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85-397: [9:5] But once the Sacred Months have passed, kill the polytheists wherever you find them, capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers , and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful. The next verse, often excluded from quotes, appears to present a conditional reprieve: [9:6] And if anyone from

170-658: A Muslim from performing them on time, they must be performed as soon as possible. Several hadith narrations quote Muhammad saying that a person who slept past the prescribed time or forgot to perform the obligatory salah must pray it as soon as they remember. These prayers are considered obligatory upon every adult Muslim, with the exception of those with some physical or mental disabilities, menstruating women , and women experiencing postnatal bleeding. Those who are sick or otherwise physically unable to perform their salah standing may perform them sitting or lying down according to their ability. Some Muslims pray three times

255-633: A choice between professing his belief [in Islam] or death. As this did not occur, it confirms that Muslims are required to offer safe conduct to such a person and thereby assuage his fears and allow him the opportunity to deliberate upon the proofs of religion. As per Muhammad Abdel-Haleem , translator of the Quran, while contextualizing 9:5 and bringing the wider sequential narrative: It was these hardened polytheists in Arabia, who would accept nothing other than

340-464: A command is countermanded by the very next verse that exhorts Muslims to offer refuge and safe conduct to polytheists while they are in their state of polytheism. He dismisses as irresponsibly arbitrary the view of those who suggest that Qurān 9:5 abrogates Qurān 9:6; this goes against the usual rule of abrogation that a later verse may supersede an earlier verse, and he stresses that their understanding of Qurān 9:5 contradicts other, more numerous verses of

425-654: A day, believing the Qur'an mentions three prayers instead of five. In general, Sunnis view the five daily prayers, in addition to the Friday salah , as obligatory. There is a difference of opinion within the Sunni schools of jurisprudence regarding whether the Eid and Witr prayers are obligatory on all Muslims, obligatory only such that a sufficient number of Muslims perform it, or sunnah . All Sunni schools of jurisprudence view

510-500: A few exceptions, or at specific times in accordance with the Sunnah. Wudu (Ritual Purity) is a must prerequisite for performing salah . Muslims may perform salah alone or in congregation. Some of these prayers are special and are exclusively performed in congregation , such as the Friday salah and Eid prayers , both are performed with a khutbah (sermon). Some concessions are made for Muslims who are physically unable to perform

595-452: A large fortune on experiments in alchemy . He taught at Ray (Central Iran) and Ghazni (eastern Afghanistan ), and became head of the university founded by Mohammed ibn Tukush at Herat (western Afghanistan). In his later years, he also showed interest in mysticism , though this never formed a significant part of his thought. He died in Herat (Afghanistan) in 1209 (606 AH), where his tomb

680-578: A multiverse beyond this known universe." Al-Razi states: It is established by evidence that there exists beyond the world a void without a terminal limit ( khala' la nihayata laha ), and it is established as well by evidence that God Most High has power over all contingent beings ( al-mumkinat ). Therefore He the Most High has the power ( qadir ) to create millions of worlds ( alfa alfi 'awalim ) beyond this world such that each one of those worlds be bigger and more massive than this world as well as having

765-517: A similar extension of scope from the verse’s context of revelation to “polytheists” in general, and made the judgement that this verse calls for the forced conversion of polytheists who are not Jews or Christians. Ibn Hazm commented: “And the statements of Allah: ‘(9.5)’. And: (9.29)... are indicative of Allah the Exalted not acknowledging and nullifying every treaty, therefore leaving the polytheists no course but to accept Islam, or be fought. While

850-468: A single universe revolving around a single world. He describes their main arguments against the existence of multiple worlds or universes, pointing out their weaknesses and refuting them. This rejection arose from his affirmation of atomism , as advocated by the Ash'ari school of Islamic theology , which entails the existence of vacant space in which the atoms move, combine and separate . He discussed more on

935-420: Is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie that baseless allegation. On the contrary, there have been more general interpretations of 9:5-6 by some early and classical eminent Sunni authorities. Such as Al Shafi’i,

