tag:blogger.com,1999:blog-89711802938833557612024-03-14T00:25:41.105-07:00The Hadith ConspiracyUnrealhttp://www.blogger.com/profile/14027386907441665402noreply@blogger.comBlogger9125tag:blogger.com,1999:blog-8971180293883355761.post-73286662122470740962010-05-16T08:21:00.000-07:002010-05-16T08:21:47.661-07:00The Standard of Hadith Criticisms<b>Edited by Zahid Ghadialy from the Book, The life of Muhammad- Haykal</b> <br />
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Despite the great care and precision of the hadith scholars, much of what they regarded as true was later proved to be spurious.. In his commentary on the collection of Muslim, al Nawawi wrote: “A number of scholars discovered many hadiths in the collections of Muslim and Bukhari which do not fulfill the conditions of verification assumed by these men.” The collectors attach a greater weight to the trustworthiness of the narrators (a subjective criteria). Their criterion was certainly valuable, but it was not sufficient. In our opinion the criterion for hadith criticisms as well as standard for materials concerning the prophet life, is the one which prophet himself gave. He said: “After I am gone differences will arise among you. Compare whatever is reported to be mine with the book of God; that which agrees therewith you may accept as having come from me; that which disagrees you will reject as fabrication.” The great men of Islam right from the very beginning observe this valid standard. It continues to be the standard of thinkers today. Ibn Khaldun wrote: “I do not believe any hadith or report of a companion of the prophet to be true which differs from the common sense meaning of the Quran, no matter how trustworthy the narrators may have been. It is not impossible that a narrator appears to be trustworthy though he may be moved by ulterior motive. If hadiths were criticized for their textual contents as they were for the narrators who transmitted them, a great number would have been rejected. It is a recognized principle that a hadith could be declared spurious if it departs from the common sense meaning of the Quran from the recognized principles of Shariah, the rules of Logic, the evidence of sense, or any other self-evident truth.” This criterion given by prophet as well as ibn Khaldun, perfectly accords with modern scientific criticsm.<br />
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True, after Muhammad’s death the Muslims differed, and they fabricated thousands of hadiths and reports to support their various causes. From the day Abu Luluah, the servant of Mughirah, killed Umar ibn al Khattab and Uthman ibn Affan assumed caliphate, the old pre-Islamic enmity of Banu-Hashim and Banu-Ummayah reappeared. When, upon the murder of Uthman, civil war broke out between the Muslims, Aishah fought against Ali and Ali’s supporters consolidated themselves into a party, the fabrication of Hadiths spread to a point where “Ali ibn Abu Talib himself had to reject the practice and warn against it. He reportedly said: “We have no book and no writing to read except the Quran and this sheet which I have received from the Prophet of God in which he specified the duties prescribed by charity.” Apparently, this exhortation did not stop the hadith narrators from fabricating their stories either in support of a cause they advocated, or of a virtue or practice to which they exhorted the Muslims and which they thought would have more appeal if vested with prophetic authority. When Banu Ummayah firmly established themselves in power, their protagonists among their hadith narrators deprecated the prophetic traditions reported by the party of Ali ibn Abu talib and the later defended these traditions and propagated them with all the means at their disposal. Undoubtedly thy also deprecated the traditions reported by Aishah, “Mother of the Faithful.”<br />
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A humorous piece of reportage was given to us by ibn Asakir who wrote: “Abu Sa?d Ismail ibn al Muthanna al Istrabadhi was giving a sermon one day in Damascus when a man stood up and asked him what he thought about the hadith of the prophet: “I am the city of knowledge and Ali is its gate.” Abu Sas pondered the question for a while and then replied: “Indeed! No one knows of this hadith except those who lived in the first century of Islam. What the Prophet had said was rather, I am the city of knowledge; Abu Bakr its foundation; Umar its walls; Uthman its ceiling; and Ali its Gate.” The audience was quite pleased with his reply and asked him to furnish them with the chain of narrators. Abu Sad could not furnish them with the chain of narrators and was embarrassed.” <b>Thus hadiths were fabricated for political and other purposes</b>. This wanton multiplication alarmed the Muslims because many ran counter to the book of God. The attempts to stop this wave of fabrication under the Umawis did not succeed. When the Abbasids took over, and al Mamun assumed the caliphate almost two centuries after the death of the Prophet, the fabricated hadiths numbered in thousands and Hundred of thousands and contained an unimaginable account of contradiction and variety. It was then that the collectors applied themselves to the task of putting the hadiths together and biographers of the prophet wrote his Biography. Al Waqidi, ibn Hisham and Al madaini lived and wrote their books in the days of al Mamun. They could not afford to contradict the caliphate and hence could not apply with the precesion due to <br />
Prophet’s criterion that <b>his traditions ought to be checked against the Quran and accepted only if they accorded therewith</b>.<br />
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Had this criterion, which does not differ from the modern and scientific criticism, been applied with precision, the ancient masters would have altered much of their writing. Circumstances of history imposed upon them the application of it to some of their writings and not to others. <b>The later generation inherited their method of treating the biography of the prophet without questioning it</b>. Had they been true to history they would have applied this criterion in general as well as in detail. No reported events disagreeing with the Quran would have been spared, and none would have been confirmed but those that agreed with the book of the God as well as the laws of nature. Even so, these hadiths would have subject to strict analysis and established with valid proofs and incontestable evidence. This stand was taken by the great Muslim scholars of the Past as well as of the present. The grand shaykh of Al Azhar, Muhammad Mustafa al Maraghi, wrote in his foreword to the book, The life of Muhammad by Haykal: “Muhammad- may God’s peace and blessing be on him had only one irresistible miracle: <b>the Quran</b>. But it is not irrational. How eloquent is the verse of al Busayri: God did not try us with anything irrational. Thus, we fell under neither doubt nor illusion.?”<br />
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In his book, Al Islam wa al Nasraniyah, Muhammad Abduh, the great scholar and leader wrote: “Islam, therefore, and its demand for faith in God and his unity, depend only on the rational proof and common sense human thinking. Islam does not overwhelm the mind with the supernatural, confuse the understanding with the extraordinary, impose acquiescent silence by resorting to heavenly intervention, nor does it impede the movement of thought by any sudden cry of divinity. All the Muslims are agreed, except those hose opinions are insignificant, that faith in God is prior to faith in prophethood and that it is not possible to believe in the prophet except after one has come to believe in God. It is unreasonable to demand faith in God on the ground that the prophets or the revealed books has said so, for it is unreasonable to believe that any book has been revealed by God unless one already believed that God exists and that it is possible for him to reveal a Book and send a messenger.”<br />
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I am inclined to think that those who wrote Biographies of the Prophet agreed with this view. The earlier generation of them could not apply to it because of the historical circumstances in which they lived. The later generation of them suspended the principle deliberately on account of their belief that the more miraculous their portrayal of Prophet, the more faith this would engender among their audience. They assumed, quite naively, that the inclusion of these extraneous matters into his biography achieved a good purpose. Had they lived our day and seen how enemies of Islam had taken their arguments against Islam and its people, they would have followed the Quran more closely and agreed with al Ghazzali, Muhammad Abduh al Maraghi, and all other objective scholars. And had they livd our day and age, and witnessed how their stories have alienated many Muslim minds and hearts instead of confirming their faith, they would have satisfied with the indubitable profs and arguments of the Book of God.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-11318692083892159462009-07-21T11:56:00.000-07:002009-07-21T11:58:23.215-07:00Who Authorized Bukhari?<p class="bodytxt" style="font-size: 11px; color: rgb(51, 51, 51); text-align: justify;" align="left"><span class="excerpt" style="font-size: 10px; color: rgb(51, 51, 51); text-align: justify;"><span style="font-size: small;">By Layth (e-mail: </span><a href="mailto:laytth@hotmail.com"><span style="font-size: small;">laytth@hotmail.com</span></a><span style="font-size: small;">)</span></span></p> <p class="bodytxt" style="color: rgb(51, 51, 51); text-align: justify;"><span style="font-size: small;">Imam Bukhari (died in 256H/870A.D), was well known for his compilation of Hadith/Sayings attributed to the prophet (peace be upon him). Al-Bukahri is considered by the majority of Muslims to be the 2nd source for Islam after the holy Book and is used by the majority to 'explain' the revelations of the Quran by showing what the prophet and his companions used to do/say.</span></p> <p><span style="font-size: small;">When GOD says in His book: 'Obey GOD and obey the Messenger', the Muslims take GOD to be represented by the Quran and the Messenger to be represented by Bukhari and the Hadiths.</span></p> <p><span style="font-size: small;">The prophet (peace be upon him) delivered to us the holy Quran by receiving its inspiration for many years.</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"Say, 'Whose testimony is the greatest?' Say, 'GOD's. He is the witness between me and you that this Quran has been inspired to me, to preach it to you and whomever it reaches. Indeed, you bear witness that there are other gods beside GOD.' Say, 'I do not testify as you do; there is only one god, and I disown your idolatry.' (6:19)</span></p> <p><span style="font-size: small;">Some of the people around the prophet at the time of revelation were very disturbed by the words of the Quran and even asked the prophet to bring them sayings 'other' than the book:</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"When our revelations are recited to them, those who do not expect to meet us say, 'Bring a Quran other than this, or change it!' Say, 'I cannot possibly change it on my own. I simply follow what is revealed to me. I fear, if I disobey my Lord, the retribution of an awesome day.' (10:15)</span></p> <p><span style="font-size: small;">Yet, the prophet could not help these people by changing the words of the Quran to suite their desires...he could only deliver the message as it was inspired to him and to them, for the Quran is a book unlike any other:</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others. " (17:88)</span></p> <p><span style="font-size: small;">So, when the people of the time listened to the words 'obey GOD & obey the Messenger', they understood that the words of GOD were being revealed through the person of the Messenger, and that to accept and obey these words was to obey and accept GOD Himself!.</span></p> <p><span style="font-size: small;">After all, the words of GOD were unlike anything they had heard of before...</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier. We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone, they run away in aversion." (17:45-46)</span></p> <p><span style="font-size: small;">After the death of the prophet (peace be upon him), the people who had fought his message and the words of GOD saw that this was a 'no win' situation for them, and that the words of GOD would capture the hearts of every believing man and women filling them with justice, equality, tolerance, peace, and freedom.</span></p> <p><span style="font-size: small;">Yet, even with the spreading of the message, GOD had predicted the inevitable:</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"We have permitted the enemies of every prophet - human and alien devils - to inspire to each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications.This is to let the minds of those who do not believe in the Hereafter listen to such fabrications, and accept them, and thus expose their real convictions. " (6:112-113)</span></p> <p><span style="font-size: small;">Enter the 'Hadith' collectors and narrators...</span></p> <p><span style="font-size: small;">These were people who could not be satisfied with the words of GOD Alone and were searching for new gods to replace those that Islam had destroyed.</span></p> <p><span style="font-size: small;">Bukhari was one such person...</span></p> <p><span style="font-size: small;">Being born 200 years after the prophet's death (peace be upon him), Bukhari went to perform a task that none of the native Arabs had dared to do...He collected the Hadiths under the guise of 'complementing' the Quran, when in reality his true mission was to undermine and destroy its message with those of his masters!.</span></p> <p><span style="font-size: small;">Just like Paul (not Jesus) is the father of today's Christianity, so it is that Bukhari (and not the prophet) is the true head of what we call 'Islam' in its present form!.</span></p> <p><span style="font-size: small;">It is time for Muslims to WAKE-UP and realize that their religion has been hijacked for the last 1,000 years by the enemies of the prophet, and that tyrannical and brutal regimes are a model image of what Bukhari and his colleagues had intended for Islam...They could not destroy the Quran, but they found another way to distort GOD's great message to mankind.</span></p> <p><span style="font-size: small;">Will we continue to propagate these lies?.</span></p> <p><span style="font-size: small;">Or will we take a stand against the idols that wish to discredit GOD & His Messenger's words?.</span></p> <p><span style="font-size: small;">Below is a sample of what GOD's enemies have been propagating:</span></p> <p class="quotes" style="padding: 0px 15px; color: rgb(51, 51, 51); text-align: justify; font-style: normal;"><span style="font-size: small;">Narrated Hudayfh Ibn al-Yaman: Prophet said: "There will come rulers after me who do not guide to my guidance and do not practice my Sunnah, and the hearts of some them are the hearts of Satans but they are in the body of human." I said: "What should we do at that time?" Prophet (PBUH) said: "You should just listen to them and obey those rulers. No matter if the hurt you and take your wealth, you should follow them and obey them."</span></p> <p><span style="font-size: small;">Reference: Sahih Muslim, Chapter of al-Imaarah (chapter 33 for the Arabic version), Section of necessity of joining the majority, 1980 Edition, Arabic version (Saudi Arabia), v3, p1476, Tradition #52.</span></p> <p><span style="font-size: small;">Beware that our prophet's complaint on judgment day does not include you:</span></p> <p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span style="font-size: small;">"And the messenger said, 'My Lord, my people have deserted this Quran.' (25:30)</span></p><p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span class="Apple-style-span" style="font-size:100%;"><span class="Apple-style-span" style="font-size: 13px;"><br /></span></span></p><p class="qurantxt" style="color: rgb(172, 62, 62); font-weight: normal; text-align: justify; display: block; padding-right: 15px; padding-left: 15px;"><span class="Apple-style-span" style="font-size:100%;"><span class="Apple-style-span" style="font-size: 13px;">--------<br />From http://free-minds.org/bukhari</span></span></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-69340900771200786622009-07-21T11:34:00.000-07:002009-07-21T11:35:22.842-07:00Why the row over the Anti-Hadith but silence over Quran illiteracy?<p align="center"><b><i>"excerpts from "Open Letter To The Nation’s Leaders And Intellectuals" written by Dr. Kassim Ahmad from Malaysia." </i></b> </p> <ul> <li> <span style="font-family:Arial,Helvetica;">The time may have come for us to do a final reckoning with ourselves, our people, and the international community. Never in the history of mankind have we faced such total collapse as we do today.... Where has morality gone? Where on the face of this earth is a group or groups of moral human beings?... There is a limit to human endurance of suffering without protest; that limit has been passed!</span> </li><li><span style="font-family:Arial,Helvetica;">When a group of our people in Malaysia wants to bring back the Quran to the hearts of the populace today, this is the significance and the implication. For a thousand years, Muslims have strayed so far away from God’s teachings and lived in such ignorance that they are powerless to destroy the evil perpetrated before their eyes. Western civilization too has strayed far away from the teachings of the prophets, including Moses and Jesus.... Both East and West must return to God’s teachings, particularly the Quran, His final, complete, perfect, and detailed scripture.</span> </li><li><span style="font-family:Arial,Helvetica;">Alas, when <i>Jema'ah Al-Quran Malaysia</i> (Quranic Society of Malaysia or JAM) was formed precisely for this mission, a number of our leaders and intellectuals leapt up and protested. "Anti-Hadith group! Anti-Hadith group!" they screamed in accusation. What? Bringing the Quran to the people so that they would understand, this is anti-hadith? So, letting the people remain Quran illiterate, as in the past five hundred years in Malaysia, is acceptable?</span> </li><li><span style="font-family:Arial,Helvetica;">I write this open letter to the nation’s leaders and intellectuals in all communities in the hope that we can study this matter calmly and rationally, without hurling accusations and threats and creating an atmosphere of animosity and tension. It is with a sense of responsibility and humility that I ask this, for it is not a matter involving religious ritual, but one of life and death for our people.</span> </li><li><span style="font-family:Arial,Helvetica;">In 1986, this writer published a book, <i><u>Hadis - Satu Penilaian Semula</u></i> (its English translation, <u>Prophetic Traditions,</u> A Re-evaluation will also be published, God willing) with the intention stated above. Many of the hadith compiled by Bukhari, Muslim and others that we use today, according to this writer’s study, are in conflict with the teachings of the Quran. I give instances in three areas:</span> </li><li><span style="font-family:Arial,Helvetica;">One, adulation of or unquestioning acceptance of the teachings of a leader. Since this principle was instilled, Muslims have feared others besides God; they have been afraid to question leaders. Hence they became slaves of the leaders, whereas the Quran exhorts us to free ourselves of all forms of subservience, except to the One God....</span> </li><li><span style="font-family:Arial,Helvetica;">Two, prohibiting the use of the rational mind. Generally, Muslims are taught not to use their minds in religious matters. This teaching is spread through some false hadith. Purportedly, the use of the mind in religious matters would lead us astray. If the mind may not be used in religious matters, why may it be used in other matters? Are religious and secular matters to be kept separate? Indeed, this is what has paralyzed the intellects of Muslims in comparison with others. The minds of Muslims have been dead for a thousand years, killed by these false hadith. On the contrary, the teaching of the Quran give the mind a noble place. God deems human beings who do not use their minds worse than animals! (7:179) God bars those who do not use their minds from the fold of the faithful. (10:100)</span> </li><li><span style="font-family:Arial,Helvetica;">Three, suppression of creativity. It is evident that for a long time, Muslims have not been creative. Since the thirteenth century when Islamic civilization began to decline, modern scientific discoveries and technological inventions have been made by others, particularly those who hold that human beings may know and may create progress. In the early days, Muslims were highly creative because they adhered to the Quran’s dynamic teachings, which urge Muslims to work and strive for success in this world and the next. But since they turned to the teachings of the hadith, their creativity declined, for these false hadith teach resignation to <i>taqdir</i> (divine pre-destination) or fatalism. Purportedly, good and evil are from God. The Malay proverb, "If you are fated to gain a <i>cupak</i> (a small measure of rice) you will not gain a <i>gantang </i>(a big measure of rice)," reflects this world-view.</span> </li><li><span style="font-family:Arial,Helvetica;">All three teachings from certain false hadith are clearly in conflict with teachings in the Quran. The Islamic education system from the village <i>pondok</i> (rural religious seminary) right up to the Azhar university, based on rote learning and unquestioning acceptance, teaches that hadith cannot possibly be in conflict with the Quran. This would be true of hadith that are really from the Prophet. But history tells us that the hadith compilations by Bukhari and others were made between 200 and 250 years after the Prophet’s death. These compilations are the responsibility of Bukhari and others, not of the Prophet. The Prophet’s responsibility as God’s messenger was to convey the Quran....</span> </li><li><span style="font-family:Arial,Helvetica;">Some religious leaders label as apostates those who adhere to the Quran, accusing them of being anti-hadith. According to certain hadith, apostates are punished by being put to death. Are they not aware that leaders of Christian Church during the Middle Ages in Europe also put to death apostates from Christianity? Thus, this is not punishment under God’s law, but one from the age of ignorance which entered the hadith through the Torah (Old Testament), which had been tampered with. (Refer to Deut. 13:5-10) Do our people know that according to the teachings of the Quran, one is given full freedom to choose one's religion? Thus, killing someone for religion is totally forbidden by God and is a great sin.</span> </li><li><span style="font-family:Arial,Helvetica;">The study of the hadith has been developed into a complex one in Islam from the 9th to the 15th century. The early hadith scholars established a method of sifting out the weak hadith and retaining only the genuine ones. However, we must realize that knowledge develops, and one of the conditions for development is freedom to criticize. No philosopher, scientist or scholar is free of weaknesses, and one of the ways of overcoming weaknesses is through scientific criticism. We have seen the weaknesses of the method used by the early hadith scholars in the existence of many hadith which are in conflict with the Quran in <u>Sahih Bukhari</u> (Bukhari’s compilation of hadith that are regarded as genuine) and others.</span> </li><li><span style="font-family:Arial,Helvetica;">Now we need to review the definition of <i>sahih</i> or authentic hadith. Does it mean confirmed as genuine only on the basis of <i>isnad</i> (chain of narrators) or also on the basis of <i>matan</i> (meaning of text)? Between isnad and matan, which is the more important? As we are talking about the sayings and doings of the Prophet, the term sahih must be based on matan which is in line with the Quran, for the sayings and doings of the Prophet Muhammad could not possibly be in conflict with the teaching of the Quran.</span> </li><li><span style="font-family:Arial,Helvetica;">It is clear why we need to do a re-evaluation. Every Muslim believes in the Quran and puts it above all other teachings. Our problem is the Quran-illiteracy of Muslims whose language is not Arabic, and of Arab Muslims whose language is Arabic. They do not know which of the hadith taught to them are in conflict with the teachings of the Quran and which are not. Many false teachings have been slipped into the hadith by foes of Islam in those days (the Jews, the Christians, the Persians) to undermine Islam from within. If Muslims wish to be great again, and surely they do wish it, re-evaluating the hadith on the basis of the Quran and understanding and practicing the teachings of the Quran are unavoidable conditions.</span> </li><li><span style="font-family:Arial,Helvetica;">Certainly, when this re-evaluation is carried out, certain changes and adjustments will need to be made in our beliefs and practices. As these changes are made to correct and improve, we need not fear making them. In fact, we should welcome them. What we should fear is going on practicing wrong traditions after knowing them to be so.</span> </li><li><span style="font-family:Arial,Helvetica;">But these few changes and adjustments involve major matters:</span> </li><li><span style="font-family:Arial,Helvetica;">One, we must reject adulation of leaders. We must bow only to God. All human beings are equal--none higher or lower than the other. This will rekindle the spirit of <u>jihad</u> (struggling in God’s cause) among Muslims....</span> </li><li><span style="font-family:Arial,Helvetica;">Two, we must reject <i>taqlid </i>(un-questioning acceptance of human authority). We must use our minds to gain knowledge. We read all books, but critically. We learn from all teachers, but without forgetting our critical faculty. In this way, we shall inherit only the good from our ancestors; the bad we shall cast aside. Thus will the Islamic intellect blossom again.</span> </li><li><span style="font-family:Arial,Helvetica;">Three, we must reject fatalism. Our fates as individuals and as a nation is shaped by ourselves, not by <i>taqdir</i> (divine predestination). The law is: those who strive will attain; those who do not strive will not. Man cannot know his capacity until he tries. The Omniscient God knows everything from beginning to end, but man does not know what God knows. This change will revive the creativity of Muslims; and science, philosophy, art and technology will bloom again in the Islamic world.</span> </li><li><span style="font-family:Arial,Helvetica;">These are the three major changes we must make as individuals and as a people when we re-evaluate the hadith on the basis of the Quran and when we return to the Quran. Is this impossible? I think not. The best ways of making these changes can be discussed and decided by our leaders and intellectuals.</span> </li><li><span style="font-family:Arial,Helvetica;">As we have seen, the anti-hadith allegations hurled at us are the result of ignorance or misunderstanding on the part of the people and a handful of leaders who fear for their position and authority. These can be overcome through sincere and fair discussion. We all declare ourselves to be Muslims. What, then, prevents us from holding talks to find an amicable solution based on truth? If both sides are sincere, adhere to the spirit of brotherhood among the faithful, and base the talks on the Quran, as God commands, there is no reason why we cannot solve this problem.</span> </li><li><span style="font-family:Arial,Helvetica;">We have no intention of toppling the <i>ulama</i> (religious scholars or leaders) or wresting away their positions. We only want the Muslims, including the leaders and the intellectuals, in our country to adhere truly to the Quran.</span> </li><li><span style="font-family:Arial,Helvetica;">Some claim that this problem need not be re-opened as it was solved long ago. These people are like ostriches, burying their heads in the sand and saying there is nothing to worry about since they can see nothing! Islamic communities all over the world as well as in our country are bogged down with problems they cannot overcome. Why? Because we live in darkness. How could we see in the dark? We need to get out of the darkness by using a bright torch. That torch is the Quran.</span> </li><li><span style="font-family:Arial,Helvetica;">As I stated in the beginning of this letter, the time has come for Muslims and mankind in general to return to God’s teachings. Our society, both national and international, is hit by crisis after crisis; the only way we can overcome these is by returning to the teachings of the Omniscient God, i.e., the Quran. Such is the importance of the Quran to us and to the world.</span> </li></ul>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-62053409873547889902009-07-21T11:21:00.000-07:002009-07-21T11:25:31.655-07:00Conspiracy Against the Quranic Text<dir><p><span class="Apple-style-span" style="font-size: 18px; font-style: italic; ">Chapter From the book "Conspiracies against the Qur'an" by Dr. Sayed Abdul Wadud)</span></p></dir> <p>
<br /><i>"Nay but it (the Quran) is indeed a message of instruction. Therefore let whoso will, keep it in rememberance that it is in papers held in great honour, exalted (in dignity), kept pure and holy, (written) by the hands of scribes, honourable, pious and just." (80:11-16)</i> </p><i> </i><p><i>"It is for us to assemble it and to promulgate it. And when we have promulgated it, follow thou its recital (as promulgated). Nay more, it is for us to explain it." (75:17-19)</i> </p><i> </i><p><i>"We have without doubt, sent down the message and We will assuredly guard it (from corruption.)" (15:9)</i> </p><i> </i><p><i>"Or do they say, 'he has forged it'? Say: "Bring then a Sura like unto it, or call (to your aid) any one you can, besides God, if you are truthful." (10:38)</i>
<br /> </p> <p>Certain aspects of the conspiracies against the Quran described in the previous pages require further elucidation in the light of the Quranic teachings. One such conspiracy, as stated earlier, was about the very words of the Quran. This was an attempt to shake the Muslim belief that the words of the Quran and their sequence remained unchanged since they were revealed to the last messenger of God. Thus a propaganda was let loose to the effect that Muhammad did not leave the Quran with his followers in its present form and that the words of the Quran have been changing during the first century A.H.: and that some of the verses which were originally present in the Quran are no more there; and that some of the verses that are now present in the Quranic text, have been abrogated: and that because Muhammad himself did not know reading and writing it is not certain if the scribes, to whom he dictated, took notes correctly. </p> <p>The basis of the Islamic social order, is the conviction that the code of life we received through Muhammad and which was meant to channelise the human activities in the right direction, is from God and God alone. A slight deviation from this belief razes the whole structure of the Islamic social order to ground. We Muslims, also believe that revelation came to Moses and Jesus Christ, the messengers of God, which basically brought the same message as is given in the Quran; On the other hand, we believe that the Quran remains absolutely unaltered. From beginning to end, it is exactly the same as it was revealed to Muhammad. If any-body has the slightest doubt about it, it no more remains the basis of <i>'Deen'</i> (the Islamic social order) with him. Thus the conspiracy to create doubts about the Quranic words and their sequence was most pernicious. Let us recall our earlier statement that the non-Arab nations, who inspite of their overwhelming material superiority could not stand against the Arabian Muslims in the battle-field, decided to change their strategy. They apparently came into the fold of Islam but in fact they used their conversion as a means to shake Muslim conviction in the Quranic truth. Thus they succeeded in introducing a belief that <i>'Deen'</i> (Islamic social order) is contained not only inside the Quran but also outside it. So it became easy to change the entire concept of the basic teachings of the Quran. They took advantage of the Muslim's love and devotion to their Rasool and introduced the idea that the Ahadis attributed to him are at par with the Quran. Having done that, they based the information regarding the sequence and the mode of assemblage of the Quranic verses on Ahadis. This paved the way to forge statements about the Quranic words and their sequence, although Allah took upon Himself the safety of the Quran. </p> <p>Now let us examine dispassionately if it is possible to hold such Ahadis as genuine. We shall first describe the relevant Ahadis and then examine in the light of the Quran how far these are true. There is a book entitled <i>"Kitab al Masahif"</i> , written by Hafiz Abu Bakr Abdullah Ibne-Abi Daud Suleman Ibe-e-Ashat Sajistani, in which all traditions dealing with the compilation of the Quran are collected. This is used as a standard book of reference in this respect. The Ahadis quoted below are taken from this book.
