Salat summary

May God forgive me and guide me regarding any sign that would have been misinterpreted in
this study and elsewhere. May He always guide us to a better understanding of His profound
scripture so we can purify ourselves and increase our knowledge.
God proclaims directly in the Holy Quran that it is fully detailed (6:114, 7:52, 10:37) and that we
shall follow no other “hadith” except the Quran (7:185. 31:6, 45:6, 77:50). The favorite argument
of those who reject that true Islam is based on the Quran alone is their claim that we do not find
all necessary details regarding the practice of the ritual prayer directly in the Quran and need
hadiths and sunnah to find additional guidance and details. Where do we find the call for prayer,
what is the tone of voice and how many daily prayers and raka’ât (prayer units) do we perform?
What are the exact prayer timeframes? How many times do we prostrate in a rak’ah? Where is
the equivalent of the tashahud mentioned and what to say? How do we perform the ablutions?
Which prayer is “al salât al wustâ” found in 2:238 and what does it mean exactly? What is the
Friday prayer ritual and where is it proven that it is on the sixth day, and so on…? This study is
going to be an absolute shocker for those who insist upon following hadiths other than God and
His verses (45:6), because it will prove, God willing, that the Quran precisely answers all these
questions and many more.  
This summary will confirm that the Quran advocates five daily prayers, one of which is optional
(the night prayer, see 17:79), making a total of four mandatory divinely prescribed ritual prayers
in Islam out of five daily prayers.
The number of daily ritual prayers is miraculously coded mathematically in several ways, most
notably through the total number of verses from the first to the last word “salât” (ritual prayer).
We will provide a short summary of those proofs which demonstrate the relationship between the
rhythm of the salât and that of the Quran.
The Quran provides extensive details on the salât in every way. This is a summary of the main
article which is much more detailed and is about four times longer. The conclusion will mention
a few important points not mentioned in this summary for the reader to understand the
importance of reading the main article.
Table of content
1. Salât: Definition
2. Who teaches the salât? The Quran, Hadiths and Sunnah, or both?
3. Is the Quran fully detailed?
4. Where is the call for prayer mentioned in the Quran?
5. Where do we find ablutions?
6. Where is it mentioned we have to pray barefoot?
7. In which direction do we turn ourselves during the salât, where is the sacred mosque located?
7.1 In which direction do we turn our faces during the salât
7.2. Where is the Sacred Mosque located?
8. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.
9. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or
pronounce certain words?
9.1 The tone of prayer
9.2 Should we pronounce certain words behind an imam or remain completely silent?
10. Group prayer
11. The basic movement of the salât and the number of prostrations in a rak’ah
11.1 Standing, bowing and prostrating
11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)
11.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of prayer)
11.2.2 Where do we find the takbir in the Quran?
11.3 Expression recited while Bowing: 56:96, 69:52
11.4 Expression recited while Prostrating: 87:1
12. Basic verses which define the number of daily ritual prayers
12.1 Salât al ‘ishâ’ (The nightfall prayer)
12.2. The optional night prayer is mentioned in 17:79 and 73:20.
12.3 Salât al Fajr (Dawn prayer)
12.4. Salât al wustâ (The middle prayer, starting at noon)
12.5 The mid-afternoon prayer
13. Five daily ritual prayers in the gospels
14. Miraculous mathematical confirmation of the five daily ritual prayers
15. Which sura do we recite and how many raka’ât (‫ركعات‬ = phases of prayer) do we perform in the ritual prayer?
15:1 15:87: Definition of “The seven in sets of two” (sab’an min almathani)
15.2 Hadith literature acknowledges that God revealed to the prophet prayers of only two raka’ât
15.3 The prostration pattern also confirms a two raka’ât salât
15.4 The two raka’ât prayers coded mathematically
15.4.1 The word “salât”
15.4.2 The position of 15:87 confirms the frequency of recitation of the seven verses of sura 1 in sets of two in 5
daily prayers
15.4.3 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87
15.4.4 Sura 15, verse 87
15.5 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to the prophet. Why did
they deviate to 17 raka’ât?
16. The Quran must be recited in standing position during the salât:
17. 50:39-40 implies time frames of all five canonical Quranic ritual prayers and a final glorification to God right at
the end of the final prostration after two raka’ât (confirming the practice known as “Tashahhud”)
18. Can we recite other verses or suras during the salât after sura 1?
19. The Friday prayer in the Quran: Why the “day of gathering” is the sixth day of the week
The intersections between the words “salât” and “day”
20. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?
21. Praying in unusual circumstances
22. Can a woman perform the ritual prayer who during her menses?
23. How do we perform the funerary prayer according to the Quran?
24. The ritual prayer in the Quran:
Conclusion
1. Salât: Definition
The root word for “Salât” ( ‫)صلوة‬ is “Salâ” (‫)صلو‬, “to have the center of the back bent in”, “to
hurt in the small of the back” (Dictionary of the Holy Quran, by Omar).
The verb “‫( ”صلى‬sallâ) means “to pray” or “to establish a relationship or contact”, “to send
blessings”. Some translate “Salât” as “contact prayer” which is correct, but very awkward in
English; The word will be translated as “ritual prayer” in this study.

Excerpt from the definition of the verb sallâ in the Lane Lexicon, by Edward Lane
 
The Quran functions in a very simple way regarding the ritual prayer: God is Omnipotent, He
controls everything, and He made sure that despite some substantial corruption that has affected
the ritual prayer due to the deviance of hadiths and Sunnah, its basic structure has been preserved
in the Muslim world to allow people to easily understand the way it is described in the Holy
Quran, as it will be proven throughout this study.
2. Who teaches the salât? The Quran, Hadiths and Sunnah, or both ?
 َ‫ ْال ُو ْس َط ٰى َو ُق ُوموا ِل َّل ِه َق ِن ِتين‬ ‫الص َل ِوة‬ َّ ‫َح ِف ُظوا َع َلى‬
َّ ‫الص َل َو ِت َو‬
 
(2:238) Safeguard the ritual prayers (al salawât), and the middle prayer (salât al wustâ),
and  stand before God (during the salât) with reverential humility.
 
ُ ُ ْ َ ْ ُ ‫َ ْ ْ ُ ْ َ َ اًل َأ ْ ُ ْ َ ً َ َ َأ‬
‫ف ِإن ِخفتم ف ِرجا و ركبانا ف ِإذا ِمنتم فاذكروا‬
َ‫َّالل َه َك َما َع َّل َم ُكم َّما َل ْم َت ُك ُونوا َت ْع َل ُمون‬
 
(2:239) And if you experience fear, then [pray] walking or riding, but when you are safe  then
remember God like He taught you (second person plural = You all Muslims) what you (all
Muslims) never knew.
The answer is that it is God Himself who teaches us the salât. Muhammad initially passed down
to us the correct way to perform the salât thanks to the profound knowledge he was blessed with
when the Quran was revealed in his heart. After his death, it is the Quran which confirms and
teaches us the salât, and if need be rectifies any alteration to God’s ritual. The Quran being the
word of God, all we need to do is study the Quran in depth and follow it exclusively (17:46,
7:52, 10:37) to understand and identify the original ritual revealed by God.
3. Is the Quran fully detailed?
 
‫َأ َ َ ْ َ َّ َأ ْ َ َ َ ً َ ُ َ َّ َأ َ َ َ ْ ُ ُ ْ َ َ اًل َّ آ‬
‫اب ُم َف َّص َوال ِذ َين َت ْي َن ُاه ُم‬ 8 ‫ وهو ال ِذي نزل ِإليكم ال ِكت‬8‫فغير الل ِه بت ِغي حكما‬
ْ ْ َ ‫ْال ِك َت‬
‫ون َأ َّن ُه ُم َن َّز ٌل ّ ِمن َّر ِّب َك ِبال َح ِ ّق َفاَل َت ُك َون َّن ِم َن ال ُم ْم َت ِر َين‬
َ ‫اب َي ْع َل ُم‬
 
(6:114) Shall I seek other than God as source of law, when He is the One who revealed to you
(second person plural = all Muslims) this Book (the Quran) fully detailed?! And those whom
We blessed with prior revelations (lit. “the Book”) know [for a fact] that it is the truth sent down
from your Lord! Therefore,  do not be among those who doubt. (see also 7:52, 10:37)
4. Where is the call for prayer mentioned in the Quran?

َ‫الص َل ِوة َّات َخ ُذ َوها ُه ُز ًوا َو َل ِع ًبا َٰذ ِل َك بَأ َّن ُه ْم َق ْو ٌم اَّل َي ْع ِق ُلون‬
َّ ‫ى‬
َ ْ َُْ َ َ َ
‫ل‬ ‫و ِإذا ناديتم ِإ‬
ِ  
(5:58) And when you call for prayer, they make it an object of mockery and amusement, this is
because they are a people devoid of understanding.

ْ ‫لص َل ِوة ِمن َي ْو ِم ْال ُج ُم َع ِة َف‬

َّ ‫َيا َأ ُّي َها َّال ِذ َين آ َم ُنوا ِإ َذا ُن ِود َي ِل‬
 
ْ‫اس َعوا‬
َ‫ِإ َل ٰى ِذ ْكر َّالل ِه َو َذ ُروا ْال َب ْي َع َٰذ ِل ُك ْم خ ْي ٌر لك ْم ِإن كنت ْم ت ْعل ُمون‬
َّ  
َ َ ُ ُ ُ َ
ِ
(62:9) O you who believe,  when the call for prayer is announced on the day of
gathering  (Friday), hurry to [celebrate] God’s remembrance, and cease all business. It is better
for you, if (only) you knew. (62:10) When the salât is finished, then disperse through the land
and seek God’s bounty. Remember God frequently, so that you may prosper.
What we learn from these two verses is that the verb used to refer to the call to prayer in the
Quran is the verb “nâdâ” (‫نادي‬ = “to call in a loud voice”, form III). If you want to describe the
person who “calls” to prayer according to the laws of Quranic Arabic, you have to form an active
participle from the verb “nâdâ” (in this case it is the word “munâdiyun” = ‫ي‬ٌ ‫ ُمنَا ِد‬, form III) and it
is by applying this very simple rule that we get to the verse which mentions the person who calls
to prayer and pronounces the Quranic call to prayer:
 
‫آ‬ ‫آ‬ ‫إْل‬
‫َّر َّب َنا ِإ َّن َنا َس ِم ْع َنا ُم َن ِاد ًيا ُي َن ِادي ِل ِ َيم ِن َأ ْن ِم ُنوا ِب َر ِّب ُك ْم َف َم َّنا‬
َ ْ ‫َأْل‬ َ َ َ َّ َ َ َ َ ّ َ َّ َ ْ ّ َ َ َ َ ُ ُ َ َ ْ ْ َ َ َّ َ
‫ربنا فاغ ِفر لنا ذنوبنا وك ِفر عنا س ِيا ِتنا وتوفنا مع ا بر ِار‬
 
(3:193) Our Lord, verily we have heard a caller calling to faith, “Have faith in your Lord!”;
So we have believed; Our Lord!, so remit our sins and expunge our evil deeds and cause us to
die among the righteous.
The call to prayer in the Quran is therefore “ ‫ربِّ ُك ْم‬
َ ِ‫( ”آ ِمنُوا ب‬âminû bi rabbikum = “Have faith in
your Lord!”). This implies that the words “adhân” (‫)أَ َذان‬ or “muadhin” (‫ ُمؤَ ِّذن‬ = announcer,
form II) that are found in hadiths and used in Sunni and Shia Islam in relation to the “call to
prayer” are a corruption of the pure Arabic language found in the Quran. The
words “adhân” and “mouadhin” are indeed Quranic words but have a different meaning in the
Quran and simply never relate to the call to prayer.
Please read the article “The Quranic call to prayer” for extensive details proving the fact that the
true Quranic call to prayer is “âminû bi rabbikum” (“‫ربِّ ُك ْم‬
َ ِ‫“ = ”آ ِمنُوا ب‬Have faith in your Lord!”).
5. Where do we find ablutions?

ْ َ َ ‫الص َل ِوة َف ْاغ ِس ُلوا ُو ُج‬ َّ ‫َيا َأ ُّي َها َّال ِذ َين آ َم ُنوا ِإ َذا ُق ْم ُت ْم ِإ َلى‬
‫وه ُك ْم َوَأ ْي ِد َي ُك ْم ِإلى ال َم َر ِاف ِق‬
ْ َ
‫ َف َّاط َّه ُروا َو ِإن ُك ُنتم‬8‫َو ْام َس ُحوا ِب ُر ُء ِوس ُك ْم َوَأ ْر ُج َل ُك ْم ِإلى ال َك ْع َب ْي ِن َو ِإن ُك ُنت ْم ُج ُن ًبا‬
‫اَل‬ ْ
‫َّم ْر َض ٰى َأ ْو َع َل ٰى َس َف ٍر َأ ْو َج َاء َأ َح ٌد ّ ِم ُنكم ّ ِم َن ال َغا ِئ ِط َأ ْو َم ْس ُت ُم ِّالن َس َاء َف َل ْم َت ِج ُدوا‬
‫وه ُك ْم َوَأ ْي ِد ُيكم ّ ِم ْن ُه َما ُي ِر ُيد َّالل ُه ِل َي ْج َع َل‬ ُ
‫ج‬ ُ
‫و‬ ‫ب‬ ‫وا‬ ُ
‫ح‬ َ
‫س‬ ْ
‫ام‬ َ 8‫ َصع ًيدا َط ّي ًبا‬8‫َم ًاء َف َت َي َّم ُموا‬
‫ف‬
َّ َ ِ َِ ِ ٰ َ ِ
‫ون‬ َ ‫َع َل ْي ُكم ّ ِم ْن َح َرج َول ِكن ُير ُيد ِل ُيط ّه َرك ْم َو ِل ُي ِت َّم ِن ْع َم َت ُه َعل ْيك ْم ل َعلك ْم ت ْشك ُر‬
ُ َ ُ ُ َ ُ
ِ ِ ٍ
 
(5:6) O you who believe, once you stand up to observe the ritual prayer then: (1) wash your
faces, (2) wash your hands and up to the elbows, (3) rub your heads and (4) your feet up to
your ankles.  If you are in a state of impurity, then purify yourselves. But if you are sick or
traveling, or if any of you went to the restroom, or had intimate relationships with women, and
you do not find water, then touch clean soil, and rub your faces and hands with it. God does not
wish to cause you any hardship but wishes to purify you and perfect His blessings upon you so
that you may be grateful.
5:6 states that the ablutions only have 4 steps:
- (1) wash your faces,
- (2) wash your hands and up to the elbows,
- (3) rub your heads and
- (4) your feet up to your ankles.
Any steps added to the above ritual decreed by Allah are a corruption of the ritual of ablutions,
which is the case if you follow the hadiths.
6. Where is it mentioned we have to pray barefoot?