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1020-457: Is known as qasr. Muslims may perform supererogatory salah as an act of worship at any time except the times of prohibition. Such salah is called nafl. Prayers performed by Muhammad consistently, or those that he recommended be performed but are not considered obligatory, are called sunnah prayers. Sunan ar-Rawatib (Arabic: السنن الرواتب, romanized: as-Sunan ar-Rawātib) refers to the regular voluntary (Sunnah) prayers that are associated with

1105-463: Is not clear from which precise lines of descent al-Razi envisioned his purported ties with Abu Bakr to result, and the poet Ibn ʿUnayn (died 1233) actually praised him as a descendant of the second caliph Umar ibn al-Khattab (died 644). Fakhr al-Din first studied with his father, Ḍiyāʾ al-Dīn al-Makkī , himself a scholar of some repute whose magnum opus in kalam has recently been rediscovered in part, and later at Merv and Maragheh , where he

1190-490: Is not performed in graveyards and bathrooms. It is prohibited from being performed after Fajr prayer until sunrise, during a small period of time around noon, and after Asr prayer until sunset. The prohibition of salah at these times is to prevent the practice of sun worship . The word salah, when used to refer to the Sunni second pillar of Islam or the Shia ancillary of faith, refers to the five obligatory daily prayers. Each of

1275-455: Is not sufficient in matters of religion. There must be investigation and argumentation. This is so because, if blind imitation were sufficient, the non‐believer would not have been given respite. Rather, one would have said to him, “Believe or we kill you!” Since this is not what God ordered, and instead we gave him respite and removed the fear from him and since it is obligatory for us to take a non‐believer to his place of safety, we know that this

1360-402: Is only because blind imitation in matters of religion is not sufficient. One must have proof and argument....if this is clear, we say that these verses do not indicate the period of the respite [in the case of the non‐believers seeking protection]. Perhaps this period can only be known by some customary practice [i.e., it is certainly not indicated in our Scripture]. So when there is some sign that

1445-416: Is recited. In the first and second rak'a of all prayers, a surah other than Al-Fatiha or part thereof is recited after Al-Fatiha. This is followed by another takbir after which the person praying bows down their waist in a position known as ruku with their hands on their knees (depending on the madhhab , rules may differ for women). While bowing, specific versions of tasbih are uttered once or more. As

1530-516: Is still venerated today. Many believe he was poisoned by the Karrāmīyah . One of Imam Razi's outstanding achievements was his unique interpretive work on the Quran called Mafātiḥ al-Ghayb ( Keys to the Unseen ) and later nicknamed Tafsīr al-Kabīr ( The Great Commentary ), one reason being that it was 32 volumes in length. This work contains much of philosophical interest. One of his "major concerns

1615-405: Is termed ‘The Sword Verse’ even when the word ‘sword’ does not occur anywhere in the Quran. Patricia Crone states that the verse is directed against a particular group accused of oath-breaking and aggression and excepts those polytheists who remained faithful. Crone states that this verse seems to be based on the same above-mentioned rules. Here also it is stressed that one must cease fighting when

1700-584: Is the particular form of worship that belongs to the prophets. Fourth, salah is described as the second pillar of Islam. There is consensus on the vast majority of the major details of the salah , but there are different views on some of the more intricate details. A Muslim is required to perform Wudu (ablution) before performing salah , and making the niyyah (intention) is a prerequisite for all deeds in Islam, including salah . Some schools of Islamic jurisprudence hold that intending to pray suffices in

1785-701: Is the principal form of worship in Islam . Facing the Kaaba in Mecca , it consists of units called rak'ah (specific set of movements), during which the Quran is recited, and prayers from the Sunnah are typically said. The number of rak'ah varies from prayer to prayer. Minor details of performing salah may differ according to the madhhab (school of Islamic jurisprudence) of the person performing it . Salah may refer to

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1870-500: Is to act as a mode of communication with Allah . The objectives of salah are various in Islamic belief, and include purification of the heart, growing closer to Allah, and strengthening one's faith. It is believed that the soul requires prayer and closeness to Allah to stay sustained and healthy, and that prayer spiritually sustains the human soul, just as food provides nourishment to the physical body. Tafsir ( exegesis ) of