<br /> </p> <dir> <dir> <dir> <dir> <dir><b> </b><p><b>(Contradictory and fictitious traditions about the subject)</b></p></dir></dir></dir></dir></dir> <p><b>That the Quran was compiled not by the Rasool himself but by Zaid Bin Sabit under instructions from Hazart Abu Bakr Siddiq:</b> </p><i> </i><p><i>Tradition (1) Imam Ibn Abi Daood relates from Zaid Bin Sabit, on his own authority - When Ahl-e-Yammama were murdered in large number s Abu Bakr Siddiq (1st caliph) sent for me (Zaid). Omar was also there. Abu Bakr Siddique said that Qarees (those who learn Quran by heart) have been murdered in an enormously large number and it is feared that the Quran shall become extinct. I would advise that the Quran be compiled early. I replied that how could I do a thing which the Rasool himself did not do. But they continued insisting upon it till I agreed. Thus I began a search for the Quranic verses written on places of paper, on stones, on dried leaves of date-palm and also searched for those people who had learnt it by heart, until only one verse, which the Rasool often used to recite, was left and that was also found later.</i> </p><i> </i><p><i>Tradition (2) Imam Ibn Abi Daood relates from Urwa Ibn Zubair, on his own authority, that when a large number of Q'areez were murdered, Abu Bakr Siddiq feared the loss of the Quran. He thus asked Omar and Zaud bin Sabit to sit at the door of the mosque and collect the Quranic verses from anybody who could produce two witnesses each in support their being genuine.</i> </p><i> </i><p><i>Tradition (3) Imam Ibn Abi Daood relates from Abd Khair, on his own authority, that he heard Hazrat Ali saying that blessed be Abu Bakr Siddiq who assembled the Quranic verses.</i> </p><b> </b><p><b>The Quran was assembled by Abu Bakr Siddiq himself and Zaid Bin S'abit had only a second reading on it:</b> </p><i> </i><p><i>Tradition (4) Imam Ibn Abi Daood, relates from S'alam and Kharja, on his own authority, that Abu Bakr Siddiq had assembled the Quran on papers himself and had requested Zaid Bin S'abit to have a second reading on it. Zaid refused but he agreed on the insistence of Omar. The scriptures thus compiled remained with Hazart Abu Bakr Siddiq till his death, the possession being succeeded by Omar till he died, and again by Hafsa (wife of the Rasool and daughter of Omar). Osman, when he became Caliph, sent for the scriptures but Hafsa first refused to part with but later agreed on the promise that they shall be returned to her. Thus Osman returned the scriptures after he got them copied. These remained with Hafsa until Marwan, in his time, got them burnt.</i> </p><b> </b><p><b>The compilation of the Quran started by Hazrat Omar (not by Hazrat Abu Bakr Siddiq) and completed by Osman (III Caliph).</b> </p><i> </i><p><i>Tradition (5) Imam Ibn Abi Daood relates from Yahya bin Abdur Rahman bin Hatab that Omar (II Caliph), determined to assemble the Quran, ordered all those who kept with them the Quranic verses which were earlier collected by them from the Rasool, to produce such verses before him based on evidence of two witnesses each. Thus he gathered all those pieces of papers, stones, wooden plates and date-palm leaves on which the Quran was written. Omar left the task of compilation of the Quran incomplete when he died and it was thus taken over by Osman (III Caliph) who followed the routine of his predecessor. During this period Khazima Ibn S'abit challenged Osman that he had missed two verses and these were ultimately taken over.</i> </p><b> </b><p><b>Alleged Differences on the Quranic Text during the Caliphate of Osman-</b> </p><i> </i><p><i>Tradition (6) Imam Ibn Abi Daood relates from Yazdi bi Moaviya, on his own authority, a story that Abu Musa Ash ari and Abdulla bin Masood read the following Quranic verse diffenently - One reading as "wa atimu ul hajja wal umrata lil bayt" and the other reading as</i> <i>"wa atimu ul hajja wal umrata lilah" (2:196)</i> </p> <p>Abdulla Bin Masood disagreed with the appointment of Zaid bin S'abit as the scribe of the Quran. </p><i> </i><p><i>Tradition (7) Imam Ibn Abi Daood relates from Ibrahim Nakhie, on his own authority that Osman ordered the destruction of all Quranic versions except his own. On this Abdullah bin Masood said, "O people! Hide the versions of the Quran that you posess because any-body who hides it, shall bring it along with him on the day of judgemnet."</i> </p><i> </i><p><i>Tradition (8) Imam Ibn Abi Daood relates from Abdulla bin Atba that Abdulla bin Masood disagreed with the appointment of Zaid bin S'abit as the scribe of the Quran and said, "O believers! I am being kept away from the task of scribing the Quranic text and this responsibility is entrusted to a person who was not even born to his infidel father at the time of my coming into the fold of Islam.</i> </p> <p>Just imagine the type of behaviour attributed to the companions of the Rasool whom the Quran describes as <i>"rahuma-u-baynahum" (48:29)</i> kind and affectionate towards one another. </p><i> </i><p><i>Tradition (9) Imam Ibn Daood relates from Ibn Shahab Zahri in conjunction with Ans Ibn Malik Ansari that when Syrian and Iraqi Muslims met each other in the battle of Azarbijan and Armenia, differences arose in the respective versions of the Quranic text that the two people rehearsed and there was a danger of conflict between them. Hazifa Ibn Aliman Informed Caliph Osman that he heard that differences are likely to arise amongst the Muslims, regarding the Quranic text, like the ones present amongst the Jews and Christians regarding their own scriptures. Osman got perturbed over it and sent for the script which was written by Zaid bin S'abit under instructions from Abu Bakr Siddiq and got it copied for circulation in various parts of the country. But when Marwan became the chief of Madina, he sent for the same script from Hafsa with the intention of burning it so as to avoid differences amongst the Muslims. Hafsa refused to hand over but the task of burning was completed after the death of Hafsa.</i> </p><b> </b><p><b>How was the Quran compiled during the days of Caliph Osman</b> </p><i> </i><p><i>Tradition (10) Imam Ibn Abi Daood relates, on his own authority, from Ayub who related from Abu Qalaba, that during the period of caliphate of Osman teachers of Quran differed from each other in the Quranic text, and the differences were thus carried to the pupils, so much so that Muslims began to call each other infidels on account of these differences. Osman warned them against this practice and advised them to unite on one version. Thus on very difference that arose, Osman often sent for a certain person who, he remembered, had collected the disputed verse from the Rasool directly. And on occasions, when such a person was away at some far off place, Osman noted the preceding and the following verses, leaving blank space for the disputed verse, which was filled up on his arrival. After the task was completed. Osman ordered the destruction of all other versions except the one compiled by himself.</i> </p> <p>The readers may please keep an eye on the contradictory statements and the suspicions that are being created, one after the other, regarding the Quranic text. </p><i> </i><p><i>Tradition (11) Imam Ibn Abi Daood relates from Masaab Ibn Saad, on his own authority, that Osman felt concerned on the people expressing doubts on the Quranic text only after 13 years of the death of the Rasool. He thus ordered them to braing to him all that they possessed regarding the Quran. They brought pieces of papers and hides on which the Quran was written. After the lot was collected. Osman sat inside inviting men individually, each stating each stating on oath that the material produced by him was the one collected by him from the Rasool directly. After the completion of this task, he enquired as to who was the best scribe amongst them and who was the person who knew the Arabic language best? They named Zaid bin S'abit and Saeed bin 'Aas respectively. Osman, thus, ordered Saeed to dictate and Zaid to write it down. This completed version of the Quran was criculated amongst the people</i>. </p><b> </b><p><b>The sequence of the Quranic verses was set by Osman.</b> </p><i> </i><p><i>Tradition (12) Imam Ibn Daood Relates from Ibn Abbas, on his own authority that he pointed out to Osman as to why did he place Sura 'Baraat' with Sura 'Anfal'. Osman replied that he thought Sura 'baraat' was a part of Sura 'Anfal', and that is why he (Ibn Abbas) did not point it out during the life time of the Rasool that it was not a part of Sura 'Anfal'.</i> </p><i> </i><p><i>Tradition (13) Imam Ibn Abi Daood relates from Abdul A'ala bin Abdulla bin Abdulla bin 'Aamir Qarshi, on his own authority, that after the script was completed Osman complemented his people by saying, "You have done well but there are some linguistic mistakes left but these the Arabs can correct themselves."</i> </p> <p>How fantastic that even after this some mistakes were left which Osman ignored. </p><i> </i><p><i>Tradition (14) Imam Ibn Abi Daood relates from 'Akrama Tai, in his own authority, that when the script, after compilation, was brought before Osman, he noticed certain mistakes in it and remarked that if the one who dictated was from Banu Hanzil tribe and the scribe was from Banu Saqif tribe, these mistakes would not have occurred.</i> </p><i> </i><p><i>Tradition (15) It is related from Saeed Ibn Jabeer that there are four words which are not correct in the Quran:</i> </p> <p> <i> 1- "As-sabi-oona" (5:69) 2- "wal muqeemina" (4:62) 3- "fa assadaqa wa akun min as saliheen" (63:10) 4- "inna hazzane la sahiraane" (20:13)</i>
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<br /><i>Tradition (16) Urwa said that when he pointed out to Hazrat Aisha (Wife of the Rasool) about the four mistakes pointed out above, she replied, "My nephew! It is the scribes who made these mistakes."</i> </p><i> </i><p><i>Tradition (17) Zubair Ibn Khalid asked Aban Ibn Osman about certain verse and he replied that it had been wrongly written by te scribes.</i> </p><i> </i><p><i>Tradition (18) Khalid Ibn Ays bin Sakhra Abi Aljaham relates that he read the script compiled by Osman and pointed out to him that it differs from the scripts possessed by the people of Madina at 12 different points. In order to remove this difficulty Osman got prepared copies of his own version for distribution, but this also could not serve the purpose because as Imam Ibn Abi Daood has mentioned, on his own authority, that even the scripts which were copied for despatching to different cities were different from each other at several hundred points. Not even that, Imam Ibn Abi Daood points out that these differences were present not only during the lifetime of the Rasool but even after that and that the present script of the Quran is the one finally corrected by Hajaj Ibn Yousaf who made amendments in Osman's script at eleven places.</i> </p> <p>In short, these traditions tell us that the present version of the Quran that we possess today was neither compiled by the Rasool nor by his companions but it is the one finally amended by Hajaj Ibn Yousuf about a century after the death of the Rasool. This was the period when traditions began to be recorded. The crux of the whole matter is that the conspiracy wants to assert that the Quranic text and the Ahadis are both at par with each other, as far as their care, recording and finalisation is concerned, and if the purity and authenticty of the traditions is doubtful, the same may be said about the Quranic text. The conspiracy wants to impress that the present Quranic text is not the one dictated by the Rasool himself but, rather, it is the one finally corrected by Hajaj Ibn Yousaf. </p> <p>This is only a brief extract from the book <i>"Kitab al Masahif"</i> written by Abu Bakr Abdullah Ibn Abi Daood of Baghdad (230-316 A.H.) who was held in great esteem by the traditionalists, the people and the Government of Baghdad. How far the traditions quoted above vary and contradict each other is apparent. That the Quran was compiled by Zaid bin S'abit under instructions from Abu Bakr siddiq (1st Caliph); that Abu Bakr Siddiq assembled himself and Zaid bin S'abit had a second look over it; that the assemblage of te Quran was started by Omar (II Caliph) and completed by Osman (III Caliph); that it was assembled during the caliphate of Osman only, by Zaid bin S'abit; that the sequence of the Quranic verses was arranged by Osman himself and so on. </p> <p>All these self-contradictory traditions are attributed to the companions of the Rasool who, according to the Quran, were the most truthful people. One can well imagine the poison these traditions can inject into the minds of the readers against the Quran and how much suspicion they can raise against its purity and integrity. If such traditions are relied upon there is no difference left between the Quran and the present versions of torah and Bible which we believe are not in their original forms as revealed to Moses and Jesus Christ respectively. On the basis of these traditions, the non-Muslim Orientalists ask us today to explain as to how could the Quran be called a safe and unaltered book. Thus a learrned orientalist, Arthur Jaffery has collected all such diverse and contradictory traditions regarding the compilation of the Quran in his book entitled, <i>Material for the History of the text of the Quran</i>. He has particularly mentioned that it may not be taken in the spirit that his book has been compiled by a non-Muslim. The authority for it, he said, is no less than the famous book <i>"Kitab al Masahif". </i>Thus he has tried to challenge our claim that the Quran we possess today is exactly the same that was revealed to Muhammad. </p> <p>This particular conspiracy against the Quran by the non-Arabs is very unfortunate indeed but fortunately the <b>Quran itself stands as a witness against it and is sufficient by itself to explode the myth of this conspiracy.</b> Still more unfortunate is the fact that our Mulla is holding these traditions as a sacred trust. When it is said that such traditions cannot form part of the basis of our <i>'Deen'</i> because they were not given to Muslims by the Rasool, in the form of a safely compiled book, the reply comes from Mulla that the same is the case with the Quran, so that the Ahadis and the Quran are at par with each other as far as their safety and integrity is concerned. But, on the other hand, the verses of the Quran are so explicit, so logical and so dynamic that no argument by Mulla or anybody else can stand against it. </p><b> </b><p><b>Now let us examine how far the Quran itself throws light on the subject under discussion-</b> </p><i> </i><p><i>The Quran has laid great stress on writing.</i> The permanent records of speech can be kept only in a written form because the spoken words when uttered are lost for ever like the breath which carried them. As the divine message was to spread far and wide through time and space, and the message was not carried to individual human beings, written speech formed the nucleus for te spread of human knowledge and even by other messengers of God long before him. How much emphasis the Quran laid on writing is apparent from the fact that the very first revelation the came to Muhammad was in the following words: </p><i> </i><p><i>"Proclaim that your sustainer is the bestower of greatness; He Who taught the</i>
<br /><i>use of Pen; taught man that which he knew not." (96:3-5)</i> </p> <p>Again it is said: </p><i> </i><p><i>"We bring into evidence the pen and that which they write." (68:1)</i> </p> <p>How much importance the Quran gave to writing and how freely the writing of documents was in practice during the period of quranic revelation is apparent from the following verse;
<br /> </p><i> </i><p><i>"O you who believel when you deal with each other in transactions involving future obligations in a fixed period of time, reduce them to writing." (2:282)</i> </p> <p>It is further said in the same verse:
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<br /><i>"Disdain not to reduce in writing (you contract) for a specific period, whether it be small or big." (2:282)</i> </p> <p>It can readily be inferred from the above that when it is not allowed to leave in doubt the matters related to ordinary mutual transactions, how could the writing of the Quran, the final message for the guidance of mankind, be ignored. That is why the first revelation that came to Muhammad impressed upon him the importance of reducing the verbal message into writing. </p> <p>About the non-believers the Quran says: </p><i> </i><p><i>"Or is it that the unseen is in their hands, so that they can write it down." (68:47)</i> </p> <p>The verse points out that the unseen is not within the knowledge of non-believers otherwise they could have written it down for their own guidance or for the guidance of others, as was being done in the case of Quran. </p> <p>Secondly it is far from expectation that Muhammad did not learn writing after the first revelation instructed him to do so. In fact it is clear from the verse that follows that he remained unlettered only as long as the revelation did not come to him:
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<br /><i><wa>qablihi min kita_biw wa la_ tahut tuhu_ biyaminika izal lar ta_bal mubtilu_n</wa></i> </p><i> </i><p><i>"And you were not able to recite a book before this (revelation), nor were you able to transcribe one with your right hand: in that case indeed those who follow falsehood have doubted." (29:48)</i> </p> <p>The word <i><qablihi></qablihi></i> in this verse is significant which means <i>"before this revelation came." </i>Thus the Quran has put the record straight that Muhammad could read and write after the start of revelation. </p> <p>Next comes the Quranic evidence that Muhammad himself used to write the revealed verses which he then dictated to others. Thus it is said:
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<br /><i><wa>ak tatabaha_ fahiya tumla_ alaihi bukrataw wa asila</wa></i> </p><i> </i><p><i>"And they (non-believers) say (these are) the tales of the ancients which he (Muhammad) has written down and which are dictated before him morning and evening." (25:5)</i> </p> <p>Here the word <i>"aktatab" </i> is significant which means <i>"to take notes especially when a second person is dictating."</i> </p> <p>Moreover the practice of keeping written records of revelation started centuries before the Quran was revealed. To reduce the verbal divine message into writing was not a new thing to start with. </p> <p>Thus the Quran says: </p><i> </i><p><i>"Mankind was one single nation and God sent messengers with glad tiding and warnings and with them He sent the book in truth, to judge between people in matters they differed." (2:213)</i>
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<br /><i>"We sent our messengers with clear signs and sent down with them the book and the balance." (57:25)</i> </p><i> </i><p><i>"And when there came to them a messenger from God confirming what was with them, a party of the people of the book, threw away the book of God (Quran) behind their backs, as if it had been something they did not know." (2:101)</i> </p> <p>The holy Quran has used the word <i><kitab></kitab></i> 'book' for itself at so many places. Scattered written sheets of paper are never called a book. A book is a treatise written on a number of sheets which are fastened together. After <i>'Sura Fateha'</i> the opening chapter, the Quranic text begins with the following verse- </p><i> </i><p><i><za_likal> </za_likal></i></p><i><i> </i><p><i>"Here is the book, in it there is no ambiguity, uncertainty or psychological complex. It is a guidance to those who save themselves from the consequences of going against the Divine laws." (2:1)</i> </p> <p>At hundreds of other places the Quran has called itself a book in different contexts. The Quran is a book which is a collection of various <i>"Sura"</i> chapters. Thus in support of the truth contained therein, the Quran challenges the vain-glorious opponents of Muhammad who doubted the revelation of the Quran and said that he (Muhammad) composed the verses himself, in the following words: </p><i> </i><p><i>'Or do they say, "He forged it"? Say: "Bring then a Sura like onto it." (10:38)</i> </p><i> </i><p><i>"Or they may say, "He forged it". Say, "Bring you then ten Suras forged like unto it." (11:13)</i> </p> <p>Again it is repeated: </p> <p>
<br /><i>""Say: "If the whole of mankind both civilised and uncivilised were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support." (17:88)</i>
<br /> </p> <p>Thus the whole world is challenged to produce a book like this and it has not been able to produce one. Its beauty, standard and purity is a proof by itself that it is a book revealed by Allah and compiled by one to whom it was revealed. </p> <p>The Quran is a book which was not only written but also rehearsed side by side with its gradual descent. Thus it is said: </p><i> </i><p><i>"Recite from the book what has been revealed to you." (29:45)</i>
<br /> </p><i> </i><p><i>"And recite (and teach) what has been revealed to thee of the book of thy Rabb: None can change His words." (18:27)</i> </p> <p>But in spite of all this, when the non-believers persisted in their opposition to the Quran, they were questioned in the following words: </p><i> </i><p><i>"Is it not enough for them that We have sent down to thee the book which is rehearsed to them?" (29:51)</i> </p> <p>Again it is said: </p><i> </i><p><i>"Or have you a book through which you learn?" (68:37)</i> </p> <p>It clearly indicates that Quran is a book which was written and compiled side by side with its revelation and that Muhammad and his companions used to read the book. The non-believers were asked whether they also get a revelation like this and whether they also write it down and then rehearse as is done by Muhammad and his companions. This also indicates that the verses of the book had a regular order and sequence, so thay could be rehearsed by the Rasool and his followers. </p> <p>The Quran was composed in the from of a book which was absolutely safe from corruption and invention: </p> <p>
<br /><i>"Furthermore I call to witness the location of the heavenly bodies and that indeed is a mighty witness if you but know that this is indeed the Quran, which benefits humanity by raising its stature without lowering its dignity, in a book well guarded which none shall touch (or be benefited) but those who are clean (in body, mind, thought and attention); a revelation from the Sustainer of the universe." (56:75-80)</i> </p> <p>The sociological laws given to mankind through the messengers of God are the reflections of the fundamental laws that govern the organization of all matter at all levels which indicates that the law-giving authority is One. The stars follow courses, exactly computed, which are controlled by laws that are immutable.
<br /> </p> <p>So are the laws contained in the holy Quran for the guidance of mankind immutable, and if followed, produce results which never change. Thus the Quran is preserved in the form of a book which lies absolutely safe since it was revealed. But only those people can be benefited by it who have a clean and unbiased mind, free from prejudice and fixed notions. </p><b> </b><p><b>Material used by Muhammad for writing the Quran-</b> </p> <p>The Quran points out that the book, the exactness of which is compared above with the controlled movement of the stars, was recorded by Muhammad and his companions, not on places of stones, nor on date-palm leaves, nor on pices of bones but on parchment paper. </p> <p>In the verses given below five things are produced as a witness to support the truth that the way of life followed by non-believers shall bring destruction, and one of these five things is the Quran written on parchment scroll. Thus it is said: </p> <p> <i><wat>Wa kita_bim mastu_r Fir raq qim manshu_r Wal baitil ma mu_r Was saqfil marfu_Wal bahril masju_r In na aza_ba rab bika lawa_qi</wat></i>
<br /> </p><i> </i><p><i>"By the mount (of Revelation), <b>by the book inscribed on parchment unfolded</b>, by the much-frequented house (Kaba), by the canopy of outer space raised high, by the ocean filled with swell; Verity, the doom of thy Lord will indeed come to pass." (52:1-7)</i> </p> <p>So far we have learnt from the verses described above that the Quran was present with Muhammad in the form of a written book, in a specific order and sequence, and that is was written on a parchment scroll. </p> <p>The holy Quran describes further the distinctive marks of the scribes who used to write the Quran in the presence of Muhammad. Thus it is said:
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<br /><i>"Look! This Quran is indeed a message of instruction, therefore let whoso will keep it in remembrance that it is in papers held in great honour, exalted (in dignity), kept pure and holy, (written) by the hands of scribes, honourable, pious and just." (80:11-16)</i> </p> <p>It is abundantly clear from the above verses that the Quran was dictated, as soon as it is was revealed to Muhammad, to the scribes who were honourable, pious and just. Thus the question of any addition, alteration or invention does not arise. This process of dictation, from the original text kept by Muhammad himself, continued day and night. How could it be possible, otherwise, for a book to remain a code of life for all future generations of mankind. </p> <p> <b>The practice of learning the Quran by heart was prevalent during the days of Muhammad and still continues from the last 14 centuries:-</b> </p> <p>We learn from the above description that the Quran laid great stress on writing and that the Rasool and his companions were devoted to the practice of recording the revealed message. But if we cast a glance at the history of the world and the revolution that took place in the past, we learn how the great treasures of knowledge had been destroyed. The Christians had the Bible in written form. The Jews took pain keep the Torah well protected, so much so that a copy if it was kept locked up in a box which was held in great honour. But the invasion of Bakht Nasr and the onslaught of Romans deprived both the people of their sacred books for ever. Similarly the great Egyptian civilization was razed to the ground by the Greeks. Thus even to keep the record of knowledge in written form is not enough. It becomes still more safe if certain thing is also learned by heart in succession. Both these safeguards for the preservation of knowledge, combined together, assure the greatest measure of safety. </p> <p>We noticed above the measures adopted by the Rasool and his companions for keeping the written record of the Quran. Now let us turn the other aspect i.e. the learning of the Quran by heart. The Rasool was intructed, in the very begining of the period of revelation, in the following words:
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<br /><i>"O the creature of harmony and single mindedness in the ranks of your followers! Stand (to prayer) by night, but not all night; half of it or a little less, or a little more and recite the Quran in slow well arranged and integrated stages (so as to enable your companions to follow closely its sequences, deep meaning, significance, beauty proportion.)" (73:1-4)</i> </p> <p>Though it was the Rasool who was given this instruction in particular, in fact it was meant for the whole Muslim community who faithfully followed this practice. But as the volume of the Quranic text gradully increased and at the same time the responsibilities for the establishment and maintenance of Islamic Social Order increased, it was no longer possible to recite the whole of the Quran every night. So the Divine instructions for the recitation of the Quran were modified. Thus it is said in the last verses of the above -said chapter:
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<br /><i>"Your Cherisher and Sustainer knows that you stand forth (to prayer) nigh two - thirds of the night, or half the night, or a third of the night and so does a party of your companions. But Allah apoints the measures of day and night, and he knows that you are unable to keep count thereof. So He has turned to you (in benevolence): read you, therefore, of the Quran as much as may be easy for you." (73:20)</i> </p> <p>But history tells us that the practice of recitation of the whole of the Quran in one night continued and stills continues especially during the holy month of Ramazan. The result is that the learning of the Quran by heart has remained the practice amongst the Muslims for the last fourteen centuries. The number of <i>'Haffaz'</i> (those who learned the Quran by heart) has been and is by no means small in every part of the Muslim population all over the wold. Thus it is said: </p><i> </i><p><i><bal> </bal></i></p><i><i> </i><p><i>"Nay, this Quran is a collection of explicit verses contained in the hearts of those endowed with knowledge." (29:49)</i> </p> <p>There is yet another aspect of the Quran worth mentioning. The sequence of the Quranic verses and their assemblage in the form of a book were instructed by Allah by means of revelation: </p><i> </i><p><i>"Move not thy tongue (concerning the Quran) to make haste therewith. (Rest assure) it is for Us to assemble it and to promulgate it. And when We hve promulgated it, follow thou its recital (as promulgated). Nay more, it is for Us to explain it (and make it clear)." (75:16-19)</i> </p> <p>Here it is impressed upon the Rasool not to be impatient in reciting a message before the revelation is firmly grasped by him, because Allah took upon Himself the collection, the correct recital and the explanation of the Quran. </p><b> </b><p><b>Now let us recount the facts gathered so far, from the Quran itself, regarding the safety of the Quran-</b> </p><i> </i><p><i>1. In the very first revelation to Muhammed, the importance of writing was impressed upon him, as a written document is much more authentic and beyond suspicion.</i> </p><i> </i><p><i>2. Muhammed remained unlettered only till the time revelation came to him.</i> </p><i> </i><p><i>3. After the start of revelation, Muhammed used to dictate the revealed verses to his companions immediately after they were revealed and this become a regular practice.</i> </p><i> </i><p><i>4. The Quran has called itself a book at scores of places and it is apparent that scattered leaves are not called a book.</i> </p><i> </i><p><i>5. The Quran is a collection of various chapters.</i> </p><i> </i><p><i>6. The copies of Quran were present with the Muslims during the lifeime of Muhammed and they used to read it by sight.</i> </p><i> </i><p><i>7. The material used for writing the Quran was large pieces of unfolded parchment.*</i> (i)
<br /> </p><i> </i><p><i>8. The scribes to whom the Rasool dictated the Quranic verses were most honourable, and pious men of great integrity.</i> </p><i> </i><p><i>9. The Rasool and his companions used to recite the whole Quran every night which indicates that the words of the Quran had a regular sequence.</i> </p><i> </i><p><i>10. Men and woman learnt the Quran by heart and thus it was safety preserved in the memory of a vast number of Muslims during the lifetime of the Rasool.</i> </p><i> </i><p><i>11. Allah took upon Himself the assemblage, the correct recital and the explanation of the Quranic verses, by presenting a subject in various ways and different contexts.</i> </p> <p>Then comes the great proclamation: </p><i> </i><p><i><inna_> </inna_></i></p><i><i> </i><p><i>"We have, without doubt, sent down the message and We will assuredly guard it (from corruption)." (15:9)</i> </p> <p>Again it is said: </p><i> </i><p><i> <..wa in nahu_ lakita_bun aziz-La_ yatihil ba_tilu mim baini yasaihi wa la_ min khalif tanzilum min hakimin hamid</i>
<br /> </p><i> </i><p><i>"..Indeed it is a book of exalted power (whose prescribed way of life is bound to dominate). No falsehood can approach it, from before or behind it (i.e., openly or secretly). It is sent down by One full of wisdom and worthy of praise." (41:41-42)</i>