َ ‫َف َل َّما َأ َت َاها ُن ِود َي َيا ُم‬

ٰ‫وسى‬
 
(20:11) Then when he got there, he was called: “O Moses,
 
ْ ْ
‫ِإ ِّني َأ َنا َر ُّب َك َف ْاخ َل ْع َن ْع َل ْي َك ِإ َّن َك ِبال َو ِاد ال ُم َق َّد ِس ُط ًوى‬
 
(20:12) In truth I am your Lord,  therefore remove your sandals. In truth, you are in the sacred
valley of Tuwâ,
 
َ ‫اس َتم ْع ِل َما ُي‬
‫وح ٰى‬ ْ ‫ف‬َ ‫َوَأ َنا ْاخ َت ْر ُت َك‬
ِ
 
(20:13) And I chose you, so listen to what is revealed:
 
ْ َ َ َّ ‫َأ‬ َ ْ ُ ْ َ َ ‫َأ‬ ‫َّ َأ َ َّ ُ اَل َٰ َ اَّل‬
‫نا فاعبد ِني و ِق ِم الصلوة ِل ِذك ِري‬ ‫ِإن ِني نا الله ِإله ِإ‬
 
(20:14) In truth I am God, there is no other god beside Me. Therefore, worship Me and observe
the ritual prayer to remember Me.”
We wash our feet doing the ablutions, and we pray barefoot, just like God commanded it to
Moses right before He ordered him to perform the salât. It is in the same spirit that we take off
our shoes in a mosque, which means literally “place of prostration”, referring to the salât.
7. In which direction do we turn ourselves during the salât, where is the sacred mosque
located?
7.1 In which direction do we turn our faces during the salât
 
َ‫اء َف َل ُن َو ِّل َي َّن َك ِق ْب َل ًة َت ْر َض َاها َف َو ّ ِل َو ْج َه َك َش ْطر‬8ِ ‫الس َم‬
َّ ‫َق ْد َن َر ٰى َت َق ُّل َب َو ْج ِه َك ِفي‬
 ُ ‫ُأ‬ َ َّ َّ َ ُ َ ْ َ ْ ُ َ ُ ُ ُّ َ َ ْ ُ ُ َ ُ ْ َ َ َ َ ْ ْ َ ْ
‫المس ِج ِد الحر ِام وحيث ما كنتم فولوا وجوهكم شطره و ِإن ال ِذين وتوا‬
َ ‫ون َأ َّن ُه ْال َح ُّق ِمن َّر ّبه ْم َو َما َّالل ُه ب َغ ِافل َع َّما َي ْع َم ُل‬
‫ون‬ َ ‫اب َل َي ْع َل ُم‬
َ ‫ت‬َ ‫ْال ِك‬
ٍ ِ ِِ
 
(2:144) Indeed we have seen you turning your face (O Muhammad) towards heaven; We will
therefore direct you towards a Qiblah you will be pleased with. So, (1) turn your face (Ô
Muhammad, second person singular) towards the sacred Mosque; and wherever you (second
person plural = all Muslims) may be, (2) turn your faces (second person plural = all
Muslims) towards it. And those who received the book surely know that it is the truth from their
Lord. And God is never unmindful of what they do.
 
ُ‫َو ِم ْن َح ْي ُث َخ َر ْج َت َف َو ّل َو ْج َه َك َش ْط َر ْال َم ْس ِج ِد ْال َح َر ِام َو ِإ َّنه‬
ِ
‫ون‬َ ‫َل ْل َح ُّق ِمن َّر ّب َك َو َما الل ُه بغ ِافل َع َّما ت ْع َمل‬
ُ َ َ َّ
ٍ ِ ِ
 
(2:149) And from wherever you come from, (3) turn your face  (O Muhammad) towards the
Sacred Mosque; indeed, this is the truth from your Lord. And God is not unaware of what you
all do.
 
ْ‫َو ِم ْن َح ْي ُث َخ َر ْج َت َف َو ّل َو ْج َه َك َش ْط َر ْال َم ْس ِج ِد ْال َح َر ِام َو َح ْي ُث َما ُك ُنتم‬
َ َ َّ ‫اَّل‬ ٌ ُ َ ُ ‫اَّل‬ َ ِ ْ َ ُ ُّ َ َ
ُ َ
‫اس عليكم حجة ِإ ال ِذين ظلموا‬ َّ ُ ْ ْ َ َّ َ َ
‫فولوا وجوهكم شطره ِلئ يكون ِللن‬ُ َ ْ َ ُ ُ
ِ
‫ون‬ َ ‫ِم ْن ُه ْم َفاَل َت ْخ َش ْو ُه ْم َو ْاخ َش ْو ِني َوُأِل ِت َّم ِن ْع َم ِتي َع َل ْي ُك ْم َو َل َع َّل ُك ْم َت ْه َت ُد‬
 
(2:150) And from wherever you come from (4) turn your face (O Muhammad) towards the
Sacred Mosque; and wherever you (second person plural) may be, then (5) turn your (second
person plural) faces towards it, so that people won’t have an argument against you, except for
those who have wronged [their souls] among them, so do not fear them, but fear Me, that I may
complete My favors upon You and that you may be guided.
The Quranic command in the second person singular (imperative form) “Turn your face (Ô
Muhammad) towards the Sacred Masjid!” (‫ام‬ ْ i ‫كَ َش‬iiَ‫ولِّ َوجْ ه‬i
ِ ‫ َر‬i‫ ِج ِد ْال َح‬i ‫ط َر ْال َم ْس‬ َ iَ‫ )ف‬is directly
addressed to the prophet Muhammad three times and we see in the above verses that there is a
total of five commands to “turn your faces towards the sacred masjid”, matching five daily
prayers.
This is in line with the fact that the plural word “salawât” ( ‫صلَ َوت‬ َ  = ritual prayers = plural of
“salât”) occurs symbolically five times in the Quran (2:157, 2:238, 9:99, 22:40, 23:9).
7.2. Where is the Sacred Mosque located?
 َ َّ َ ْ َ ُ ْ َ ْ ُ َ ْ ‫َ ُ َ َّ َ َّ َأ ْ َ ُ ْ َ ُ ْ َ َأ‬
‫ ِمن‬ ‫مكة‬ ‫وهو ال ِذي كف ي ِديهم عنكم و ي ِديكم عنهم ِببط ِن‬
َ ‫َب ْع ِد َأ ْن َأ ْظ َف َر ُك ْم َع َل ْيه ْم َو َك َان َّالل ُه ب َما َت ْع َم ُل‬
‫ون َب ِص ًيرا‬ ِ ِ
 
(48:24) He is the one who restrained their hands from you and your hands from them in the
midst of  MECCA, after having granted you victory over them, and God witnessed everything
you did. (48:25) They are the ones who disbelieved and kept you away from the Sacred
Mosque and prevented your offerings [alluding to the sacrifice during the hajj] from reaching
their destination….
8. Every time we read or recite the Quran, we shall seek refuge in God from satan the
outcast.
 
َّ َ ْ َّ َ َّ ْ َ ْ َ َ ‫َ َ َ َ ْأ َ ْ ُ ْ آ‬
‫ت القر ن فاست ِعذ ِبالل ِه ِمن الشيط ِان الر ِج ِيم‬8 ‫ف ِإذا قر‬
 
(16:98) When you recite the Quran, seek refuge in God from satan, the outcast.
While in the standing position about to start the ritual prayer, and before reciting the Quran,
believers respond to the above commandment by saying “I seek refuge in God from satan, the
outcast” (A'udhu billahi min ash-shaytaan-ir-rajeem)
 
َّ ‫ٱ‬ َٰ ۡ َّ ‫أ ُ ٱ َّ َ ٱ‬
‫عوذ ِب لل ِه ِمن لشيط ِن لر ِج ِيم‬
In other words, you pronounce this phrase right before starting the salât or any time you are
about to read or recite the Quran.
9. Which tone of voice should we use during the ritual prayer? should we remain silent
behind an imam or pronounce certain words?
9.1 The tone of prayer
 
ْ
‫اء ال ُح ْس َن ٰى‬8ُ ‫ َّالر ْح َٰم َن َأ ًّيا َّما َت ْد ُعوا َف َل ُه ا َٰأْل ْس َم‬8‫ُق ِل ْاد ُعوا َّالل َه َأ ِو ْاد ُعوا‬
‫َ اَل َ ْ َ ْ َ اَل َ َ اَل ُ َ ْ َ َ ْ َ َ ْ َ َ َ َ اًل‬
‫و تجهر ِبص ِتك و تخ ِافت ِبها وابت ِغ بين ذ ِلك س ِبي‬
 
(17:110) Proclaim: “Invoke God, or invoke the Most Gracious, whichever (divine attribute) you
may invoke, to Him belongs the most beautiful names.” And do not raise your voice during the
ritual prayer, nor should you be silent: Find a way in between.
When God issues a command, you obey. Period, end of story. This moderate tone is therefore
valid at all times, day and night; otherwise the Quran fully detailed would provide additional
details, which is not the case.
9.2 Should we pronounce certain words behind an imam or remain completely silent?
On the other hand, believers shall remain completely silent in a group prayer while following the
imam:
 
َ ‫اس َتم ُعوا َل ُه َوَأ ِنص ُتوا َل َع َّل ُك ْم ُت ْر َح ُم‬
‫ون‬ ْ ‫ف‬َ ‫َوإ َذا ُقر َئ ْال ُق ْرآ ُن‬
ِ ِ ِ
 
(7:204) And when the Quran is recited (i.e. by an imam like during the salât, or any recitation of
the Quran in general),  listen to it and remain silent, so that you may be blessed with mercy.
 
ْ‫ر‬8 ‫ون ْال َجه‬
َ ‫َو ْاذ ُكر َّر َّب َك ِفي َن ْف ِس َك َت َض ُّر ًعا َو ِخ َيف ًة َو ُد‬
ِ َْ
َ‫ِم َن ْال َق ْول ب ْال ُغ ُد ّو َواآْل َصال َواَل َت ُكن ّ ِم َن الغ ِاف ِلين‬
ِ ِ ِ ِ
 
(7:205) And celebrate your Lord from the depth of your soul with humility and reverence, and
without perceivable words, starting from the mornings, and the evenings and do not be among
those who are heedless (inattentive of the recitation).
Not one single word is pronounced by the congregation while the imam is leading the prayer. For
instance, a congregation following an imam should consistently say “Allahu Akbar” silently
(God is the greatest) as well as any other word.
10. Group prayer

ْ ْ َّ ُ ُ َ َ ْ َ ‫َ َ ُ َ ْ ََأ‬
‫الص َل َوة َفل َت ُق ْم َط ِائ َف ٌة ّ ِم ْن ُهم َّم َع َك َول َيْأ ُخ ُذوا َأ ْس ِل َح َت ُه ْم َف ِإ َذا‬ ‫ كنت ِفي ِهم ف قمت لهم‬8‫و ِإذا‬
ْ َ ْ ْ
‫َس َج ُدوا َفل َي ُك ُونوا ِمن َو َرا ِئ ُك ْم َول َتْأ ِت َط ِائ َف ٌة ُأ ْخ َر ٰى ل ْم ُي َص ُّلوا َفل ُي َص ُّلوا َم َع َك‬
َ ‫ ِح ْذ َر ُه ْم َوَأ ْس ِل َح َت ُه ْم َو َّد َّال ِذ َين َك َف ُروا َل ْو َت ْغ ُف ُل‬8‫َو ْل َيْأ ُخ ُذوا‬
‫ون َع ْن َأ ْس ِل َح ِت ُك ْم َوَأ ْم ِت َع ِت ُك ْم‬
‫اح َع َل ْي ُك ْم ِإن َك َان ِب ُك ْم َأ ًذى ّ ِمن َّم َط ٍر َأ ْو ُك ُنتم‬ َ ‫ون َع َل ْي ُكم َّم ْي َل ًة َو ِاح َد ًة َواَل ُج َن‬ َ ‫َف َيم ُيل‬
ِ
ً‫ ِح ْذ َر ُك ْم إ َّن َّالل َه َأ َع َّد ِل ْل َك ِافر َين َع َذ ًابا ُّمهينا‬8‫َّم ْر َض ٰى َأ ن َت َض ُعوا َأ ْس ِل َح َت ُك ْم َو ُخ ُذوا‬
ِ ِ ِ
 
(4:102) When you (O Muhammad) are among them, and lead the ritual prayer for them, Let
one party of them stand with you, armed with their weapons: then, once they prostrated,  let
them withdraw to the rear, and let another party which has not yet prayed move forward, and
let them pray with you, being on their guards with their weapons: the unbelievers wish that you
neglect your weapons and your baggage, to crack down on you in a single rush. But there is no
blame on you if you lay down your weapons because of the inconvenience of the rain or because
you are ill; but take your precautions. In truth, God has prepared a humiliating punishment for
the unbelievers.
The group prayer is natural in Islam, even in conditions of extreme danger as witnessed in the
verse. It also shows that the salât is not mandatory, otherwise people would not pray while
risking their lives right before a battle.
11. The basic movement of the salât and the number of prostrations in a rak’ah
11.1 Standing, bowing and prostrating
 