1955-573: Is to be escorted back to his home where he feels safe. This, al-Zamakhsharî says, is established practice for all time." Concerning the influential Fakhr al-Din al-Razi , "unlike previous exegetes, al-Rāzī further comments that this verse indicates that imitation of precedent (al-taqlīd) is not sufficient in religion, and that critical inquiry (al-nazar) and the seeking of proofs (al-istidlāl) are indispensable requirements within religion. Tafsir al-Kabir (Fakhr al-Din al-Rāzī, commentary on verses 9:5-6): "Know that these verses indicate that blind imitation

2040-920: The Aristotelian notions of a single universe revolving around a single world, al-Razi argued about the existence of the outer space beyond the known world. Al-Razi was born in Ray, Iran , and died in Herat , Afghanistan . He left a very rich corpus of philosophical and theological works that reveals influence from the works of Avicenna , Abu'l-Barakāt al-Baghdādī and al-Ghazali . Two of his works titled Mabāhith al-mashriqiyya fī 'ilm al-ilāhiyyāt wa-'l-tabi'iyyāt المباحث المشرقية في علم الإلهيات و الطبيعيات ( Eastern Studies in Metaphysics and Physics ) and al-Matālib al-'Aliya المطالب العالية ( The Higher Issues ) are usually regarded as his most important philosophical works. Fakhr al-Din al-Razi, whose full name

2125-471: The Ash'ari school of thought and later by al-Ghazali. Al-Razi tried to make use of elements of Muʿtazila and Falsafah , and although he had some criticisms on ibn Sina, Razi was greatly affected by him. The most important instance showing the synthesis of Razi's thought may be the problem of the eternity of the world and its relation to God. He tried to reorganize the arguments of theologians and philosophers on this subject, collected and critically examined

2210-565: The Caspian coast of northern Iran ) in the 11th century, and some time after that the family settled in Ray. Having been born into a family of Meccan origin, al-Razi claimed descent from the first caliph Abu Bakr ( c.  573–634 ), and was known by medieval biographers as al-Qurashī (a member of the Quraysh , the tribe of the prophet Muhammad to which also Abu Bakr belonged). However, it

2295-591: The Sunan ar-Rawatib offers several benefits: - It helps to compensate for any shortcomings or deficiencies in the obligatory prayers. Fakhr al-Din al-Razi Fakhr al-Dīn al-Rāzī ( Arabic : فخر الدين الرازي ) or Fakhruddin Razi ( Persian : فخر الدين رازی ) (1149 or 1150 – 1209), often known by the sobriquet Sultan of the Theologians , was an influential Iranian and Muslim polymath , scientist and one of

2380-492: The salah in its original form, or are travelling. The Arabic word salah ( Arabic : صلاة , romanized :  Ṣalāh , pronounced [sˤɑˈlæːh] ) means 'prayer'. The word is used primarily by English speakers to refer to the five daily obligatory prayers. Similar terms are used to refer to the prayer in Malaysia , Brunei , Indonesia , Somalia , Tanzania , and by some Swahili speakers. The origin of

2465-528: The 8th century Sunni Madhab founder of the Salaf who notably extended the scope of 9:5 beyond the Polytheists and to Disbelievers in general, and then synthesised the verses 9:5-6 to derive the verdict that it is essentially permissible to take the life of an Adult Disbelieving man on the condition he was not promised an Oath of Protection by a Muslim. Al shafi’i commented: Allah protected blood and restricted

2550-621: The Balkans , the Persian word namaz ( Persian : نماز , romanized :  Namāz ) is used to refer to salah . This word originates from the Middle Persian word for 'reverence'. The word salah is mentioned 83 times in the Quran as a noun. Salah is generally classified into obligatory prayers and supererogatory prayers, the latter being further divided into Sunnah prayers and nafl prayers. The primary purpose of salah

2635-473: The Friday salah as an obligatory prayer replacing Zuhr on Fridays exclusively. It is obligatory upon men and is to be prayed in congregation, while women have the choice to offer it in congregation or pray Zuhr at home. Preceding the Friday salah , a khutbah (sermon) is delivered by a khatib , after which the 2 rak'a Friday prayer is performed. A minority view within the Sunni schools holds that listening to