<br /> </p> <p>Thus the Quranic text has been guarded eternally from corruptions, inventions and accretions, even if the whole world is bent upon destroying it. </p><b> </b><p><b>The Quran as viewed by non-Muslim Historians-</b> </p> <p>It is an established fact that the Quran which we processes today is exactly what was revealed to the last messenger of God, Muhammed. This view is held not only by those who believe in the Quran but also by those who have scrutinised this aspect of the Quran purely from the research point of view. The famous orientalist Caroness Margaret Von Strein writes:- </p><i> </i><p><i>"Though all the Divine scriptures were revealed by God yet the Quran is the only scripture which has not undergone even the slightest alteration and is safe in its original form."</i> </p> <p>Hortwig Horchfeld writes in his book entitled:<i> New Researches into the Composition and Exegeses of the Quran</i>- </p><i> </i><p><i>"The research workers of the modern age agree on the point that the present version of the Quran is the exact copy if the original script which was written by Zaid Bin Sabit abd its text is exactly the same as was given by Muhammed".</i> </p> <p>It is stated <i>Encyclopedia Britannica</i>, under the heading of Quran:- </p><i> </i><p><i>"All efforts of the European research workers to prove later additions in the Quranic text have proved absolutely futile."</i> </p> <p>Sir William Muir writes in his book titled, <i>Life of Muhammed</i>:- </p><i> </i><p><i>"Otherwise all sorts of external and internal evidence in there to prove that we have exactly the same Quranic text which Muhammed gave (to his followers) and used himself."</i> </p> <p>That the Quran remained absolutely safe and unaltered, since it was revealed, is thus a proved fact admitted even by the non-Muslim research scholars. </p> <p>Above-described is the direct evidence in support of the safety of the Quran, from the Quran itself and also the views of the non-Muslim research workers. </p><b> </b><p><b>The characteristics of the Quran as a Book-</b> </p> <p>Next we shall describe some of the verses in which the Quran calls itself a 'book'. The object being to illustrate the various characteristics of the book and the degree of its excellence, so that a reader may be able to judge himself, whether a book of this calibre which was to serve as a guide to mankind for all times to come, could be in a uncared for on pieces of stones, bones and leaves etc., without being complied in a regualr and orderly manner by one who was not its recipient but also a deliverer and whose responsibility also included the establishment of a social order subject to the Divine message. Thus it is said:
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<br /><i>"This Quran is not such as can ever be originated by anybody other than Allah; But it is a confirmation of (revelations) that went before it, and is a detailed code wherein there is no doubt that is from the sustainer of the worlds."</i> <i>(10:37)</i> </p><i> </i><p><i><<b>Tanzil</b>ul kita_bi la_ raiba fihi mir rab bil a_lamin. Am yaqu_lu_naf tara_r bal huwal haq qu mir rab bika litunzira qaumam ma_ ata_hum min nazirim min qablika la al lahum yahtadu_n</i> </p><i> </i><p><i>"This is the gradual and systematic descent of the book in which there is no doubt that it is from the One Who brings up the universe from the point of its origin to the point of its final destination. Or will they say, "He (Muhammad) has forged it? Nay it is the finally established truth from the sustainer."</i> <i>(32:2-3)</i> </p> <p>The word <i>"Tanzeel"</i> in the verse significant. It means to place things in an orderly manner and in appropriate place respectively. It indicates that revelation of the Quran is not a subjective thing. It is not the product of Rasool's brain. But it was given to him objectively. It is not a thing that was discovered but, on the other hand, it was revealed. The word <i>"Tanzeel"</i> has occurred at so many other places in the Quran. As for example: </p><i> </i><p><i><tanzilul> </tanzilul></i></p><i><i> </i><p><i>"The gradual and systematic descent of this book is from Allah power and wisdom are boundless."</i> <i>(39:1,45:2,46:2)</i>
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<br /><i>"A book which We have revealed unto thee, that it might lead mankind out of the depths of darkness into light so as to put them on the way planned by their Sustainer who is exalted in power and worthy of all praise." (14:1)</i> </p><i> </i><p><i>"And We sent down the book to thee for the express purpose that thou should make clear to them those things in which they differ, and that it should be a guide and pattern of nourishment to those who believe."</i> <i>(16:64)</i> </p> <p>At several other places the Quran has been called, <i>"Kitab un mubeen". </i>A word with the root ("B"-"Y"-"N" ) which means <i>'to disclose what is hidden', To make things manifest and explicit</i>. It is opposite of the word <i>"katmun"</i> which means <i>'to hide'</i>. Thus the Quran is a book, a code of life, which discloses hidden realities. </p><i> </i><p><i><alif> </alif></i></p><i><i> </i><p><i>"These are the verses of the book, the Quran that expresses itself clearly and explicity." (15:1, 27:1)</i> </p><i> </i><p><i>"These are the verses of the book that is explicit. <kitab> </kitab></i></p><i><i> </i><p><i>"We swear by the book that is explicit.<wal> <i>(43:2, 44:2)</i> </wal></i></p><i> <p>The Quran has been called <i>"Kitab bil Haqq"</i> which means it is a finally proved and established truth, a reality that cannot be challenged, a constructive code of life. </p><i> </i><p><i>"That is because Allah sent the book with a finally proved and established truth gradually and orderly, <nazzalal> <i>(2:176)</i> </nazzalal></i></p><i> <p>
<br /><i>"He has sent down to thee, step by step, the book with the reality that cannot be challenged, <nazzala> <i>(3:3)</i> </nazzala></i></p><i><i> </i><p><i>We have gradually sent down the constructive book, <inna_> </inna_></i></p><i><i> </i><p><i>"These are the signs from the book which has been sent down to thee from thy sustainer as a finally proved and established truth <tilka> </tilka></i></p><i> <p>The code of life given in the Quran has been called <i>"Mubarak" </i>A word with the root ("B"-"R"-"K") which means, <i>"Preservation, stability, growth, development and manifestation."</i> The word is characteristic of the phenomena relate to the origin of life on the earth. Thus it said:
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<br /><i>"Here is the book, a code of life which We have gradually revealed to promote preservation, stability, development and manifestation of human potentialities <kitabun> <i>(6:155)</i>
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<br /><i>"Here is the book which We have revealed to thee, providing preservation, stability, development and manifestation to human potentialities, <wa> </wa></i></kitabun></i></p><i><i><i> </i><p><i>"This is the book whose verses are explained in detail (so that there remains no ambiguity); a Quran whose language is clear and explicit for men of knowledge." (41:3)</i> </p><i> </i><p><i>"Shall I seek for judge other than God? When it is He Who has sent unto you the book explained in detail."</i> <i>(6:114)</i> </p><i> </i><p><i>"We have explained to mankind by displaying different aspects of things in the Quran with every kind of similitude."</i> <i>(18:54)</i>
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<br /><i>"Allah has revealed the message from time in the from of a book such a way that it has reached its height in balance and proportion. It is consistent with itself (yet) repeating (its teaching displaying its various aspects)." (39:23)</i> </p> <p>The Quran is not a book which contains imaginary descriptions. It is rather a code of life. </p><i> </i><p><i>"We have not instructed (Muhammad) in poetry (false, and imaginary descriptions). Nor does it suit a person (who has come with a revolutionary message). This is no less than a code of life and a Quran that makes things manifest and explicit."</i> (39:69) </p> <p>The Quran has been called <i>"Kitab in Hakeem" </i>A word with the root ("H"-"K"-"M") which means, <i>"To harness, To place a thing in proper perspective and exact proportion."</i> </p> <p>Thus it is said: </p><i> </i><p><i><tilka>. </tilka></i></p><i><i> </i><p><i>"These are the verses of the book which places things (related to human problems) in their proper position and provide them the exact proportion." (10:1)</i> </p><i> </i><p><i><tilka> </tilka></i></p><i><i> </i><p><i>"These are the verses of the book which harnesses the human activities in the right direction and provides guidance and pattern to those who lead a life of balance and proportion." (31:2-3)</i> </p><i> </i><p><i>"This is the book the laws of which are based on permanent values, <kitab> <i>(11:1)</i> </kitab></i></p><i> <p>The Quran is the complete and the final code of life revealed by Allah. It provides guidance for the development of human personality as well as the smooth running of the human society as truly today as it did 1400 years ago and it shall remain as such for all times to come. Anything constructive that we find in the human world today is in consonance with this code; and anything positive, constructive and lasting, which man is in search of, shall be available from this very source. Anything repugnant to this code of life is bound to be negative. Destructive and pershable. Humanity is bound to adopt this code of life, may be willingly or after trails and errors: </p><i> </i><p><i>"wa innahu la Kitabun Aziz"</i> </p><i> </i><p><i>"And indeed it is a book whose code of life is bound to dominate." (41:41)</i> </p> <p>Now let the reader judge for himself. Is it not fantastic to allege that the Quran, after it was revealed, was left uncared for, for a century or so, in a haphazard manner, scattered on pieces of stones, bones and leaves etc. Is it necessary to seek the help of the intriguers, conspirators and the Muslim priests to find out how and by whom the Quran was compiled in the form of a book? In the words of the Quran itself- </p> <p>(1) It is not a forged book. </p> <p>(2) It is a confirmation of the revelation which went before it and is a criterion of differentiation between right and wrong. </p> <p>(3) It places things related to human problems in an orderly manner, in correct perspective and in exact proportion. </p> <p>(4) It is a book which discloses hidden realities of life. </p> <p>(5) It is a constructive book. </p> <p>(6) It is a book whose code of life promotes preservation, stability, growth and manifestation of human personality as well as society. </p> <p>(7) It is a book which explains itself. </p> <p>(8) It is not poetry (false, futile, and imaginary description). </p> <p>(9) It is a book whose laws are based on permanent values. </p> <p>Can a revealed book of this standard which, according to the Quran itself, was dictated gradually and in bits, simultaneous with its revelation, to the most honourable and pious scribes who were men of great integrity: and then copied, learnt by heart and rehearsed daily by a large number of believers, and whose safety Allah took upon Himself, be said to have been left uncared for? </p> <p>
<br /><span style="font-size:85%;">* (i) "Incidentally a friend of mine, who just had a glimpse of the proof of this chapter while under print, brought to my notice that a Christian Missionary often poses a question, "Where is that parchment paper, on which the Quran was dicated by Muhammed to his scribes?" I explained to him that after the publication of this book of mine, the manuscript on the writing of which I have put in great labour, shall lose its importance. After a few years probably I may not be able to find it out myself. Similarly after the Quran got circulated far and wide, through writing and through the memory of thousands of those who learnt it by heart in the presence of the Rasool, the preservation of the original parchment paper remained no more a matter of great significance. Moreover the companions of the Rasool being men of action, became more absorbed in putting the Quran into action, aftr they grasped it firmly in their memory as well as in a written form; and after the great proclamation the like of which, the world has never heard of:</span> </p><i><span style="font-size:85%;"> </span></i><p><i><span style="font-size:85%;">"We have without doubt sent down the message and We will assuredly guard it." (15:9)</span></i> </p><span style="font-size:85%;"> </span><p><span style="font-size:85%;">The material world is destructible but not the words of the Quran. After 1400 years, today, there is not a single copy of the Quran which is different from the other even in a small dot; and there is an uproar in the Muslim world if somebody recites or writes down a word of the Quran in a different way. I counter-pose the question, "Is that the case with the Bible or any other revealed book?" Such frivolous objections against the Quran are not new ones. Non-believers raised such objections even during the lifetime of the Rasool. Along with their ridiculous preconditions for the acceptance of the Quranic truth, such as:</span> </p><i><span style="font-size:85%;"> </span></i><p><i><span style="font-size:85%;">"We shall not believe in thee until thou cause a spring to gush forth for us from the earth; or until thou have a garden of date-trees and vines, and cause rivers to gush forth in their midst carrying abundant water; or thou cause the sky to fall into pieces, as thou say shall happen against us; or thou bring God and angels before us face to face; or thou have a house adorned with gold; or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us (from above) a book that we can read." (17:90-93)</span></i> </p><span style="font-size:85%;"> </span><p><span style="font-size:85%;">The above-said question raise by the Christian missionary is not an endeavour to find out the reality but is only a manifestation of the perverted mental outlook.</span> </p><i> </i><p><i>Note: The book, "Conspiracies against the Qur'an" by Dr. Sayed Abdul Wadud" is available from Dost Associates, Al-Kareem Market, Urdu Bazar, Lahore 54000, Pakistan Tel/Fax: (92-42) 7122981, E-mail: shahid.adil@usa.net, tluislam@brain.net.pk </i> </p></i></i></i></i></i></i></i></i></i></i></i></i></i></i></i></i>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-1026772504979908492009-07-21T11:18:00.000-07:002009-07-21T11:20:12.657-07:00THE CHRISTIAN KINGDOM OF SAUDI ARABIA<div>THE CHRISTIAN KINGDOM OF SAUDI ARABIA</div><div><br /></div><div>Abdelouahed ELKEZIZ</div><div>SECRETARY GENERAL</div><div>Organisation of the Islamic Conference</div><div>October 2003</div><div><br /></div><div><br /></div><div>In the recent turn of events happening on the world stage the ummah has again come under the criticism and the scrutiny of the world in general and the West in particular.</div><div><br /></div><div>After the tragic attacks of the September 11, 2001 the President of the United States Mr George Bush gave a televised speech where he chose to address the Muslim world directly. There was no accusation made against the Muslims of the world but it was clear that Mr Bush did not address any other faith or religion in his address. Then the call to be "either with us or you are against us" was made which sounded more of a threat and again aimed at the ummah.</div><div><br /></div><div>After the event of the September 11th, there has been a very resurgent interest in Islam and the Muslim ummah but unfortunately not in a positive manner. There is a great interest now among the West and the world at large to look at Islam with a view to pinpoint at what is wrong with the Muslims.</div><div><br /></div><div>The recent comment by the American Deputy Undersecretary of Defense for Intelligence Lieutenant General William G Boykins that the Muslims are worshippers of idols and that Muslims are violent terrorists only highlights the real feelings and attitudes of the Christian West towards the ummah.</div><div><br /></div><div>I would like to take this opportunity to address the West and the whole world directly and provide some explanation which may help to allay the fears of the West. The gist of my message is that the ummah of today shares a common heritage with the Western world. And when I say the Western world I mean that part of the world which derives its philosophy from the Christian religion and the teachings of the Bible and the Scriptures.</div><div><br /></div><div>Though it may not be fashionable to associate religion with anything in the West today, nevertheless the idea of Christian values, Christian virtues and Christian civilization is not fully out of vogue yet in the West.</div><div><br /></div><div>I have chosen to call this message 'A Common Heritage: The Christian Kingdom of Saudi Arabia'. I must insist that I mean no disrespect to the Kingdom of Saudi Arabia or to any one else whether Muslim or Christian but merely to show that many of our beliefs and accepted teachings are from a common heritage. There is more that connects the largely Christian West and the Muslim ummah together than sets us apart.</div><div><br /></div><div>The ?Muslim ummah? is also practicing Christian beliefs but derived largely from the Old Testament of the Christian Bible. The Christians and the West need not worry about "reactionary" Islam or now the more in vogue "terrorist Islam".</div><div><br /></div><div>The West can and should actually embrace their brethren in the Muslim ummah and welcome us as brothers in faith. The religion practiced as Islam today has evolved much from the time of the Prophet Mohamed and it has changed a lot along the way to reach the shape it is now. In the beginning there was a very simple Islam that was revealed to the Prophet which was sufficiently encapsulated in just one book which is the Quran. But due to the close and very congenial relations between the early Muslims and the old Christians many acceptable beliefs from Christianity have been added to Islam.</div><div><br /></div><div>Today what is often considered as part of Islam like the covering of the head for women, which has become a point of much discussion in the West, is actually not found in the Muslim holy book the Quran. It is therefore not part of the original teachings of the Prophet Mohamed. Rather it is taken from the Christian Bible and incorporated into the religion because we considered it as an acceptable belief.</div><div><br /></div><div>Similarly many of the beliefs that are considered Islamic are actually derived from the Jewish scriptures and Christian scriptures. This happened after the time of the Prophet Mohamed. This is simply because after the Prophet Mohamed many Muslim scholars were converts from Christianity, Zoroastrianism and Judaism. Religion was not used to divide but instead the scholars and doctors sought to seek common grounds between them. Hence they were allowed to incorporate their old beliefs from Christianity and Judaism into Islam. To such an extent that the practiced ?Islam? of today is often a verbatim manifestation of the Christian Bible and the Jewish scripture. None of these Biblical teachings were known to the Prophet Mohamed and they cannot be found in the Quran at all but I am happy to tell you that the scholars of Islam are unanimous in accepting these beliefs as part of our religion today.</div><div><br /></div><div>Therefore our practices like the covering of the head for women should not be contentious at all. Other than the head covering for women, our other practices like ....</div><div><br /></div><div>- circumcision of males</div><div>- punishment of stoning to death for adultery</div><div>- punishment of stoning to death for apostasy</div><div>- wearing of beards for men</div><div>- dietary prohibition of many types of food</div><div>- belief of displaying holy writings on the wall</div><div>- belief that woman is created from man</div><div>- collection of religious tithes or zakat</div><div>- injunction against graven images like statutes, sculptures, human and </div><div> animal life forms</div><div>- religious injunction that menstruating women are spiritually unclean</div><div>- ritualized blessing of "Amen" said in the mosques</div><div>- concept of "aqedah" as faith</div><div>- animal sacrifice "aqeqah" for the birth of children</div><div>- celebration of the festival of Eid at the end of Ramadan</div><div><br /></div><div>.... are all derived from the Christian and Jewish scriptures. This list is only the beginning. It is not exhaustive. These beliefs are not found anywhere in the Quran which is in fact the earliest and only teaching of the Prophet Muhammad. But these teachings can be found in very exact detail in the Christian Bible and the Jewish scriptures.</div><div><br /></div><div>The Christian West should therefore credit it to the great tolerance and absorption of the early scholars and generations of the Muslim ummah, many of whom were converts from Christianity and Judaism, that they were able to bring with them a vast spectrum of Christian and Jewish beliefs which were accepted and are practiced by Muslims as part of Islam today. Therefore there is no need for the Christian West or the Judeo-Christian world to be apprehensive about Islam.</div><div><br /></div><div>As the Secretary General of the Organization of the Islamic Conference (OIC) I would like to take this opportunity to enlighten the Christian West and the Muslim ummah as well about our common heritage that should bind us together instead of dividing us.</div><div><br /></div><div>I would like to begin with the issue of the wearing of the head covering for women. In light of the post September 11th events, this issue has been frequently highlighted in the Western media involving Muslim schoolgirls prohibited from wearing the head covering in France and elsewhere.</div><div><br /></div><div>1. HEAD COVER FOR WOMEN ORIGINATES FROM THE BIBLE</div><div><br /></div><div>As I mentioned before the wearing of the head covering for women is not part of the Prophet?s teachings and is not found in the Quran. It is a belief and a practice that was taken by the early Muslim scholars from the Christian Bible. Again this clearly shows the great tolerance and acceptance of the Muslim scholars and the Muslim ummah towards the teachings taken from the Christian Bible.</div><div><br /></div><div>The wearing of the head covering for women is from the Bible, 1st Corinthians, chapter 11 :</div><div><br /></div><div>Revised Standard Version</div><div><br /></div><div>[1Cor 11:5] but any woman who prays or prophesies with her head unveiled dishonors her head- it is the same as if her head were shaven.</div><div><br /></div><div>[1Cor 11:6] For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to be shorn or shaven, let her wear a veil.</div><div><br /></div><div>[1Cor 11:10] That is why a woman ought to have a veil on her head, because of the angels.</div><div><br /></div><div>[1Cor 11:13] Judge for yourselves; is it proper for a woman to pray to God with her head uncovered?</div><div><br /></div><div>So the commandment for a woman to cover her head is in the Bible. This belief has seeped into the Muslim belief and has now become part and parcel of the practice of Islam today. The West has no problem with Catholicism putting its nuns in head cover. Surely Mother Theresa would not be considered a terrorist on account of her nun's habit. In Europe today Catholic schools still encourage young girls to take up the wearing of the Catholic head cover.</div><div><br /></div><div>Unfortunately under the guise of modernity, a vast majority of Christians themselves today are not following the teachings of the Bible - the large majority of Christian women do not cover the head. Hence it is the Muslim ummah who are very good Christians because they still uphold these Bible teachings. As I have said the covering of the head for women is not found in the Quran.</div><div><br /></div><div>2. CIRCUMCISION IS ALSO DERIVED FROM THE BIBLE</div><div><br /></div><div>Sunni and Shia ?Muslims? believe that circumcision is a part of their belief and practice circumcision widely. The truth is God and the Prophet never asked the Muslims to circumcise anyone. God says that He made the human in a perfect shape:</div><div><br /></div><div>[Koran : Chapter 40:64 ] "Allah it is Who appointed for you the earth for a dwelling-place and the sky for a canopy, and fashioned you and perfected your shapes, and hath provided you with good things. Such is Allah, your Lord. Then blessed be Allah, the Lord of the Worlds!"</div><div><br /></div><div>Indeed God has made us perfect - including the foreskin on the male. There is no need for the human to improve on God's creation - even as an option or an exercise of freewill.</div><div><br /></div><div>But where does the Muslim belief in circumcision come from ? Once again the answer lies in the Bible. The Covenant of Circumcision in the Bible states.</div><div><br /></div><div>[Gen 17:14.13] Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant."</div><div><br /></div><div>[Gen 17:24.16] Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.</div><div><br /></div><div>This is the Covenant of Circumcision. Later Muslims have found this belief acceptable and have incorporated it into their Muslim practises. Again this shows much similarity between Islam and Christianity and proves the tolerance of Islam in absorbing Christian teachings and values from the Bible.</div><div><br /></div><div>It is the vogue now for the Christian West to raise the alarm about the so called 'Islamic State'. They should not really be afraid. Very often what these Islamic states are doing is implementing nothing more than what is already in the Christian Bible. Very often all the precepts and beliefs for the Islamic state particularly the Shariah Law is based almost entirely on the early Bible tecahings. They are not found in the Quran at all and therefore do not form part of the Prophet's teachings. An Islamic State under Shariah Law is an euphemism for a Biblical Theocracy. This reflects the tolerance of the Muslim faith in accepting and incorporating Biblical teachings into Islam.</div><div><br /></div><div>Head cover for women, circumcision for converts and other beliefs are all ideas borrowed from the Christian Bible. What has happened is that over time the ideas from the Jewish and Christian theological texts has influenced the Muslim beliefs. In fact this event has also been foretold in the Quran :</div><div><br /></div><div>[Al-Imran 3:100] O ye who believe! If ye obey a party of the people of the Book, they will make you disbelievers after your belief.</div><div><br /></div><div>[Al-Imran 3:101] How can ye disbelieve, when it is ye unto whom Allah's revelations are recited, and His messenger is in your midst ? He who holdeth fast to Allah, he indeed is guided unto a right path.</div><div><br /></div><div>God and the Prophet brought the Quran to the whole ummah. But it is a credit to the great tolerance and understanding of Islam that the Muslim ummah have picked up the Biblical teachings. The fervour to set up and Islamic State is nothing more than establishing the Biblical Theocracy. Let the Lord's Kingdom come.</div><div><br /></div><div>3. SHARIAH LAWS TAKEN FROM THE BIBLE : PUNISHMENT FOR ADULTERY</div><div><br /></div><div>The recent cases of stoning women to death for adultery in Afghanistan, Pakistan and Nigeria are laws that are not from the Quran. God and the Prophet never taught the Muslims to stone anyone to death as part of the Shariah Law. The words Shariah Law are not even mentioned in the Quran. The truth is the law for stoning to death as punishment for adultery is taken from the Bible. It cannot be found in the Quran and does not form part of the Prophet's early teachings.</div><div><br /></div><div>The Bible states explicitly:</div><div><br /></div><div>[Deut 22:20 - 21] But if the thing is true, that the tokens of virginity were not found in the young woman, then they shall bring out the young woman to the door of her father's house, and the men of her city shall stone her to death with stones, because she has wrought folly in Israel by playing the harlot in her father's house; so you shall purge the evil from the midst of you.</div><div><br /></div><div>This is also the Shariah Law of the Muslims today.</div><div><br /></div><div>[Deut 22:22] "If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman; so you shall purge the</div><div>evil from Israel.</div><div><br /></div><div>[Deut 22:23 - 24] "If there is a betrothed virgin, and a man meets her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbor's wife; so you shall purge the evil from the midst of you.</div><div><br /></div><div>Hence the law of stoning people to death is Biblical which has been accepted by the Muslims who came after the Prophet as evidence of a great tolerance in Islam for absorbing and upholding Biblical teachings. The Christian West should not hold the Muslim ummah in disgust for upholding Biblical laws.</div><div><br /></div><div>[Lev 20:10] "If a man commits adultery with the wife of his neighbor, both the adulterer and the adulteress shall be put to death.</div><div><br /></div><div>This is Biblical too. The Shariah Laws of Islam come from the Bible. What does the Quran say ?</div><div><br /></div><div>[an-Nur 24:2] The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.</div><div><br /></div><div>Indeed the Quran prescribes a punishment for adultery. But the punishment meted out is a scourge of 100 lashes. The Quran remains silent on the mode and intensity and leaves it to the good judgement of the future generations of mankind.</div><div><br /></div><div>4. SHARIAH LAW FROM THE BIBLE - THE PUNISHMENT FOR APOSTASY</div><div><br /></div><div>The United Nations Charter on Human Rights guarantees the freedom of religion. This right is also guaranteed in the Quran. God and the Prophet guarantee all humans that they have the right to believe or disbelieve as they choose. No man has the right to deny anyone his right to freedom of religion. But the human will be held accountable for whatever he chooses to believe.</div><div><br /></div><div>The Biblical teachings however say that anyone who blasphemes or becomes an apostate from his faith must be punished with death. The following is clear from the Bible:</div><div><br /></div><div>Leviticus 24:16</div><div><br /></div><div>And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.</div><div><br /></div><div>Included among those who must be put to death are those who bring teachings contrary to the accepted faith or who promote changing the religion. This would include the deviants. The Bible punishes them with death as follows:</div><div><br /></div><div>Deuteronomy 13:5</div><div><br /></div><div>And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.</div><div><br /></div><div>Deuteronomy 13:6</div><div><br /></div><div>If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;</div><div><br /></div><div>Deuteronomy 13:7</div><div>[Namely], of the gods of the people which [are] round about you, nigh unto thee, or far off from thee, from the [one] end of the earth even unto the [other] end of the earth;</div><div><br /></div><div>Deuteronomy 13:8</div><div>Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:</div><div><br /></div><div>Deuteronomy 13:9</div><div>But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.</div><div><br /></div><div>Deuteronomy 13:10</div><div>And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.</div><div><br /></div><div>Again it is the great tolerance and flexible nature of Islam today that these Biblical teachings have been absorbed and are practiced as part of the Islamic Shariah Law. In the Shariah Law of Islam, any Muslim who changes his religion, believes in other religions or even practises a faith different from the mainstream can be put to death. Under the Shariah Law anyone who changes his religion must be put to death. Although this is not part of the Prophet's teachings in the Quran, present day Muslims have absorbed such teachings from the Christian Bible to show their proximity to the Christian faith. Hence there should not be a cause for difference between Islam and the Christian West. We have much in common with each other.</div><div><br /></div><div>The Prophet no doubt taught us in the Quran that anyone has the freedom to believe or disbelieve as they choose. The Quran is very clear.</div><div><br /></div><div>[4.137] Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.</div><div><br /></div><div>Belief followed by disbelief followed by belief and then again followed by disbelief and further disbelief is a question of choice. God will decide what best to do with the individual and his choice of belief. There is no earthly punishmnet prescribed in the Quran for those who belief or disbelief.</div><div><br /></div><div>The list is very long. I will not belabour you and take up too much of your valuable time. Just to give you a concise picture I will list some other beliefs that the Muslims practise today which are not found in the Quran but which are taken from the Christian Bible. Unfortunately because of the ignorance of the general ummah as well as the ordinary Christian people, these beliefs are manipulated by some clever people as excuses to create a rift between the West and Islam.