 ‫َ ْ َ َّ ْأ َ ْ َ َ َ َ َ ْ َ ْ َأ اَّل ُ ْ ْ َ ْ اًئ‬
‫و ِإذ بو نا إِل ِ بر ِاهيم مكان البي ِت ن تش ِرك ِبي شي‬
‫الس ُجود‬ َ ‫ين َو ْال َقا ِئم‬
ُّ ‫ين َو ُّالر َّكع‬ َّ ‫َو َط ّه ْر َب ْيت َي ل‬
َ ‫لط ِائ ِف‬ ِ ِ ِ
ِ ِ
 
(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything
beside Me and purify My temple for those who perform the Tawâf (ritual of circling the Ka’bah),
and  those who (1) stand, (2) bow and (3) prostrate (during the salât).”
The above specific order “stand/bow/prostrate” confirms the basic salât structure as practiced by
all Muslims around the world, which is what is commonly called in Islam a rak’ah ( ‫ركعة‬ =
unit/phase of prayer).
Remark: Please note that when people stand for a very brief second after bowing, it is not a
specific salât position per say, but a simple transition between bowing and prostrating.
11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)
11.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of
prayer)
 
َ ‫ َو ْار َك ِعي َم َع َّالرا ِك ِع‬8‫ َو ْاس ُج ِدي‬ ‫َيا َم ْر َي ُم ْاق ُن ِتي ِل َر ّب ِك‬
‫ين‬ ِ
 
(3:43) O Mary, Obey your Lord, prostrate and bow down with those who bow down. 
What the order in the verse means is that when you prostrate first, and then bow down, it implies
that you kneel after the first prostration, then bow down for a second prostration. This thus
confirms in a subtle manner the two-prostration pattern in a rak’ah (phase of prayer) that every
Muslim knows.
The following verses reflect the very same observation:
(17:107) Proclaim: “Believe in it (the Quran) or not”, verily, when it is recited to those who
were blessed with knowledge before this, (1st prostration:) they fall on their chins
prostrating. (17:108) And they proclaim: "Praise be to our Lord! Indeed the prophecy of our
Lord has assuredly been fulfilled!" (17:109) (2nd prostration:) And they fall on their chins in
tears, as it increases their reverence.
These verses tell the story of the people of the book (Jews or Christians) who witnessed the
Word of God (the Quran) being recited during a salât and joined the ritual prayer as they
recognized the truth and prostrated twice in a row with the believers. The very next verse
(17:1110) mentions that we shall recite the Quran using an intermediate tone in the ritual prayer
which unmistakably confirms that they indeed joined the believers in a ritual prayer and
prostrated twice in a row.
11.2.2 Where do we find the takbir in the Quran?
The expression “wa kabbirhu Takbiran” ( ‫تَ ْكبِيرًا‬ ُ‫ َو َكبِّرْ ه‬ = magnify Him in all (His) Greatness!) in
17:110 relates to the “takbir” (Allahu Akbar = God is the greatest!) and is recited to start the salât
and every time we change positions during the prayer without exception. “Akbar” is the elative,
comparative and superlative, form of the word “Kabeer” (great), depending on the context. The
superlative form of “Kabeer” (great) is seen for instance in 6:19. God is not only Great, He is
The Greatest!
11.3 Expression recited while Bowing: 56:96, 69:52
 
ْ ْ ‫َف َس ِّب ْح ِب‬
‫اس ِم َر ِّب َك ال َع ِظ ِيم‬
 
(56:96) Therefore glorify (O Muhammad) the name of your Lord, The Sublime.
Believers respond in their salât: “Glory be to my Lord, The Sublime.” ( ‫سبحان ربي العظيم‬ =
"Subhana Rabbia al 'Azeem").
God is the one who teaches the salât (2:239) and there is no need to change the ritual we
inherited when it is in line with the Quran.
Remark: It does not make sense and it is not up to us to say “God heard those who praise Him”
(“sami`a allahu liman hamidah”) changing position after bowing. “Sami`a allahu liman hamidah”
originates from “hadiths other than God and His verses” (39:45) such as Bukhari book 11
number 656, and not from the Quran.
11.4 Expression recited while Prostrating: 87:1

َ‫َس ّبح ْاس َم َر ّب َك اَأْل ْعلى‬

 
ِ ِِ
(87:1) Glorify (O Muhammad) the name of your Lord, the Most High.
Believers respond in their salât: “Glory be to my lord, the Most High" ( ‫= )سبحان ربي العلي‬
“Subhana Rabbia al 'Alaa”.
12. Basic verses which define the number of daily ritual prayers
Only three ritual prayers are mentioned by name in the Quran (salât al fajr, al salât al wustâ, salât
al ‘ishâ), while the mid-afternoon and night prayers are only referred to by their time-frame,
respectively “ashiyyan” (at mid-afternoon) in 30:18 and “minal layl” (“and during the night”) in
17:79.
12.1 Salât al ‘ishâ’ (The nightfall prayer):
 
َ َّ َّ ‫َّ آ‬
‫َيا َأ ُّي َها ال ِذ َين َم ُنوا ِل َي ْس َتْأ ِذ ُنك ُم ال ِذ َين َم َل َك ْت َأ ْي َم ُان ُك ْم َوال ِذ َين ل ْم َي ْب ُل ُغوا‬
ُ َ َ َ ُ َ َ َ َ ْ َ ْ َ َ ْ َ ّ َّ َ َ ‫ْ ُ ُ َ ُ ْ َاَل‬
‫ات ِمن قب ِل صل ِوة الفج ِر و ِحين تضعون ِثيابكم‬ ٍ ‫الحلم ِمنكم ث ث مر‬
َ ‫ات َّل ُك ْم َل ْيس‬ َ ْ َ ُ ‫َاَل‬ َ ْ َ َ ْ َ َ َ َّ َ ّ
ٍ ‫اء ث ث عور‬8ِ ‫ِمن الظ ِه اَلير ِة و ِمن بع ِد صل ِوة ال ِعش‬
 ‫ون َع َل ْي ُكم َب ْع ُض ُك ْم‬ َ ‫اح َب ْع َد ُه َّن َط َّو ُاف‬ ٌ ‫َع َل ْي ُك ْم َو َع َل ْيه ْم ُج َن‬
َّ ‫آْل‬ ُ َ َّ ِ َٰ َ َ
َ ُ
ٌ ‫ات َوالله َع ِل ٌيم ح ِكيم‬ َ ُ ُ
ِ ‫ض كذ ِلك يب ِين الله لكم ا ي‬ ُ ّ َ ُ َ ْ َ ٰ َ
ٍ ‫على بع‬
 
(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame],
and after the Nightfall prayer (‫…)صلوة العشاء‬
“Al ‘ishâ’” means “commencement of darkness” (see for instance “Dictionary of the Holy
Quran, by Omar), which is consistent with the fact that the sunset prayer cannot be observed
when the night is dark (17:78). In corrupted Sunni Islam, “salât al 'ishâ” means "the night
prayer", when the night is completely dark. The Quranic definition is totally different, as
evidenced in 12:16, where most translations concur with the fact that the very same word “'ishâ”
means “nightfall”. Which definition do you prefer to follow: The Quranic definition, or the Sunni
definition?
In classical Quranic Arabic, the word “’ishâ” means “nightfall”, not dark night. This is why even
Sunni scholars and Quran translators correctly translate 12:16 - which uses the very same word
“ishâ” - as follows:
 
َ ‫اء َي ْب ُك‬8ً ‫َو َج ُاءوا َأ َب ُاه ْم ِع َش‬
‫ون‬
 
َ ‫ ِع‬  = ishâ'an), weeping.
(12:16) And they came to their father at nightfall (‫شا ًء‬
Please compare “‫شٓاء‬َ ‫صلَ ٰوة ۡٱل ِع‬
َ ” (Salât al ‘ishâ’) in 24:58 and the word “‫‘( ” ِع َشاء‬ishâ’) in 12:16:
They are strictly identical. Why would one mean “dark night” and the other “nightfall”? We
have here the proof that Sunni Islam has manipulated the real Quranic meaning of “’ishâ”.
Please find below a few famous mainstream translations of 12:16 of Sunni scholars:
Muhammad Asad:
(12:16) And at nightfall   (‫شا ًء‬ َ ‫ ِع‬ = ‘ishâan) they came to their father, weeping,
Shakir:
(12:16) And they came to their father  at nightfall (‫شا ًء‬ َ ‫ ِع‬ = ‘ishâan), weeping.
 
So, why lie and pretend that “salât al ‘ishâ’” means
“(dark) night prayer” instead of “nightfall prayer”?!
12.2. The optional night prayer is mentioned in 17:79 and 73:20.
 
َ ْ َّ ُ ُ َ َ َّ
‫س ِإل ٰى َغ َس ِق َّالل ْي ِل‬
ِ ‫م‬‫الش‬ ‫وك‬ ‫ل‬ ‫د‬ ‫ل‬ ‫وة‬
ِ ِ ْ ‫ِِ آ‬ ‫ل‬ ‫الص‬ ‫م‬ ‫ق‬ ‫َأ‬
ْ ‫آ‬
ً8‫َو ُق ْر َن ال َف ْجر إ َّن ق ْر َن ال َف ْجر َك َان َم ْش ُهودا‬
ُ
ِ ِِ
 
(17:78) Observe the ritual prayer (O Mohammed) at the sun’s decline until the darkening of the
night, and  the recitation (of the Quran) at dawn (during the salât). Verily, witnesses attend the
recitation (of the Qur’an) at dawn (during the salât).
 
ً‫َوم َن َّالل ْيل َف َت َه َّج ْد ب ِه َن ِاف َل ًة َّل َك َع َس ٰى َأ ن َي ْب َع َث َك َر ُّب َك َم َق ًاما َّم ْح ُمودا‬
ِ ِ ِ
 
(17:79) And stay awake [O Muhammad] [reading] with it [the Quran] during part of the
night,  as a voluntary righteous deed (nâfilatan) for you; very soon your Lord may exalt you to
a position of honor.
Remark: There shall be no call for prayer for the night prayer since it is optional and can be
performed very late at night. A call for prayer would give the impression to people that it is a
mandatory prayer when it has to be a personal decision to perform it.
12.3 Salât al Fajr (Dawn prayer):
 
ُ ُ ْ َ ْ َ َ َّ َ ْ ُ ُ َ ْ ‫َأ‬ ْ َ َ َ َ َّ ُ ُ ‫َ َأ ُّ َ َّ َ آ َ ُ َ ْ َ ْأ‬
‫يا يها ال ِذين منوا ِليست ِذنكم ال ِذين ملكت يمانكم وال ِذين لم يبلغوا‬
‫ون ِث َي َاب ُكم‬ َ ‫ين َت َض ُع‬ َ ‫ات ّ ِمن َق ْبل َص َل ِوة ْال َف ْجر َو ِح‬ ٍ ‫ر‬َّ ‫م‬َ َ
‫ث‬ ‫ْال ُح ُل َم م ُنك ْم ثَاَل‬
ِ
َ َّ ِ ‫َاَل‬ ِ ْ َّ
‫ات ل ُك ْم ل ْي َس َع َل ْي ُك ْم‬ ُ َ
ٍ ‫اء ث ث َع ْو َر‬8ِ ‫ّ ِم َن اَلالظ ِه َير ِة َو ِمن َب ْع ِد َصل ِوة ال ِع َش‬
‫ض‬ ‫ع‬ ْ ‫ون َع َل ْي ُكم َب ْع ُض ُك ْم َع َل ٰى َب‬ َ ‫اح َب ْع َد ُه َّن َط َّو ُاف‬ ٌ ‫َو َع َل ْيه ْم ُج َن‬
ٍ َّ ‫آْل‬ ُ َ َّ ٰ َ َ ِ
‫ات َوالل ُه َع ِل ٌيم َح ِك ٌيم‬ 8ِ ‫كذ ِل َك ُي َب ِّي ُن الل ُه لك ُم ا َي‬
 
(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time
frame], and after the Nightfall prayer…
12.4. Salât al wustâ (The middle prayer, starting at noon):
 

‫حفظوا على الصلوت والصلوة الوسطى وقوموا هلل قنتين‬

 
(2:238) Preserve strictly the ritual prayers (salawât), as well as the middle prayer, and stand
[during the salât] before God with humility.
 
َ‫ين ُت ْظه ُرون‬
َ ‫ات َواَأْل ْرض َو َع ِش ًّيا َو ِح‬ َ َ َّ ُ ْ َ ْ ََُ
ِ ِ ِ ‫وله الحمد ِفي السماو‬
 
(30:18) All praise is due to Him in the heavens and the earth, at mid-afternoon, as well as when
you reach midday  (when the sun starts declining from its zenith)…
12.5 The mid-afternoon prayer.
The meaning of verses 30:17-18 validates the correct definition of ‘ashiyyan” in 30:18 because
they define precisely all four mandatory prayers (out of five daily prayers) by precisely defining
an entire 24-hour period:

َ ‫ين تُصْ بِح‬

‫ُون‬ َ ‫ُون َو ِح‬ َ ‫ان هَّللا ِ ِح‬
َ ‫ين تُ ْمس‬ َ ‫فَ ُسب َْح‬

(30:17) Glorify God (1) when you enter the evening (nightfall prayer) and (2) when you enter
the morning  (dawn prayer)!
 