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2720-635: The Maghrib prayer. - 2 Rak'ahs after Isha Prayed after the Isha prayer. Additional Sunnah Ghair Mu'akkadah (Non-emphasized) Some additional Sunnah prayers, which Muhammad occasionally prayed but not consistently, include: - 2 or 4 Rak'ahs before Asr - 2 Rak'ahs before Maghrib - 2 Rak'ahs before Isha These are not emphasized as strongly as the Sunnah Mu'akkadah but are still meritorious to perform. Importance and Benefits Performing

2805-521: The Muslims would wage war on them. The main clause of the sentence ‘kill the polytheists’ is singled out by some Western scholars to represent the Islamic attitude to war; even some Muslims take this view and allege that this verse abrogated other verses on war. This is pure fantasy, isolating and decontextualizing a small part of a sentence. The full picture is given in 9:1–15, which gives many reasons for

2890-422: The Quran can give four reasons for the observation of salah . First, in order to commend God , Allah's servants, together with the angels, do salah ("blessing, salutations"). Second, salah is done involuntarily by all beings in creation, in the sense that they are always in contact with Allah by virtue of him creating and sustaining them. Third, Muslims voluntarily offer salah to reveal that it

2975-1033: The Qurān that were later revelations and the praxis of the Companions." A similar interpretation of the verse as limited to defensive warfare is also found in Ahmadiyya literature, notably in Muhammad Ali 's 1936 The Religion of Islam . In The English Commentary of the Holy Quran , which is a collective commentary supervised by the fourth caliph of the Ahmadis, Mirza Tahir Ahmad , and reuniting views of their second caliph, Mirza Basheer-ud-Din Mahmood Ahmad , as well as well-known Ahmadi scholars like Mirza Bashir Ahmad , Maulvi Sher Ali and Malik Ghulam Farid , concerning 9:5 we can read: To wage war after

3060-407: The Qurān to the polytheist, explain it to him, and not show him any opposition until he returns safely. It is worth noting that Furāt regards Qurān 9:6 as abrogating Qurān 9:5 and thus overriding the seemingly blanket injunction concerning the polytheists contained in the latter verse. In this he agrees with many of his predecessors that the polytheist who wishes for safe conduct in order to listen to

3145-486: The Qurān until they had returned to the place of refuge whence they came. The Tanwīr al-miqbās says that the verse commands the Prophet to grant safe conduct to anyone from among the polytheists who asks for it, so that he may hear the recitation of the speech of God. If he does not believe (sc. embrace Islam), then he is to be granted safe passage back to his land (waṭanahu). This is so because they are people ignorant of

3230-493: The Sunni schools of jurisprudence, these amount to 10 or 12 rak'a, spread between the five prayers except Asr. The Sunan ar-Rawatib performed before the obligatory prayers are performed between the adhan and iqama of their associated salah, while those performed after the obligatory prayer may be performed up to the end of the prescribed time of the associated salah. The Sunan ar-Rawatib are classified into two categories: 1. Sunnah Mu'akkadah (Emphasized Sunnah) : These are

3315-463: The abdomen (qabd), or hang by one's sides (sadl). A Muslim may not converse, eat, or do things that are otherwise halal after the Takbirat al-Ihram. A Muslim must keep their vision low during prayer, looking at the place where their face will contact the ground during prostration. A prayer may be said before the recitation of the Quran commences. Next, Al-Fatiha , the first chapter of the Quran,

3400-555: The arguments of both sides. He considered, for the most part, the philosophers' argument for the world's eternity stronger than the theologians' position of putting emphasis on the temporal nature of the world. According to Tony Street, we should not see in Razi's theoretical life a journey from a young dialectician to a religious condition. It seems that he adopted different thoughts of diverse schools, such as those of Mutazilite and Asharite, in his exegesis, The Great Commentary . Al-Razi, in dealing with his conception of physics and

3485-454: The commandments of God and His oneness. Hūd b. Muḥakkam similarly comments that the polytheist who requests safe conduct from Muslims in order to listen to the word of God is to be so granted and returned unharmed to his place of origin, whether he embraces Islam or not. This was the view of Mujāhid, for example. Al-Kalbî quoted as saying that the verse referred instead to a group of polytheists who wished to renew their pact with Muḥammad after