</div><div><br /></div><div>5. THE TALIBAN'S DESTRUCTION OF STATUES IN BAMIYAN</div><div><br /></div><div>We all recall the huge hue and cry when the Taliban destroyed priceless ancient treasures in Bamiyan. Under the guise of religion, the Taliban insisted correctly that the statues of the Buddha were idols and had to be destroyed. The Taliban based their actions on Islamic beliefs that have actually been absorbed from the Christian Bible. The Prophet never taught Muslims in the Quran that statues must be destroyed. But it is Biblical teaching that graven images must be destroyed.</div><div><br /></div><div>Deuteronomy 27</div><div>15 "Cursed is the man who carves an image or casts an idol-a thing detestable to the LORD , the work of the craftsman's hands-and sets it up in secret."</div><div><br /></div><div>Deuteronomy 4</div><div>16 so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man or a woman, 17 or like any animal on earth or any bird that flies in the air, 18 or like any creature that moves along the ground or any fish in the waters below.</div><div><br /></div><div>The Muslims have absorbed these Biblical teachings which forbid the making of graven images from stone carvings and other forms. Again this reflects the immense capacity of Islam to tolerate and learn from the Christian Bible. The Quran does not say anywhere that statues or graven images are forbidden or that they must be destroyed. The Christian West has to take account of these truths and give the due credit to Islam for giving fresh life to the Biblical teachings. Islam's proximity to the Bible is much deeper than what the Christian West would like to acknowledge.</div><div><br /></div><div>6. THE WEARING OF BEARDS FOR MEN</div><div><br /></div><div>The Christian West has also been disturbed by the Islamic practise where men wear beards. After the event of the September 11th, many Muslim men with beards have been the subject of suspicion and summary searches by police and other law enforcement agencies throughout the West.</div><div><br /></div><div>These are again not the teachings of the Prophet or the Quran. Instead the wearing of beards for men is taken again from the Christian Bible. Islam has deemed it fit that Muslim men should uphold this religious practise from the Bible. The Christian Bible makes it clear.</div><div><br /></div><div>Leviticus 19</div><div>27 " 'Do not cut the hair at the sides of your head or clip off the edges of your beard.</div><div><br /></div><div>Leviticus 21</div><div>5 " 'Priests must not shave their heads or shave off the edges of their beards or cut their bodies.</div><div><br /></div><div>2 Samuel 10</div><div>5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, "Stay at Jericho till your beards have grown, and then come back."</div><div><br /></div><div>Hence the Taliban is not creating anything new when they insisted that men should wear beards. Such teachings are found in the Christian Bible. No doubt the Prophet and the Quran make no mention about the wearing of beards for men but it is the evolution of Islam after the Prophet that attests to Islam's greatness as a religion that has absorbed much from its neighbours, particularly the Christian Bible and the Jewish scriptures.</div><div><br /></div><div>Muslim scholars over time have themselves debated if the Muslims should continue to uphold these Biblical teachings which are not found in the own Quran. Indeed they are bound by the restrictions in the Quran which are equally clear:</div><div><br /></div><div>[Quran 2.120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.</div><div><br /></div><div>The Muslims are told in the Quran that they should not follow the path of the Christians and the Jews. Despite such warning, it is to their great risk and adventurous tolerance that the Muslim scholars have decided to still accept and practise the teachings of the Christian Bible.</div><div><br /></div><div>The Quran is explicit that the Muslims should not obey the Christians or the Jews:</div><div><br /></div><div>[3.100] O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed.</div><div><br /></div><div>[3.101] But how can you disbelieve while it is you to whom the communications of Allah are</div><div><br /></div><div>The risk in following the Christian Bible is compounded in the following teaching of the Quran:</div><div><br /></div><div>[Quran 3.69] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive.</div><div><br /></div><div>[Quran 3.70] O followers of the Book! Why do you disbelieve in the communications of Allah while you witness (them)?</div><div><br /></div><div>[Quran 3.71] O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know?</div><div><br /></div><div>Despite such warnings, the Muslim scholars, in the interests of preserving harmony and peace with their Christian brothers and sisters have decided that the Biblical teachings are acceptable and should be closely upheld by good Muslims. Therefore the fear by the Christian West is misplaced and unfounded.</div><div><br /></div><div>In conclusion and as the Secretary General of the Organisation of the Islamic Conference which represents all the Muslim nations in the world, I would like to state that both Muslims and the Christian West should study and take cognisance of the vast area of similarity between the Muslim beliefs and Christian Biblical teachings.</div><div><br /></div><div>In this age of high tensions, paranoia and fear of everything that is deemed Islamic, the Christian West should appreciate the fact that since a thousand years ago, the Muslim scholars have already shown a great tolerance towards Christianity by learning and absorbing many parts of the Christian Bible into their Islamic faith.</div><div><br /></div><div>All the things that I have listed above that are taken from the Christian Bible cannot be found in the Muslim's own Quran. Even though the Quran has explicitly forbidden the Muslims from following anything in the Christian Bible the reality of everyday living and practical contacts with the Christians and the Jews have necessitated that Islam be flexible towards Biblical teachings.</div><div><br /></div><div>This flexibility is evident in Islam until today. In this light I hope that all the Muslims all over the world will make the effort to show their Christian brothers the great amount of our Islamic faith that is drawn from the Christian Bible. At the same time I urge the Christian West too as well as the Jews to give Islam the due credit for basing much of its practical faith in their Christian Bible and Jewish scriptures. We have more that is common between us than actually divides us.</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-80527275156482281442009-07-21T10:39:00.000-07:002009-07-21T10:54:56.400-07:00My Journey From the Christianity of Ahlul Sunnah Wal Jamaah to the Islam of the Prophet<div class="entry-content"> <div class="snap_preview"><p>BY</p> <p>SAIM BAKAR (e-mail: <a href="mailto:zakaria.salleh@stdform.com.sg">zakaria.salleh@stdform.com.sg</a>)</p> <p>INTRODUCTION</p> <p>`My Journey From the Christianity of Ahlul Sunnah Wal Jamaah to the Islam of the Prophet’</p> <p>This book is dedicated to my Christian brothers Osama bin Laden, the very Christian Imam of the Grand Mosque at Mecca, the Christian Shiah Ayatollahs of Iran, the very Christian Aga Khan and the Ismailis, the Christian Qadiani brothers and the Christian Ahmadiya brothers, the very Christian Tareqah and Christian Sufi brothers, the perfectly Christian Tablighi and the almost one billion other Ahlus Sunnah Wal Jamaah and Shiah people throughout the world who have been duped into being Christians. They think they are Muslim but for over a thousand years they have actually been practising Christianity.<span id="more-272"></span></p> <p>Please read this simple and easy to read book to find out the reasons. I came to realise this not by any design of my own or under anyone else’s guidance but simply through my own research especially from the Quran.</p> <p>I hope you will all read this book with an objective and intelligent mind (which is not an easy thing to do for the Ahlul Sunnah or the Shiah) and I hope that this book will help you in your journey towards the beautiful and powerful Islam that was revealed to the Prophet of Islam.</p> <p>The first inkling I got about the influence of Christianity on the Ahlus Sunnah and Shiah are the too many similarities in the beliefs between Christianity and the Ahlus Sunnah and Shiah which are taught to us since we are children. But we have been taught by the priests of Ahlus Sunnah and Shiah that its alright to have so many similarities with the Christians as well as the Jews because all the the Jewish scriptures and the Christian Bible all bore the same teachings. This is not true at all. Only the Quran carries the Truth that withstands scrutiny, criticism and investigation. The Jewish scriptures and the Bible carry too many falsehoods.</p> <p>But (quite unfortunately and sadly too ) I will prove in this book that what is written in the scriptures of the Christians and Jews that is accepted by the priests of Ahlus Sunnah and Shiah is actually not part of the Prophet’s teachings.</p> <p>The thing that got me worried from the beginning are the following verses in the Quran.</p> <p>[Surah 3.100] O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed.</p> <p>[Surah 3.101] But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Apostle? And whoever holds fast to Allah, he indeed is guided to the right path</p> <p>In these verses the Prophet warns us in no uncertain terms that the people of the Book (the Christians and the Jews) will seek to deviate the Muslims away from Islam and back to their religion.</p> <p>If that is the case how then could the Prophet teach us anything at all that is NOT FOUND in the Quran but is only found inside the Christian Bible and the Jewish scriptures ? We will come to this point again in more detail.</p> <p>But before I go any further it is important that we speak a little about the Quran. No one – not the Grand Ayatollahs in Iran, not the Chief Imam of the Grand Mosque in Mecca or any other chief priest of Ahlus Sunnah or Shiah knows the contents of the Quran from cover to cover. They recite the Quran like a sing song mantra book but they have no idea about its real contents.</p> <p>The Quran represents the true spoken word of the Prophet – words that were revealed to him by God. The Quran is very clear about this:</p> <p>Surah 69:40 ‘Most surely, it is the speech of an honored Apostle’.</p> <p>The Arabic is unmistakable : “Innahu la kaulu rasuulin kareem”. ‘Kaulu’ means speech. Indeed the Quran represents the speech of the Rasul. When we recite the Quran in the Arabic language we are actually reciting the words that were first spoken out by the Rasul.</p> <p>Hence I like to paraphrase the verses of the Quran that I quote in this book with these words ‘the Prophet said..’ .</p> <p>The Quran has been sent down to us also as a confirming scripture or criterion. The Arabic word for a Criterion scripture is ‘furqan’. Here is the verse:</p> <p>[Surah 25.1] “Blessed is He Who sent down the Furqan upon His servant that he may be a warner to the nations”.</p> <p>Now it is very simple logic that a confirming scripture can only confirm things that are found within its own pages. For example the Quran says that God created the first female Self and from her God created her spouse. We will discuss this in detail later.</p> <p>Nowhere does the Quran say that God created the woman from the rib of the man which is what is written in the Christian Bible and also found in the fake hadith. So to be point blank accurate (and also to speak the truth) the Quran cannot confirm the passages in the Christian Bible which say that the woman was created from the rib of the man.</p> <p>But the priests of Ahlus Sunnah and Shiah believe that indeed the woman was created from the rib of the man. They echo the following Biblical story.</p> <p>Genesis 2 : 21 – 23 : “But for Adam no suitable helper was found. 21 So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs [i] and closed up the place with flesh. 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. 23 The man said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman, for she was taken out of man.”</p> <p>This story cannot be found inside the Quran therefore the Quran cannot confirm this story. To overcome this deviation from the Quranic truth, the priests of Ahlul Sunnah say that although the Quran does not say so, it is found in the extra Quranic sayings of the Rasul which the Ahlus Sunnah call ‘hadith’ and the Shiah call ‘khabar’.</p> <p>I would like to pause here for a while. The reader has to stop and ponder this for a minute because it is important. The priests of Ahlul Sunnah and Shiah thereby acknowledge that these Christian beliefs are NOT found in the Quran but they are found in their extra Quranic writings of the hadith or the khabar.</p> <p>To overcome this discrepancy the priests of Ahlul Sunnah and Shiah have concocted the further lie that their ridiculous and fake collections of hadith and khabar (both supposedly being recorded sayings of the Rasul) have the same stature as the revealed Quran.</p> <p>I will also go into much detail about the falsehood of the hadith in the chapters ahead.</p> <p>The Ahlus Sunnah have their thousands of hadith. Until today they cannot explain which one of their collections of hadith are complete and sufficient. For example if we ask the Ahlus Sunnah ‘Can you lay in front of me the complete collection of all the so called hadith of the Rasul?” they will be dumbfounded. They have none.</p> <p>CHAPTER 1 WHY WE ARE WHAT WE ARE ?</p> <p>In asking this question I am referring to the religions that people profess. Why are we Christians, Hindus, Buddhists, Ahlul Sunnah (Sunnis), Shiahs, Jews, Zoroastrians and so on ? The answer for the vast majority of us is because we were born into families that were already professing one of these religions. Its as simple as that. Few of us want to question what our parents and grandparents have taught us.</p> <p>Hindus put ash on their foreheads and pray to stone carvings which they believe represents their gods. They do this because their parents taught them so. A stone carving of a human shape with an elephant’s head for example is representative of a Hindu god. Others like the Sunnis and Shiahs may find such beliefs illogical.</p> <p>Why does it appear illogical to the Sunnis and Shiahs ? Because they were born into families where parents teach their children to pray toward a stone building in Mecca which they call the Ka’aba. To the Ahlul Sunnah and Shiah the representation of god in the form of a stone that looks like a human and elephant hybrid is not acceptable. To the Ahlul Sunnah and Shiah praying towards a cubical shaped building also made of stone is more logical than praying towards an elephant human shape also made of stone.</p> <p>But to the Christian, both the Sunni and Shiah prayer facing a stone building and the Hindu prayer facing a stone carving is also illogical because they have been taught by their parents that a Christian prays towards a cross which may be made of stone or wood or he may even pray towards a stone carving of a human form of Jesus or his mother Mary. To the Christian it is more logical that he pray towards crosses, Jesus and Mary.</p> <p>Then comes the Jew who says his ultimate holy of holies is a stone wall in Jerusalem. His parents have taught him to nod his head and rock his body to and fro in a wailing motion in front of this wailing wall. Praying facing a stone wall makes better sense to the Jew rather than praying facing a cross, a stone building or a stone carving of a man-elephant hybrid.</p> <p>The Zoroastrian has done away with all these stone shapes. However the Zoroastrian still has his ‘holy fire’ – the eternal flame that must not go out.</p> <p>Each person who is born into a sunni, shiah, Zoroastrian, Hindu, Christian or Jewish household will defend his religion to the hilt simply because he was born into the religion. There are some converts into each religion of course who convert out of choice but once converted their children are automatically born into the adopted religion of their fathers.</p> <p>Why do we believe and uphold our religions so much ? Again the answer is simply because we were born into these religions. We blame it on our parents. We inherit our religions from our parents.</p> <p>What does the Quran say about inheriting religion from our parents ?</p> <p>[Surah 2.170] And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What ! and though their fathers had no sense at all, nor did they follow the right way.</p> <p>[Surah 7.28] And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency; do you say against Allah what you do not know?</p> <p>[Surah 7.173] Or you should say: Only our fathers associated others (with Allah) before, and we were an offspring after them: Wilt Thou then destroy us for what the vain doers did?</p> <p>So we cannot blame our religion on our fathers. God will hold us responsible for our own beliefs – not what our fathers believed because ‘What if our fathers had gone astray ?’ How do we answer to that ? Surely we must exercise our own free will and exercise our own good judgement instead of just blaming it on our fathers.</p> <p>It is difficult for the human to believe in an Unseen God yet that is what is required of the human :</p> <p>[Surah 2.3] Those who believe in the unseen and uphold their commitments and spend out of what We have given them.</p> <p>But the human wants something tangible – a stone carving, a building, a cross, a wall or even fire. Something to make it easy for him to focus on his deity. And he also has his fathers to blame for teaching him his religious logic. But the One God wants us to believe in the Unseen. There can be no manifestation at all of the Unseen God. It is just Trust.</p> <p>[Surah 2.170] And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way.</p> <p>But the human being will not give up his tangible objects of worship. The Sunnis and Shiahs will refuse to read and understand the Quran. They will reject the clear teachings of the Quran which refute all the Sunni and Shiah beliefs that are stolen from the Christian Bible. Out of sheer force of habit and fear of leaving his comfort zone the Sunni and Shiah will choose to prolong the religion of his fathers without wanting to find out what is written in the Quran. The Sunni and Shiah will continue to uphold the Bible.</p> <p>CHAPTER 2 “AQEEDAH” IS PLAGIARISED FROM THE HEBREW BIBLE</p> <p>The head covering for women (hijaab) that is practiced by the Sunnis and Shiahs is an idea that is stolen from the Christian Bible. This hijaab idea is NOT Islamic and it is definitely not from the Quran and the Prophet.</p> <p>We will see proof in this book that the Shariah Laws in the Sharia system of the Sunnis is plagiarized from the Christian Bible. It is NOT from Islam or the Quran which was taught by the Prophet. The Sunni beliefs like the punishment of death for the apostates is also an evil idea stolen from the Christian Bible. For starters I would like to talk about one more Sunni idea that is actually a plagiarism from the Christian Bible. This is the Ahlul Sunnah concept of ‘Aqeedah’.</p> <p>As we discuss these things I would like to keep reminding the reader that the Ahlul Sunnah and the Shiah are actually practicing Christians. They are giving life to the Christian Biblical teachings which they have been fooled into believing is part of their religion of Ahlul Sunnah and Shiah.</p> <p>In the Sunni religion the concept of “aqeedah” is very important (hebrew : aqeedah, arabic : also aqeedah). The following definition of aqeedah is taken from the ISLAMIC DA`WAH NET at this location :</p> <p>http://www.usc.edu/dept/MSA/introduction/aqeedah_alqari.html</p> <p>“Therefore al-aqeedah according to the scholars of Islam is : the firm creed that one’s heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.”</p> <p>In fact it is a major concern for the Sunnies that their ‘aqeedah’ or religious creed be on the right track. They are always concerned that ‘aqeedah’ can be deviated or crooked, especially if it is the ‘aqeedah’ of their neighbours. They like to be ‘holier than thou’. They always like to judge their neighbours’ aqeedah.</p> <p>For example in the never ending struggle between the Shiah and the Ahlul Sunnah cults, the Ahlul Sunnah say that although they may have outward similarities with the Shiahs (for example they both dress up like the Thief of Baghdad) but their aqeedah differs in that the core of their beliefs are different. This gives them an excuse to kill each other.</p> <p>Other more pliant Sunnies say the exact opposite – they say that although they may have differences between their cults, the Shias and the Sunnis actually share the same aqeedah.</p> <p>The truth is that this word ‘aqeedah’, which is a source of so much holier than thou persecution inside the Ahlul Sunnah cults, can never be found in the Quran to signify religious faith, religious belief, religious creed etc. In the Quran God and the Prophet never taught us anything about ‘aqeedah’ as referring to “religious faith”. The Quran only refers to faith or ‘iman’ (arabic : eeman). The truth is this word ‘aqeedah’ is not even found in the Quran. There is occurrence of derivatives like ‘uqdah’ referring to ‘the knot of marriage’ (2:235) or ‘aqada’ referring to upholding the proper sharing of inheritances (4:33) but there is no such word as ‘aqeedah’ in the Quran and neither is there any reference of aqeedah as religious creed or binding faith in the Quran.</p> <p>In their vain attempt to cover up their plagiarizing the concept of aqeedah as ‘binding faith’ from the Bible, some Sunnis try to say that ‘aqeedah’ is found in the Quran. They fail miserably to prove this point. Here is one argument from the Sunnis :</p> <p>“Al-Aqeedah linguistically is derived from the term aqada. In Arabic, one states, “Aqada the rope” when the rope is tied firmly. And, “Aqada the sale” or “He settled the sale” when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, “And as for those whom your right hands have made a covenant (Ar., aqadat)” [Al-Nisa 33]. And Allah also says, “But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, “And break not oaths after the assertion of them” [An-Nahl, 91].</p> <p>In truth none of these verses they refer to above have anything at all to do with the concept of ‘the firm creed that one’s heart is fixed upon without any wavering or doubt’. Each of the verses referred to above carries its own meaning that has nothing to do with the fabricated concept of aqeedah. These are the belatedly lame explanations by the Sunni ulema that have popped up to fill in the yawning gaps in their arguments.</p> <p>Where does this Sunni idea as well as the word ‘aqeedah’ come from ? Would anyone like to guess ? It comes from the Christian Bible, in this case the Hebrew language Bible. It is NOT found in the Quran. Aqeedah is also a Hebrew word.</p> <p>The Oxford Companion to the Bible talks about ‘aqeedah’ on page 43.</p> <p>“Aqedah: The Hebrew word for ‘binding’, and the common designation for Genesis 22:1 – 19 in which God tests Abraham by commanding that he sacrifice his son Isaac. Abraham “binds” Isaac (verse 9).”</p> <p>“The New Testament refers to the aqedah not as an example of a redemptive sacrificial death but rather as an example of “FAITH”. See the following verses:</p> <p>[Jas 2:21] Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?</p> <p>[Heb 11:17] By FAITH Abraham, when he was tested, offered up Isaac, and he who had received the promises was ready to offer up his only son,</p> <p>[Rom 4:16] That is why it depends on FAITH, in order that the promise may rest on grace and be guaranteed to all his descendants– not only to the adherents of the law but also to those who share the faith of Abraham, for he is the father of us all,”</p> <p>The Oxford Companion to the Bible also says that “From antiquity the AQEDAH has been portrayed in the arts. For example it appears on a wall painting of the third century CE SYNAGOGUE at Dura-Europos and on a floor mosaic of the sixth century SYNAGOGUE at Beth Alpha.”</p> <p>Long before any Sunni thought of ‘aqeedah’ as ‘the firm creed that one’s heart is fixed upon’ the Jews and Christians had already drawn paintings and illustrations about aqeedah or ‘binding faith’ in the Third Century and the Sixth Century.</p> <p>The Prophet is believed to have existed around the Seventh century (so they say). The cult or madhab of Ahlul Sunnah did not come into existence until about the Tenth century. The Sunni ideas about aqeedah were not written down until later. So the Christians had a seven hundred year head start talking about ‘aqeedah’.</p> <p>Again the Bible is the real source of the ‘aqeedah’ or religious creed of the Ahlul Sunnah and Shiah. They have plagiarized their religious creed from the Christian Bible. There is not one thing they do which is from the Quran. The Ahlul Sunnah and Shiah are actually good Christians.</p> <p>CHAPTER 3 THE AHLUS SUNNAH’S DEATH SENTENCE FOR APOSTATES IS STOLEN FROM THE CHRISTIAN BIBLE : NOT FROM THE QURAN</p> <p>The Sharia Law of the Ahlus Sunnah has codified the Hudood Offences which includes the offence of apostasy or irtidaa which according to them is punishable by death. Under the Hudood Punishments of the Shariah Laws an apostate or murtad must be killed.</p> <p>There is no punishment for apostasy in the Quran. According to God and the Prophet in the Quran a person can jump into and out of belief. Here is the verse from the Quran that proves it :</p> <p>Surah 4:137 ‘Surely those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path’.</p> <p>If we believe in God we are guided. If we do not believe in God, God will deal with us in the Hereafter. This is what the Prophet has taught us. In the Quran there is no prescribed temporal punishment for the apostate, other than his fate rests with God.</p> <p>But where does the Ahlul Sunnah belief that the apostate must be killed come from ? It comes from the Christian Bible. This very dangerous and evil belief that the apostate must be killed has created too much bloodshed and division among the ummah over the past centuries.</p> <p>‘You are out of the fold therefore your blood is halal’ has been the battle cry of too many lost souls which has destroyed too many nations in the past.</p> <p>In many Ahlul Sunnah countries like Saudi Arabia, Pakistan and Malaysia – if you are NOT a follower of the accepted mainstream Ahlul Sunnah sect you can be jailed and fined. In Saudi Arabia the Shiahs are discriminated against. In Pakistan from time to time the Shiahs are just shot and killed by the Ahlul Sunnah. Of course the Shiahs also return the affection from time to time.</p> <p>The false belief among the Ahlul Sunnah that they must punish apostates has no basis in the Quran. It is another false Ahlul Sunnah belief stolen from the Christian Bible and then passed off as the teaching of the Prophet, sunnah of the Prophet etc. Here is the source of this false teaching from the Bible :</p> <p>Leviticus 24:16</p> <p>‘Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.</p> <p>Here according to the book of Leviticus in the Bible anyone who blasphemes the name of the Lord shall be put to death. He shall be stoned to death. Here is more of this ‘let’s kill the apostates’ insanity from the Christian Bible :</p> <p>Deuteronomy13:5</p> <p>“But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you.</p> <p>According to the Bible anyone who thinks differently (dreamer of dreams) shall be killed. This is the real teaching of the Christian Bible. Just kill people who do not wish to believe like you anymore. Here is yet more killing from the Bible :</p> <p>Deuteronomy 13:6 – 10</p> <p>“If your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul, entice you secretly, saying, ‘Let us go and serve other gods’ you shall not yield to him or listen to him; and your eye shall not pity him, nor shall you spare or conceal him. “But you shall surely kill him; your hand shall be first against him to put him to death, and afterwards the hand of all the people. “So you shall stone him to death because he has sought to seduce you from the LORD your God who brought you out from the land of Egypt, out of the house of slavery.</p> <p>So this is what the Bible says. Those who blaspheme the name of the Lord, those who are ‘dreamers of dreams’, those who tell you to serve other gods must all be put to death. And the ulema or the priests shall have the final say in deciding what exactly is blasphemy, who exactly is a dreamer of dreams, what exactly is ‘enticing you’ etc. If the ulema say you are outside their ‘aqeedah’ then you can be killed.</p> <p>Anyway this is NOT the teaching of Islam, God or the Prophet. God never revealed anything like this to the Prophet. Instead God and the Prophet are very clear about what to do with those who switch from belief to unbelief then back to belief and then to unbelief again.</p> <p>[Surah 4.137] Surely those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.</p> <p>One needs to be constantly alive to jump in and out of belief like this. The Quran allows this freedom of belief and disbelief but such a person who persists in disbelief will of course never be forgiven by God. There is no temporal punishment prescribed anywhere in the Quran for rejecting belief. This evil and barbaric punishment of death for apostates is stolen from the Christian Bible.</p> <p>The Bible and the Shariah Laws of the Ahlul Sunnah do not allow any freedom of belief. According to the Bible and the Sharia Law of the Ahlul Sunnah a person should be put to death when he jumps from belief to disbelief. It is clear again that the ulema of Ahlul Sunnah reject the teachings of God and the Prophet in the Quran. Instead they prefer to plagiarise Biblical teachings and pass it off as the teachings of the Prophet.</p> <p>CHAPTER 4 PAGAN PUNISHMENT FOR ADULTERY ALSO STOLEN FROM THE CHRISTIAN BIBLE.</p> <p>In this chapter I wish to show more evidence of the so called Hudood Laws (part of the Sharia Laws of the religion of Ahlus Sunnah) that are plagiarized from the Christian Bible. In this case we shall look at the laws relating to the punishment for adultery.</p> <p>The Sharia Laws state that the adulteress and the adulterer shall be stoned to death. If they are not married the punishment is 100 lashes. This is a great blasphemy against the Prophet and is an attempt to smear the good name of Islam. Stoning to death is NOT part of Islam.</p> <p>This is another false law the ulema of Ahlul Sunnah have stolen from the Christian Bible. Here is the evidence :</p> <p>Deuteronomy 22: 23 – 24</p> <p>22 If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.</p> <p>23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, 24 you shall take both of them to the gate of that town and stone them to death-the girl because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.</p> <p>This is the source of the evil Sharia Law where the Ahlul Sunnah say that the adulterer and the adulteress must be stoned to death.</p> <p>The Bible repeats this death penalty again :</p> <p>Leviticus 20:10</p> <p>10 ” ‘If a man commits adultery with another man’s wife-with the wife of his neighbor-both the adulterer and the adulteress must be put to death.</p> <p>Coming now to the Ahlul Sunnah, in the collection of fake hadith known as the Sahih al Bukhari (Volume 8, pages 209-210, translation by Dr Muhammad Muhsin Khan) we read this alleged sermon delivered by someone by the name of Hadhrath Umar during his last Hajj as Khalifa:</p> <p>“Certainly Allah sent Muhammad with the truth, and revealed to him</p> <p>the Book. One of the revelations which came to him was the verse of</p> <p>stoning. We read it and understood it. The Messenger of God stoned and we stoned after him. I am concerned that if time goes on, someone may say, ‘By God, we do not find the verse of stoning in the Book of God;’ thus, the Muslims will deviate by neglecting a commandment the Almighty revealed.”</p> <p>“Stoning is in the Book of God. It is the right punishment for a</p> <p>person who commits adultery if the required witnesses are available,</p> <p>or there was pregnancy without marriage or adultery is admitted.”</p> <p>“When the verses “Rajm” [Stoning] and ayah “Rezah Kabir” descended,</p> <p>they were written on a piece of paper and kept under my pillow. Following the demise of Prophet Muhammad (S) a goat ate the piece of paper while we were mourning.</p> <p>Refer also 1. Sunan Ibne Majah, Volume 2, Page 39, Published Karachi, 2. Musnad Imam Ahmad, Volume 6, Page 269, Published Beirut and 3. Taweel Mukhtalif Al Hadees, Page 310, Published Beirut.</p> <p>This is the famous false hadith where the ulema say that the verse of stoning people to death was revealed by God and then became abrogated after a GOAT ate the piece of paper or parchment on which this verse was written. This story is too ridiculous even to justify any comment. If indeed the GOAT ate the verse and caused it to be abrogated, then why still keep in practice a verse that has been abrogated by a hungry GOAT ?