َ‫ين ُت ْظه ُرون‬
َ ‫ات َواَأْل ْرض َو َع ِش ًّيا َو ِح‬ َ َ َّ ُ ْ َ ْ ََُ
ِ ِ ِ ‫وله الحمد ِفي السماو‬
 
(30:18) And all praise be to Him in the heavens and the earth, (3) at mid-afternoon (
‫ع َِشيًّا‬ = ‘ashiyyan = mid-afternoon prayer), and (4) when you enter midday (al salât al wusta =
middle prayer = noon prayer, “in the middle” of the daylight).
We see that 30:17 starts pointing at the sunset prayer, which makes perfect sense because the
Islamic day starts at sunset, and 30:18 mentions both the “late afternoon” (‫َشيًّا‬
ِ ‫ع‬ = ‘ashiyyan)
َ ‫الظَ ِه‬ = when the
and “the dhur” time frames (more correctly called “al dhahirat” in 24:58 = ‫يرة‬
sun reaches the zenith and declines from the meridian). 30:17-18 thus describe a perfect 24-
hour period with all four mandatory prayers, bearing in mind that the night prayer is optional
(17:79).
Consequently, translating “ashiyyan” (‫شيًّا‬
ِ ‫ َع‬, at mid-afternoon) by “night” as seen in some
translations and dictionaries does not make any sense and must therefore be
disqualified because it would be encroaching on a second day from the starting point of the
Islamic day (sunset).
38:31 confirms the meaning of “‘achiyyan”

ُ‫ات ْالج َياد‬

ُ ‫الص ِاف َن‬
َّ ّ َ ْ َْ َ َ ُ ْ
‫ِإذ ع ِرض علي ِه ِبالع ِش ِي‬
ِ
 
(38:31) When well trained horses of the highest breed were displayed in the mid-afternoon (bil
‘ashiyyi) before him (Solomon),
 
َ ْ ْ َ َ َ ٰ َّ َ ّ َ ْ َ ْ َ ْ َّ ُ ُ ْ َ ْ ‫َ َ َ ّ َأ‬
‫اب‬
ِ ‫فقال ِإ ِني حببت حب الخي ِر عن ِذك ِر ر ِبي حتى توارت ِبال ِحج‬
 
(38:32) He said: “Indeed I favored the love of pleasant things over the remembrance of my
Lord”, until they were hidden behind the veil (hijab) [i.e. of the sunset]. 
In this case, we see that Solomon missed “the second half of the afternoon” prayer ( ‫ى‬
ُّ ‫ال َع ِش‬ = al
‘ashiyyu, mentioned in 38:31) as he was distracted from “God’s remembrance” ( ‫ربِّي‬ َ ‫ ِذ ْك ِر‬ = “the
remembrance of my Lord”) having too much fun with his horses. “God’s remembrance” is a
synonym for “the salât” in the Quran (see for instance 5:91, 24:37, 62:9, etc…). We see that the
veil (hijab) - which refers here to the veil of the night right after sunset - overcame them and it
was then too late for Solomon to perform the prayer (“the remembrance of his Lord”). “Al
‘ashiyyu” (‫ي‬ ُّ ‫ ) ْال َع ِش‬is phonetically different from “al ‘Ishaa” (‫ ۡٱل ِع َشٓاء‬ = the nightfall timeframe)
even though they share the same root. Solomon could therefore not have played with his horses
at nightfall. He could not have played at night either because it is completely dark. Following
this simple elimination process, “al ‘ashiyyu” unmistakably refers to the mid-afternoon time
frame, which is itself different from the “dhahirat” (early afternoon) timeframe as evidenced in
30:18 which distinguishes two distinct Quranic prayer timeframes during the afternoon.
13. Five daily ritual prayers in the gospels:
1. The dawn prayer: Mark 1:35: Very early in the morning while it was still dark, Jesus got
up, left the house and went off to a solitary place, where he prayed. (New International Version
translation)
2. Noon prayer: Acts 10:9: About noon the following day as they were on their journey and
approaching the city, Peter went up on the roof to pray. (New International Version translation)
3. Mid-afternoon prayer: Acts 3:1: One day Peter and John were going up to the temple  at the
time of prayer at three in the afternoon. (New International Version translation)
4. Nightfall prayer: Matthew 14:23: And having let away the multitudes, he went up to the
mountain by himself to pray, and evening having come, he was there alone (Young’s literal
translation)
5. The night prayer: Mark 14:33-39 Jesus took along Peter, James and John. He was sad and
troubled… “stay here and keep awake with me.” Jesus walked on a little way. Then he knelt
down on the ground and prayed… when Jesus came back and found the disciples sleeping, and
again he went away and prayed the same words. He said to Peter: “Stay awake and pray that
you won’t be tested. You want to do what is right, but you are weak.” Jesus went back and
prayed the same prayer. (Contemporary English Version translation).  
We witness here that guided Jews at the time of Jesus (including Jesus and his disciples),
prayed five times a day, the night prayer being optional (as witnessed in 17:79) as the disciples
were sleeping while Jesus prayed during the night.     
14. Miraculous mathematical confirmation of the five daily ritual prayers
The Quran is coded mathematically (15:9, 56:78, 72:28) and is composed of an almost infinite
number of m athematical systems such as the “365-day system” which I tried to study as
extensively as I could on this website. Just like the 365 words “day” system which involves all
365 pure simple forms of the word “day” (which includes only words without any pronouns
attached, that is to say in their pure forms), what is most relevant pertaining to the salât and
allows us to unveil the main secrets of the Quran is to focus on the 67 pure forms of the words
“salât”.
In the 6236 numbered verses and 112 unnumbered Bismillahs (which we find at the very
beginning of 112 suras) of the Quran (totaling 6348 verses), the 67 word “salât” system
(number 67 is the 19th prime number) spans from verse 2:3 to 98:5, which
represents 6221 verses, taking into account both numbered (6126 verses) and unnumbered verses
(95 verses = 19×5), thus providing the most complete picture regarding the number of verses.
The logical reason why we count unnumbered Bismillahs in the salât system is that they are
recited every time we recite a sura from the beginning. Otherwise, a sura is not complete.
Just like the 67 words “salât” (67 = 19th prime number), 6221 is also a prime number (it can only
be divided by one and itself) and it is the 810th prime number. What is so special about this
number? The earth-shattering proof which solves permanently, God willing, the number of daily
ritual prayers in the Quran is the following:
 
There are 6221 verses from 2:3 (first word “salât”) to
98:5 (last word “salât”), 6221 is the 810th prime number
= 5 × 162 (GV “al salât”) = 5 times “al salât” (the ritual
prayer).
 
15. Which sura do we recite and how many raka’ât ( ‫ركعات‬ = phases of prayer) do we
perform in the ritual prayer?
15:1 15:87: Definition of “The seven in sets of two” (sab’an min almathani)
Since the advent of the Holy Quran and generation after generation, Muslims around the world
have been taught that the basic structure of the salât is based on the recitation of sura 1 and
praying two raka’ât (as evidenced in the dawn prayer, Friday prayer and anyone performing
optional prayers in mosques). This command comes directly from the Holy Quran and is
expressed in the following terms:

ْ ‫ْ آ‬ ْ ‫َ آ‬
‫َول َق ْد َت ْي َن َك َس ْب ًعا ّ ِم َن ال َم َث ِني َوال ُق ْر َن ال َع ِظ َيم‬
 
(15:87) And indeed, We have given you (Ô Muhammad) the seven [verses of sura 1]
[recited] in sets of two [during the salât] with (‫ َو‬ = wa) the sublime Quran.
The conjunction “wa” in the above verse does not always mean “and”, but often “together” or
“with”, thus expressing concomitance. In other words, sura 1 (the seven in sets of two) was
given to Muhammad “together with” the sublime Quran.
This is why a better translation of 15:87 is:
(15:87) And indeed, We have given you (Ô Muhammad) the seven [verses of sura 1]
[recited] in sets of two [during the salât] with (‫ َو‬ = wa) the sublime Quran.

The Lane’s lexicon, which most experts admit is the most remarkable Arabic-English dictionary
ever produced, says about the meaning of “almathânî” (picture above): “almathânî, as relating
to the kur’an is plural of mathnân …or signifies also [the first chapter, called] the Fatihah …
because it is repeated, or recited twice, in every [act of prayer termed a] rak’ah, …”
We have just explained that the plural “almathânî” implies by definition the recitation of at least
three sets of pairs of sura 1 performing the salât (= at least 6 recitations of sura 1 daily). This is
perfectly in line with the five daily ritual prayers that we identified in section 13, which are the
(1) nightfall, (2) night, (3) dawn, (4) middle (midday) and (5) mid-afternoon prayers:
1. Nightfall prayer = 2 × sura 1.
2. Optional night prayer = 2 × sura 1.
3. Dawn prayer = 2 × sura 1.
4. Middle (midday) prayer = 2 × sura 1. 
5 Mid-afternoon prayer = 2 × sura 1.
Remark: An easy way to expose Sunnis and Shias regarding the number of raka’ât based on
hadiths is that they recite three raka’ât at nightfall, which blatantly departs from the clear
commandment in 15:87 to recite “the seven in sets of two”.
15.2 Hadith literature acknowledges that God revealed to the prophet prayers of only two
raka’ât:
Hadith Bukhary, volume 6, book 60, number 1
Even though hadiths have caused widespread perversion in Islam, we can occasionally witness a
glimpse of the divine commandments as they are still found today in the pure Quran and before
they were corrupted by baseless traditions. This is the case of hadith Bukhari (Status: Sahih)
number 346, narrated by Aisha:
The mother of believers: “Allah enjoined the prayer. When He enjoined it, it was two
raka’ât only [in every prayer], both in residence or on a journey. Then the prayers offered
on a journey remained the same, but the prayers for non-travelers were increased.”
The above hadith does not determine clearly who increased the number of raka’ât, but it makes it
clear that it is God Himself who initiated the practice of two raka’ât in every prayer, as
evidenced in the literal meaning of 15:87. If God had increased the number of raka’ât
subsequently, it would have been found directly in the Quran fully detailed. It is indisputable that
there is no other place in the Holy Quran which contravenes the command in 15:87.
15.3 The prostration pattern also confirms a two raka’ât salât
We studied earlier in detail that verses 17:107-109 and 3:43 provide the detail of a two
prostration pattern per rak’ah. These verses happen to be the only ones in the entire Quran which
describe the act of two consecutive prostrations in the salât in a phase of prayer. In other
words, the Quran as a whole concurs with the overall FOUR prostration pattern accomplished in
any of the five daily prayers performing only two raka’ât (two recitations of sura 1) as prescribed
in 15:87.
The singular noun “al sujûd”
To further prove the preceding point, we find in 48:29 the singular noun “al sujûd” (‫السجود‬ =
“the prostration”, GV 104) in “their mark is on their faces from the trace [left by]  the
prostration”. The singular noun “al sujûd” occurs exactly FOUR times in the entire Quran
in 48:29, 50:40, 68:42, 68:43!
There are other verses which clearly confirm a two raka’ât salât which we can be found in the
main article.
15.4 The two raka’ât prayers coded mathematically
15.4.1 The word “salât”
A very simple and profound way to certify that verse 15:87 and the seven verses of sura 1 point
at the recitation of the “salât” is to add numbers which compose sura 1 and its 7 verses to verse
15:87:
 
1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 + 15 + 87 = 131 (GV “salât” = ‫)صلوة‬
131 = )‫ (ة‬5 + )‫ (و‬6 + )‫ (ل‬30 + )‫ (ص‬90 = ‫صلوة‬.
 
This simple and profound proof demonstrates that “the seven in sets of two” (sab’an minal
mathani) mentioned in 15:87 represent the rhythm of recitation of the seven verses of sura 1
within the frame of the “salât” (GV 131). Number 131 is the 32nd prime number (again, a prime
number can only be divided by one and itself):

In the above, we see that number 131 and the fact that it is the 32nd prime number
(131 → 32 (2×2×2×2×2) demonstrates that each and every of the FIVE daily prayers are
symbolically represented by number “2” because, in accordance with 15:87, sura 1 (the
cornerstone of the prayer) must be recited twice (and ONLY twice) in each of the five daily
prayers.
If we add the digits composing number 131 (GV “salât”), we get:
 
1+3+1 = 5, which corresponds to five daily prayers.
 
If we add the digits composing number 32, we get same total:
 
3+2 = 5
 
Furthermore, and bearing in mind that only four prayers are mandatory in the Quran because the
night prayer is optional (i.e. « nafilah », see 17:79), number 32 also confirms the number of
mandatory prayers in the following manner:
 
32 = 4 mandatory prayers × 8 daily recitations of sura 1 (or 8 raka’ât)
 
15.4.2 The position of 15:87 confirms the frequency of recitation of the seven verses of sura
1 in sets of two in 5 daily prayers 15:87 is the verse which proclaims a two raka’ât salât and it
is the 1889th numbered verse since the beginning of the Quran, which obviously corresponds to
the beginning of sura 1 which we are commanded to recite in series of two in the salât (15:87).
We saw that sura 1 and its seven verses added to 15:87 generate the gematrical value of 131 (GV
« salât »).
If we only add sura 1 and its 7 verses, we obtain the following:
 
1 (sura 1) + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 29
 
29 is also the number of words of sura 1. Let us now get back to 15:87 which defines the
daily rhythm of the salât thanks to “the seven (verses of sura 1 recited) in sets of two” (sab’an
minal mathâni) and the fact that it is the 1889th numbered verse since the beginning of the Quran
(first verse of sura 1). Verse numbers define the rhythm of the Quran and we are going to
witness a profound proof God willing:
 
15:87 (the seven in sets of two) = 1889th verse = 290th prime number = number
of words of sura 1 recited in five daily prayers of two raka’ât
 
Another way to illustrate this phenomenon is the following:
  
15:87 (“the seven in sets of two”) = 1889th verse = 290th prime number
= 29 × 2 × 5 = 29 [1 (sura 1) +1+2+3+4+5+6+7] × 2 raka’ât × 5 prayers
= 29 (“the 7 verses” [of sura 1], i.e. “sab’an” = 7 verses) × 2 recitations per
prayer × 5 prayers = 290 words of sura 1 recited in five daily prayers.
 
15.4.3 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87
Number seven is mentioned as a word in 15:87 and refers to the seven verses of sura 1, which
recitation pattern during the salât is described in the verse. We notice that the very last digit in
verse 15:87 is digit number “7”.
The gematrical value of the word “seven” (‫بعا‬ii‫ )س‬in 15:87 contains unique mathematical
properties:
 ‫ َس ْب ًعا‬ = GV seven = 60 + 2 + 70 + 1 = 133 = 19 × 7.
 