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3570-424: The congregational prayer as an obligation. A minority view exists viewing performing the obligatory salah in congregation as an obligation. When praying in congregation, the people stand in straight parallel rows behind one person who leads the prayer service, called the imam . The imam must be above the rest in knowledge of the Quran, action, piety, and justness, and should be known to possess faith and commitment

3655-471: The covenant or repented their betrayal were to be spared. Commentating on the following verse, 9:6, Asma Afsaruddin brings the position of some early commentators, and the overall direction taken is that it concerns the Arab polytheists and doesn't translate into indiscriminate killing: Mujāhid said that this verse guarantees the safety of people in general (insān) who came to listen to the Prophet recite from

3740-419: The end of the prayer, either before or after the taslim. These prostrations are known as sujud sahwi (Arabic: سجود السهو , romanized:  Sujud as-Sahw ). In Islamic belief, performing salah in congregation is considered to have more social and spiritual benefits than praying alone. The majority of Sunni scholars recommend performing the obligatory salah in congregation without viewing

3825-675: The enemy does. Rejecting the idea of abrogation ( naskh ), the influential Islamic reformist scholar Muhammad Abduh "citing the views of al-Suyūṭī , ‘Abduh argues that in the specific historical situation with which the verse is concerned—with its references to the passage of the four sacred months and the pagan Meccans—other verses in the Qur’ān advocating forgiveness and nonviolence were not abrogated by it, but rather placed in temporary abeyance or suspension (laysa naskhan bal huwa min qism al-mansa’) in that specific historical circumstance." Another modern Quranic scholar, Muhammad Asad , also states that

3910-488: The expiry of the four forbidden months did not apply to all idolaters without exception but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broker their plighted word and plotted to expel de Holy Prophet from the city. The reason for this ultimate is given in the following few verses, viz. 9:8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It

3995-429: The expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way – to fight them or expel them. Even with such an enemy Muslims were not simply ordered to pounce on them and reciprocate by breaking the treaty themselves; instead, an ultimatum was issued, giving the enemy notice, that after the four sacred months mentioned in 9:5 above,

4080-516: The final adjudication of differences on the Day of Judgment.” Generally attached to the MB, at least informally, Yusuf al-Qaradawi too believes that 9:5 is contextual. The late authoritative Syrian scholar, Mohamed Said Ramadan Al-Bouti , followed the same thinking, as he "comments that if Qurān 9:5 is understood to command the fighting of polytheists until their death or their acceptance of Islam, then such

4165-491: The five daily obligatory (Fard) prayers. These prayers are highly recommended and were regularly practiced by the Islamic Prophet Muhammad. Performing them brings great reward and helps to make up for any deficiencies in the obligatory prayers. They are performed by Sunni Muslims during the prescribed times of the five daily obligatory prayers, either before performing the obligatory prayer or after it. Within

4250-487: The five daily prayers. These are broken down as follows: Sunnah Mu'akkadah (Emphasized) - 2 Rak'ahs before Fajr The Prophet never missed these two rak'ahs, even while traveling. - 4 Rak'ahs before Dhuhr (prayed in sets of 2) Strongly recommended to pray these 4 rak'ahs before the Dhuhr prayer. - 2 Rak'ahs after Dhuhr Prayed immediately after the obligatory Dhuhr prayer. - 2 Rak'ahs after Maghrib Prayed after

4335-660: The five prayers has a prescribed time which depends on the position of the sun in the sky. Given the Islamic day begins at sunset, the first prayer of the day would be Maghrib , performed directly after sunset. It is followed by the Isha salah that is performed during the night, the Fajr salah performed before sunrise, and the Zuhr and Asr prayers performed in the afternoon. The five daily prayers must be performed in their prescribed times. However, if extenuating circumstances prevent

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4420-588: The floor, a position known as sujud . Similar to ruku, specific versions of tasbih are uttered once or more in sujud. The worshipper recites the takbir and rises up to sit briefly, then recites takbir and returns to sujud once again. Lifting the head from the second prostration completes a rak'ah . If this is the second or last rak'a, the worshipper rises up to sit once again and recites the Tashahhud , Salawat , and other prayers. Many Sunni scholars, including Muhammad ibn Abd al-Wahhab and Al-Albani hold that