</p> <p>This killing the adulteress / adulterer or stoning them to death is NOT found anywhere in the Quran at all. About those who commit zina (adultery) the Quran says the following :</p> <p>[24.2] (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement.</p> <p>This is the Quranic law. But according to the Christian Bible and the false hadeeth created by the ulema, the adulterer and the adulteress must both be stoned to death or killed. Since the Bible came before the hadeeth, we now know that the false hadeeth about stoning people to death is stolen from the Christian Bible.</p> <p>Just like the head covering for women, the law of stoning the adulterer/ adulteress to death is also plagiarized from the Bible. Indeed the Ahlus Sunnah are actually Christians. They are not Muslims.</p> <p>They have created a great fitnah against the Prophet by saying that the Prophet prescribed the stoning of people to death for adultery.</p> <p>The act of people stoning other people is indeed recorded five times in the Quran. In all these occurrences the people who performed the act of stoning were pagan disbelievers. Nowhere in the Quran does it mention that any believer or Muslim shall stone another human being.</p> <p>Of course the exception to this is God Himself who says that He has rained stones upon evil communities of the past. But God also says that He can burn the wrongdoers in the hellfire, wipe out the wrongdoers by earthquakes, send diseases against them and so on. That is all within God’s power but nowhere in the Quran does God ask any human to stone another human for anything. In the Quran, the act of stoning other people is always the practice of the pagans. Here are all the five occurrences of pagans stoning people in the Quran :</p> <p>In Surah 26:116 Noah was threatened with stoning by the pagan disbelievers.</p> <p>In Surah 19:46 Abraham’s father who was a pagan disbeliever threatens to stone Abraham.</p> <p>In Surah 18:20 the Companions of the Cave (Ashaabul Kahfi) are in fear of being stoned by the pagan disbelievers.</p> <p>In Surah 36:18 three messengers are threatened with stoning by the pagan disbelievers.</p> <p>In Surah 11:91 the Prophet Shuaib is threatened with stoning by the pagan disbelievers.</p> <p>Throughout the Quran the only people who resort to stoning are the pagan disbelievers. Stoning people is not a punishment sanctioned by Islam.</p> <p>We have already quoted the verse above (Surah 24:2) which prescribes the punishment of 100 lashes for the adulteress and the adulterer. Here are some other verses that talk about punishing adulterous behaviour.</p> <p>[4.22] And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way.</p> <p>[4.23] Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers’ daughters and sisters’ daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.</p> <p>[4.24] And all married women except those whom your right hands possess (this is) Allah’s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.</p> <p>[4.25] And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.</p> <p>[4.26] Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise.</p> <p>In 4:25 above we are advised to marry believing women or even bondwomen. If the bondwomen who are married later commit sexual indecency then their punishment shall be half the punishment meted out to the free believing women.</p> <p>This can only be possible if the punishment for adultery for example is 100 lashes as per Surah 24:2. The punishment for the bondwomen who commit adultery would then be 50 lashes or half the punishment for free women. If the punishment for adultery was stoning to death, then how do the ulema stone someone ‘half to death’ ?</p> <p>It is clear that the ulema stand on stupid ground when they try to uphold false teachings from the Christian Bible against the true teachings of the Prophet in the Quran. The ulema have caused a lot of chaos, confusion and hardship for the ummah because they insist on upholding falsehoods from the Christian Bible.</p> <p>CHAPTER 5 WHY THE PROPHET COULD NEVER HAVE FOLLOWED THE BIBLE</p> <p>So far we have seen in detail the various practices of the Ahlul Sunnah and Shiah which are not found anywhere in the Quran. Instead I have shown the actual references in the Christian Bible from where these Sunni and Shiah beliefs are plagiarized.</p> <p>Their false belief that the woman must cover the head, the evil Shariah Laws (stoning to death for adultery, death for apostates), the circumcision of males, their long list of permissible halal and forbidden haram foods and other beliefs CANNOT be found in the Quran AT ALL. They are just not part of Allah’s teachings. They are found in the Christian Bible. From the Bible many of these falsehoods were plagiarized and then passed off as ‘prophet’s hadith’, ‘prophet’s sunnah’, teachings of the sahaba etc. Essentially this is what has become the religion of Ahlul Sunnah and Shiah. They are Christians. They are NOT part of Islam.</p> <p>Some ulema say that these Biblical teachings were indeed known to the Prophet and he had then repeated these Biblical beliefs as part of his hadith and sunnah. The ulema call these the ‘israiliyah’ teachings. That is why there is much similarity between the Bible and the hadeeth – so they say !! What a fantastic confession ! This is another lie by the ulema which is also patently false and is a terrible slander against the Prophet and Islam.</p> <p>Firstly Allah told the prophet:</p> <p>[Surah 3 : 3 - 4 ] He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Taurat and the Injeel aforetime, a guidance for the people, and He sent the Furqan. Surely they who disbelieve in the revelations of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution.</p> <p>The Quran has been revealed to the Rasul as a Criterion or Furqan to verify what was before it, including the Taurat and Injeel. So the Quran can be used to verify things. Now the Quran can only verify things that are found inside the Quran. If the Quran has A, B, C and D whereas the Bible has E, F and G then the Quran cannot verify E,F and G. Its as simple as that.</p> <p>And true enough the Quran says:</p> <p>[Surah 2.78] And there are among them illiterates who know not the Book but only lies, and they do but conjecture.</p> <p>[Surah 2.79] Woe, then, to those who write the book with their hands and then say: This is from God, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.</p> <p>Indeed the Christians have written today’s Bible with their own hands and then they say ‘This is from God’. The Christian Bible of today is actually a compilation of various works by various writers. For example the Gospel of Imam Mark, the Gospel of Imam Mathew, the Gospel of Imam Luke and so on. This is exactly like the Gospel of Imam Bukhari, the Gospel of Imam Muslim and the Gospel of Imam Tirmizi, the Gospel of Imam Jaafar Al Tusi, the Gospel of Imam Al Radi etc among the Sunnis and Shiahs. They all write their books with their own hands and then say ‘This is from God’. But again as a Criterion or Furqan the Quran cannot confirm what they have written. Too bad for them.</p> <p>And still, because they have no proof or logical arguments the Sunnis and Shiahs will say ‘The Prophet repeated to us some of the Biblical teachings because it is part of the earlier revelation given to Moses and Jesus’.</p> <p>Firstly could the Prophet have known what was in the Christian Bible ? Or even in the Injeel ? What does the Quran say ?</p> <p>[Surah 42.52] And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor faith but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path.</p> <p>The Prophet definitely did not know what was the Book. He definitely did not know the Christian Bible or the Injeel or Taurat. He did not even know what was faith – ‘You did not know what the Book was, nor faith..’</p> <p>Now for argument’s sake only, assuming that the Prophet did know about the Christian Bible, especially those parts that are NOT found in the Quran (for example circumcision, stoning people to death, death for apostates, head cover for women etc) could he have taken these teachings from the Christian Bible and put it into ‘his hadith’ and then say ‘This is also from God’ ? The answer is again a straight NO because Allah had already warned the Prophet :</p> <p>[Surah 3:69] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive.</p> <p>[Surah 3:70] O followers of the Book! Why do you disbelieve in the revelations of Allah while you witness ?</p> <p>[Surah 3:71] O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know?</p> <p>This is what the people of the Book were trying to do. They were confounding truth with falsehood. They were writing the book with their own hands and then said ‘This is from God’. Allah is warning the Prophet that a party of the people of the Book were trying to lead him astray.</p> <p>Throughout the Quran Allah warns the Prophet to be on the lookout for the people of the Book. They will constantly try to divert the Muslims from the Truth.</p> <p>[Surah 3:186] You shall certainly be tried respecting your wealth and your souls, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon.</p> <p>The Prophet and the believers must be constantly on guard against the polytheists and the people of the Book. They will constantly bombard the believers with all kinds of talk. The people of the Book also sold the Truth away for a cheap price. What they were given before from Allah was discarded behind their backs. Here is what Allah says:</p> <p>[Surah 3:187] And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.</p> <p>After throwing away God’s teachings they wrote their own books like the Christian Bible and the Jewish scriptures. Allah again and again warns the Prophet to be careful about the Christians and the Jews. Allah tells the Prophet:</p> <p>[2.120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah’s guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.</p> <p>Again Allah warns the Prophet – the Jews and the Christians will not be pleased until you follow their religion. Allah warns the Prophet ‘do not follow the Christians and the Jews’. Only the Quran is the true guidance. The Christians and Jews were not able to penetrate the Prophet but they have certainly misled the millions of ulema who came after the Prophet.</p> <p>But let us stop and think for a minute. After all this warning by Allah not to follow the Christians and Jews, that the Christians have written things with their own hands, that the Christians will not stop until they corrupt you etc, will the Prophet still go out and collect ‘sayings’ from the Christian Bible THAT ARE NOT IN THE QURAN and then pass it off to the ummah as his own ‘hadith’ or ‘sunnah’ or whatever ? Please think carefully. This is not possible.</p> <p>The Prophet cannot say, “I know the head cover for women is NOT in the Quran but it is in the Christian Bible and it is alright for you to follow it”.</p> <p>The Prophet cannot say, “I know the Quran only talks about 100 lashes punishment for the adulterer and adulteress and I know that there is NO death penalty for adultery in the Quran but the Christian Bible prescribes stoning to death for the adulterer and I think we should follow the stoning to death also”. The Prophet simply cannot do something like this.</p> <p>Instead the Prophet told us all to be careful of the People of the Book. The Prophet told us :</p> <p>[3.100] O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed.</p> <p>So if we believe a party from among the Christians and Jews, then we will become kuffar or disbelievers. This is what has happened to the ulema of Ahlul Sunnah and Shiah. They have become kuffar or disbelievers because they have chosen to obey the Christian Bible and the Jewish scriptures.</p> <p>The Quran does NOT teach us stoning to death for adulterers, killing apostates, circumcision of males etc. But the Christian Bible teaches us such things. So if you believe these teachings from the Christian Bible then you become a disbeliever – a kuffar.</p> <p>[2.120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah’s guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.</p> <p>The Jews and the Christians were not be pleased. They wanted the Prophet to follow their Bible. But the Prophet never followed their Bible. He was commanded to say :</p> <p>[3.98] Say: O followers of the Book! why do you disbelieve in the ayaah of Allah? And Allah is a witness of what you do.</p> <p>The Prophet is telling the Jews and Christians, why do you reject the Quran ? Why do you still follow your Bible ? the Prophet asks them some more:</p> <p>[3.99] Say: O followers of the Book! why do you hinder him who believes from the way of Allah? You seek (to make) it crooked, while you are witness, and Allah is not heedless of what you do.</p> <p>The Prophet told the Jews and Christians: Why are you trying so hard to change the Muslims into Christians and Jews ? Why do you want to deviate those who believe in Allah and the Quran ?</p> <p>THEN THE PROPHET TURNS TO THE BELIEVERS, THAT IS THE MUSLIMS AND WARNS THEM :</p> <p>[3.100] O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed.</p> <p>But unfortunately this is what the so called ulema have done. After the Prophet died, they created all sorts of fake stories and started following the Bible. Many of the things they teach us today are actually Bible teachings stolen from the Christian Bible. Anyway the Prophet continues:</p> <p>[3.101] But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Apostle? And whoever holds fast to Allah, he indeed is guided to the right path.</p> <p>So dear readers how can you believe in all these Bible teachings when you have Allah’s Quran with you ? Why dont you read and obey the Quran instead of obeying and following the Bible. Please be careful of your duty to Allah.</p> <p>[3.102] O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims.</p> <p>So dear brothers and sisters. Do Not die as Ahlul Sunnah Christians. Live and die as Muslims.</p> <p>CHAPTER 6 The Ulema Teach Prostitution, Paedophilia, Fornication and Sexual Depravity.</p> <p>In this chapter I would like to list some really sick teachings of the ulema which again promote evil and promiscuity. It is a false delusion that the Ahlul Sunnah and Shiah are promoting high moral values and chaste behaviour. They actually glorify illicit sexual behaviour.</p> <p>Dallying with prostitutes</p> <p>The Shiah Ayatollahs say that men can even marry women temporarily for an agreed period of time like one day or for a few hours at a time. They call this mutaa. In truth this is nothing more than prostitution.</p> <p>This is not surprising at all because according to the hadith writers the Prophet even allowed mingling with prostitutes. Here is the false hadith:</p> <p>Bukhari Volume 6, Book 60, Number 139:</p> <p>Narrated Abdullah:</p> <p>We used to participate in the holy wars carried on by the Prophet and we had no women (wives) with us. So we said (to the Prophet ). “Shall we castrate ourselves?” But the Prophet forbade us to do that and thenceforth he allowed us to marry a woman (temporarily) by giving her even a garment, and then he recited: “O you who believe! Do not make unlawful the good things which Allah has made lawful for you.”</p> <p>This false hadith says that during ‘holy wars’ the Prophet allowed his men to ‘marry a woman temporarily by giving her even a garment’ ! This is a terrible slander and lie against the Prophet and his men. This false hadith attempts to portray them as having other things on their mind other than the struggle alongside the Prophet. This evil hadith accuses the Prophet of setting the price of dallying with a woman at just one piece of garment.</p> <p>The Prophet’s true teachings in the Quran tells the men to control their lusts and keep chaste. Here is the verse:</p> <p>[Surah 24:33] And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world’s life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.</p> <p>The Prophet taught us from God that we should keep chaste until we get married. We also cannot compel the slave girls into prostitution. How then could the Prophet allow his men to seek the company of prostitutes ‘even for the price of a garment’ ?. This is an obvious slander and evil lie against the Prophet by the ulema like Bukhari. If the ulema refuse to acknowledge this verse from the Quran, here is another verse from the Quran which says the same thing:</p> <p>Surah 24:30 ‘Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do.’</p> <p>This is what the Prophet taught us in the Quran. Muslims are to lower their gaze and control their lusts. But as usual the ulema of Ahlul Sunnah and Shiah will reject this Quranic teaching. They like to preach that the Prophet told his men to go after prostitutes for the price of a piece of garment. They prefer to follow their own books of false hadith which they have written with their own hands.</p> <p>In his famous biography of the Prophet the Ahlul Sunnah writer Martin Lings quotes evil and false hadith which say that on his wedding day the Prophet’s father was almost enticed by a Christian woman because she could see a certain light that he had in him. The Christian woman by the name of Qutaylah tried to seduce the Prophet’s father as he was on his way to be married. Then according to the evil hadith writers, after the Prophet was conceived his father did meet the woman again but he noticed that Qutaylah was not interested in him anymore. She told him that the light that he carried in him was gone. (See Muhammad: His Life Based On The Earliest Sources by Martin Lings (Abu Bakar Siraj al-Din), page 17 – 18)</p> <p>This is the evil falsehood they write in the so called sahih hadith or authentic hadith. The Prophet has taught us from God that no one except God has knowledge of the unseen yet the ulema would have us believe their fake hadith that a Christian woman could see the ‘light’ that was being carried by the Prophet’s father.</p> <p>The Arabs have never stopped their association with prostitutes to glorify their leaders. The founder of Saudi Arabia King Abdul Aziz ibn Saud is revered by his numerous sons and daughters. They tell stories about how before his campaign to capture Riyadh, the future capital of Saudi Arabia, Abdul Aziz was in the company of a prostitute one night. However the prostitute asked him, ‘Who are you?’ for all to hear. “Abdul Aziz ibn Saud ? You should be ashamed of yourself. Stop hanging around here wasting your strength and spirit. Come back when you’ve achieved something you can truly boast about. We’ll know what measure of man you are when you have conquered Riyadh!” (From the book ‘Kingdom’ by Robert Lacey)</p> <p>So the founder and ruler of the Ahlul Sunnah kingdom of Saudi Arabia was saved by a prostitute. She refused to entertain him on account of him being their great leader. Nevertheless she did ask him to come back after he had captured Riyadh !</p> <p>Evil Pornography about the Prophet Solomon.</p> <p>Here is some pornography about the Prophet Solomon from the evil Bukhari.</p> <p>Bukhari Volume 4, Book 55, Number 635:</p> <p>Narrated Abu Huraira:</p> <p>The Prophet said, “Solomon (the son of) David said, ‘Tonight I will sleep with seventy ladies each of whom will conceive a child who will be a knight fighting for “Allah’s Cause.’ His companion said, ‘If Allah will.’ But Solomon did not say so; therefore none of those women got pregnant except one who gave birth to a half child.” The Prophet further said, “If the Prophet Solomon had said it (i.e. ‘If Allah will’) he would have begotten children who would have fought in Allah’s Cause.” Shuaib and Ibn Abi Az-Zinad said, “Ninety (women) is more correct (than seventy).”</p> <p>This false hadith is nothing more than a stag show off. Here the Prophet Solomon is alleged to have slept with seventy women in one night (other satanic ulema say 90 women). Assuming a night was about twelve hours long this meant that Solomon copulated non stop with slightly more than seven women every hour or with one woman about every eight minutes. Why would the Prophet Solomon want to do that ? Is that the job of a Prophet ? And what lessons does this type of copulation hold for mankind ?</p> <p>What the ulema have done is make lawful prostitution and promiscuity. They have writen the fake hadeeth and the sick theology which they like to call ‘jurisprudence’ or Fiqh (pronounced fake). In this fake fiqh they promote totally depraved licentious behaviour. Here is some more of their ‘evidence’.</p> <p>More Ulema Sexual Depravity – This Time From Imam Malik</p> <p>The infamous book “Al Muwatta” by Imam Malik is considered by the ulema of Ahlul Sunnah as the “First Formulation of Law” (may God forbid). Imam Malik is considered one of the great fuqaha or doctors of jurisprudence among the Sunnis. The following false hadith is taken from the Al Muwatta of Imam Malik.</p> <p>Translation of Malik’s Muwatta</p> <p>http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/</p> <p>Translators: `A’isha `Abdarahman at-Tarjumana and Ya`qub Johnson</p> <p>Section: Suckling of Older People</p> <p>Book 30, Number 30.2.12:</p> <p>Yahya related to me from Malik from Ibn Shihab that he was asked about the suckling of an older person. He said, ”Urwa ibn az-Zubayr informed me that Abu Hudhayfa ibn Utba ibn Rabia, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, who was present at Badr, adopted Salim (who is called Salim, the mawla of Abu Hudhayfa) as the Messenger of Allah, may Allah bless him and grant him peace, adopted Zayd ibn Haritha. He thought of him as his son, and Abu Hudhayfa married him to his brother’s sister, Fatima bint al-Walid ibn Utba ibn Rabia, who was at that time among the first emigrants. She was one of the best unmarried women of the Quraysh. When Allah the Exalted sent down in His Book what He sent down about Zayd ibn Haritha, ‘Call them after their true fathers. That is more equitable in the sight of Allah. If you do not know who their fathers were then they are your brothers in the deen and your mawali,’ (Sura 33 ayat 5) people in this position were traced back to their fathers. When the father was not known, they were traced to their mawla.</p> <p>“Sahla bint Suhayl who was the wife of Abu Hudhayfa, and one of the tribe of Amr ibn Luayy, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Messenger of Allah! We think of Salim as a son and he comes in to see me while I am uncovered. We only have one room, so what do you think about the situation?’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Give him five drinks of your milk and he will be mahram by it.’ She then saw him as a foster son. A’isha umm al-muminin took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthum bint Abi Bakr as-Siddiq and the daughters of her brother to give milk to whichever men she wanted to be able to come in to see her. The rest of the wives of the Prophet, may Allah bless him and grant him peace, refused to let anyone come in to them by such nursing. They said, ‘No! By Allah! We think that what the Messenger of Allah, may Allah bless him and grant him peace, ordered Sahla bint Suhayl to do was only an indulgence concerning the nursing of Salim alone. No! By Allah! No one will come in upon us by such nursing!’</p> <p>“This is what the wives of the Prophet, may Allah bless him and grant him peace, thought about the suckling of an older person.”</p> <p>According to Imam Malik, the Prophet told Sahla to allow a grown man called Salim to suckle from her breasts. And we are required to believe that as a grown man Salim did suckle from Sahla.</p> <p>Then we are required to believe that Aisha (the prophet’s alleged wife) told her sister Umm Kalthum and the daughters of her brother to give milk to any grown man who wanted to come and see her.</p> <p>My question to the Ahlul Sunnah is this ‘How do you implement this most satanic teaching? This is what the ulema of Ahlul Sunnah teach us to believe.</p> <p>The ulema like this satanic Imam Malik actually promote licentiousness and sexual depravity. A very sick hadith like this does not need any explanation at all.</p> <p>“THEY SHALL BECOME MONKEYS..”</p> <p>The Quran says the following about some people who have really earned God’s anger. I believe this verse refers to the people of Ahlul Sunnah and Shiah. The Quran says :</p> <p>[Surah 5.60] Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made monkeys and pigs, and he who served the Shaitan; these are worse in place and more erring from the straight path.</p> <p>God threatens to make the people who serve the Shaitan into monkeys and pigs. Is this an illogical threat ? I don’t think so. This is not a magical curse that will change people into monkeys and pigs (like the Prince Charming of the Fairy Tale who was turned into a frog by the wicked witch). There is no evidence in recorded history that anyone was turned into a pig or monkey. But when God promises to do something we can rest assured that He will do it. Hence it could only mean that by their behaviour the people who serve the Shaitaan will become monkeys and pigs. They may force themselves to appear like monkeys. They may be greedy gluttons like pigs.</p> <p>We cannot deny that there are people in the world today who are followers of the Shaitan and I believe God has indeed made them into monkeys and pigs.</p> <p>I believe these people are the Arab ulema and also the followers of Ahlul Sunnah and the Shiah.</p> <p>By their appearance the Arab ulema and also the Ahlul Sunnah and Shiah prefer to be unshaven and grow their beards long. It does give them the appearance of the hairy apes or monkeys.</p> <p>But it does not stop there. By their own admission the Ahlul Sunnah also claim to follow the monkeys. The Ahlul Sunnah ulema believe that the punishment for adultery is stoning people to death. This false teaching is not found in the Quran. It is stolen from the Christian Bible. (Please see the chapter on Punishment for Adultery). But the Ahlul Sunnah will not admit that they have stolen these ideas from the Christian Bible. Instead they say they got the idea to stone people from the monkeys. By their own confession the Ahlul Sunnah fall into the punishment God has promised them – they confess that they are indeed followers of monkeys. Here is the evidence from their own Bukhari hadith.</p> <p>Bukhari Volume 5, Book 58, Number 188:</p> <p>Narrated ‘Amr bin Maimun:</p> <p>During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal</p> <p>sexual intercourse. I too, stoned it along with them.</p> <p>This is the basis of the Ahlul Sunnah’s false belief of stoning people to death for adultery. They learnt it from the monkeys. Hence the words of my God are proven true :</p> <p>(Surah 5.60] Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made monkeys and pigs, and he who served the Shaitan; these are worse in place and more erring from the straight path.</p> <p>God has indeed made the Ahlul Sunnah into monkeys. Their Sharia Law of stoning adulterers to death is copied from the monkeys.</p> <p>Polygamy : The Arabs Learned It From The Monkeys Too !</p> <p>Then the ulema make lawful polygamy ie they say that men can marry four wives. This is actually making lawful the old pagan Arab culture of maintaining harems full of slave women for their pleasure. By falsely saying that Islam allows polygamy, they are legalizing the prostitution of the harems.</p> <p>Here too the Ahlul Sunnah particularly the Arabs may have learnt this polygamous harem behaviour from the monkeys. The Arabian Peninsula, Yemen, Ethiopia and Somalia are home to the Hamadryas Baboon. These baboons have lived in arid sub-desert and savannah woodlands of these countries for a long time. Just like the Arabs the Hamadryas baboons live in a very harsh environment with extreme temperatures, both hot and cold. What is interesting is that Hamadryas baboons are very social and have a four-level social structure. The male baboons maintain harems where a group of up to 10 females can be dominated by an adult male. These baboons that live in and around Arabia are the only known baboons that maintain harems.</p> <p>Two or more such harems of Hamadryas baboons make up a clan, with single male followers. A band of Hamadryas Baboons is made up of several such clans.</p> <p>And when several clans of Baboons band together it is called a troupe.</p> <p>This is not unlike the polygamous harems maintained by the Arabs. There is no basis in the Quran for polygamy. It is most likely that the Arabs who claim to learn from monkeys how to stone adulterers to death have also learned polygamy from the Hamadryas Baboons. Indeed God has made them into monkeys.</p> <p>The ulema’s confusion about polygamyu starts with the following verse in the Quran which they interpret as follows :</p> <p>Surah 4:3] And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.</p> <p>Based on this verse they feel they can marry two, three or four wives.</p> <p>This verse is actually a continuation of the previous verse ie Surah 4:2. Just like 4:2, this verse 4:3 is clearly talking about taking care of the interests of the orphans. And the verse tells us to ultimately marry off those orphans who seem good in our judgement in twos, three or fours. In other words just marry them off. The Arabic is clear :</p> <p>fankihuu : thus marry them off</p> <p>maathaaba : those who seem good</p> <p>lakum : to you</p> <p>minannisaa : from the women</p> <p>matsnaa, wathulaatha warubaa : twos, threes and fours.</p> <p>The other point to note here are the words twos, threes and fours. The Arabic is “matsnaa, wathulaatha warubaa” . Elsewhere in the Quran these exact words are used to describe the ‘wings’ of the malaikah (or what is commonly understood to be angels). Here is the verse:</p> <p>[Surah 35.1] All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the malaikah messengers flying on wings, two, and three, and four; He increases in creation what He pleases; surely Allah has power over all things.</p> <p>The malaikah messengers seem to have wings “matsnaa, wathulaatha warubaa” or twos, threes and fours.</p> <p>It signifies a plurality and not exactly two wings, exactly three wings or exactly four wings. Although we have no way of imagining a malaikah flying on three wings but the realms of human knowledge (the parameters in which God communicates with us human beings) makes it for an unbalanced flight with three wings.</p> <p>But the Quran tells us that we can never be equally fair among the women :</p> <p>[Surah 4: 129] And you have it not in your power to be fair between wives, even though you may wish (it), but be not disinclined with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful.</p> <p>The God Who created us is telling us that we cannot be fair among the women.</p> <p>It is therefore better to have just one wife. Having spoken so much that we cannot be fair among women it would not be possible for the same God to tell us to marry two, three or four wives. It is also the natural inclination of all women that they detest polygamy when their husbands marry other women. This has been the case in all cultures and in all corners of the world. That is why to sustain their polygamous tendencies and harem behaviour the Arabs have developed a culture that totally puts the women down and treats women like chattels. This is the only way the Arabs can force their women to live in harems. And the Arab ulema have played along and legitimized this harem behaviour of the Arabs.</p> <p>Ulema Make The Prophet A Paedophile</p> <p>Then the ulema have also written false hadith which makes the prophet a paedophile. They say that the Prophet married a girl by the name of Aishah at the age of six years. Here is the slanderous and evil false hadith by Bukhari :</p> <p>Bukhari Volume 5, Book 58, Number 236:</p> <p>Narrated Hisham’s father: Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married ‘Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.</p> <p>Ashamed of this false hadith but not having the guts to admit their false beliefs, some of the Ahlul Sunnah have classified this embarrassing subject “one of the most controversial issues confronting Muslims today”.</p> <p>Indeed the forces of kuffar who have created these false stories and slander against the good name of the Prophet by saying that the Prophet married a six year old child and then consummated the marriage when she was nine years old are squirming in their pants to avoid explaining this falsehood.</p> <p>Firstly these forces of kuffar cannot pinpoint exactly the age of the alleged Aisha when she is alleged to have married the Prophet. Other false versions of the same hadith say Aisha was 9 when she married the Prophet and the marriage was consummated when she was 14 or 16. They themselves do not know which version is the ‘most authentic’ ?