If we add the numbers which compose 133, we get exactly “7”:
 
133 → 1+3+3 = 7
 
Number seven therefore occurs twice in 15:87: Once as digit number “7” and once as
number seven (GV 133). If we add 7 + 133, we get 140 = 2 × 7 × 10, which is a substantial result
bearing in mind that we recite the 7 verses of sura 1 twice in five daily prayers of 10 raka’ât if
we rely on the literal meaning of 15:87. Furthermore, 140 is multiple of 70 which is the number
of verses of sura 1 recited in 5 prayers of 2 raka’ât.
The frequency of all digits number 7 present in the Quranic numbering system in sura and verse
numbers from 1:1 to 15:87 without making any distinction is the following:
 
There are 350 digits number “7” in the numbering system of the Quran from 1:1 to
15:87 (including suras and verses). 350 = 5 × 70 = 5 daily prayers × 70 verses of
sura 1 recited daily. 
 
There are also 349 numbers (suras and verses) assigned to this group which contains 350 digits
number “7” from 1:1 to 15:87:
349 = 70th prime number = number of verses of sura 1 recited daily in five prayers of two raka’ât.
The total number of digits from 0 to 9 from 1:1 to 15:87 comprised in the 349 numbers
(70th prime number) of the “digit number 7 system” is 777 digits. The straight addition of all
these 777 digits equals 3857 = 7 × 19 × 29 = 133 × 29 = 133 (GV of “seven” as written in
15:87) × 29 (= sura 1+1+2+3+4+5+6+7).
Number 29 is the symbol of sura 1 and its seven verses (sura 1+1+2+3+4+5+6+7 = 29). Like we
saw earlier, sura 1 also contains 29 words. 29 also represents the exact frequency of number
“seven” in the Holy Quran from 1:1 to 15:87. Number “seven” is mentioned 13 times as a word
from 1:1 to 15:87, and 16 times as a sura or verse number, and 13 + 16 = 29 = total frequency of
number “seven” from 1:1 to 15:87. Here is the complete list:
1:7 (verse N° 7), 2:7 (verse N° 7), 2:29 (7 = ‫)سبع‬, 3:7 ,)7 = ‫ (سبع‬2:261 ,)7 = ‫ (سبعة‬2:196 (verse N°
7), 4:7 (verse N° 7), 5:7 (verse N° 7), 6:7 (verse N° 7), 7:7 (sura N° 7 and verse N° 7), 8:7 (verse
N° 7), 9:7 (verse N° 7), 10:7 (verse N° 7), 11:7 (verse N° 7), 12:7 (verse N° 7) 12:43 (,‫ سبع‬,‫سبع‬
7+7+7 = ‫سبع‬ »), 13:7 i,)7 = ‫ (سبع‬12:48 i,)7 = ‫ (سبع‬12:47 i,)7+7+7 = ‫ سبع‬,‫ سبع‬,‫ (سبع‬12:46 (verse N° 7),
14:7 (verse N° 7), 15:7 (verse N° 7), 15:44 (7 = ‫)سبعة‬, 29 = )7 = ‫ (سبعا‬15:87 numbers “seven”
from 1:1 to 15:87.
It is interesting that number 29 occurs 70 times in the Quran, 69 times as a verse number,
and once as a sura number:
2:29,  3:29, 4:29, 5:29, 6:29, 7:29, 8:29, 9:29, 10:29, 11:29, 12:29, 13:29, 14:29, 15:29, 16:29,
17:29, 18:29, 19:29, 20:29, 21:29, 22:29, 23:29, 24:29, 25:29, 26:29, 27:29, 28:29, 29:29, 30:29,
31:29, 32:29, 33:29, 34:29, 35:29, 36:29, 37:29, 38:29, 39:29, 40:29, 41:29, 42:29, 43:29, 44:29,
45:29, 46:29, 47:29, 48:29, 50:29, 51:29, 52:29, 53:29, 54:29, 55:29, 56:29, 57:29, 67:29, 68:29,
69:29, 70:29, 74:29, 75:29, 76:29, 77:29, 78:29, 79:29, 80:29, 81:29, 83:29,
89:29 = 70 numbers 29 in the Quran = numbers of verses of sura 1 recited in five daily prayers
of two raka’ât (7 verses × 5 prayers × 2 raka’ât = 70).
All digits number “7” including the ones found in the Quranic text
We have just described the mathematical system which involves all digits number “7” in the
numbering system of the Quran from 1:1 to 15:87. Let’s now form a new Quranic sub-group by
adding to this group verse numbers where digit number “7” occurs in the Quranic text, that is to
say even when a verse number does not necessarily contain digit number “7”. This involves
every time we see number “seven” (7) and “seventy” (70) written as words in any given verse
from 1:1 to 15:87:
There are 9 verses where numbers “seven” or “seventy” are mentioned and where digit number
“7” is not part of the numbering system of verses. If you add these 9 verses to the 334 verses of
the previous system which involves exclusively the numbering system of the Quran, you
get 9 + 334 = 343 verses = 7×7×7.
There are 1 sura number (sura 7) + 334 verse numbers + 15 words “seven” or “seventy” that are
directly related with digit number “7” in this group:
 
1 sura + 334 verses + 15 words “seven” and “seventy” = 350 numbers (words
also represent numbers through their gematrical values) associated with digit
number “7”, and we know that 350 = 5 prayers × 70 verses of sura 1 recited
performing two raka’ât every time.
15.4.4 Sura 15, verse 87
The Quran is infinitely deep, and it seems that one of the ways that the rhythm of recitation of
the seven verses of sura 1 is coded is in “15:87”, and more exactly in the expression “sura fifteen
/ verse eighty-seven”:
 
‫سورة‬  ‫خمسة‬ ‫عشر‬/ ‫اية‬  ‫سبعة‬ ‫و‬ ‫ثمنون‬
Sura 15 / verse eighty-seven
 
Sura 15 = 271 (GV “sura” = ‫ )سورة‬+ 1275 (GV “fifteen” = ‫خمسة‬ ‫= )عشر‬ 1546.
Verse 87 = 16 (GV “verse” = ‫ )اية‬+ 789 (GV “eighty-seven” = ‫سبعة‬ ‫و‬ ‫= )ثمنون‬ 805.
“Sura 15” + “verse 87” = 1546 (sura 15) + 805 (verse 87) = 2351 = 349th prime number
= 70th prime number = number of verses of sura 1 recited in 5 daily prayers of two raka’ât each,
as decreed in 15:87.
15.5 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to
the prophet. Why did they deviate to 17 raka’ât?
In the following video (https://www.youtube.com/watch?v=Do6_VjTzBe0), Haj Hassanain
Rajabali, a Shia imam, acknowledges that God revealed the practice of 10 daily raka’ât
in five daily prayers (meaning 5 prayers of two raka’ât each) to Muhammad “for the human race
to pray”.
So why do Sunni and Shia Muslims deviate from God’s command in 15:87 and pray 17 raka’ât
instead?
The answer is always the same: It is because of “hadiths other than God and its verses” (45:6) to
which they consistently give preeminence over the commands of the Holy Quran. Interestingly,
the Sunni and Shia number of raka’ât are never found in one single book of hadith. They had to
go fishing in several books to come up with the 17 raka’ât theory.
Let us read the main hadiths in question:
Sunan Abu Dawud, hadith 1267:
The messenger of Allah saw a person praying after the congregational prayer at dawn (subh) was
over. The messenger of Allah said: “There are two rak’ahs for the salât of al subh (dawn). The
man replied: I did not pray the two rak’ahs before the dawn prayer. Hence, I offer them now. The
messenger of Allah kept silent.
Grade: Sahih.
Remark: Even though it is obviously correct to pray two raka’ât at dawn because it is in line
with the pattern defined in 15:87, we see here that “salât al fajr” is called “salât al subh”, which
shows that people who reported hadiths two centuries after the death of the prophet spoke a
corrupted form of Arabic compared to the pure Arabic language of the Quran.
Ahmad, Hadith 25806:
Among that which was obligated on the prophet was salat which was two rak’at and two rak’at
except for maghrib which was three, and then Allah made Zuhr, Asr and ‘Isha’ four while one is
not traveling, and made it the same as it was obligated the first time while traveling (meaning
two rak’at).
Grade: Sahih.
Remark: All names of ritual prayers in this hadith are different than in the Holy
Quran except for salât al’isha. We never find “salât al zuhr” (noon prayer) but “al salât al
wustâ” (2:238) and the early afternoon time frame is referred to as “al dhahirat” (early afternoon)
in 24:58 and not “al dhur”. We never find “salât al ‘asr” and only see a prayer “at mid-afternoon”
(‘ashiyyan) in 30:18; and we never find a “salât al maghrib” (literally “the prayer of the west”)
which is called “salât al ‘isha” in the Quran as extensively proven earlier. Not only are three
names of prayers out of four Quranically incorrect, but the only one that is correctly named is
wrongly used to designate the “night prayer” instead of the “nightfall prayer”! What you see in
the above hadith is a complete debacle of the Arabic language compared to the pure Arabic
found in the Quran.   
16. The Quran must be recited in standing position during the salât:
3:39 and 3:113 indicate that the standing position during the salât is the one during which the
verses of God are recited, and especially sura 1, since 15:87 decrees that it is the backbone of the
prayer:
 
َ‫ َو ُه َو َقا ِئ ٌم ُي َص ِّلي ِفي ْالم ْح َراب َأ َّن َّالل َه ُي َب ِ ّش ُرك‬ ‫َف َن َاد ْت ُه ْال َماَل ِئ َك ُة‬
َِ ِ
َّ ‫ِب َي ْح َي ٰى ُم َص ِّد ًقا ِب َك ِل َم ٍة ّ ِم َن َّالل ِه َو َس ِّي ًدا َو َح ُص ًورا َون ِب ًّيا ّ ِم َن‬
َ‫الصا ِل ِحين‬
 
(3:39) And the angels called him (Zechariah) while he was standing performing the salât in the
sanctuary: “Indeed, God gives you glad tidings of John, fulfilling [the prophecy of] the word of
God; honorable, chaste, and a prophet among the righteous.
Verse 3:113 further confirms this observation:
 
َ‫َل ْي ُسوا َس َو ًاء ّ ِم ْن َأ ْهل ْال ِك َتاب ُأ َّم ٌة َقا ِئ َم ٌة َي ْت ُلون‬
ِ ِ
 َ ‫ات َّالل ِه آ َن َاء َّالل ْيل َو ُه ْم َي ْس ُج ُدون‬ َ
8ِ ‫ي‬
‫آ‬
ِ
 
(3:113) They are not [all] the same; among the people of the book, there is a community that
stands  (‫قائمة‬  = Qa’imatun) while they recite the verses of God (‫ون ءايت هللا‬ii‫)يتل‬ during
periods (‫ءاناء‬  = regular plural implying here three prayers during the night = nightfall, night,
and dawn) of the night, and they prostrate.
17. 50:39-40 implies time frames of all five canonical Quranic ritual prayers and a final
glorification to God right at the end of the final prostration after two raka’ât (confirming
the practice known as “Tashahhud”)

ِ ‫س َو َق ْب َل ْال ُغرُو‬
ِ ْ‫وع ال َّشم‬ُُ َ ُ‫َفاصْ ِبرْ َعلَ ٰى َما َيقُول‬
‫ب‬ ِ ‫ِّك َق ْب َل طل‬
َ ‫ون َو َسبِّحْ ِب َحمْ ِد َرب‬
 
(50:39) So be patient regarding what they say, and celebrate (O Muhammad) the praise(s) of
your Lord before sunrise (Dawn prayer) and before sunset  (mid-afternoon and dhur prayers
as evidenced in 30:18 which defines two Quranic time framed in the afternoon as seen earlier),
 
‫َوم َِن اللَّي ِْل َف َسبِّحْ ُه َوأَ ْد َب َر ال ُّسجُو ِد‬
 
(50:40) And (starting) from the night (Sunset prayer + optional night prayer), so glorify Him, as
well as at the backs (regular plural = 3 or more) of the prostration. 
 
Meaning and implication of the expression “adbâra ssujûd” (“at the backs of the
prostration”)
First of all, the above two verses indisputably deal with ritual prayers as they imply the timings
of all daily prayers as well as crucial insight regarding the ritual of prostration. In the specific
context of 50:40, the singular word “the prostration” (‫جُو ِد‬iii‫ٱلس‬ ُّ ) is associated with
the plural “backs” (‫ر‬ َ ‫جُو ِد[ )أَ ۡدبَ ٰـ‬i‫ٱلس‬
ُّ ‫ َوأَ ۡدبَ ٰـ َر‬ = “and at the backs of the prostration” (ritual)]
because it deals with the ritual of prostration during the salât as a whole.
The verse teaches us that we need to “glorify God, as well as at the backs (regular plural = 3 or
more glorifications) of the prostration (meaning “prostration ritual as a whole”). “ Backs “ [
‫أَ ْدبَا َر‬ = adbâra] is a regular plural and shows that there are glorifications to be recited at three or
more “backs” of the prostration ritual in general, meaning glorifications to be
recited directly behind the final prostration which ends every two raka’ât salât (which we
decisively proved implies two prostrations per rak’ah according to the Quran in 17:107-109
and 3:43).
In other words, “So glorify Him, as well as at the backs of the prostration [ritual]” directly
mirrors the three or more prayers implied in 50:39-40 [“…celebrate (O Muhammad) the
praise(s) of your Lord  (1) before sunrise (Dawn prayer) and (2)  before sunset  (middle prayer
and mid-afternoon mentioned together in 30:18), and (3) (starting) from the night (Nightfall
prayer + optional night prayer)]. Therefore:
 
All five prayers end with a final glorification dedicated to
 God alone when you kneel right behind (literally: “in the
back”) the last of the four prostrations of the salât.
 