4505-646: The form of worship in general, or specifically to the daily obligatory prayers performed by Muslims, observed three or (most commonly) five times a day. The obligatory prayers play an integral part in the Islamic faith, being the second and the most important pillar (After Shahadah) from the Five Pillars of Islam for Sunnis , and one of the Ancillaries of the Faith for Shiites . In addition, supererogatory salah may be performed by Muslims at any time with

4590-428: The generality of the application of the verse. According to several mainstream Islamic scholars, the verse relates to a specific event in Islamic history—namely that Arabian pagans made and broke a covenant with Arab Muslims. They cite the verses immediately preceding and following 9:5, 9:4 and 9:6, and emphasize: Only those pagans who broke the covenant were subject to violent repercussions so that any pagans who honored

4675-512: The head makes with the ground during the prostration , or again because the prayer connects the one who performs it to Allah. Another theory suggests the word derives from the triliteral root ' ص - ل - و ' (Ṣ-L-W), the meaning of which is not agreed upon. In Iran and regions influenced by Persian culture – particularly the Indo-Persian and Turco-Persian traditions – such as South Asia , Central Asia , China , Russia , Turkey , or

4760-492: The heart, and some require that the intention be spoken, usually under the breath. The person praying begins in a standing position known as Qiyam , although people who find it difficult to do so may begin while sitting or lying on the ground. This is followed by raising the hands to the head and recitation of the takbir, an action known as the Takbirat al-Ihram (Arabic: تكبيرة الإحرام , romanized:  Takbīrat al-Iḥrām ). The hands are then lowered, and may be clasped on

4845-441: The immediate context of this ‘Sword Verse’ exempts such polytheists as do not break their agreements and who keep the peace with the Muslims (9:7). It orders that those enemies seeking safe-conduct should be protected and delivered to the place of safety they seek (9:6). The whole of this context to v.5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build their theory of war in Islam on what

4930-526: The issue of the void – the empty spaces between stars and constellations in the universe , that contain few or no stars – in greater detail in volume 5 of the Matalib . He argued that there exists an infinite outer space beyond the known world, and that God has the power to fill the vacuum with an infinite number of universes. Al-Razi had written over a hundred works on a wide variety of subjects. His major works include: Note: Not to be confused with

5015-466: The khutbah compensates for the spiritual reward of the 2 rak'a that are discounted from the prayer. The Eid salah is offered in the morning hours of the Muslim holidays of Eid al-Fitr and Eid al-Adha . It consists of 2 rak'a, with extra takbirs pronounced before the beginning of the recitation of the Quran in each. The exact number of extra takbirs is differed upon within the Sunni schools, with

5100-409: The like of what this world has of the throne ( al-arsh ), the chair ( al-kursiyy ), the heavens ( al-samawat ) and the earth ( al-ard ), and the sun ( al-shams ) and the moon ( al-qamar ). The arguments of the philosophers ( dala'il al-falasifah ) for establishing that the world is one are weak, flimsy arguments founded upon feeble premises. Al-Razi rejected the Aristotelian and Avicennian notions of

5185-461: The major schools of Islam. This is disputed by some, partly based on a hadith with controversial interpretations. When the congregation consists entirely of women and/or pre-pubescent children, a woman may lead the prayer. Some configurations allow for rows of men and women to stand side by side separated by a curtain or other barrier, with the primary intention being for there to be no direct line of sight between male and female worshippers. Salah

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5270-494: The majority opining that seven takbirs are pronounced in the first rak'a and five in the second. The Hanafi school holds that 3 takbirs are to be pronounced in each rak'a. After the prayer, a khutbah is delivered. However, unlike the Friday prayer, the khutbah is not an integral part of the Eid prayer. The prescribed time of the Eid prayer is after that of Fajr and before that of Zuhr. Muslims may pray two obligatory prayers together at

5355-574: The opportunity to pay the Jizyah in a state of humiliation, is specifically for the People of the Book Islamic modernists reject the abrogating status of the sword verses, which would result in the abrogation ( naskh ) of numerous Quranic verses that counsel peace and reconciliation. Salah Including: Salah ( Arabic : ٱلصَّلَاةُ , romanized :  aṣ-Ṣalāh )