</p> <p>Also the satanic ulema are too embarrassed to admit that despite their lie that the Prophet married a 6 year old girl they temselves will not give away their daughters in marriage at 6 years of age.</p> <p>This is the hypocrisy of these satans. They will argue that it was alright for the Prophet to marry 6 year old children but it does NOT apply to their daughters or sisters. This is the greatest and the absolute proof against these falsehoods.</p> <p>The Age of Marriage in Islam</p> <p>It is really very simple to find out what Islam says about the age of marriage. We just check verses from the Quran that talk about nikah (marriage) as well as verses that talk about young women. Here are some of these verses. All of them specifically mention marrying women who have reached puberty:</p> <p>[Surah 4.25] And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.</p> <p>Please pay attention to the words “of those whom your right hands possess from among your believing maidens”. ‘Believeing maidens’. The word for maiden is ‘fatayaati’. Fatayaati is not a six year old child. Fatayaati means a ‘young woman’. Fatayaati is female. The male youth or young man is ‘fataah’. A good example is the story of Nabi Yusuf when he was seduced (as a young man) by the ruler’s wife. Here is the verse:</p> <p>[Surah 12.30] And women in the city said: The ruler’s wife seeks her young man (fataaha) to yield himself (to her), surely he has affected her deeply with love; most surely we see her in manifest error.</p> <p>Fataah is a young man – (capable of loving a woman as in the story of Yusuf in 12:30). Likewise ‘fataayati’ is a young woman (suitable for marriage as recommended in 4:25 above). Nowhere in the Quran does it say that you can marry a 5 year old toddler or 6 year old toddler.</p> <p>That is just another satanic false hadith invented by the enemies of Islam to make the Prophet a paedophile.</p> <p>Here is another verse about marrying young girls who are orphans.</p> <p>[Surah 4.127] And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.</p> <p>And what is recited in the Book concerning marrying female orphans ? Here is the answer :</p> <p>[Surah 4.6] And test the orphans until they attain the age of marriage (puberty); then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner.</p> <p>‘Hatta izaa balaghu nikaaha’ which means ‘until they reach marriageable age’. Let not the satanic ulema of Ahlul Sunnah and Shiah start pretending to be idiots and say reaching marriageable age or ‘balaghu nikaaha’ can also mean 6 year old or 5 year old toddlers.</p> <p>And here is yet another verse that talks about marrying believing young women :</p> <p>[Surah 2.221] And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.</p> <p>There is nothing here about marrying 6 yr old pre pubescent toddlers. You are supposed to marry ‘believing maiden women’ (amaatun mu’minaatun). Nowhere does the Quran tell us to marry 5 yr old or 6 yr old toddlers.</p> <p>There are more verses but these should suffice. In all these verses above which talk about marriage (nikaah) the words used include</p> <p>‘fatayaati’ (young women),</p> <p>balaghu nikaah (reach marriageable age),</p> <p>amaatun mu’minaatun (believeing maidens)</p> <p>Nowhere in the Quran is the Rasul commanded to teach the believers to marry 6 year old toddlers.</p> <p>Surely if the Rasul tells the people to marry young women (fataayati), or to marry believing maidens (amaatun mu’minaatun) or talks about orphans reaching the age of marriage (balaghu nikaah) then the Prophet cannot possibly turn around and tell the ummah ‘Well guys while you are all marrying young women, maidens and such I am going to marry a 6 yr old toddler’.</p> <p>This is an evil lie and a slander against the good name of the Prophet of islam.</p> <p>This evil lie and slander has been concocted against the Rasul by the forces of kuffar or the disbelievers. Today the agents of these forces of kuffar are the ulema of Ahlul Sunnah and Shiah who are blindly and stupidly regurgitating these falsehoods.</p> <p>Their problem is that with the age of the Internet and almost instant communications their stupidity runs the risk of suffering instant debunking and embarrassment. In the old days the fools can hide inside their madrasahs, their books and their madhabs. Today they cannot. They run into people who can severely embarrass them – simply by telling the truth from the Quran.</p> <p>These foolish ulema do not know the Quran at all. They waste their lives pursuing falsehoods.</p> <p>[Surah 3.69 - 71 ] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive. O followers of the Book! Why do you disbelieve in the revelations of Allah while you witness ? O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know?</p> <p>The followers of the Book will not believe the Quran. They seek to lead the Muslims astray. They will do this by making the Muslims follow their Bible.</p> <p>[Surah 2.120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah’s guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.</p> <p>We cannot follow the Bible or the Jewish scriptures. We must only follow the Quran which is God’s true guidance.</p> <p>[3.100] O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed.</p> <p>If we follow the Christian and the Jewish books. Then we will become kaffir or disbelievers. This is what has happened to the Ahlul Sunnah and the Shiah.</p> <p>CHAPTER 7 : THE FALSEHOOD ABOUT ABRAHAM AND THE FALSE SACRIFICE OF HIS SON.</p> <p>The Ahlul Sunnah and Shiah have invented many falsehoods about Abraham – whom God appointed the imam or leader for all mankind (imamu lin nass). The evil falsehoods which the Ahlus Sunnah and Shiah have fabricated about this important Rasul or Messenger of God seek to corrupt the image of Abraham, his wife, his son and family.</p> <p>Again these falsehoods are all plagiarized from the Christian Bible. These falsehoods also completely contradict the Quran. We will show proofs from the Quran and expose these lies against the good Prophet and Messenger Abraham and his family.</p> <p>Firstly here is one concocted story from the Christian Bible. This Biblical slander against the Prophet Abraham forms the basis for the false hadith that has been written down by the ulema of Ahlul Sunnah. This is taken from the Book of Genesis :</p> <p>Genesis 16 : 1 – 16</p> <p>Hagar and Ishmael</p> <p>1 Now Sarai, Abram’s wife, had borne him no children. But she had an Egyptian maidservant named Hagar; 2 so she said to Abram, “The LORD has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her.”</p> <p>Abram agreed to what Sarai said. 3 So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife. 4 He slept with Hagar, and she conceived.</p> <p>When she knew she was pregnant, she began to despise her mistress. 5 Then Sarai said to Abram, “You are responsible for the wrong I am suffering. I put my servant in your arms, and now that she knows she is pregnant, she despises me. May the LORD judge between you and me.”</p> <p>6 “Your servant is in your hands,” Abram said. “Do with her whatever you think best.” Then Sarai mistreated Hagar; so she fled from her.</p> <p>7 The angel of the LORD found Hagar near a spring in the desert; it was the spring that is beside the road to Shur. 8 And he said, “Hagar, servant of Sarai, where have you come from, and where are you going?”</p> <p>“I’m running away from my mistress Sarai,” she answered.</p> <p>9 Then the angel of the LORD told her, “Go back to your mistress and submit to her.” 10 The angel added, “I will so increase your descendants that they will be too numerous to count.”</p> <p>11 The angel of the LORD also said to her:</p> <p>“You are now with child</p> <p>and you will have a son.</p> <p>You shall name him Ishmael, [a]</p> <p>for the LORD has heard of your misery.</p> <p>12 He will be a wild donkey of a man;</p> <p>his hand will be against everyone</p> <p>and everyone’s hand against him,</p> <p>and he will live in hostility</p> <p>toward [b] all his brothers.”</p> <p>13 She gave this name to the LORD who spoke to her: “You are the God who sees me,” for she said, “I have now seen [c] the One who sees me.” 14 That is why the well was called Beer Lahai Roi [d] ; it is still there, between Kadesh and Bered.</p> <p>15 So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. 16 Abram was eighty-six years old when Hagar bore him Ishmael.</p> <p>Now here is the fake hadith from the Bukhari collection which forms the basis of the Ahlul Sunnah’s lies about Abraham. Note the extreme similarity between the Christian Bible and the fake Bukhari hadith.</p> <p>Bukhari Volume 4, Book 55, Number 584:</p> <p>Narrated Ibn Abbas:</p> <p>When Abraham had differences with his wife), (because of her jealousy of Hajar, Ishmael’s mother), he took Ishmael and his mother and went away. They had a water-skin with them containing some water, Ishmael’s mother used to drink water from the water-skin so that her milk would increase for her child. When Abraham reached Mecca, he made her sit under a tree and afterwards returned home. Ishmael’s mother followed him, and when they reached Kada’, she called him from behind, ‘O Abraham! To whom are you leaving us?’ He replied, ‘(I am leaving you) to Allah’s (Care).’ She said, ‘I am satisfied to be with Allah.’ She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, ‘I’d better go and look so that I may see somebody.’ She ascended the Safa mountain and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the Marwa mountain. She ran to and fro (between the two mountains) many times. They she said to herself, ‘i’d better go and see the state of the child,’ she went and found it in a state of one on the point of dying. She could not endure to watch it dying and said (to herself), ‘If I go and look, I may find somebody.’ She went and ascended the Safa mountain and looked for a long while but could not find anybody. Thus she completed seven rounds (of running) between Safa and Marwa. Again she said (to herself), ‘I’d better go back and see the state of the child.’ But suddenly she heard a voice, and she said to that strange voice, ‘Help us if you can offer any help.’ Lo! It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn ‘Abbas hit the earth with his heel to Illustrate it), and so the water gushed out. Ishmael’s mother was astonished and started digging.</p> <p>This is the false Biblical story that has been reproduced in the hadith of Bukhari about the jealousy of Abraham’s wife Sarah towards a supposed bondwoman by the name of Hagar whom she ‘gave’ to her husband Abraham to bed. According to this false hadith, at that time Sarah herself could not bear children and decided to give her bondwoman as a mistress to her husband.</p> <p>Firstly the names Sarah and Hajar are not mentioned anywhere in the Quran therefore the Quran cannot confirm these names that are mentioned in the Bible as well as in the false hadith books.</p> <p>The idea that a Prophet and Rasul of God would even have a slavegirl in his household is repulsive of all the teachings of the Quran and what God taught to Abraham and Moses. The Prophets of God came to free slaves – NOT to have slave girls in their household. This is what the Prophet taught us :</p> <p>Surah [90 : 4 - 16]</p> <p>[90.4] Certainly We have created man in distress.</p> <p>[90.5] Does he think that no one has power over him?</p> <p>[90.6] He shall say: I have wasted much wealth.</p> <p>[90.7] Does he think that no one sees him?</p> <p>[90.8] Have We not given him two eyes,</p> <p>[90.9] And a tongue and two lips,</p> <p>[90.10] And pointed out to him the two conspicuous ways?</p> <p>[90.11] But he would not attempt the uphill road,</p> <p>[90.12] And what will make you comprehend what the uphill road is?</p> <p>[90.13] (It is) the setting free of a slave,</p> <p>[90.14] Or the giving of food in a day of hunger</p> <p>[90.15] To an orphan, having relationship,</p> <p>[90.16] Or to the poor man lying in the dust.</p> <p>God will show man two paths (two conspicuous ways ?). He must choose the path that requires greater commitment and effort. That is the path of freeing the slaves, feeding the hungry, feeding the orphans and the poor man. Never will God ask anyone, especially His chosen Prophets and Rasuls to keep slave girls in their homes and then take their slave girls as mistresses.</p> <p>Also God’s teaching for mankind is that men should always marry the women before bedding them but here the false hadith says the Prophet Abraham slept with a slave girl.</p> <p>But the falsehood against Abraham and his family continues. Long before the Quran, the Christians had already fabricated another slander against the Almighty God that He had commanded the Prophet Abraham to sacrifice his son. The evil slander by the Christians makes both God and Abraham parties to a barbaric ritual sacrifice of a human life. Even the very thought of this evil slander is preposterous. Here is the Biblical slander against God and Abraham :</p> <p>Genesis 22</p> <p>Abraham Tested</p> <p>1 Some time later God tested Abraham. He said to him, “Abraham!”</p> <p>“Here I am,” he replied.</p> <p>2 Then God said, “Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about.”</p> <p>3 Early the next morning Abraham got up and saddled his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. 4 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.”</p> <p>6 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, “Father?”</p> <p>“Yes, my son?” Abraham replied.</p> <p>“The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?”</p> <p>8 Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together.</p> <p>9 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. 11 But the angel of the LORD called out to him from heaven, “Abraham! Abraham!”</p> <p>“Here I am,” he replied.</p> <p>12 “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”</p> <p>13 Abraham looked up and there in a thicket he saw a ram [a] caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The LORD Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided.”</p> <p>15 The angel of the LORD called to Abraham from heaven a second time 16 and said, “I swear by myself, declares the LORD , that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring [b] all nations on earth will be blessed, because you have obeyed me.”</p> <p>This is the Biblical story of Abraham wanting to sacrifice his son because allegedly Abraham thought it was God’s command. The Ahlul Sunnah and Shiah have swallowed this false Biblical story hook, line and sinker. Until today, to commemorate this slander against God and the Prophet Abraham the Ahlul Sunnah and Shiah sacrifice goats, camels and cows on the Feast of Sacrifice or Eid Al Adha which also forms one of the cornerstones of their pilgrimage ritual in Mecca.</p> <p>The story of Abraham trying to sacrifice his son is recorded in the Quran but in completely different detail. The Quran cannot confirm the Biblical story at all. Here is the beautiful Quranic version :</p> <p>Sura 37</p> <p>37: 102. When he (Ismail) grew enough to work with him, he (Abraham) said, “My son, I see in my sleep (araa’ fil manami) that I am sacrificing you. What do you think?” He said, “O my father, do what you are commanded to do. You will find me, God willing, patient.”</p> <p>37: 103. They both submitted, and he put his forehead down.</p> <p>37: 104. We called him: “O Abraham.</p> <p>37: 105. “surely you have confirmed the dream (qad saddakta al ru’ya) ?” We thus reward the righteous.</p> <p>[The word ‘saddaqta’ means ‘to confirm’. For example refer Surah 66:12 where Mary confirms (saddaqa) the words of her Lord as true].</p> <p>37: 106. That was an exacting test indeed.</p> <p>37: 107. We redeemed him with a great sacrifice.</p> <p>37: 108. And we preserved his history for subsequent generations.</p> <p>37: 109. Peace be upon Abraham.</p> <p>37: 110. We thus reward the righteous.</p> <p>37: 111. He is one of our believing servants.</p> <p>This is the accurate record in the Quran of Abraham trying to fulfil what he saw in his sleep. But this was definitely NOT a commandment from God. It was just what Abraham saw in his sleep. Let us analyse what the Quran says.</p> <p>Firstly in the narrative above we see the following:</p> <p>Surah 37: 102. When he (Ismail) grew enough to work with him, he (Abraham) said, “My son, I see in my sleep (araa’ fil manaami) that I am sacrificing you. What do you think?” He said, “O my father, do what you are commanded to do. You will find me, God willing, patient.”</p> <p>When God commands his Messengers to do something He gives them clear commandments which leave no room for misunderstanding by the Messengers. See the following verses :</p> <p>Surah 10:15 “when our signs are recited to them, clear signs”</p> <p>Surah 7:101 “their messengers came to them with clear signs”</p> <p>Surah 2:87 “We gave Jesus son of Mary clear signs”</p> <p>Surah 2:92 “Moses came to you with clear signs”</p> <p>Hence it is not likely that God would give Abraham unclear commands such that after seeing something in his sleep (manami), we find Abraham asking his son ‘What do you think?’ This cannot be the behaviour of a Messenger of God when carrying out God’s commands.</p> <p>Then we see that a command to kill one’s own child totally contradicts God’s teachings as follows :</p> <p>[Surah 6.151] “Say: Come I will recite what your Lord has forbidden to you — that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty– We provide for you and for them — and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with, that you may understand.”</p> <p>The Prophet taught us God’s command that we cannot kill our children even for fear of poverty. So how can God command another Prophet to kill his own son as a ‘sacrifice’ ? And the verse further says that we cannot kill any soul except in justice. Where was the justice in Abraham killing his son ? What crime or sin had Abraham’s son committed ?</p> <p>In the following verse God tells us that the killing of children (human sacrifice) is indeed a pagan practice.</p> <p>[Surah 6.137] “And thus their pagan idols have made fair to the pagan polytheists the killing of their children, that they may cause them to perish and obscure for them their religion; and if Allah had pleased, they would not have done it, therefore leave them and that which they forge.”</p> <p>God’s command to mankind is that the killing of children (human sacrifice) is a pagan practice. Therefore it is impossible for God to command Abraham to carry out the pagan practice of killing his own son. Here is another verse from the Quran that forbids the killing of children:</p> <p>The ulema of course reject all the above verses of the Quran. They would rather believe the Biblical slander that God commanded the Prophet Abraham to sacrifice his son. The ulema prefer the barbaric act of killing your own son.</p> <p>They say that God never intended that Abraham’s son would be killed. It was merely a test. Here is another verse that exposes the ulema’s slander against God and the Prophet Abraham :</p> <p>[Surah 60.12] O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.</p> <p>In this verse the test specifically prescribed by God to accept the pledge of believing women includes their promise that they will not kill their children. This is because it is a great sin to kill one’s own child. Therefore it is impossible that God would test Abraham in the the exact opposite manner ie by giving Abraham a command to kill his own child.</p> <p>Would Abraham have known about these commandments by God that we should not kill our children ? He certainly would have known because God tells us that whatever He revealed in the Quran has been revealed before to Abraham and Moses :</p> <p>Surah 87 : 18 – 19</p> <p>“Most surely this is in the earlier scriptures, the scriptures of Ibrahim and Musa.”</p> <p>Most certainly then God had also taught Abraham previously that human sacrifice was a sinful thing to do. But not the Christian Bible. The Christian Bible teaches the falsehood that God commanded Abraham to sacrifice his son. Christians also believe that they must perform a cannibalistic type ritual of drinking the blood of Christ who they again believe was ‘sacrificed’ by God to atone for human sins. This belief in human sacrifice alone exposes the pagan origins of Christianity. Unfortunately the Ahlul Sunnah and Shiah have plagiarized this false Christian belief.</p> <p>And we are told clearly in the Quran that killing an innocent believing soul is a great sin:</p> <p>“Anyone who kills a believer on purpose, his retribution is Hell, wherein he abides forever, God is angry with him, and condemns him, and has prepared for him a terrible retribution.” 4:93</p> <p>The retribution for killing another believer is hellfire. Here is another verse:</p> <p>“No believer shall kill another believer, unless by mistake…. ” 4:92</p> <p>Again a believer cannot kill another believer. That would be against God’s teachings.</p> <p>We are then told in the Quran that God NEVER advocates sin:</p> <p>” … Say, “God never advocates sin. Are you saying about God what you do not know?” Surah 7:28.</p> <p>After teaching mankind that killing their own children is a pagan act and a sin and that the retribution for the sin of killing a believer is the Hellfire – God cannot contradict Himself by giving Abraham a test which requires Abraham to kill his own son.</p> <p>If we put these facts side by side, we know that Abraham’s son was a good believer, thus killing him would be a sin, and we know that God NEVER advocates sin. The truth becomes clear; Abraham had a dream but it was not from God.</p> <p>But because Abraham was a righteous believer “We thus reward the righteous” God intervened and saved Abraham’s son. God intervened and saved Abraham from commiting a great sin (37:107).</p> <p>The ulema of Ahlul Sunnah and Shiah will however reject all these verses from the Quran. That is because they are disbelievers or kuffar. They will prefer to uphold the Christian Biblical story that God commanded Abraham to sacrifice his son.</p> <p>CHAPTER 8 HALAL AND HARAM FOOD : THE SUNNIS AND SHI’AHS OBSERVE CHRISTIAN / JEWISH SCRIPTURE</p> <p>Just like many other practises which we have described so far, the Sunni and the Shiah too follow many prohibitions on food that is taken almost exactly, word for word from the Christian Bible.</p> <p>Before we see where they have gone totally wrong, firstly let us see what exactly the Quran makes lawful (HALAL) and unlawful (HARAM) in terms of food.</p> <p>[Surah 5:3] “Forbidden unto you (for food) are carrion and running blood and swineflesh, and that which hath been dedicated unto any other than Allah..”</p> <p>The Quran only forbids FOUR TYPES of food ie carrion, running blood, pork and things (any food item) that has been dedicated to something other than God (eg on an altar, slaughtered by a human being with a particular identity etc).</p> <p>The verse also continues with more detail about animals that are dead:</p> <p>“( also forbidden are) and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by horns, and the devoured of wild beasts, saving that which ye make lawful, and that which hath been immolated unto idols” (5:3).</p> <p>Other than this, EVERYTHING ELSE is halal for Muslims. Yes, that would include frogs, crocodiles, alligators, birds and whatever else – AS LONG AS they are good for you. The Arabs say that they can eat desert lizards or dhawab. The founder of Saudi Arabia Abdul Aziz ibn Saud used to feast on desert lizards (dhawab) and desert rats.</p> <p>[Surah 5:4] “They ask thee (O Muhammad) what is made lawful for them. Say: “ALL GOOD THINGS are made lawful for you. And that which the dogs catch which ye have trained as dogs are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah’s name upon it, and observe your duty to Allah. Lo! Allah is swift to take account”.</p> <p>People asked the Prophet “What is made lawful for them ?’ The Prophet was commanded to say “ALL GOOD THINGS ARE MADE LAWFUL FOR YOU”. And this includes what your DOGS catch for you (see verse 5:4 above).</p> <p>This also means that Muslims can keep and rear DOGS and even use the DOGS to catch food. Such food is halal. But many of the sunnis today say it is haram to keep dogs. They hate dogs.</p> <p>For thousands of years and until today millions of people have been eating porcupine, marsh rats, snakes, crocodiles etc. These animals are much sought after in various countries and people eat them because the animals make up good food. Similarly even the fake hadith records the Arabs eating desert lizards called ‘dawwab’. Arabs and Pakistanis also eat locusts and other insects too. The Scandinavians eat an animal called the musk rat. The Amazonian Indians eat a large rodent called the capybara.</p> <p>For these peoples desert lizards, musk rats and capybara are good food. So let them eat it – according to the Quran it is halal.</p> <p>Similarly the aboriginal peoples have been eating squirrels, monkeys and other such creatures since God created them on the surface of the earth. The human being can eat all these because they are good for them.</p> <p>These are all HALAL because “ALL GOOD THINGS ARE MADE LAWFUL FOR YOU” (5:4).</p> <p>If you follow the Quran, you can eat anything that is good for your body except pork, running blood, dead animals and desecrated food. VERY simple. If you ollow the Quran, you can survive anywhere on God’s earth. (I have seen Sunni “tourists” starving themselves in Papua New Guinea. They kept eating bread for three days)</p> <p>This is because the Ahlul Sunnah and Shiah have come up with very long lists of foods which they have prohibited. Not surprisingly (because they are all falsehoods) you find differences between the sunnis, shiahs, shafiee, hanafi, maliki, hanbali sub cults etc on what exactly is halal or haram.</p> <p>For example some say crabs are haram, frogs are haram, birds with talons are haram, animals with canine teeth are haram and other such things. If you refer the book ‘Al Halal Wal Haram Fil Islam’ by Yusuf Qardawi you will understand what I mean. They are not supposed to forbid or make haram all these foods, but the sunni and shiah ulema do not care. They are smarter than God.</p> <p>[Surah 5:87] O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not, Lo! Allah loveth not transgressors.</p> <p>[Surah 5:88] Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers</p> <p>But the sunni and shiah do not care. They can make unlawful what God has made lawful. They are greater than God. And where do they get their strange ideas ? You guessed it. The Bible of course.</p> <p>Another example is that God has made lawful to hunt in the sea and to eat anything from the sea. Everything from the sea is halal for eating.</p> <p>[Surah 5:96] To hunt and to eat of the sea is made lawful for you, a provision for you and for seafarers..”</p> <p>Therefore for thousands of years Eskimos hunt and eat seals and walruses and whales and all kinds of fish. (What else could they possibly eat ?) And we all eat fish from the sea. Also turtles, sharks, sea cucumbers, crayfish etc. All this is lawful according to God and the Prophet in the Quran. But the sunni and shiah have created their own confusing lists of what is lawful and what is not lawful – even from the sea.</p> <p>For example the Shafiee (or is it the Hanafi) sub cults among the Sunnis say that fish without scales are haram. This would make sharks and certain fishes without scales haram. Some also say that eels are haram because they are serpents. Some say mud crabs are ‘makruh’ or ‘not encouraged’ to be eaten because they live in two habitats i.e. in water and on land.</p> <p>Where do these strange ideas come from ? You guessed it folks. It comes from the Christian Bible. The Ahlul Sunnah and Shiah faith is plagiarized from the Bible.</p> <p>And here it is :</p> <p>[Lev 11:9] “These you may eat, of all that are in the waters. Everything in the waters that has fins and scales, whether in the seas or in the rivers, you may eat.</p> <p>But just like some of the Ahlul Sunnah sects the Bible says you cannot eat the following:</p> <p>[Lev 11:10] But anything in the seas or the rivers that has not fins and scales, of the swarming (crawling) creatures in the waters and of the living creatures that are in the waters, is an abomination to you.</p> <p>[Lev 11:11] They shall remain an abomination to you; of their flesh you shall not eat, and their carcasses you shall have in abomination.</p> <p>[Lev 11:12] Everything in the waters that has not fins and scales is an abomination to you.</p> <p>This is exactly what some of the Sunnis say ie fish without scales are haram, crabs are haram or “makruh” etc..</p> <p>Similarly the Ahlul Sunnah have made a list of birds that CANNOT be eaten. Included in this list are the birds of prey and other kinds of birds. They summarise it by saying you cannot eat birds with talons or curved beaks. Again this is only too similar to the following list found in the Bible:</p> <p>[Lev 11:13] “And these you shall have in abomination among the birds, they shall not be eaten, they are an abomination: the eagle, the vulture, the osprey,</p> <p>[Lev 11:14] the kite, the falcon according to its kind,</p> <p>[Lev 11:15] every raven according to its kind,</p> <p>[Lev 11:16] the ostrich, the nighthawk, the sea gull, the hawk according to its kind,</p> <p>[Lev 11:17] the owl, the cormorant, the ibis,</p> <p>[Lev 11:18] the water hen, the pelican, the carrion vulture,</p> <p>[Lev 11:19] the stork, the heron according to its kind, the hoopoe, and the bat</p> <p>We can clearly see where the Ahlul Sunnah and Shiah prohibition on foods comes from – it is plagiarized completely from the Christian Bible. But surprise, surprise – the Ahlul Sunnah and Shiah both allow the eating of locusts and some grasshoppers. As mentioned before – Arabs and Pakistanis do eat locusts. They say these are permissible or halal. It is quite strange because why did they not pick on honey bees, butterflies or cockroaches and made those things halal ? Why include only the locusts and grasshoppers on their halal list ?</p> <p>The answer lies in the fact that this idea about locusts and grasshoppers being permissible food is also stolen from the Bible. The Ahlul Sunnah and Shiahs copycat the Bible very closely for both their HALAL as well as their HARAM foods.</p> <p>[Lev 11:21] Yet among the winged insects that go on all fours you may eat those which have legs above their feet, with which to leap on the earth.</p> <p>[Lev 11:22] Of them you may eat: the locust according to its kind, the bald locust according to its kind, the cricket according to its kind, and the grasshopper according to its kind.</p> <p>But the Quran has already said “ALL GOOD THINGS ARE MADE LAWFUL FOR YOU” (5:4). Hence some Chinese restaurants serve fried ants, cockroaches and even scorpion. If it is good, why not ? The Quran allows it.</p> <p>Again this is just one more example of the sources of the religion of Ahlul Sunnah and Shiah, which cannot be found anywhere in the teachings of the Prophet in the Quran. They are stolen from the Chistians and Jews. These teachings are therefore not part of Islam.</p> <p>These Sunni and Shiah beliefs are not part of Islam. But you can find these teachings ONLY in the Christian Bible. The Sunnis and the Shiahs are actually the best Christians. Without even realising it now, the Sunnis and Shiahs are following the Christian Bible better than the Christians themsleves.</p> <p>They have fallen into the trap the Christians have set for them. God has already warned the Ahlul Sunnah and Shiah :</p> <p>[Surah 3:69] A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive.</p> <p>But it is too late. The Ahlul Sunnah and Shiah have already been led astray by the Christians. They are no more Muslims. They are kuffar.</p> <p>CHAPTER 9 : CIRCUMCISION IS FROM THE BIBLE, NOT THE QURAN.</p> <p>We have been reading just how much of what is believed to be part of the religion of Ahlus Sunnah and Shiah are actually plagiarized from the Bible. Todate we have seen that NONE – absolutely NOT ONE of the religious practices of the Sunnis and the Shiahs can be found detailed inside their own Quran. Circumcision is definitely one of them. Another big one is their five daily prayers. None of these things which the Sunnis (and Shiahs) believe in is found inside the Quran.</p> <p>Over the years I have been asking the Sunnis and Shiahs again and again to show me at least one thing they do in their religion which is definitely from the Quran. So far they have not been able to show me anything at all.</p> <p>Even something as mundane and simple as their greeting is different from the greeting taught to us inside the Quran. The Sunnis and Shiahs say ‘Assalamu Alaikum’. This is not found in the Quran. The Quran says ‘Salamun Alaikum’ – a slight yet major difference. Do not take such differences slightly. But the point is proven – even their ‘Assalamu Alaikum’ is different from what is in their own Quran.