This is Quranic confirmation of the final glorification that Musl      ims perform at the very end
of two raka’ât in each ritual prayer, traditionally known as “Tashahud”.
What final glorification should we say at the very end of our two raka’ât salât (equivalent
to what is known as “tashahud” in traditional Islam)?
The tashahud and the shahadah
The Quran is fully detailed and 50:40 commands us to glorify God specifically (ُ‫سبِّحْ ه‬ َ َ‫ف‬ = so
glorify HIM, meaning nobody else), as well as at the very end of the salât ritual (i.e. “at the
backs of the prostration”), which indicates that we have no business whatsoever making
invocations in favor of Muhammad and his family or Abraham and his family as is common
practice in corrupt traditional Sunni Islam. Whoever engages in such behavior does not strictly
“glorify God” but exhibits his or her attachment to other entities beside God (crime denounced in
39:45), as well as to following “hadiths other than God and His verses” (45:6).
Let us read again 50:40:
 
َ ‫َوم َِن اللَّي ِْل َف َسبِّحْ ُه َوأَ ْد َب‬
‫ار ال ُّسجُو ِد‬
 
(50:40) And (starting) from the night (Sunset prayer, and night prayer), so glorify Him, as well
as at the backs (regular plural = 3 or more) of the prostration [ritual].
The most important commandment in the Quran is the pure Shahadah outlined in 3:18 and it is:
 
“I bear witness that there is no other god beside God”
(‫إِ ٰلَهَ إِإَّل هللا‬  ‫اَل‬ ‫أَ ْشهَ ُد أَ ّن‬ = “Ash Hadu an lâ elaha elâ Allah”,
GV 526).
 
Reciting the pure Shahadah without mentioning any other names beside God is testifying and by
definition glorifying God as the One and Only god, which is the most important commandment
in all Holy scriptures.
It is noteworthy that the gematrical value of the pure shahadah is 526, which is the same
gematrical value as the word “salawât” ( ‫لَوة‬ii‫ص‬ َّ , ritual prayers), which as we know
occurs five times in the Quran, including four simple forms (2:157, 2:138, 9:99, 22:40) and one
non-simple form (23:9). The shahadah can therefore be viewed as the ultimate symbol of the
“ritual prayers” which is present at the final stage of each of the ritual prayers. 
The shahadah is present in the prayers of all Muslims around the world (who unfortunately at
this point mention other names beside God), is it a coincidence?
If we focus solely on the expression “adbara alsujûdi” ( ‫سجُو ِد‬ ُّ ‫أَ ْدبَ َر ال‬, “at the backs of the
prostration”, without the article “wa” = ‫ َو‬ = and), we get a gematrical value of 311, which is
the 64th prime number.
It is extremely significant statistically that 3:18, which advocates the pure shahadah,
َ َ‫أَ ْدب‬
is precisely the 311th numbered verse of the Quran, gematrical value of “adbara alsoujoûdi” (‫ر‬
‫ال ُّسجُو ِد‬ = “at the backs of the prostration”).
 
ْ ْ ُ ‫َ َ َّ ُ َأ َّ ُ اَل َٰ َ اَّل ُ َ َ ْ َ اَل َ ُ َ ُأ‬
‫ش ِهد الله نه ِإله ِإ ٰ هو والم ِئكة و ولو ال ِعل ِم‬
ُ‫ ِب ْال ِق ْس ِط اَل ِإ َل َه ِإاَّل ُه َو ْال َع ِز ُيز ْال َح ِكيم‬8‫َقا ِئ ًما‬
 
(3:18) GOD bears witness that there is no god except He,  and so do the angels and those who
possess knowledge. Standing [firm] in justice, He is the absolute god; there is no god but He,
the Almighty, Most Wise.
ُّ ‫أَ ْدبَ َر ال‬, “at the backs of the prostration”)
The gematrical value of “adbara alsujûdi” ( ‫سجُو ِد‬
= 311 = number of verses until 3:18.
18. Can we recite other verses or suras during the salât after sura 1?
 

‫الص َل َوة َت ْن َه ٰى َع ِن‬

َّ ‫الص َل َوة ِإ َّن‬
َّ ‫اب َوَأ ِق ِم‬ َ ‫ْات ُل َما ُأ ِوح َي إ َل ْي َك ِم َن ْال ِك‬
‫ت‬
ِ ْ َ َ ْ ِ
َ‫ْال َف ْح َش ِاء َوال ُمنكر َول ِذك ُر الل ِه ك َب ُر َوالل ُه َي ْعل ُم َما ت ْص َن ُعون‬
َ َ َّ ْ ‫َأ‬ َّ
ِ
 
(29:45) Recite (O Muhammad) what has been revealed to you from the book and observe the
ritual prayer; indeed, the ritual prayer keeps you away from immoral acts and spiritual
corruption; and God’s remembrance is far above anything else; God knows everything you do.
Any verse(s) or sura(s) can be recited after sura 1, but only sura 1 is mandatory (in accordance
with 15:87). Reading other verses or suras of the Quran is essential for us to be constantly
reminded of its message and laws and remain in the right path inch’Allah.
 
ِ ْ‫ص َلو َة لِ ُدلُوكِ ال َّشم‬
‫س إِ َل ٰى َغ َس ِق اللَّي ِْل‬ َّ ‫أَق ِِم ال‬
‫ان َم ْشهُو ًدا‬ َ ‫آن ْال َفجْ ِر َك‬َ ْ‫آن ْال َفجْ ِر إِنَّ قُر‬ َ ْ‫َوقُر‬
 
(17:78) Observe the ritual prayer (O Muhammad) at the sun’s decline until the darkening of the
night, and the Quran[ic recitation] at dawn  (during the salât). Verily, witnesses attend the
recitation (the Qur’an) at dawn (during the salât).
 
- In 17:78, God tells us to “perform the salât from the decline of the sun until the darkening of
the night (nightfall prayer), and the Quran at dawn”: The Quran is beautifully written and
naturally avoids repeating in the second part of the verse “and observe the ritual prayer [reciting]
the Quran at dawn” as it would be redundant. “The Quran at dawn” evidently refers to “salât al
fajr” (the dawn prayer) and to the fact that “reciting the Quran at dawn is witnessed”.
19. The Friday prayer in the Quran: Why the “day of gathering” is the sixth day of the
week
The intersections between the words “salât” and “day”
 ْ ‫لص َل ِوة ِمن َي ْو ِم ْال ُج ُم َع ِة َف‬
ْ‫اس َعوا‬ َّ ‫َيا َأ ُّي َها َّال ِذ َين آ َم ُنوا ِإ َذا ُن ِود َي ِل‬
َ‫ِإ َل ٰى ِذ ْكر َّالل ِه َو َذ ُروا ْال َب ْي َع َٰذ ِل ُك ْم خ ْي ٌر لك ْم ِإن ك ُنت ْم ت ْعل ُمون‬
َّ  
َ َ ُ ُ َ
ِ
(62:9) O you who believe,  when the call for prayer is announced on the day of
gathering  (Friday), hurry to [celebrate] God’s remembrance, and cease all business. It is better
for you, if (only) you knew. (62:10) When the salât is finished, then disperse through the land
and seek God’s bounty. Remember God frequently, so that you may prosper.
 
The Quran is designed mathematically (56:78, 72:28) and one of the Quranic signs that the “salât
on the day of gathering” (mentioned in 62:9) takes place on the sixth day of the week is the fact
that 62:9 happens to be the sixth and last occurrence of the word “day” in the 67 simple forms of
the words “salât” mentioned in the Quran:
 
2:177 (1); 4:162 (1); 9:18 (1); 14:31 (1); 24:37 (1); 62:9 (1) = 6 times
 
Therefore, 62:9 confirms symbolically that “the salât on the day of gathering” occurs on
the 6th “day” in the 67 word “salât” system.
The 365 word “day” system functions like a calendar
The simple form of the word “day” occurs 365 times in the Quran, symbolizing a solar year. An
average lunar year is 354 days, and is also coded mathematically in the same system as proven in
the article “miracle of the word “day”:
- The solar/lunar ratio as established by modern science is 365.2425 /354.36708 = 1.03068…
- Dividing an average 365 days by an average 354 days unsurprisingly generates a meaningless
ratio compared to the one calculated by modern science: 365/354 = 1.031073446327684.
But this is not the case when you establish the Solar/Lunar ratio based on mathematical values
(or gematrical values) of all 365 words “Day” (22781) divided by the first 354 words “day”
(22103), which is 22781/22103 = 1.03067…
The word “day” in 62:9 (where “the prayer on the day of gathering” is mentioned) is
the 314th word “day” since the beginning of the Quran and we have another confirmation that it
is the 6th day of the week when we start counting words from 1 to 7 since the beginning of the
Quran:
314 = (7 x 44) + 6 = 308 + 6. This confirms again that the word “day” (in the expression “the
prayer on the day of gathering”) in 62:9 corresponds indeed to the 6th day of the week when we
count words from 1 to 7 (corresponding to the seven-day week decreed by God) since the
beginning of the Quran.
Remark: Adding mathematical values of all 45 words “day” number “6” since the beginning of
the Quran until 62:9, we get a total of 2892 = 6 × 482. These 45 words “day” have 180 letters
= 6 × 30.
The Friday prayer is like any other prayer of the week: It is a two raka’ât prayer early in the
afternoon (it is a “middle prayer”), except that the Muslim community must gather, preferably at
the local mosque. We know that it is a noon prayer because we see that people have to go back to
work after the prayer (62:10), which disqualifies any of the other prayers.
20. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?
(6:162) Proclaim: “In truth, my ritual prayers, my life and my death belong to God, Lord of the
universe.” (6:163) (There is) no partner beside Him, and I herein received the command to be
the first among those who submit.
The salât shall be entirely devoted to God alone. If someone says “assalamu ‘alaykum” at the
end of the ritual prayer, it is no longer about glorifying God and reciting His revelation, therefore
it cannot be part of the ritual prayer. The overwhelming majority of Muslims in the world say
“assâlamu ‘alaykum” instead of the Quranically correct “salâmun ‘alaykum” (to three or more
people) or “salâm” to end their prayer and consider that it is part of it. “Assalamu ‘alaykum”
(with the article “al” = “the”) is a corrupted form of greeting which is different from the one
decreed by Allah in the Quran (read verse 6:54 to see the proof and the article “the Quranic
greeting” on this website which provides more details about this corruption). The correct Quranic
greeting is either “salâm” or “salamun ‘alaykum (without the article “al”) but only if you
speak to three people or more (the second person plural pronoun “kum” applies to three or
more people in Arabic by definition). Verse 58:8 warns us that people who are astray and
conspire against the prophet “greet you with a greeting other than that decreed by God”.
This proves that “assâlamu ‘alaykum” cannot possibly be part of the salât ritual since it
contradicts the Holy Quran. There is nothing wrong to say “Salâmun ‘alaykum” (to three or more
people) or “salâm” as a manifestation of love and respect towards your neighbors at the end of a
group prayer, but it is critical to understand that it is not part of the salât.
21. Praying in unusual circumstances
(2:239) And if you are in fear, then (pray) on foot or riding. And when you are safe, celebrate
God like He taught you what you never knew.
(4:103) And when you have completed the ritual prayer (shortening it praying only one rak’ah
in case of danger, see 4:101-102), then remember God standing, sitting, or [lying] on your
sides.  But, when you are safe, then observe the ritual prayer (normally, 'ie two raka’ât and not
one as prescribed in 4:101-102 in case of danger); indeed, the ritual prayer has been decreed
upon the believers at specific times.
- God does not want to put any hardship upon us (20:2); we can pray walking, driving, standing,
sitting, etc… every time it is seriously inconvenient (for example when we are in public in a non-
Muslim friendly country) or if it is potentially dangerous for us.
What really matters is to always pray on time and never miss a single ritual prayer, which is easy
because the Quran provides us alternative solutions.
22. Can a woman perform the ritual prayer who during her menses?

َ َ ّ ُ َ ْ َ ً ‫ُ ْ ُ َ َأ‬ َ ْ َ َ َ ُ ‫َ َ ْ َأ‬
‫اء ِف‬8 ‫يض قل هو ذى فاعت ِزلوا ِالنس‬ ِ ‫ويس لونك ع ِن الم ِح‬
‫وه َّن‬ ُ ‫ْال َم ِحيض َواَل َت ْق َر ُب‬
ُ ‫وه َّن َح َّت ٰى َي ْط ُه ْر َن َفإ َذا َت َط َّه ْر َن َفْأ ُت‬
َ ْ ِ َّ َّ ُ ِ ‫ُ َأ‬
َ
‫ين َو ُي ِح ُّب ال ُمتط ِّه ِر َين‬ َّ
َ ‫ِم ْن َح ْيث َم َرك ُم الل ُه ِإ َّن الل َه ُي ِح ُّب الت َّواب‬
ِ
 
(2:222) And they ask you about menstruation. Say: It is a discomfort; therefore stay away from
the women during the menstruation and do not approach them (in an intimate manner) until they
are cleansed; then when they have cleansed themselves, approach them in the way that Allah has
commanded you; surely Allah loves those who turn (to Him) in repentance, and He loves those
who purify themselves.
The reason why women must perform the ritual prayer during their menses is that the Qur'an is
fully detailed (7:52, 6: 114, 10:37) and that NOTHING in the Quran forbids them to perform the
salât in such a case.
It is mandatory for a woman to perform the salât even when she is indisposed (more details and
proofs in the main article).
23. How do we perform the funerary prayer according to the Quran ?
 