5440-465: The order to fight such polytheists. They continuously broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, expelled Muslims from the Holy Mosque and even from their own homes. At least eight times the passage mentions their misdeeds against the Muslims. Consistent with restrictions on war elsewhere in the Quran,

5525-483: The people trust. The prayer is offered just as it is when one prays alone, with the congregation following the imam as they offer their salah . Two people of the same gender praying in congregation would stand beside each other, with the imam on the left and the other person to his right. When the worshippers consist of men and women combined, a man leads the prayer. In this situation, women are typically forbidden from assuming this role with unanimous agreement within

5610-588: The permission to fight and kill was restricted to specific tribes already at war with the Muslims who had breached their peace agreements and attacked them first. The founder of the Muslim Brotherhood , Hassan al-Banna , held the same views, that "the sword verse was directed only at polytheists and not at the People of the Book", as, in his words, it contradicted Qur'anic verses “which decree inviting to Islam with wisdom and good counsel and attribute to God

5695-554: The physical world in his Matalib al-'Aliya , criticizes the idea of the geocentric model within the universe and "explores the notion of the existence of a multiverse in the context of his commentary" on the Quranic verse, "All praise belongs to God, Lord of the Worlds." He raises the question of whether the term " worlds " in this verse refers to "multiple worlds within this single universe or cosmos , or to many other universes or

5780-423: The pioneers of inductive logic . He wrote various works in the fields of medicine , chemistry , physics , astronomy , cosmology , literature , theology , ontology , philosophy , history and jurisprudence . He was one of the earliest proponents and skeptics that came up with the concept of multiverse , and compared it with the astronomical teachings of Quran . A rejector of the geocentric model and

5865-428: The polytheist is trying to seek the truth in religion by way of argumentation, he is to be given respite and to be left alone. But if he appears to be turning away from the truth, buying time by lies, one is not to pay attention to that polytheist. God knows the truth!" If emulation of precedent were enough, he argues, then this verse would not have granted a respite to this unbeliever, and he would have been merely given

5950-523: The polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge. Quranic exegetes al-Baydawi and al-Alusi explain that it refers to those pagan Arabs who violated their peace treaties by waging war against Muslims. Giving context to verse 9:5 are the first seven verses of Surat at-Tawbah . Islamic scholars and jurists disagreed upon

6035-628: The prayers separately. Hanbalis and members of the Salafi movement allow jam' for a wider range of reasons. Some Salafis ascribing to the Ahl-i Hadith movement also permit jam' without reason while preferring that the prayers be performed separately. The Shia Ja'fari school allows one to perform jam' without reason. Exclusively when traveling, a Muslim may shorten the Zuhr, Asr, and Isha prayers, which normally consist of 4 rak'a , to two. This

6120-490: The prayers that Muhammad regularly performed and strongly encouraged, making them highly recommended. 2. Sunnah Ghair Mu'akkadah (Non-emphasized Sunnah) : These prayers were sometimes performed by the Muhammad but not as consistently, and they are not as strongly emphasized. Number and Timing of Sunan ar-Rawatib According to most scholars, there are 12 units (rak'ahs) of Sunnah Mu'akkadah in total, associated with

6205-598: The prescribed time of one, a practice known as jam'. This is restricted to two pairs of salah: the afternoon prayers of Zuhr and Asr, and the night-time prayers of Maghrib and Isha. Within the schools of jurisprudence in Sunni Islam , there is a difference of opinion regarding the range of reasons that permit one to perform jam'. With the exception of the Hanafi school , the other schools of jurisprudence allow one to perform jam' when travelling or when incapable of performing

6290-459: The right index finger should be raised when reciting the prayers in this sitting position, Once the worshipper is done praying in the sitting position in their last rak'a, they perform the taslim, reciting lengthened versions of the Islamic greeting As-salamu alaykum , once while facing the right and another time while facing the left. Taslim represents the end of prayer. Mistakes and doubts in salah are compensated for by prostrating twice at

