establishing the ritual of Salat to worship God. There is not much of an excuse to plea to God in this matter on the Day of Judgment it will be too late to do the ritual prostration which they denied while in this world as shown in the following verses.

The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able, Their eyes will be cast down, ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused). (Surah 68:42-43)

The difference between salat and good deeds Surah 22:77

In the Quran there is a clear demarcation between serve God and establish Salat for his remembrance. When it is serving then it is not Him directly that we serve but we serve mankind in His name. But when it is worship we are doing it on our own behalf or to be at His presence directly and thus Salat is directly worshipping to remember Him, to praise Him, and with all the other requirements that He has outline for mankind in His Book the Quran. The following verses give the difference between Salat and good deeds, He says:

Surely I am Allah, there is no god but I, therefore worship Me and keep up Salat for My remembrance: (Surah 20:14)

O you who have believed, bow and prostrate and worship your Lord and do good that you may succeed. (Surah 22:77)

And according to the Quran there is the difference between remembering God by doing Salat and remembering God by Zikr. There are some differences between the two deeds in remembrance of God. Salat is remembering God which is compulsory and is obligatory as a duty to do it daily at definite times while Zikr is voluntary and it is done for extra credit. The verse below show the difference between Zikr and Salat: 

Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance (zikr) of Allah and from Salat. So will you not desist? (Surah 5:91)

The word “Salat” is remembrance of God with all the rituals that goes with it such as taking the ablution, done at specific time, specific physical postures, specific recitation, facing the Qiblah at the direction of the Sacred Mosque in Makkah and any other requirements that is clearly spelt out in details in the Quran. However “zikr” is freewill to remember God without any requirement that is listed as the Salat. The main difference between the two is Salat is obligatory while “zikr” is voluntary and it can be done at any time and at any postures and anywhere whenever a man thinks of God and make remembrance of Him

There is evidence to show the difference in the Quran that the Salat is a ritual to remember God and is different from doing good deeds like the giving of charity and paying of the alms. The reason of the difference is glaring that Salat can be done by anybody while giving charity and paying the alms is restricted to the wealthy and the following verse show it is a separate concept that charity (sadaqa), ritual prayer (Salat) and paying alms (zakat) as oppose to the belief of the non-worshipper of God who claimed all of it is the same:

Is it that ye are afraid of spending sums in charity (sadaqa) before your private consultation with him? If, then, ye do not so, and Allah forgives you, then at least establish regular prayer (Salat); practice regular alms (zakat); and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do. (Surah 58:13)

Thus when the non-worshipper of God preach that there is no Salat as being practiced as it is commonly known today, they are actually trying to make their lives convenience to themselves. The purpose of their intention is obvious that they want to be as free as the atheists and having no obligation of their duty to acknowledge the presence of the unseen God Who make command to establish Salat as a contact to be in touch direct with Him and to pay the alms (zakat) in His name as to be in contact to reach the poor. They refused to acknowledge that people are not equal in term of wealth or in term of physical fitness only some have the ability to pay the alms or to give their energy to provide development for the society. They miscalculate that among the three injunctions giving charity, paying the alms and obligatory Salat, it is only in Salat that everybody have the equal opportunity to establish the Salat as commanded by God in the Quran. And the following verse gives the different categories of deeds for the people to emulate and Salat being a separate deed:

It is not righteousness that ye turn your faces towards east or West; but it is righteousness - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in Salat, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. (Surah 2:177)

From the above verse it shows the differences as the Salat is mentioned in isolation or separately from doing good deeds and therefore it is a ritual to worship God. As far as Salat is concerned it is a command that everybody can fulfill and can obey whether one is rich or poor, the healthy or the sick, young or old, learned or the ordinary people but when it comes to paying the alms or giving away of wealth, there is a difference categories among men as shown by the following verse:

It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful. (Surah 6:165)

Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass. (Surah 43:32)

It is glaring from the above verses not all have the equal opportunity to serve God as propagated by the non-worshippers of God, it is clear in term of wealth mankind are not equal some may serve others but many may not have the same opportunity as it depend on the wealth or the health of the individuals. However when comes to establish the ritual Salat to worship God with all requirement stated in the Quran there is no excuse whatsoever to neglect doing it and that it is made obligatory under any circumstances.

Asar