‫اَل‬ َ ‫َواَل ُت َص ّل َع َل ٰى َأ َح ٍد ّ ِم ْن ُهم َّم‬
‫ات َأ َب ًدا َو َت ُق ْم َع َل ٰى َق ْب ِر ِه‬ ِ َّ
‫ون‬ ُ َ ُ ُ َّ
َ ‫ِإن ُه ْم كف ُروا بالل ِه َو َر ُسو ِل ِه َو َماتوا َوه ْم ف ِاسق‬ َ َ
ِ
 
(9:84) And you shall not ever pray for whoever among them passed away, and you shall not
stand by his grave. In truth, they disbelieved in God and His messenger, and they died while in a
state of iniquity.
9:84 refers to the traitors who invented excuses not to be mobilized and stayed behind.
The key to solve the issue of the funerary prayer is to focus on the part of the verse which deals
with the funerary prayer while omitting the negative form: “You shall pray for whoever among
them passed away and you shall stand by his grave."
The funerary prayer is simply about people paying their respects to the deceased by standing by
the grave and praying for him or her. It is obvious that reciting meaningful Quranic verses is
most appropriate. It is not a salât (ritual prayer) that involves prostrations, and there is no specific
ritual.
The “salât al janazah” performed in Sunni Islam is a pure invention with no Quranic basis.
24. The ritual prayer in the Quran:
Before the salât:
- Call for prayer, in Muslim countries, or wherever it is allowed.
- Perform the ablutions.
Before you start the prayer say:
- A’oudhu Billahi Minash-shaytan Ar-rajeem ( ‫اعوذ باهلل من الشيطن الرجيم‬ = “I seek refuge in
God from satan the outcast”)
- State the intent to perform one of the five prayers.
1. The example of the Dawn prayer (2 raka’ât or prayer units):
The Dawn prayer is exactly like all other prayers (2 raka’ât) during the day, except that God says
that we should put more emphasis on reciting or reading the Quran at Dawn (17:78), that is to
say in addition to reciting sura 1, which is mandatory (15:87). We can start praying when the
first traces of light are visible at Dawn (2:187) and cannot start the prayer once the sun rises:
We start the salât facing the Sacred Mosque of Mecca in standing position:
Since our planet is a sphere, the shortest distance between where we are on earth and Mecca
determines the right direction or “Qiblah”. It is the same path that a plane would follow to fly to
Mecca following the shortest path. In America for example, the correct direction is roughly
Northeast. Free smartphone applications such as “Qibla Compass” often point accurately at the
right direction wherever you are. You can also visualize it with “Google Earth” by pointing at
your home, then at the Ka’bah and draw a straight line.
A) First rak’ah (unit or phase of prayer)
1. In standing position (raising the hands at the level of the ears):
- Allahu Akbar! (God is the greatest!)
- Recitation of sura 1 followed by optional recitation of one or more suras or verses.
Transcription of sura 1:
(1;1) Bismillah-ir-Rahman-ir-Raheem, (In the name of GOD, Most Gracious, Most Merciful.)
(2:1) Al hamdu Lillahi Rabil ’alameen, (Praise be to GOD, Lord of the universe.)
(1:3) Arrahman-ir-Raheem, (Most Gracious, Most Merciful)
(1:4) Maliki Yawmi-Ddeen, (He who reigns over the Judgment day)
(1:5) Iyâka Na’abudu, wa Iyâka Nasta’een, (It is You whom we worship; it is from You that we
seek help)
(1:6) Ehdina Ssiratal Mustaqeem, (Guide us onto the right path)
(1:7) Sirat Alladheena an ‘Amta ‘Alayhim, Ghayril  Maghdûbi ‘Alayhim wa la Ddâleen (The
path of those whom You blessed, not that of those who have incurred Your wrath, nor that of
those who have gone astray). The recitation is followed by optional verses or suras and ends with
“Allahu Akbar” as we bow down and put our hands right on or above our knees.
2. In bowing position, we recite “Subhana rabbia al 'Azeem” (‫سبحان ربي العظيم‬ = “Glory be to
my Lord, The Sublime (God)”), then “Allahu Akbar” as we go back to the standing position for a
very brief moment.
3. “Allahu Akbar” in standing position and we then prostrate for a first time by putting our
forefront on the ground as well as the tip of our nose, putting our hands flat on the ground next to
our ears.
4. While prostrating we recite “Subhâna rabbia al 'Alah” ( ‫سبحان ربي العلي‬ = “Glory be to my
Lord, The Most High”) and then “Allahu Akbar” as we sit up straight to the kneeling position
(behind the prostration).
5. In kneeling position, we say “Allahu Akbar” and prostrate a second time.
6. We then recite again “Subhâna rabbia al ‘Alah” ( ‫سبحان ربي العلي‬ = “Glory be to my Lord,
The Most High”) while prostrating, then “Allahu Akbar” (without raising hands like in the first
rak’ah) as we stand up for the second rak’ah.
B) Second rak’ah
7. - Recitation of sura 1 (followed by optional recitation of successive suras or verses).
The recitation ends with “Allahu Akbar” as we start bowing down.
8. In bowing position with our hands right on or above our knees, we recite “Subhâna rabbia al
‘Azeem” (“Glory be to my Lord, the Sublime”), then “Allahu Akbar” as we go back to standing
position for a very brief moment.
9. “Allahu Akbar” in standing position and we then prostrate a first time.
10. We recite “Subhâna rabbia al ‘Alah” while prostrating and then “Allahu Akbar” as we kneel.
11. In kneeling position, we say “Allahu Akbar” and prostrate a second time.
12. We recite “Subhâna rabbia al ‘Alah” (“Glory be to my Lord, The Most High”) while
prostrating, then “Allahu Akbar” as we kneel a second time.
13. We then recite in the kneeling position a final glorification to God as mentioned in 50:40:
We recite the pure Shahadah dedicated to God alone before ending the salât which is the most
important commandment in Islam (3:18):
ٰ
“Ash Hadu an lâ elaha elâ Allah” (‫إِلَهَ إِإَّل هللا‬  ‫اَل‬ ‫ن‬ّ َ‫أَ ْشهَ ُد أ‬ = “I bear witness that there is no other
god beside God”). This is the only mandatory recitation for the reasons explained earlier
because the end of 50:40 is coded mathematically as to point at the position of the only verse
where the chahadah is mentioned.
This is glorifying God since, in addition to bearing witness, we glorify Him in his absolute
Oneness.
Other glorifications are also possible afterwards as long as they are found directly in the Quran
and are addressed exclusively to God.
For example, as seen earlier, verse 10:10 shows believers in paradise ending their prayer by
glorifying God by using two separate glorifications:
- “Subhânaka allahumma!” (‫ك اللَّهُ َّم‬
َ َ‫ ُس ْب َحان‬ = “Glory to You, Ô God!)
ْ ِّ‫ ْال َح ْم ُد هَّلِل ِ َرب‬ = “Praise be to God, Lord of the
-  “Al hamdu lillahi rabbil ‘âlamîn!” ( َ‫ال َعالَ ِمين‬
universe!”)
This makes it an excellent choice to end the prayer, even though it is purely optional.
The morning prayer is over. Its language is entirely derived from the Quran. The Morning Prayer
is the one where the recitation of the Quran (beyond sura 1) is the most recommended (17:78), so
it makes sense that it will be the one where we spend the most time reading or reciting the Quran.
2. Middle prayer: 2 raka’ât or units.
It is exactly the same prayer as described above. It is performed ideally as soon as the sun
reaches the midpoint between sunrise and sunset, and it can be performed until the middle of the
afternoon.
3. Mid-afternoon prayer: 2 raka’ât or units (halfway between the zenith and sunset and can be
performed until sunset).
4. Sunset prayer: 2 raka’ât or units.
Again, exact same prayer. It can be performed as soon as the sun has declined behind the horizon
line at sea level and until the last traces of light vanish in the sky, right before the night reaches a
complete state of darkness.
5. Night prayer (optional salât): 2 raka’ât or units.
It can be performed from the end of twilight until right before the crack of dawn.
Conclusion:
The ritual prayer (al salât) is preceded by a call to prayer according to the Quran fully detailed,
which is mentioned word for word in 3:193 and is “âminû bi rabbikum” (“ ‫ربِّ ُك ْم‬ َ ِ‫”آ ِمنُوا ب‬ = “have
faith in your Lord!”). It can be recited once or several times, for instance for one minute, since
the goal is to remind the population that it is time to pray. The word “adhan” (proclamation,
announcement, see 9:3) used in Sunni Islam to designate the call to prayer is a Quranic word that
is never used in connection with the call to prayer, and the Sunni and Shia “adhan” is derived
from hadiths, not the Quran fully detailed. It mentions the name of the prophet decide God which
Allah forbids (39:45). In the Quran, only hypocrites feel the need to bear witness that
Muhammad is the messenger of God (63:1).
“Al salât” is the sacred ritual instituted by Allah in order for us to worship Him, seek guidance
and establish contact with Him. God teaches the salât (2:239), which He why He made sure we
could understand it reading the Quran by witnessing the physical practice passed down to us, the
former being the perfect practice decreed by God. The Quran corrects any deviation from the
divinely instituted ritual.
The ablution ritual is perfectly detailed in 5:6 [(1) wash your faces, (2) wash your hands and up
to the elbows, (3) rub your heads and (4) your feet up to your ankles.] and nothing shall be added
to it. God commanded five times to the prophet and the ummah, in the imperative form, to turn
the face towards the sacred Masjid (2:144 and 2:149-150) which matches the five daily ritual
prayers decreed in the Quran. It is located in the city of Mecca according to 48:24-25. We
remove our shoes before the salât (20:12-14). Every time we read or recite the Quran as is the
case during the salât, we shall say “A’udhu Billahi Minash-shaytan Ar-rajeem ( ‫اعوذ باهلل من‬
‫الشيطن الرجيم‬ =  “I seek refuge in God from satan the outcast”) as instructed in 16:98. The salât
must be recited aloud at all times, and in an intermediate tone (17:110), the congregation
following the imam shall remain completely silent (7:204-205). The basic movement during the
salât is to “stand, bow and prostrate” (22:26). The fact that we stand briefly after bowing is not a
salât position but simply a transition between bowing and prostrating. The expression recited
while bowing is “Glory be to my Lord, the Supreme (God)” ( ‫سبحان ربي العظيم‬  = “Subhâna
Rabbia al ‘Azeem”, 56:96) and the one while prostrating is “Glory be to my lord, the Most High"
(‫“ = )سبحان ربي العلي‬Subhâna Rabbia al 'Alâ”, 87:1). This is what has been passed down to us
and perfectly reflects the language of the Quran. God is the one who teaches the salât (2:239) and
we shall not change anything that is in line with the Quran.
The pure Quranic salât is always 2 raka’ât  
God decrees in 15:87 that the seven verses of sura 1 shall be recited in sets of two during the
salât:
(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of
two [during the salât] and the sublime Quran.
The Quran is fully detailed and every single salât is as a result comprised of two recitations of
sura 1 or two raka’ât. An easy way to prove in an incontrovertible manner that Sunnis and Shias
have deviated from the right path regarding the salât is that they recite three raka’ât at nightfall,
which departs from the clear commandment in 15:87 to recite “the seven in sets of two”.
We know for certain that 15:87 deals with the “salât” and the mandatory recitation of sura 1 and
its seven verses because it is coded mathematically in a simple and profound manner:
1 (sura 1)+1+2+3+4+5+6+7+15+87 = 131 (GV “salât”).
We just saw that the basic movement of the salât in a rak’ah is to “stand, bow down and
prostrate”:
(2:125) And when We established the House as an anchor point for mankind, as well as a (place
of) safe sanctuary: Take  the location where Abraham stood (maqâm Ibrahim, i.e. the place
where he used to stand during his salât) as a place of prayer. And We made a covenant with
Ibrahim and Ismail saying: Purify My House for those who perform the tawâf, those who
perform a spiritual retreat,  and those who bow down (and) prostrate.
(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything
beside Me and purify My temple for those who perform the Tawaf (ritual of circling the
Kaabah), and  those who (1) stand, (2) bow and (3) prostrate (during the salât).”
The combined use of the verbs “bow and prostrate” symbolize the movements of the ritual
prayer. There are four instances in the entire Quran where the expressions “bow down and
prostrate” are used simultaneously in the same verse (in that order) in 2:125 (Standing
position, then bow down and prostrate = beginning of the first rak’ah), 9:112 (bow down
and prostrate = second prostration in first rak’ah), 22:26 (stand, bow down and
prostrate = beginning of the second rak’ah) and 48:29 (bow down and prostrate = second
prostration in second rak’ah): Those verses confirm the detail of all movements of the salât
while performing a two raka’ât salât, as decreed in 15:87.
The Quran details two successive prostrations in a rak’ah in 3:43 (two prostrations), as well as
in 17:107-108 (two prostrations), which matches the overall four prostrations decreed in the two
raka’ât salât. The singular word “al sujud” occurs four times in the Holy Quran in 48:29, 50:40,
68:42 and 68:43 which is why we prostrate twice in every rak’ah in Islam and only perform two
raka’ât (2×2 = 4 prostrations).
- 4:101-102 tell us that the salât can be shortened in case of danger, which implies only one
rak’ah instead of the normal two, again pointing at a two raka’ât salât. Shortening a prayer of
three or four raka’ât is vague and confusing regarding the number of raka’ât to be performed as it
can mean anywhere from one to three raka’ât but shortening a two raka’ât prayer will always be
one rak’ah.
As witnesses in 4:102, a salât shortened in case of danger ends with the second prostration and
without a final tashahud, simply because there is no tashahud at the end of the first rak’ah.
The “takbir” (Allahu Akbar = God is the greatest!) which we recite every time we change
positions is alluded to in 17:111.
In Quranic Arabic, “Al ‘ishâ’” (‫شا‬ َ ‫ ) ْال ِع‬means “the commencement of darkness”, as evidenced in
12:16 as well as in classical dictionaries, and contrary to the corrupted teachings of Sunni and
Shia Islam, “salât al 'ishâ” means “the nightfall prayer”.
The five timings of the five daily prayers
The salât has been decreed at specific times (4:103). According to the Holy Quran, there
are five ritual prayers and the Islamic lunar day starts at sunset:
(1) - Salât al 'ishâ (‫صلَوة‬ َ  ‫ ْال ِع َشا‬ = the nightfall prayer) is mandatory and mentioned in 24:58 and
is practiced from sunset to the end of twilight (11:114).
(2) - Salât al layl (‫صلَوة‬َ  ‫ٱلَّ ۡيل‬ = the night prayer) is mentioned as being optional in 17:79, as well
as in 73:20, although it is very important to perform it preferably every single day as God
commands us to “guard” the ritual prayers (2:238). It can be performed from the end of twilight
until before the beginning of dawn (17:78), when the night is completely dark.
ْ ‫صلَوة‬
(3) - Salât al fajr ( ‫الفَجْ ر‬ َ  = the dawn prayer) is mandatory and mentioned in 24:58. It can
be performed from the crack of dawn until right before sunrise (20:130, 50:39). Dawn starts from
when “you can discern the white [horizon] line from the black [horizon] line at dawn” (2:187,
i.e. the crack of dawn). It corresponds precisely to the “astronomical dawn”.
(4) - Al salât al wustâ (‫ى‬ ٰ َ‫ ْال ُو ْسط‬i‫صلَوة‬ َّ ‫ال‬ = the middle prayer GV 278, = starts in the middle of the
daylight) is mentioned exactly in the middle of verse 2:238 in terms of words and letters and
is mandatory. It is the fourth daily prayer since sunset and has as a result the same gematrical
value as number “four” (GV 278, see miracle of 2:238 and main article). It starts when the sun
reaches the zenith (30:18) and ends when it is time for the mid-afternoon prayer (30:18). It is
the fourth salât of the lunar day which starts at sunset, hence its name.
(5) – Salât al ‘ashiyyi, (‫ي‬ ِّ ‫ ْال َع ِش‬ ‫صلَوة‬ َ  = “the mid-afternoon prayer”) is the last and fifth daily
prayer and is mentioned in 30:18, 20:130 and 50:39. It is named after the Quranic time frame
called “al ‘ashiyyu” (‫ي‬ ُّ ‫ ْال َع ِش‬ = the late afternoon or second half of the afternoon), which is
mentioned 8 times in the Quran. It ends at sunset as indicated in 20:130 and 50:39. The afternoon
prayer cannot be called “salât al ‘asr” because “‘asr” means “time” in the Quran (103:1) not
“second half of the afternoon”.
- These five prayer time frames match the five prayers witnessed in the Christians gospels (Mark
1:35: dawn prayer, Acts 10:9: Noon prayer, Acts 3:1: Mid-afternoon prayer, Matthew 14:23:
Nightfall prayer, Mark 14:33-39; optional night prayer).
The five prayers coded mathematically
The plural word “salawât” (ritual prayers) occurs symbolically five times in the Quran (2:157,
2:238, 9:99, 22:40, 23:9).
The expression “turn your face(s) towards the sacred mosque” occurs five times in the Quran (in
2:144, 2:149-150).
The five daily prayers are divinely encoded in the 67 words “salât” Quranic system which spans
from 2:3 to 98:5: There are 6221 verses including unnumbered Bismillahs from 2:3 to
98:5. 6221 is the 810th prime number, and 810 = 5 × 162 (GV “al salât” = i‫صلَوة‬ َّ ‫)ال‬. Verses define
the rhythm and structure of the Quran, which is why the five daily prayers are logically
confirmed through verse numbers in the salât system. This profound sign confirms
forever five prayers in Islam.
We saw that 15:87 decrees the recitation of “the seven (verses of sura 1) in sets of two” in the
ritual prayer, that is to say two raka’ât in every single salât. This is the cornerstone of the salât,
and it is the reason why the number of daily prayers and the correct number of raka’ât are
mathematically encoded directly through the recitation of sura 1 and its seven verses in relation
with 15:87:
1 (sura 1)+1+2+3+4+5+6+7+15+87 = 131 (GV “salât” = ‫صلَوة‬ َّ ).
The gematrical value of the word “salât” (GV 131) symbolically confirms 5 daily prayers in sets
of two raka’ât:
131 = 32nd prime number = 2 × 2 × 2 × 2 × 2.
The fact that 15:87 (which decrees the recitation of sura 1 in sets of 2 in the salât) combined to
sura 1 and its seven verses generate the gematrical value of the word “salât” (1 [sura
1]+1+2+3+4+5+6+7+15+87 = GV 131 = 32nd prime number = 2 × 2 × 2 × 2 × 2) allows us to
conclude that this confirms 5 symbolical sets of two recitations of sura 1 or raka’ât, hence 5 daily
prayers of two raka’ât.
Number “thirty-two” also confirms four mandatory prayers reciting sura 1 twice in every
prayer: 32 = 4 mandatory prayers × 8 daily raka’ât.
4 mandatory prayers × 2 raka’ât per prayer = 8 daily raka’ât which are therefore combined
with 4 daily ritual prayers (4 × 8 = 32).
Such simple confirmation of the numbers of recitations of sura 1 for both 4 mandatory prayers
and 5 daily prayers overall embedded in one single word (please keep in mind that we are
talking about the word “salât”) is very significant, and will touch the heart of the sincere, God
willing. All this concurs with Quranic verses which advocate four mandatory prayers and
a fifth salât which is optional (17:79).
The position of verse 15:87 (which decrees 2 raka’ât in each of the five prayers) since the
beginning of sura 1 also confirms the divine rhythm of reciting 2 raka’ât in each prayer:
There are 1889 verses from 1:1 to 15:87 and 1889 is the 290th prime number:
Sura 1 is comprised of 29 words and 1 (sura 1) +1+2+3+4+5+6+7 = 29. 29 thus symbolizes sura
1 and its seven verses as well as its 29 words. If we perform 5 daily prayers reciting sura 1
only twice in each prayer as commanded in 15:87, we get 29 words × 5 prayers × 2 recitations of
sura 1 = 290 words of sura 1 recited daily = 29 (sura 1+1+2+3+4+5+6+7 = sura 1 and its seven
verses) × 5 prayers × 2 recitations of sura 1. This additional very significant property proves one
more time the crucial significance of prime numbers in the Quran.
(15:87) We have given you [Ô Muhammad] the seven [verses of sura 1 recited] in sets of
two [during the salât] and the sublime Quran. (7 words).
- The total frequency of number seven from 1:1 to 15:87 is 29 (16 sura and verse numbers
+ 13 words “seven” = 29). This frequency demonstrates symbolically that number seven in
15:87 relates to sura 1 and its seven verses (sura 1+1+2+3+4+5+6+7 = 29).
- Number 29 occurs 70 times in the Quran as a sura or verse number, possibly because 70 verses
of sura 1 are recited daily in five prayers (5 prayers × 7 verses of sura 1 × 2 raka’ât = 70 verses
of sura 1).
- Verse 15:87 indicates the frequency of recitation of the “seven” verses of sura 1 in the daily
prayers (“the seven in sets of two”), and 15:87 ends with digit number “7”.
The total frequency of all digits number “7” in the numbering system of the Quran from 1:1 to
15:87 is 350 = 5 × 70 = 5 daily prayers × 70 verses of sura 1 recited daily, reciting sura 1 twice
in each prayer as commanded in 15:87.  
There are 349 numbers assigned to suras and verses (15 sura numbers + 334 verse
numbers = 349) in the “digit number 7 system” from 1:1 to 15:87, and 349 = 70th prime
number = number of verses of sura 1 recited in 5 daily prayers of two raka’ât each.
- The total number of digits from 0 to 9 from 1:1 to 15:87 comprised in the “digit
number 7 system” is 777 digits.
- The straight addition of all these 777 digits equals 3857 = 7 × 19 × 29.
- 3857 = 133 × 29 = 133 (GV of “seven” as written in 15:87) × 29 (sura 1+1+2+3+4+5+6+7),
showing the relationship between “the seven” (GV 133) in 15:87 and sura 1 and its seven
verses. 
Verse 15:87 is very special because number “7” occurs both in verse number 87, as well as in the
text of the verse. If we build a new system which focuses on all digits number “7” from 1:1 to
15:87 both in the numbering system of the Quran and in the Quranic text, we notice the
following properties:
- It forms a group of 343 verses = 7×7×7.
- 350 numbers (sura, verses, and words) intersect directly with digit number “7” in this 343-
verse system (7×7×7):  350 = 5 prayers × 70 verses of sura 1 recited daily in the Quranic salât.
- The expression “sura fifteen / verse eighty-seven” ( ‫سورة‬ ‫خمسة‬ ‫عشر‬/ ‫اية‬ ‫سبعة‬ ‫و‬ ‫ )ثمنون‬has
a gematrical value of 2351 = 349th prime number = 70th prime number. 349, the prime index
of 2351 confirms the frequency of digit number “7” in verse numbers from 1:1 to 15:87, while
the first divisible number (70) confirms the number of verses to be recited in five prayers
of two raka’ât each.
The word “al soujoud” (the prostration) occurs symbolically four in the Quran (48:29, 50:40,
68:42, 68:43) because we prostrate four times in the two raka’ât salât. If we connect these sura
and verse numbers to sura 1 and its seven verses, we get 48 + 29 + 50 + 40 + 68 + 42 + 43 + sura
1 + 1 + 2 + 3 + 4 + 5 + 6 + 7 = 349 = 70th prime number. In other words, the consistent rhythm
of four prostrations per salât combined to sura 1 and its seven verses is in line with 70 verses of
sura 1 being recited in five daily prayers.
3:113 proves that the “book of God” is to be recited in standing position during the salât.
Only sura 1 is strictly mandatory (15:87) in the ritual prayer, but 29:45 shows that reciting the
book of God “keeps you away from immoral acts and spiritual corruption; and God’s
remembrance is far above anything else”. It is therefore essential to try to recite more than just
sura Al Fatihah to infuse ourselves with God’s Word. The command to recite the Quran at dawn
(17:78) during the salât as well as after it if one does not know enough of the Quran by heart
shows that Muslims must consider such a command as mandatory. If you are exhausted when
you get for the prayer, recite at least one verse or a short sura, but do it and read and recite the
Quran every single day at dawn until your last breath!
(50:40) And (starting) from the night (Sunset prayer + optional night prayer), so glorify Him, as
well as at the backs (regular plural = 3 or more) of the prostration.
50:40 proves that a final “glorification” dedicated to God alone is to be recited while kneeling
after the final prostration at the end of the two raka’ât salât literally “at the backs of the
prostration” ritual. The expression “at the backs of the prostration” ( ‫سجُو ِد‬ َ َ‫أَ ْدب‬ = adbâra
ُّ ‫ار ال‬
alsujudi) as a gematrical value of 311, which in my view allegorically confirms the practice
known as “tashahhud” in traditional Islam (reciting the shahadah) because the only place in the
entire Quran where Allah commands us to recite the pure shahadah is precisely
the 311th numbered verse of the Quran, which is verse 3:18:
(3:18) GOD bears witness that there is no god except He,  and so do the angels and those who
possess knowledge. Standing [firm] in justice, He is the absolute god; there is no god but He,
the Almighty, Most Wise. (= 311th numbered verse of the Quran = gematrical value of “at the
backs of the prostration” in 50:40).
As a result, we recite the following after the final prostration:
 