</p> <p>We have seen so far that many of their beliefs are taken from the Christian Bible. We have seen that even the Ahlul Sunnah concept of ‘aqeedah’ or faith is plagiarized from the Hebrew Bible. Even ‘aqeedah’ is a Hebrew word. In the Quran you cannot find the word ‘aqeedah’. Only derivatives like ‘uqudat’ and ‘aqada’ are mentioned but they do not carry the same concept as ‘aqeedah’ which has been plagiarized from the Bible by the Ahlul Sunnah.</p> <p>Well here is one more item on the list of Ahlul Sunnah and Shiah beliefs that is not found anywhere in the Quran but is stolen from the Christian Bible : Circumcision.</p> <p>The Ahlul Sunnah and Shiah believe that circumcision is a part of their religious belief. They believe that the Prophet taught them to circumcise their children. The situation is so bad that the Sunnis even circumcise their female children. The mutilation of female genitalia is a serious problem in Africa and the Middle East.</p> <p>The truth is God never asked the Sunnis or Shiahs to circumcise anyone. On the contrary God says that He made the human in a perfect shape:</p> <p>[Surah 40:64.24] “God it is Who appointed for you the earth for a dwelling-place and the sky for a canopy, and fashioned you and perfected your shapes, and hath provided you with good things. Such is Allah, your Lord. Then blessed be Allah, the Lord of the Worlds!”</p> <p>So God has made us perfect – including the foreskin on the male and the genitalia of the female. There is no need for any smart Sunnis or Shiahs to try and improve on God’s creation – even as an option, an exercise of freewill or whatever. Sunnis or anyone else have the freedom and option to cut off their foreskin or to cut off any other part of their body – but that is not part of God’s commandments. Let us be clear.</p> <p>But where does the Ahlul Sunnah and Shiah belief in circumcision come from ?</p> <p>Once again the answer lies in the Christian Bible. Since many of the early Sunnis were converts from Christianity or Judaism they brought with them their own beliefs and systems that later became the Sunni / Shiah religion. One example is the Covenant of Circumcision from the Bible.</p> <p>[Gen 17:14.13] Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” This is the covenant of circumcision.</p> <p>Also the following:</p> <p>[Gen 17:24.16] Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.</p> <p>[This story is found almost exactly in the Sunni hadith theology. The Sunnis say that Abraham circumcised himself with an adze - a small axe. Ouch ! Here is the false hadith : Bukhari Volume 4, Book 55, Number 575: Narrated Abu Huraira: Allah's Apostle said, "Abraham did his circumcision with an adze at the age of eighty" ].</p> <p>Here is the rest of the Biblical story about circumcision:</p> <p>[Gen 17:25.18] And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.</p> <p>And here is another particularly cultish ritual from the Bible:</p> <p>Exod 4:25.11] Then Zipporah took a flint and cut off her son’s foreskin, and touched Moses’ feet with it, and said, “Surely you are a bridegroom of blood to me!”</p> <p>The Sunnis do a similar thing today. The circumcision of a male child is cause for much hullabaloo complete with feasting and flocking together.</p> <p>So once again we see that the Ahlul Sunnah and the Shiahs are actually very good Christians. They uphold the old Biblical beliefs when almost all of Christendom has abandoned these same Biblical beliefs.</p> <p>CHAPTER 10 THE SO CALLED BUKHARI HADITH IS NOT EVEN WRITTEN BY BUKHARI</p> <p>The Ahlul Sunnah have been misled into becoming kuffar or disbelievers because they have abandoned the Quran. Today ask any ulema of Ahlul Sunnah simple basic questions about the Quran and they will stare at you blankly. They do not know the Quran. For example in this book so far I have quoted dozens of verses from the Quran. To the ulema of Ahlul Sunnah these verses will appear like Greek because they have never seen these verses or paid any real attention to the meanings of these verses from their own Quran.</p> <p>Is it a wonder then that the Prophet will one day complain :</p> <p>Surah 25.30 “And the Apostle will say: O my Lord! surely my people have taken flight away from the Quran”</p> <p>Arabic : “Wa qaala rasuulu Ya Rabbi Inna kaumi ittakhazu hadha al Quraana mahjuura !! “</p> <p>This is what the ulema have done. They have totally abandoned the Quran. So what do the ulema know ? They will only know some information from their fake hadith literature. But that too only in sketchy bits and pieces. They do not even know their hadith properly.</p> <p>The Ahlul Sunnah say that in their pantheon of fake hadith, the writings of a fellow by the name of Imam Bukhari ‘is second only to the Quran’. They say that without this fake hadith they cannot understand the Quran – a Book which was revealed by God and which God says is ‘made easy to remember’.</p> <p>The Quran repeats this particular verse four times :</p> <p>[Surah 54.17] And certainly We have made the Quran easy for remembrance, but is there anyone who will TAKE HEED ?</p> <p>This exact same verse is repeated in 54:22, 54:32 and 54:40. To enable mankind to take heed of the Quran, God has made the Quran easy to remember. This is actually simple logic. If the Quran is the Book of Guidance for mankind then it must be user friendly. It is really easy to remember the Quranic teachings. The reader will see how easily the writer can regurgitate appropriate verses throughout this book. Yet the writer has read the Quran from cover to cover only once in his lifetime – and that too in translation only. It just sticks to your head. But once again the ulema also reject this verse from the Quran. They do not believe that the Quran can be understood easily without their ‘second only to the Quran’ collection of fake Bukhari hadith.</p> <p>But the ulema themselves have not read the Bukhari collection of fake hadith from cover to cover. If they had done so they would have discovered that while the Quran has 6,348 verses, the collection of fake Bukhari hadith tries to explain only one third or less of the 6,348 verses of the Quran. There are not enough fake Bukhari hadith to explain the whole Quran.</p> <p>And the ulema do not realise that in the fake hadith of Bukhari they will come across the following words “No hadith were recorded here” as Bukhari’s ‘explanation’ for 28 surahs or chapters of the Quran. (See Sahih Bukhari, Volume 6 – Tafsir of the Quran, translation by Dr Muhammad Muhsin Khan, University Medina Al Munawwara).</p> <p>In other words Bukhari himself admits that he was not able to record any hadith to explain 28 complete surahs or chapters of the Quran. That is 25 percent of the 114 surahs in the Quran. And the remaining hadith are sketchy, ridiculous and do not explain any of the verses of the Quran at all.</p> <p>And yet the ulema of Ahlul Sunnah say the collection of fake Bukhari hadith is ‘second only to the Quran’. Here is a really sick description of Bukhari by an Ahlul Sunnah admirer :</p> <p>“If the rich literature of Hadith is assumed a splendid collection of pearls, Al-Jami’us Sahih of Imam al-Bukhari is rightfully privileged to be called a gigantic ocean serenely flowing for the providence and safeguard of those precious pieces of magnificence. A vast, yet shore less ocean having lavishly quenched the thirst of many, it is unanimously held in the high esteem of being ‘the most authentic book after the book of Allah’ by advocates and adversaries alike’.</p> <p>They speak with pride about “the dazzling level of measures adopted by Imam Bukahri in preserving the credibility of his ‘Sanad’ ”. But despite all these ridiculous comments there is no evidence that Imam Bukhari even wrote the so called hadeeth collection known as ‘Sahih Bukhari’.</p> <p>The ulema themselves say that “Bukhari’s text has not come down to us in a single uniform version, but exists in several ‘narrations’ (riwayat), of which the version handed down by al-Kushaymani (d.389) on the authority of Bukhari’s pupil al-Firabri is the one most frequently accepted by the ulema”.</p> <p>This is called the “Ulema Shuffle” otherwise known as double talk. They do not have a single, written collection of hadith which they can say with certainty was written by Imam Bukhari. There is no such thing. What they have are bits and pieces that have been sorted and put together over a period of almost 600 years.</p> <p>The ulema realize that they stand on empty lies. To cover one lie they create a thousand more lies. To divert attention from the fact that Bukhari is not the author of a complete collection of the fake hadith that is attributed to him, the Ahlul Sunnah ulema say that at least seventy full commentaries have been written on Imam al-Bukhari’s ‘great Sahih’. How this helps prove their case is best left to the ulema to shuffle.</p> <p>According to the ulema,</p> <p>the most celebrated of these commentaries is “without question the Fath al-Bari (‘Victory of the Creator’) by Imam Ibn Hajar al-‘Asqalani, a work which was the crown both of its genre and of the Imam’s academic career. It is appreciated by the ulema for the doctrinal soundness of its author, for its complete coverage of Bukhari’s material, its mastery of the relevant Arabic sciences, the wisdom it shows in drawing lessons (fawa’id) from the hadiths it expounds, and its skill in resolving complex disputes over variant readings. For Bukhari’s text has not come down to us in a single uniform version, but exists in several ‘narrations’ (riwayat), of which the version handed down by al-Kushmayhani (d.389) on the authority of Bukhari’s pupil al-Firabri is the one most frequently accepted by the ulema”. ( see “Ibn Hajar Asqalani and his Commentary Fath al-Bari” at http://www.central-mosque.com/biographies/asqalani2.htm and www.thesaurus-islamicus.li).</p> <p>By the ulema’s own admission their collection of fake Bukhari hadith is compiled from a ‘commentary’ on Bukhari by another fellow by the name of Ibnu Hajar Al Askalani.</p> <p>But this fellow Ibnu Hajar never met Bukhari because according to the ulema Ibnu Hajar Askalani lived and died in 852 AH which is 596 years after Bukhari who is supposed to have lived and died in 256 AH. The ulema say Bukhari never wrote down a completed book. There were no printing presses or photocopy machines or computers available at that time. And 596 years separated Ibnu Hajar from Bukhari. So how did Ibnu Hajar write a commentary about a book that never existed ?</p> <p>To overcome gaps like these the ulema say that Ibnu Hajar based his writing on the commentary of another fellow called al-Khushaymani who lived and died in 389 AH. Thus they narrow the yawning gap to 463 years. 463 years separated Ibnu Hajar al Askalani and the commentary of al Khushaymani. But even the commentary of al Khushaymani did not exist in one volume or in one collection.</p> <p>But Khushaymani in turn is still separated from Bukhari by 133 years. Another gap here. To fill this gap the ulema call upon another fellow by the name of al Firabri (Muhammad ibn Yusuf ibn Matar al Firabri 231 – 320 AH) who they say was the missing link and source of the collection of fake hadith from Bukhari (died 256 AH) to Khushaymani (died 389 AH) to Ibnu Hajar (died 852 AH). The reader must carefully bear in mind that despite all these names and throughout this passage of 596 years between Bukhari and Ibnu Hajar, the ulema’s own evidence admits that there never was any complete collection of Bukhari hadith. There was and there is no such thing. The whole thing has been faked by the ulema.</p> <p>Obviously the claim that Al Askalani wrote his commentary based on Kushaymani is a lie. Askalani never met Kushyamani. 463 years separated them.</p> <p>The same argument goes for the seventy other commentators ? In fact the number 70 is itself mind boggling. Each of the seventy claims to have his own source. But they are all different (the so called variant readings). The seventy versions (or so they claim) have their own Kushaymanis, Fiabris and Askalanis. They have their own gaps of 400 years, 500 years, 300 years and so on. This guesswork is the basis of the religion of Ahlul Sunnah. With the Shiah it is even worse.</p> <p>And this is what the ulema say about Ibn Hajar’s commentary on Bukhari hadith:</p> <p>“Ibn Hajar frequently uses the Kushmayhani variant as his standard text, but gives his reasons, often in complex detail, for preferring other readings where these seem to have particular merit. In doing this he makes it clear that he is authorised, through the ijaza-system, for all the riwayat he cites”.</p> <p>In other words Ibnu Hajar Askalani merely patched together HIS idea of what he thought the Sahih Bukhari should be. This is because there were variances in the available Bukhari hadeeth. It is just guesswork. This is what they have today which they call the Sahih Bukhari.</p> <p>And again despite talking so much about the fake Bukhari hadith the ulema still say that ” there are few hadith which can be understood adequately without reference to the often complex debates which have taken place concerning them between the scholars. “</p> <p>According to the ulema few hadith can be understood without referring to the complex debates among the ulema. This is a lark. The ulema say that the hadith explains the Quran. Now they say without their complex debates you cannot even understand the hadith.</p> <p>We are expected to believe that the Almighty God who created the universe, the sky, the animals and the humans will now have to depend on the complex debates between the ulema before the human being can understand the Quran – God’s guidance for mankind. Such arrogant boasts by the ulema can only arise from extreme kuffar.</p> <p>And despite talking so much, the collection of fake Bukhari hadith still says ‘No hadith were recorded here’ as the explanation for 28 surahs of the Quran. Bukhari does not have enough fake hadith to explain the Quran !</p> <p>The reader is also requested to see the chapter which lists totally stupid and ridiculous hadith from Bukhari. To conclude this chapter, here is just one example :</p> <p>Bukhari Volume 5, Book 58, Number 188:</p> <p>Narrated ‘Amr bin Maimun:</p> <p>During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal</p> <p>sexual intercourse. I too, stoned it along with them.</p> <p>Lets just call this the Monkey hadith !</p> <p>CHAPTER 11 SOME REALLY STUPID BUKHARI HADITH</p> <p>Here are some really stupid Bukhari hadith. The reader must bear in mind that this stupidity is despite “Al-Jami’us Sahih of Imam al-Bukhari is rightfully privileged to be called a gigantic ocean serenely flowing for the providence and safeguard of those precious pieces of magnificence”.</p> <p>Here are some of those precious pieces of magnificence :</p> <p>Bukhari Volume 1, Book 9, Number 490: Narrated ‘Aisha: The things which annul the prayers were mentioned before me. They said, “Prayer is annulled by a dog, a donkey and a woman.” I said, “You have made us (i.e. women) dogs. I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, I would slip away. for I disliked to face him.”</p> <p>So women are like dogs and donkeys.</p> <p>Bukhari Volume 4, Book 54, Number 537: Narrated Abu Huraira: The Prophet said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.”</p> <p>Perhaps this is why the Ahlul Sunnah will continue to buy pharmaceutical products from the West. Dunking flies in your tea spreads disease.</p> <p>Bukhari Volume 7, Book 62, Number 5: Narrated ‘Ata: We presented ourselves along with Ibn ‘Abbas at the funeral procession of Maimuna at a place called Sarif. Ibn ‘Abbas said, “This is the wife of the Prophet so when you lift her bier, do not Jerk it or shake it much, but walk smoothly because the Prophet had nine wives and he used to observe the night turns with eight of them, and for one of them there was no night turn.”</p> <p>This is a mystery.</p> <p>Bukhari Volume 7, Book 62, Number 6: Narrated Anas: The Prophet used to go round (have sexual relations with) all his wives in one night, and he had nine wives.</p> <p>But the other hadith just said someone missed a turn.</p> <p>Bukhari Volume 7, Book 62, Number 7: Narrated Said bin Jubair: Ibn ‘Abbas asked me, “Are you married?” I replied, “No.” He said, “Marry, for the best person of this (Muslim) nation (i.e., Muhammad) of all other Muslims, had the largest number of wives.”</p> <p>The more wives one has the better Muslim one becomes. Hmmm…</p> <p>Mahmood bin Rabe narrates, “I still remember when I was five years old,</p> <p>the Holy Prophet rinsed his mouth and then spat the water into mine”</p> <p>(Bukhari Kitabul Ilm vol.2, hadith 77).</p> <p>Perhaps an adjunct to the ‘dip the fly in your tea’ cure for diseases.</p> <p>The (Exalted) Messenger used to visit all nine of his wives every night</p> <p>(Bukhari, Book of Nikah 3:52).</p> <p>The Holy Messenger used to have intercourse with all of his wives in</p> <p>one hour of the day and night (without taking a bath) and these (wives)</p> <p>were eleven.</p> <p>The Holy Prophet had the (sexual) power of 30 men (Bukhari, Book</p> <p>of Bath 1:189).</p> <p>The Prophet said that the best man amongst his followers is the one</p> <p>who has the greatest number of wives (Bukhari, Book of Nikah 3:52).</p> <p>The Holy Prophet asked, “Who will buy this slave from me?” Hazrat</p> <p>Naeem bought him for 800 Darham (Bukhari, Kitabul Ikrah p.669).</p> <p>The hadith Bukhari has made the Prophet a slave trader !</p> <p>The sun rises between the two antlers of Satan (Bukhari 2:134).</p> <p>And we thought the sun rose over the Land of the Rising Sun !</p> <p>After the fall of Khyber, people described the beauty of Safia Bint</p> <p>Hui, the new bride of a slain enemy soldier. The Prophet chose her for</p> <p>himself. On the way to Madina he stopped and had intercourse with her.</p> <p>His companions did not know if she was a wife or a concubine. Later, a</p> <p>veil was drawn between her and the men-folk and they came to know that</p> <p>she was a wife (Bukhari, Book of Sales and Book of Nikah 3:59).</p> <p>From slave trading to sleeping with 9 or 11 women in one night to sleeping with the prisoners of war ! Indeed Bukhari makes the Prophet of Islam to be a real superhero and a gentleman !</p> <p>The Prophet said, “Bad luck, misfortune and doom can exist in a wife, a</p> <p>home and a horse” (Bukhari, Book of Nikah 3:60).</p> <p>“After my time, the greatest tribulation for men will be women”</p> <p>(Bukhari, Book of Nikah 3:61).</p> <p>I saw that most of those entering the gate of hellfire were women</p> <p>(Bukhari, Book of Nikah 3:97).</p> <p>Again the slanderous statements against women. They were like dogs and donkeys. Now they are like horses too. And of course the women will entere the hellfire in large numbers.</p> <p>Fitna (tribulation) is in the East (Bukhari, Book of Talaq 3:132).</p> <p>Maybe Bukhari’s compass was broken ?</p> <p>Aisha said to the Prophet, “Ah! My head is bursting.” He said, “I</p> <p>wish it did.” Aisha responded: “You want me to die so that you can</p> <p>spend the next night with another wife” (Bukhari, Book of Medicine, vol.3).</p> <p>Maybe Aishah was the woman who did not get her turn that particular night ?</p> <p>A man inquired, “We earn income from these bondwomen, (other narratives</p> <p>mention prostitution) so can we do coitus interruptus with them?” The</p> <p>Prophet said, “There is no sin in doing that” (Bukhari Kitabul Qadr 3:543).</p> <p>Some people got sick in Madina. The Prophet advised them to drink</p> <p>camel’s urine and milk. After they became well, they killed a shepherd.</p> <p>The Prophet ordered that their hands and feet be chopped off and their</p> <p>eyes enucleated. They were laid on burning sand. When they asked for</p> <p>water it was denied them. So much so that they tasted sand until they</p> <p>died (Bukhari Kitabul Mahrabain and Kitabut Tib p.254).</p> <p>More organic medical prescriptions. From flies to camels urine.</p> <p>Seeing a black woman in a dream is the sign of an oncoming epidemic</p> <p>(Bukhari Kitabul Ta’abir).</p> <p>Does this mean black people must dream about white people too ?</p> <p>The Prophet’s wives awoke late one morning. He said, “Many women who</p> <p>are dressed up in this world will be raised unclothed in the Hereafter”</p> <p>(Bukhari Kitabul Fatan 3:718).</p> <p>Another mystery.</p> <p>The Prophet used to become very restless and frightened whenever he saw</p> <p>the sky overcast (Bukhari, Beginning of Creation 2:213).</p> <p>Prophet was also superstitious ?</p> <p>The hellfire complained to Allah, “One part of me is eating the other</p> <p>part.” So, the hellfire was allowed two breaths – one in summer and</p> <p>one in winter. That is how you see the change of seasons (Bukhari,</p> <p>Beginning of Creation 2:231).</p> <p>Only in the Arab countries. The deserts are hot like hell anyway.</p> <p>Azan, (the call to prayer), puts Satan to flight, expelling gas as he</p> <p>runs away (Bukhari Beginning of Creation 2:237).</p> <p>Satan should not eat so much Jalapeno beans.</p> <p>Satan rests at night in your noses (Bukhari, Beginning of Creation</p> <p>2:241).</p> <p>And that is why when your nose itches at night you should not scratch.</p> <p>A rooster sees angels, and a donkey sees Satan (Bukhari, Beginning of</p> <p>Creation 2:213).</p> <p>That’s why donkeys are donkeys and roosters are roosters.</p> <p>Rats are the lost tribe of Israel because they drink not the camel’s</p> <p>milk, but drink goat’s milk (Bukhari, Beginning of Creation 2:244).</p> <p>But goat’s milk is so expensive. Rats have expensive tastes.</p> <p>Five animals are sinful, so kill them even in Makkah: rat, scorpion,</p> <p>eagle, crow, and a biting dog (Bukhari, Beginning of Creation 2:245).</p> <p>What about smiling dogs ?</p> <p>The Prophet ordered the killing of dogs (Bukhari, Beginning of Creation</p> <p>2:247).</p> <p>What would you expect – after slave trading and sleeping with prisoners of war.</p> <p>Woman was created from the rib so she will always remain crooked.</p> <p>Leave her crooked (Bukhari, Beginning of Creation 2:251).</p> <p>Maimoona said that she gazed at the Prophet taking a bath after</p> <p>intercourse, until she saw him wash his private parts (Bukhari, The Book of</p> <p>Bath 1:193).</p> <p>Before the Prophet the men never washed their private parts ?</p> <p>If the Prophet wanted to have intercourse with a menstruating wife, he</p> <p>ordered her to tie a loincloth even though the menstruation would be at</p> <p>its peak. Then he had intercourse. Whoever has concocted this hadith</p> <p>adds a contrary statement: Aisha said, “No one of you has as much</p> <p>control over his desire as the Prophet had!” (Bukhari The Book on Menstruation</p> <p>1:98, chapter 207).</p> <p>Abu Hurairah narrates that the Prophet said, “I was praying. Satan</p> <p>came in front of me and tried to force me to break my prayers. Allah gave</p> <p>me control over him and I threw him down. I thought of tying him with</p> <p>a pillar so that you could see him in the morning (Bukhari 1:469,</p> <p>chapter 766).</p> <p>The Quran says ‘The satan and his tribe can see you from places while you cannot see them’ Surah 7:27.</p> <p>The Messenger of Allah addressed his wife Safia as “O’ you bald-headed</p> <p>perished one!” (Bukhari, Kitab Talaq p.143).</p> <p>Umro bin Maimoon reported, “I saw a monkey surrounded by a swarm of</p> <p>other monkeys. He had committed adultery with a female monkey. So, all</p> <p>monkeys stoned him to death. I cast stones, too.” A variation of this</p> <p>hadith reports, “The female monkey had been lying down with a</p> <p>middle-aged male when a young male came and gestured with his eye. The female slowly pulled her hand away from under the head of the middle-aged monkey and tiptoed away from him. Then she committed adultery with the young monkey. The older monkey got wind of what had happened so he yelled</p> <p>and gathered around him all monkeys in the vicinity. They stoned both</p> <p>(the adulterers) to death!” (Bukhari 2:261).</p> <p>More monkey jurisprudence for the Ahlul Sunnah.</p> <p>When a woman refuses to come to her husband’s bed, angels curse her</p> <p>until she returns (Bukhari, Book of Nikah p.96).</p> <p>Hadith #185 narrates that once the Holy Prophet asked for a bowl of</p> <p>water. He washed his hands and face in it. Then he rinsed his mouth in</p> <p>it and after that ordered Abu Musa and Bilal to drink the used</p> <p>water!</p> <p>The Book of Bath #246: Abu Salma and the brother of Aisha went to Aisha</p> <p>to learn about the bath after sexual intercourse. She procured a</p> <p>container of water and took a bath. There was a veil between them and her.</p> <p>It was Home Science. You have to teach the younger generation how to wash your private parts.</p> <p>The Holy Prophet passed a group of women. He said to them, “Ladies,</p> <p>give alms, because I have seen you burning in hell in great numbers.”</p> <p>When the women asked the reason for it, he said:</p> <p>v “You women curse too much!”</p> <p>v “You are ungrateful to your husbands.”</p> <p>v “In spite of being deficient in intellect as well as in religion,</p> <p>you are capable of prevailing over a man of wisdom; you are a creation</p> <p>the like of which has never been seen.”</p> <p>v “Is not the testimony of a woman one half that of a man? This is</p> <p>the measure of deficiency of your intellect!”</p> <p>v “And mind you, when a woman has her periods she is not allowed to</p> <p>pray or to fast. This is the measure of your deficiency in religion.”</p> <p>CHAPTER 12 AHLUL SUNNAH AND SHIAH ULEMA PREACH SLAVERY FROM THE CHRISTIAN BIBLE</p> <p>It is a fact that until today slavery is freely practised in the Ahlul Sunnah countries like Saudi Arabia and the Sudan. They have learned this from the Christian Bible.</p> <p>Of course the larger definition of slavery would put almost the whole of the</p> <p>Third World into the class of slavery. There is much slavery in India,</p> <p>Indonesia, Pakistan and the Phillipines. This is institutionalised</p> <p>slavery on a national scale sustained by illiteracy, ignorance, the caste</p> <p>system in Pakistan and India and the consequent poverty. Some may call it</p> <p>‘marginalisation’ or other fancy names but it is still slavery. President Nelson Mandela, a true Muslim, calls it the slavery of poverty.</p> <p>But in the Ahlul Sunnah theology, in their so called fake hadeeth and fake sunnah (may God save us from them) they have clear cut references to slavery. This is an evil satanic belief that the Ahlul Sunnah have inherited from their Biblical fathers.</p> <p>For example the famous book of Ahlul Sunnah jurisprudence ie the Al Muwatta of Imam Malik has a detailed chapter on SLAVES. Imam Malik tells the Ahlul Sunnah how to buy and sell slaves, how a father can bequeath female slaves to his son (if the father has had sex with the female slave, then the son cannot have sex with them – they can only do housework !!!) and other such satanic teachings.</p> <p>The Quran tells all human beings (and not just the Muslims) to free the</p> <p>slaves. The Quran lists the freeing of slaves as a part of righteousness.</p> <p>[Surah 2:177] It is not righteousness that ye turn your faces to the</p> <p>East and the West; but righteous is he who believeth in Allah and the Last</p> <p>Day and the angels and the Scripture and the prophets; and giveth wealth,</p> <p>for love of Him, to kinsfolk and to orphans and the needy and the wayfarer</p> <p>and to those who ask, and to set slaves free; and observeth proper worship</p> <p>and payeth the poor-due. And those who keep their treaty when they make one,</p> <p>and the patient in tribulation and adversity and time of stress. Such are</p> <p>they who are sincere. Such are the God-fearing.</p> <p>This commandment applies to everyone – and not just to the Muslims. Assuming</p> <p>you are someone who considers himself a Muslim and assuming you had some</p> <p>slaves, after reading the Quranic command above you would immediately have to set the slaves free. Otherwise you cannot call yourself a Muslim. You are not righteous. End of slavery. End of discussion.</p> <p>But the satanic Biblical copycats like Imam Malik can write detailed chapters</p> <p>on how a father and son team can go about having sexual intercourse with</p> <p>their female slaves. That is the satanic Ahlul Sunnah ulema for you, folks.</p> <p>In another example, the Quran enjoins charity (sadaqah) and even details</p> <p>the purposes of the sadaqah charity – among which is the freeing of the slaves.</p> <p>[Surah 9:60] “The charities (sadaqah) are only for the poor and the needy,</p> <p>and those who collect them, and those whose hearts are to be reconciled, and</p> <p>to free the slaves and the debtors, and for the cause of Allah, and (for)</p> <p>the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.”</p> <p>The purpose of sadaqah or charity is also to free the slaves. It is</p> <p>ridiculous to say that the Prophet allowed slavery (as has been suggested by the satanic ulema ) when the Quran enjoins the collection of alms to free those same slaves.</p> <p>But the same does not hold for the Ahlul Sunnah or the Shiahs. They allow the</p> <p>capture of slaves, the keeping of slaves, the trading of slaves, sex with</p> <p>slaves, inheriting slaves from father to son and many other kinds of satanic</p> <p>evil. That is the evil of the Ahlul Sunnah for you.</p> <p>The following is another commandment in the Quran. Again this applies to all</p> <p>human beings and not just to the Muslims:</p> <p>[an-Nur 24:33] And let those who cannot find a match keep chaste till Allah</p> <p>give them independence by His grace. And such of your slaves as seek a</p> <p>writing (of emancipation), write it for them if ye are aware of aught of</p> <p>good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.</p> <p>If anyone has a slave and the slave asks for their freedom, then we must give them their freedom in writing (IMMEDIATELY) and also give them a share of your money. Not only is the Quran a liberating document, it is sometimes a</p> <p>little socialistic too. Try suggesting this to the Saudis, the Pakistanis, the Sudanese and the Indians etc.</p> <p>But where do the Ahlul Sunnah and Shiah learn this terrible evil about slavery ?</p> <p>You guessed it folks. It comes straight from the Bible.</p> <p>[Lev 25:46.20] You may bequeath them to your sons after you, to inherit as a</p> <p>possession for ever; you may make slaves of them, but over your brethren the</p> <p>people of Israel you shall not rule, one over another, with harshness.</p> <p>There is a frighteningly similar suggestion by Imam Malik in his textbook</p> <p>the Al Muwatta. The Bible also has more suggestions on what to do with</p> <p>slaves</p> <p>[Lev 25:44.18] As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are round about you.</p> <p>Biblical teaching indeed. You can make slaves of other races around you.</p> <p>Again this is also practised by the Saudis until today. Their belief is that</p> <p>they can make slaves of other races. Until today the common derogatory term for Pakistani contract workers in Saudi Arabia is ‘abd’ or ‘abdul’ which means</p> <p>slave. This is Ahlul Sunnah slavery for you.</p> <p>[Lev 22:10] “An outsider shall not eat of a holy thing. A sojourner of the</p> <p>priest’s or a hired servant shall not eat of a holy thing;</p> <p>[Lev 22:11] but if a priest buys a slave as his property for money, the</p> <p>slave may eat of it; and those that are born in his house may eat of his</p> <p>food.</p> <p>Here the Bible even allows the priests to buy and keep slaves. No doubt the</p> <p>ulema of Ahlul Sunnah have borrowed this idea too.</p> <p>[Exod 21:32.6] If the ox gores a slave, male or female, the owner shall give</p> <p>to their master thirty shekels of silver, and the ox shall be stoned</p> <p>Hence the Bible suggests the value of a slave ie thirty shekels of silver.</p> <p>Right minded christians ignore such teachings of the Bible today (or do they</p> <p>?) It is too shameful. Satanic. But not the ulema of Ahlul Sunnah. The ulema of Ahlul Sunnah are the best Christians in the whole world. They have abandoned the Quran.</p> <p>CHAPTER 13 AHLUL SUNNAH UPHOLD BIBLICAL PREJUDICE AGAINST MENSTRUATING WOMEN</p> <p>In the religion of Ahlul Sunnah women occupy a low second class position in</p> <p>society. In the Shiah religion, women occupy an even lower rung in the</p> <p>second class citizenship sweepstakes. Why ? This is because the Ahlul Sunnah and Shiahs have adopted really cruel Biblical teachings which aim to put down</p> <p>the women in society.</p> <p>We know the prescription of the headcover or ‘hijaab’ for women which is an entirely Christian invention found in the Bible in the 1st Book of Corinthians, Chapter 11. Mother Theresa was the best example of a hijaab wearing woman.