6375-409: The sacred months had passed. When Muḥammad asked them to profess Islam, offer prayers, and pay the zakāt, they refused, and the Prophet let them return safely to their homes. Ibn Muḥakkam further notes that al-Ḥasan al-Basrī had remarked thus on the status of this verse: “It is valid and unabrogated (muḥkama) until the Day of Judgment.” Al-Qummî affirms briefly that this verse asks Muslims to recite

6460-417: The same breath, still on 9:6, bringing later scholars and Quranic commentators, she mentions that "in his similarly brief commentary, al-Zamakhsharî explains this verse quite literally—that if one of the polytheists, with whom no pact (mīthāq) exists, were to request safe conduct from the Muslims in order to listen to the Qurān, then he should be granted it so that he may reflect upon God’s words. Afterward, he

6545-401: The scope of 9:5 to go beyond just Polytheists and interpreted it as an order for a universal jihad against all peoples. When Allah revealed Surah bara’ah and commanded the Prophet to end the indefinite truces, he could no longer make truces as he used to do. Rather he was obligated to Wage Jihad against everyone, as Allah says in the verse..(9:5) The 11th century Zahirite Ibn Hazm proposed

6630-527: The taking of wealth, except for a lawful reason, by belief in Allah and in His Messenger or through a covenant given by the believers, based on the law of Allah and His Messenger, to the People of the Book. He allowed shedding the blood of Mature Men who abstain from belief and who do not possess a Covenant as Allah said: ...(9:5) Similarly, Ibn Taymiyyah who is widely revered as “Shaykh al Islam” extended

6715-402: The word is debated. Some have suggested that salah derives from the triliteral root ' و - ص - ل ' (W-Ṣ-L) which means 'linking things together', relating it to the obligatory prayers in the sense that one connects to Allah through prayer. In some translations, namely that of Quranist Rashad Khalifa , salah is translated as the 'contact prayer', either because of the physical contact

6800-409: The word of God should be so granted and then peacefully escorted back to his home, regardless of whether he had embraced Islam or not. Al-Ṭabarî says that in this verse God counsels Muḥammad, “If someone from among the polytheists (al-mushrikīn)—those whom I have commanded that you fight and slay after the passage of the sacred months—were to ask you, O Muḥammad, for safe conduct in order to listen to

6885-503: The word of God, then grant this protection to him so that he may hear the word of God and you may recite it to him.” Such an individual, according to the verse, is to be subsequently escorted back to his place of safety even if he rejects Islam and fails to believe after the Prophet’s recitation of the Qurān before him. Scholars in the past who have agreed with this general interpretation include Ibn Isḥāq , al-Suddî, and Mujāhid (as above). In

6970-495: The worshipper straightens their back, they say the Arabic phrase " سمع الله لمن حمده " ( lit.   ' Allah hears the one who praises him. ' ), followed by the phrase " ربنا لك الحمد " ( lit.   ' Our Lord, all praise is for you. ' ) Following the recitation of these words of praise, the takbir is recited once again before the worshipper kneels and prostrates with the forehead, nose, knees, palms and toes touching

7055-490: Was Abū ʿAbd Allāh Muḥammad ibn ʿUmar ibn al-Ḥusayn ( Arabic : أبو عبد الله محمد بن عمر بن الحسين ), was born in 1149 or 1150 CE (543 or 544 AH ) in Ray (close to modern Tehran ), whence his nisba al-Razi. According to Ibn al-Shaʿʿār al-Mawṣilī (died 1256), one of al-Razi's earliest biographers, his great-grandfather had been a rich merchant in Mecca . Either his great-grandfather or his grandfather migrated from Mecca to Tabaristan (a mountainous region located on

7140-409: Was one of the pupils of Majd al-Din al-Jili, who in turn had been a disciple of al-Ghazali . He was a leading proponent of the Ash'ari school of theology. His commentary on the Quran was the most-varied and many-sided of all extant works of the kind, comprising most of the material of importance that had previously appeared. He devoted himself to a wide range of studies and is said to have expended

7225-512: Was the self-sufficiency of the intellect." His "acknowledgment of the primacy of the Qur'an grew with his years." Al-Razi's rationalism undoubtedly "holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation." Al-Razi's development of Kalam (Islamic scholastic theology) led to the evolution and flourishing of theology among Muslims. Razi had experienced different periods in his thinking, affected by

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