“I bear witness that there is no other god beside God”
(‫إِ ٰلَهَ إِإَّل هللا‬  ‫اَل‬ ‫أَ ْشهَ ُد أَ ّن‬ = “Ash Hadu an lâ elaha ela Allah”, GV 526).
 
Reciting the pure Shahadah without mentioning any other names beside God is testifying and by
definition “glorifying” God as the One and Only god.
It is noteworthy that the gematrical value of the Shahadah is 526, which happens to be the same
gematrical value as the word “salawât” ( ‫صلَوة‬ َّ , ritual prayers), which occurs…. five times in the
Quran. The Shahadah is present in the prayers of all Muslims around the world, who
unfortunately at this point mention other names beside God which is forbidden in 39:45. There
are five daily prayers, and therefore five shahadahs ending the two raka’ât prayer as commanded
in 15:87.
The recitation of the pure Shahadah can therefore be viewed as the ultimate symbol of the “ritual
prayers”, which is present at the final stage of each of the ritual prayers.
Additional Quranic glorifications can be recited after the shahadah, but only the shahadah is
mandatory, and they must be dedicated to God alone, not mentioning any other names beside
God. 
“Assalâmu ‘alaykum” does not end the prayer. The most obvious proof is that it is Quranically
an incorrect expression as explained in this study. The prayer ends by “glorifying God” at the
end of the ritual of prostration (50:40). The ritual prayer shall be dedicated to God alone from
start to finish. If people want to salute each other after the final glorification which ends the salât,
it is a very good thing in any group prayer, and it should be either “salâm” (to one or several
persons) or “salamun ‘aleykum” (to 3 or more people), but it is not part of the ritual prayer per
say, and it certainly does not make sense to say it when you pray by yourself.
The Friday congregational prayer is a mandatory middle prayer (starting shortly after the sun
reaches the zenith) and is just like any other prayer of the week: It is a two raka’ât prayer. Any
sermon before the prayer is a good thing if the imam preaches Islam based on the Quran alone,
but it is not mandatory, and it is not part of the ritual prayer in any way. If someone delivers a
sermon, It has to be just one sermon, not two. Otherwise it is Sunni shirk, as Sunnis try to match
their habitual four raka’ât prayer at noon which contradicts the Quran (15:87). People have to be
dressed nicely anytime they go to a mosque (7:31). We proved mathematically that the Friday
prayer shall be performed on the sixth day of the Islamic week and explained that the seven-day
week is encoded in the Quran by mentioning “the sabbath” (Jews must cease any type of work
on the seventh day) which originally in Hebrew shares the same root as number “seven”. Even in
Arabic, the proximity between “al sabt” (the sabbath) and Sab’atun (seven) is blatant.
May Allah purify us and grant us the victory of pure Islam on earth, God willing.
 
 
َ ‫ْال َح ْم ُد ِل َّل ِه َر ّب ْال َع َلم‬
‫ين‬ ِ ِ
Praise God Lord of the universe!