Salamun Alaikum.
I do concur with the assertion that the conjunction 'wa' in Arabic does have a dual role in the manner of the excerpt you have cited. I have also argued for this myself in different articles. This is also clear to any academic familiar with the Arabic language.
However with respect, I do not find any evidence why the interpretation that makes use of the 'wa' as a 'separator' is inoperable in verse 11:114.I also humbly do not find any concrete evidence which cements the particular interpretation you kindly suggest.
I also feel it is a commonly misunderstood point that the Quran refers to
'names' of salaat with a view to establishing them (salat fajr / wusta / isha). Salaat 'Dhur' and 'Asr' for example, do not mean anything if there isn’t a definition of what these periods refer to. Hence the Quran provides
'periods' in which glorification of God is due. Otherwise the point of emphasizing certain
parts of the day where glorification of God is due would become mute. The Quran could have simply said, 'Glorify God throughout the day' if the intention was simply to capture a continuous ‘glorification’.
Where the Quran has mentioned the names of 'prayer', it has not named them with a view to
establish them. In other words, the Quran does not say “Establish the fajr prayer”. Rather, the
named prayers are referred to
indirectly as a reference point while dealing with other matters. In one case, it is singled out requiring special attention (wusta).
For example, in verse 24:58, where the names of the prayer ‘Salaat-il-Fajri’ and ‘Salaat-il-Isha’ do appear, they are referred to by virtue of them being
reference points when certain groups of people require permission at times of undress / privacy.
024:058 "O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer (Arabic: Salaat-il Fajri); and when you put aside your clothes for the noon; and after the late-night prayer (Arabic: Salaat-il'isha): these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does God make clear the Signs to you: for God is full of knowledge and wisdom"But when the Quran wants you to establish a particular prayer in the day, it will say
“And establish regular prayers at the two ends (Arabic: Salata Tarafayi) of the day and at the approaches of the night (Arabic: wazulafan mina al-layli)…” (11:114 part)
In my article, I have clearly cited the 'periods' of the day in which prayer is due and that is what is what has been argued for. I have yet to humbly see any convincing evidence which challenges the traditional requirement for 5 prayers.
Also, as I hope you will appreciate, citing the Old Testament or Shiite practice is also not Quranic proof.
Finally, with regards your comment below; I find this with respect, a subjective comment as opposed to an academic one or one extracted from the Quran. This, I trust you will agree.
“These findings regarding prayers from different books, sects, scholars thoughts makes us think more deeply that why not the medieval traditionalist might have changed the 3 prayers in to 5 prayers to show off more devotion to God”I hope that helps (certainly in some small way to understand my humble perspective), God willing.
ARE THERE 3 OR 5 PRAYERS IN THE DAY?http://www.quransmessage.com/articles/3%20or%205%20prayers%20FM3.htmYour brother in faith,
Joseph.