</p> <p>These teachings are not found anywhere in the Quran. They are not part of</p> <p>the Prophet’s teachings. These are falsehoods stolen or plagiarised from</p> <p>the Christian Bible and then passed off as part of the religion of Ahlul Sunnah and Shiah.</p> <p>Another example by which the Ahlul Sunnah and Shiahs put down their women is by telling the women that they are unclean when the women are menstruating. The degree of torture on the women varies between the various sects and subsects of Ahlul Sunnah and Shiah.</p> <p>For example, the Ahlul Sunnah say that when a woman is menstruating she</p> <p>cannot pray. A menstruating woman cannot go to the mosque. A menstruating</p> <p>woman cannot touch the Quran. A menstruating woman cannot fast. A</p> <p>menstruating woman cannot perform the haj.</p> <p>Similarly when a Sunni woman gives birth, she is considered spiritually</p> <p>unclean for varying periods of time usually forty days, 30 days or whatever</p> <p>– depending on which Sunni sect she belongs to. She has many restrictions imposed on her during this time. Such is the false religion of Ahlul Sunnah.</p> <p>You can never find these false ideas in the Prophet’s true teachings which</p> <p>is the Quran. But where do these strange ideas come from ? Yes sir/madam</p> <p>you guessed it. It all comes from the Christian Bible.</p> <p>[Lev 12:2] “Say to the people of Israel, If a woman conceives, and bears a</p> <p>male child, then she shall be unclean seven days; as at the time of her</p> <p>menstruation, she shall be unclean.</p> <p>[Lev 12:4] Then she shall continue for thirty-three days in the blood of her</p> <p>purifying; she shall not touch any hallowed thing, nor come into the</p> <p>sanctuary, until the days of her purifying are completed.</p> <p>Seven plus thirty three = forty days of uncleanness, exactly the same</p> <p>period of uncleanness prescribed by the Ahlul Sunnah for post delivery mothers.</p> <p>[Lev 12:5] But if she bears a female child, then she shall be unclean two</p> <p>weeks, as in her menstruation; and she shall continue in the blood of her</p> <p>purifying for sixty-six days.</p> <p>The discrimination against women starts early. The period of uncleanness if</p> <p>a girl child is born is 80 days.</p> <p>The Quran does address the issue of the women’s menses. Lets look at the</p> <p>following beautiful and simple teaching of the Quran :</p> <p>[al-Baqarah 2:222] They question thee (O Prophet) concerning menstruation.</p> <p>Say: It is an illness, so let women alone at such times and go not in unto</p> <p>them till they are cleansed. And when they have purified themselves, then go</p> <p>in unto them as Allah hath enjoined upon you. Truly Allah loveth those who</p> <p>turn unto Him, and loveth those who have a care for cleanness.</p> <p>The only teaching here in the Quran is that during their menstruation men should not approach women for sex (“and go not in unto them till they are cleansed”) because they are unclean. Why ? Because they are having their period. After they are clean, men can resume their relations with women ( And when they have purified themselves, then go in unto them as Allah hath enjoined upon you).</p> <p>It does not take a rocket scientist to figure this out. There is a multi</p> <p>billion dollar female hygiene products market that caters exclusively for women’s</p> <p>hygiene. Everyone knows that. Even the non Muslims know this. But having</p> <p>their periods does not prevent women from driving cars, teaching at school,</p> <p>breaking the Olympic record, sailing around the world or cooking for</p> <p>their Sunni husbands.</p> <p>The false teachings about menstruation are nothing more than a fabrication</p> <p>by their Ahlul Sunnah ulema to impose Biblical teachings upon the Ahlul Sunnah.</p> <p>CHAPTER 14 MORE BIBLICAL BELIEFS OF THE AHLUL SUNNAH – GRAVEN IMAGES</p> <p>The false religion of Ahlul Sunnah believes that one should not make statues of animals and humans. They say that the act of having statues of humans and animals will lead to idol worship. They also disallow the making of woodcarvings,</p> <p>moulds and also the drawing or painting of pictures that have animals or</p> <p>human forms.</p> <p>Of course with the advent of newspapers, television, videos etc it is a</p> <p>little ridiculous for the Ahlul Sunnah to insist on such foolish beliefs. But the ulema of Ahlul Sunnah have learnt the value of publicity. They will not mind being photographed by the newspapers or being filmed for the television news coverage. It means more money for them. The Ahlul Sunnah ulema of Saudi Arabia have come up with a simple solution to get around the problem of having their ‘graven images’ recorded on photographs. They say that a photograph is just like a mirror that reflects a human beings face. It is just that in a photograph, the image stays. So it is alright.</p> <p>First they make the silly little rules. Then they find their own even more silly loopholes to break their own silly little rules.</p> <p>Again you will not find such silly beliefs in the teachings of the Prophet</p> <p>which is the Quran. But you will most definitely find such teachings in the Christian Bible. The Christian Bible calls it the worship of ‘graven images’. It is found in the following verses of the Bible:</p> <p>[Deut 4:16] beware lest you act corruptly by making a graven image for</p> <p>yourselves, in the form of any figure, the likeness of male or female,</p> <p>[Deut 4:14] And the LORD commanded me at that time to teach you statutes and ordinances, that you might do them in the land which you are going over to</p> <p>possess.</p> <p>[Deut 4:15] “Therefore take good heed to yourselves. Since you saw no form</p> <p>on the day that the LORD spoke to you at Horeb out of the midst of the fire,</p> <p>[Deut 4:16] beware lest you act corruptly by making a graven image for</p> <p>yourselves, in the form of any figure, the likeness of male or female,</p> <p>[Deut 4:17] the likeness of any beast that is on the earth, the likeness of</p> <p>any winged bird that flies in the air,</p> <p>[Deut 4:18] the likeness of anything that creeps on the ground, the likeness</p> <p>of any fish that is in the water under the earth.</p> <p>So the Christians and their religious cousins the Ahlul Sunnah or the Sunnis are not allowed to make graven images of birds, animals, fish, humans and other beings. This is known as Ahlul Sunnah Christianity.</p> <p>The strange thing is that the Christians do not follow their own Bible’s</p> <p>prohibitions about ‘Graven Images’ anymore. Hence the Catholic churches are full of statues, cherubs, angels, Mary Mother of — and so on. But the Ahlul Sunnah have taken this Biblical teachings to greater heights. Their so called ‘Ahlul Sunnah’ art has been reduced to nothing more than arabic calligraphy (there is no Chinese or Indian ‘Ahlul Sunnah’ calligraphy) and making geometric patterns because the Ahlul Sunnah have been obeying strictly the Biblical prohibitions on creating ‘Graven Images’ of humans and animals.</p> <p>But according to the teachings of the Prophet this should not be the case.</p> <p>No less a person than a Prophet, a Messenger of God by the name of Solomon</p> <p>was actively engaged in the making of statues. This is what the Quran says:</p> <p>[Surah 34:12] And unto Solomon (We gave) the wind, whereof the morning</p> <p>course was a month’s journey and the evening course a month’s journey, and</p> <p>We caused the fount of copper to gush forth for him, and (We gave him)</p> <p>certain of the jinn who worked before him by permission of his Lord. And</p> <p>such of them as deviated from Our command, them We caused to taste the</p> <p>punishment of flaming Fire.</p> <p>[Surah 34:13] They made for him what he willed: buildings and STATUES,</p> <p>basins like wells and boilers built into the ground. Give thanks, O House of</p> <p>David! Few of My bondmen are thankful.</p> <p>God gave the Prophet Solomon control over the elements and also control over</p> <p>the jinns (genies). And Solomon commandeered the genies to make for him</p> <p>“buildings and STATUES, basins like wells and boilers built into the ground”.</p> <p>And for all this Solomon (who was David’s heir) was thankful to his God.</p> <p>“Give thanks, O House of David! Few of My bondmen are thankful”.</p> <p>Hence there is nothing wrong in creating statues, artforms or paintings that</p> <p>have human and animal forms in them. Once again this is just another</p> <p>example of the Biblical teachings that have been absorbed by the Ahlul Sunnah.</p> <p>CHAPTER 15 MORE AHLUL SUNNAH STUFF FROM THE BIBLE – BEARDS</p> <p>The Ahlul Sunnah and Shiahs are fond of growing beards. They say that this is a good thing to do for men because wearing a beard brings rewards from God and also blessings. This is a lie. The Ahlul Sunnah and Shias also shave off their mustache.</p> <p>Here are some false hadith from Bukhari that talk about growing beards :</p> <p>Bukhari Book 002, Number 0501:</p> <p>Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers.</p> <p>Bukhari Book 002, Number 0502:</p> <p>‘A’isha reported: The Messenger of Allah (may peace be upon him) said: Ten are the acts according to fitra: clipping the moustache, letting the beard grow, using the tooth-stick, snuffing water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes and cleaning one’s private parts with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth</p> <p>The Ahlul Sunnah and Shiah also have a hadith on crotch shaving. Good hygiene is welcome but there is nothing religious about shaving. There are no magical blessings to be gained by growing beards or shaving one’s crotch.</p> <p>This is another false idea the Ahlul Sunnah have stolen from the Bible.</p> <p>Book of Numbers 8:5-7:</p> <p>“5 Then the LORD said to Moses, 6 ‘Now set the Levites apart from the rest of the people of Israel and make them ceremonially clean. 7 Do this by sprinkling them with the water of purification. And have them shave their entire body and wash their clothing. Then they will be ceremonially clean. . . .’”</p> <p>New Living Translation, emphasis added</p> <p>The hadith on beard and crotch-shaving are NOT THE WORD OF ALLAH. They are innovations borrowed from the Christian Bible.</p> <p>The result is that a lot of Sunnis and Shiahs therefore look exactly like the Amish Christian brothers who also grow their beard and shave off their mustaches.</p> <p>In Afghanistan this silly Sunni cult behaviour was used by the mad Taleban to enforce racist policies in the country. Afghanistan consists of the Asiatic mongolian type races like the Uzbeks, Tajiks etc. It also has a sizeable number of the Aryan type races like the Pushtuns. The Taleban were the Pushtun type people (Aryans).</p> <p>There are groups in the north who are mongoloid Asiatics. Asiatics do not have much beards or facial hair. This is how God has created the different kinds of people on this earth. (Red Indians and Eskimos for example have almost no</p> <p>facial hair).</p> <p>So the Pushtuns came out with a ruling that according to Sunnism, all men must grow a full beard. People who cannot grow a full beard are considered as</p> <p>inferior – they can be punished. You can never be a religious leader in Afghanistan if you don’t have a full beard. And during the time of the Taleban if you were not a religious leader – you could not do anything nothing in Afghanistan. So the Asiatics could not do anything in Afghanistan.</p> <p>With this simple rule the Taleban could discriminate against the Asiatic races in Afghanistan. The Quran does not say anything at all about growing beards or trimming moustaches. So where do these strange Sunni ideas about beards come from ?</p> <p>You guessed it folks – it comes from the Bible. You cannot ever find such weird cultish behaviour in the Quran. These are all Biblical ideas stolen from the Christian Bible. This is Ahlul Sunnah Christianity. Here are the Bible teachings about beards :</p> <p>[Lev 19:27] You shall not round off the hair on your temples or mar the edges of your beard.</p> <p>[Lev 21:5.16] They shall not make tonsures upon their heads, nor shave off the edges of their beards, nor make any cuttings in their flesh.</p> <p>You shall not even cut your beard. A lot of Rasputin types running around. Then there is also a story of some men who were forcefully shaved.</p> <p>[2nd Samuel 10:5] When it was told David, he sent to meet them, for the men were greatly ashamed. And the king said, “Remain at Jericho until your beards have grown, and then return.”</p> <p>Here it is a shame not to have a beard. A bit of Taleban Afghanistan here.</p> <p>To the Christians today these are not issues at all. The Christians have long ago decided NOT to listen to their Bible (otherwise there would be a bunch of</p> <p>beardos running around – probably wearing robes as well)</p> <p>Few of the Christians today really follow their own Bible. But the ulema of Ahlul Sunnah and Shiah wear their beards just like the Bible tells them. They have stolen these strange ideas from the Bible. You can never find this in the Quran. The Ahlul Sunnahs and the Shiahs are the best Christians in the world today.</p> <p>CHAPTER 16 : EVEN THE ‘AMEN’ HAS TO BE STOLEN FROM THE BIBLE</p> <p>To continue with the Sources of the Religion of Ahlus Sunnah and Shiah, in the Sunni religion, the people are taught to say Amen at the end of their du’a or prayers. They also say Amen at the end of reciting the Surah Fatiha which is the first chapter of the Quran and which is recited in their five daily prayers. This is a short chapter of seven verses only. The Sunnis and Shiahs will recite the last seventh verse of this chapter as follows :</p> <p>‘Waladholleen Aameen’.</p> <p>Firstly there is NO ‘Ameen’ at the end of Surah Fatiha. The ulema have tried to improve on God’s revelation. They are smarter than God so they have added the Ameen at the end of the chapter.</p> <p>Also at the end of every du’a or prayer the people are required to say Ameen behind the imam or priest. Again this is not the practise of the Prophet. Believe me I have searched the whole Quran and there is NOT even once where Ameen is found in the Quran. Again my point is proven THAT THERE IS NOT ONE THING THAT THE SUNNIS AND SHIAHS DO IN THEIR RELIGION WHICH IS TAKEN EXACTLY FROM THE QURAN.</p> <p>In this case of the Amen, it is simply not found in the Quran at all.</p> <p>Where do these ideas come from ? If Allah did not reveal this Amen to the Prophet where did the ulema get this idea about the Amen ? Again the answer lies in the Christian Bible. Here it is. See for yourself where the Sunnis and Shiahs have plagiarised their Amen. It is from the Bible.</p> <p>Bible, Book of Deuteronomy 27 : 15 – 26</p> <p>15 “Cursed is the man who carves an image or casts an idol-a thing detestable to the LORD , the work of the craftsman’s hands-and sets it up in secret.”</p> <p>Then all the people shall say, “Amen!”</p> <p>16 “Cursed is the man who dishonors his father or his mother.”</p> <p>Then all the people shall say, “Amen!”</p> <p>17 “Cursed is the man who moves his neighbor’s boundary stone.”</p> <p>Then all the people shall say, “Amen!”</p> <p>18 “Cursed is the man who leads the blind astray on the road.”</p> <p>Then all the people shall say, “Amen!”</p> <p>19 “Cursed is the man who withholds justice from the alien, the fatherless or the widow.”</p> <p>Then all the people shall say, “Amen!”</p> <p>20 “Cursed is the man who sleeps with his father’s wife, for he dishonors his father’s bed.”</p> <p>Then all the people shall say, “Amen!”</p> <p>21 “Cursed is the man who has sexual relations with any animal.”</p> <p>Then all the people shall say, “Amen!”</p> <p>22 “Cursed is the man who sleeps with his sister, the daughter of his father or the daughter of his mother.” Then all the people shall say, “Amen!”</p> <p>23 “Cursed is the man who sleeps with his mother-in-law.”</p> <p>Then all the people shall say, “Amen!”</p> <p>24 “Cursed is the man who kills his neighbor secretly.”</p> <p>Then all the people shall say, “Amen!”</p> <p>25 “Cursed is the man who accepts a bribe to kill an innocent person.”</p> <p>Then all the people shall say, “Amen!”</p> <p>26 “Cursed is the man who does not uphold the words of this law by carrying them out.”</p> <p>Then all the people shall say, “Amen!”</p> <p>Amen indeed. Dear readers who are Ahlul Sunnah and Shiah, the next time you stand in prayer behind any imam and you have to say Amen at the end of the Surah Fatiha remember that you are a follower of Biblical teachings. Remember that God never revealed this word Amen to the Prophet.</p> <p>This Amen is a Christian teaching. Again we prove that the Sunnis and Shiahs are actually following the Christians. They are obeying the Christians ‘attiu nasara’. They are NOT obeying the Rasul ‘attiiu rasul’.</p> <p>CHAPTER 17 HANGING UP HOLY WRITING ON THE WALL IS STOLEN FROM THE BIBLE</p> <p>In the religion of Ahlul Sunnah and Shiah, they also hang holy arabic writing on the wall.</p> <p>(If the Quran had been revealed in Japanese – we would have Japanese Calligraphy all over the walls. ) The Ahlul Sunnah hang up the Arabic ‘holy’ words Allah, Muhammad and verses from the Quran on the walls of houses, in the mosques, inside their cars, at the entrance to their homes and everywhere.</p> <p>The Shiahs also hang up the name of Ali.</p> <p>The Ahlul Sunnah and Shiah also write arabic writing on pieces of paper and hang it on their necks, tie to their waist, tie to their wrists, carry it in their wallets and so on. When Ahlul Sunnah and Shiah fanatics run wild in the streets they tie the holy arabic writing around their foreheads. We have seen all this on TV.</p> <p>Almost every Ahlul Sunnah house will have some arabic holy writing hanging over the entrance or just inside the house. They think this will bring them</p> <p>blessings, avoid bad luck, chase away evil and other such things.</p> <p>ALL this is a major sin – a blasphemy which the Ahlul Sunnah are committing. But they do not know because they never follow the Quran. And what do they follow, dear reader ? You guessed it – they follow the Christian Bible.</p> <p>The major heresy which the Ahlul Sunnah and Shiah commit is hanging another name (Muhammad) beside the name of God in the mosque, in their houses etc. This is an idea stolen from the Bible. The Bible says:</p> <p>[Deut 6: 6] And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them</p> <p>when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. And you shall T I E THEM as a sign upon your hand, and they shall be as frontlets between your eyes (TIE on your</p> <p>forehead).</p> <p>[Deut 6: 9] And you shall WRITE THEM on the doorposts of your house and on your gates.</p> <p>The Bible teaches the Ahlul Sunnah and Shiah to tie the holy words on their wrists, their foreheads, tie it to the doorposts and the entrance to the house. This is another teaching that the Ahlul Sunnah and Shiah follow from the Christian Bible.</p> <p>The purpose of putting holy writing on the wall, according to the Bible is to attract blessings:</p> <p>[Deut 11:20 - 21 ] And you shall WRITE THEM UPON the doorposts of your house and upon your gates, that your days and the days of your children may be multiplied in the land which the LORD swore to your fathers to give them, as long as the heavens are above the earth.</p> <p>This is exactly what the Ahlul Sunnah and Shia say – hanging up arabic writing on the wall will bring blessings, good luck, good fortune, angel visitations</p> <p>and other such things.</p> <p>Again these are examples of more teachings from the Bible which are being followed by the Ahlul Sunnah and Shiah. These are not part of Islam (which simply means submission). There is no such thing in the Quran. The best Christians in the world today are the Ahlul Sunnahs and Shias. They have established the Christian Biblical kingdom.</p> <p>CHAPTER 18 THE FALSE NOTION THAT ZAKAT MEANS RELIGIOUS TITHES</p> <p>Among the more complicated inventions of the Ahlul Sunnah and Shiah is the zakat taxes or religious tithes. Once again this is a strange concept to the</p> <p>Quran. The Quran never teaches anyone to collect or to pay any religious</p> <p>taxes or religious charity called zakat.</p> <p>The word zakat appears over 80 times in the Quran but it has nothing to do</p> <p>with taxes or charity. Zakat literally means purification – NOT taxation or</p> <p>CHARITY. The correct words for charity in the Quran are sadaqah and nafkah.</p> <p>Sadaqah is explained in much detail in the Quran (how much, who gets it</p> <p>etc). But there is no such detail for paying zakat as charity or paying zakat as taxes in the Quran.</p> <p>Once again this is an idea which the Ahlul Sunnah have stolen from the</p> <p>Bible. Here are some Biblical references :</p> <p>“Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we</p> <p>robbed thee? In tithes and offerings.” (Mal.3:8)</p> <p>So if you do not pay your religious tithes, you are robbing God, says the</p> <p>Bible. A clever way of making sure the priests get their money.</p> <p>Some Bible commentators say, “The tithe is the tenth of one’s income, which</p> <p>the righteous have always devoted to the Lord. Some teach that tithing</p> <p>belonged only to the time of the Law of Moses, therefore, does not apply to</p> <p>the Church. Yet, long before the Law was ever given, we read that Abraham -</p> <p>the Biblical “type” of the believer – paid tithes to Melchizedek, the type</p> <p>of Christ (Ps.110). “If Abraham were your father, ye would do the works of</p> <p>Abraham” , said Jesus in John 8:39”</p> <p>So according to the Bible the righteous should pay the Lord his tithes or</p> <p>zakat payments. The Bible has more details about the payment of taxes to</p> <p>‘The Lord’. Of course you cant pay the money directly to God. You pay the</p> <p>priest in the church.</p> <p>This is similar to what the Ahlul Sunnah and Shiah say too. They have developed complex rules of zakat religious tithes. The Ahlul Sunnah say “Zakat is obligatory when a certain amount of money, called the nisab is reached or exceeded. Zakat is not obligatory if the amount owned is less than this nisab. The nisab (or minimum amount) of gold and golden currency is 20 mithqal, this is approximately 85 grams of pure gold. One mithqal is approximately 4.25 grams. The nisab of silver and silver currency is 200 dirhams, which is approximately 595 grams of pure silver. The nisab of other kinds of money and currency is to be scaled to that of gold, 85 grams of pure gold. This means that the nisab of money is the price of 85 grams of 999-type (pure) gold, on the day in which Zakat is paid”.</p> <p>According to the Ahlul Sunnah it is obligatory to pay Zakat on the following things:</p> <p>1. Wheat , Barley Dates , Raisins , Gold , Silver , Camel , Cow ,</p> <p>Sheep (including goat)</p> <p>2. As an obligatory precaution, upon the wealth in business</p> <p>And if a person is the owner of any of these ten things he should, in</p> <p>accordance with the conditions which will be mentioned later, put their</p> <p>fixed quantity to one of the uses as prescribed. On the basis of</p> <p>obligatory precaution, Zakat should be paid on Sult, which is a soft, grain</p> <p>like wheat with the property of barley and on ‘alas, which is like wheat,</p> <p>and is the food of the people of San’a (Yemen).“</p> <p>This is the concept of religious tithes which the Ahlul Sunnah have plagiarized from the Christian Bible. Again the complexity of the zakat religious tithes is too similar to what is written in the Bible about religious tithes :</p> <p>[Lev 27:30] “All the tithe of the land, whether of the seed of the land or</p> <p>of the fruit of the trees, is the LORDs; it is holy to the LORD. [Lev 27:31]</p> <p>If a man wishes to redeem any of his tithe, he shall add a fifth to it. [Lev</p> <p>27:32] And all the tithe of herds and flocks, every tenth animal of all that</p> <p>pass under the herdsman’s staff, shall be holy to the LORD.</p> <p>[Lev 27:33] A man shall not inquire whether it is good or bad, neither shall</p> <p>he exchange it; and if he exchanges it, then both it and that for which it</p> <p>is exchanged shall be holy; it shall not be redeemed.” The Bible has more</p> <p>details on the computation of religious taxes for example how much silver to</p> <p>pay for different people (adults, old man, children etc)</p> <p>[Lev 27:3] then your valuation of a male from twenty years old up to sixty</p> <p>years old shall be fifty shekels of silver, according to the shekel of the</p> <p>sanctuary.</p> <p>[Lev 27:4] If the person is a female, your valuation shall be thirty</p> <p>shekels.</p> <p>[Lev 27:5] If the person is from five years old up to twenty years old, your</p> <p>valuation shall be for a male twenty shekels, and for a female ten shekels.</p> <p>[Lev 27:6] If the person is from a month old up to five years old, your</p> <p>valuation shall be for a male five shekels of silver, and for a female your</p> <p>valuation shall be three shekels of silver.</p> <p>[Lev 27:7] And if the person is sixty years old and upward, then your</p> <p>valuation for a male shall be fifteen shekels, and for a female ten shekels.</p> <p>According to Ahlul Sunnah they have a similar table for religious taxes</p> <p>for adults and children. Every year before the Eidul Fitr prayers, the</p> <p>Ahlul Sunnah rush to pay their ‘zakat fitrah’ for each member of their</p> <p>household. This is taken from the Bible – Leviticus.</p> <p>The Ahlul Sunnah are also required to pay a religious tax or zakat on their land and houses. Again this is taken from the Bible:</p> <p>[Lev 27:14] “When a man dedicates his house to be holy to the LORD, the</p> <p>priest shall value it as either good or bad; as the priest values it, so it</p> <p>shall stand.</p> <p>[Lev 27:15] And if he who dedicates it wishes to redeem his house, he shall</p> <p>add a fifth of the valuation in money to it, and it shall be his.</p> <p>[Lev 27:16] “If a man dedicates to the LORD part of the land which is his by</p> <p>inheritance, then your valuation shall be according to the seed for it; a</p> <p>sowing of a homer of barley shall be valued at fifty shekels of silver.</p> <p>[Lev 27:17] If he dedicates his field from the year of jubilee, it shall</p> <p>stand at your full valuation;</p> <p>[Lev 27:26] “But a firstling of animals, which as a firstling belongs to the</p> <p>LORD, no man may dedicate; whether ox or sheep, it is the LORDs. [Lev 27:27]</p> <p>And if it is an unclean animal, then he shall buy it back at your valuation,</p> <p>and add a fifth to it; or, if it is not redeemed, it shall be sold at your</p> <p>valuation.</p> <p>[Lev 27:28] “But no devoted thing that a man devotes to the LORD, of</p> <p>anything that he has, whether of man or beast, or of his inherited field,</p> <p>shall be sold or redeemed; every devoted thing is most holy to the LORD.</p> <p>As stated above these complex rules of religious tithes in the Bible are too similar to the complex rules of zakat which the Sunnis have worked out. Thay have copied it from the Bible. Truly the Ahlul Sunnah and Shiah are the best Christians. They follow what is written in the Bible. They do not follow what is written in the Quran.</p> <p>The Sunni Christians say : “If a person remains the owner of cow, sheep,</p> <p>camel, gold and silver for 11 months, the payment of Zakat becomes</p> <p>obligatory for him from the first of the 11th month; but he should calculate</p> <p>the beginning of the new year after the end of the 12th month”.</p> <p>Other details on zakat by the Sunnis is as follows:</p> <p>“Payment of Zakat on wheat and barley becomes obligatory when they</p> <p>are recognised as wheat and barley. And Zakat on raisins becomes obligatory</p> <p>when they call them grapes. And Zakat on dates becomes obligatory when Arabs</p> <p>call it Tamar. However, the time for determining the taxable limit, and</p> <p>payment of Zakat on wheat and barley is when they are threshed, and grains</p> <p>are separated from chaff; and the time for payment of Zakat on raisins and</p> <p>dates is when they are plucked. This is also known as the time of drying</p> <p>up”.</p> <p>Once again this is Sunnism plagiarized from the Bible. It comes directly from the Christian Bible. There is no such thing as zakat taxes or zakat charity in the Quran which was revealed to the Prophet. The Ahlul Sunnah have plagiarised</p> <p>these Christian ideas from the Christian Bible and try to pass it off as the prophet’s teachings.</p> <p>CHAPTER 19 THE SHIAH CONFUSION OVER THE AHLUL BAYT</p> <p>I would like to address this short chapter to the Shiahs. The ulema have fooled all the people – the Shiahs as well as the Ahlul Sunnah. Among the Shiah groups the Ahlul Bayt is quite something to talk about. By Ahlul Bayt they mean members of the Prophet’s household. The Shia ulema claim that the Ahlul Bayt are specially protected. This is in direct contradiction with the Quran which mentions the Ahlul Bayt around the Prophet as people NEEDING purification from uncleanness and ignorance, and not as people who are pure at all.</p> <p>The Shiah go to extreme lengths to quote things to promote the status of the Ahlul Bayt. They say that Ahlul Bayt refers to the Prophet’s daughter someone allegedly by the name of Fatima who was married to someone by the name of Ali.</p> <p>There is much argument about this person called Ali, someone else called Muawiya and someone else called Uthman who is believed to be murdered by people who were friendly towards Ali.</p> <p>It is however surprising that Uthman was also supposed to be married to another of the Prophet’s alleged daughters called Umm Kalthum – yet the family of Uthman and Umm Kalthum are not included among the so called Ahlul Bayt or members of the Prophet’s household !</p> <p>Why are only Ali and his wife Fatima and their children and grandchildren included among the so called Ahlul Bayt but not the family of Uthman and Umm Kalthum and their children etc ? This is a double standard.</p> <p>Anyway there appears to be some misunderstanding about this Ahlul Bayt.</p> <p>Firstly Bayt in the Quran does NOT mean a house. Bayt means a system. The word for house in the Quran (believe it or not – is buyut – singular). Contrary to orthodox intrepretation buyut is NOT plural of bayt.</p> <p>But for the sake of this discussion, those who say bayt means house, can still use that definition. It is not correct but it still fits into the logic of the point I am raising here. The word Ahlul Bayt appears elsewhere in the Quran too. Here is a reference to Ahlul Bayt and the family of Abraham.</p> <p>[Surah 11.71] And his (Abrahams’) wife was standing (by), so she laughed, then We gave her the good news of Ishaq and after Ishaq of Yaqoub.</p> <p>[Surah 11.72] She said: O wonder! shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Most surely this is a wonderful thing.</p> <p>[Surah 11.73] They said: Do you wonder at Allah’s bidding? The mercy of Allah and His blessings are on you, O ahlul bayt, surely He is Praised, Glorious</p> <p>So here we have Allah calling Abraham’s family ahlul bayt or ‘people of the system’. Abraham and his family were part of the earliest system that God established for mankind (see surah 3:96).</p> <p>For those who say ahlul bayt in this verse means ‘people of the house’ its alright – but only for the sake of argument and so as not to disrupt your train of thought.</p> <p>Now we come to the famous reference in verse 33 of Surah al Ahzab which is quoted often by the Shiah school as evidence of the so called elevated status of the Ahlul Bayt.</p> <p>Here is a correct rendering of the verse and it is quite shocking.</p> <p>Please read slowly and carefully. We have to see the context from the preceding verses. We start from Surah 33:32.</p> <p>[Surah 33.32] O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word</p> <p>Here is the Arabic transliteration :</p> <p>Surah 33:32. Ya nisaa alnnabiyyi lastunna kaahadin mina alnnisa-i ini ittaqaytunna fala takhdaAAna bialqawli fayatmaAAa allathee fee qalbihi maradun waqulna qawlan maAAroofan</p> <p>Here the verse 33:32 tells the wives of the Prophet that they are different from other women. They must maintain a certain decorum.</p> <p>Here is the next verse :</p> <p>[Surah 33.33] And stay in your houses and do not display your finery like the displaying of the earlier ignorance (jahiliyah al oola) ; and uphold your obligations, and purify yourself, and obey Allah and His Apostle. surely Allah only desires to keep you away from the uncleanness of the people of the system! and to purify you a (thorough) purifying.</p> <p>Here is the Arabic transliteration :</p> <p>Surah 33: 33 “Waqarna fee buyootikunna wala tabarrajna tabarruja aljahiliyyati al-oola waaqimna alssalata waateena alzzakata waatiAAna Allaha warasoolahu innama yureedu Allahu liyuthhiba AAankumu alrrijsa ahla albayti wayutahhirakum tatheeran”</p> <p>Please pay close attention to the Arabic and the structure of the sentence in heavy bold above :</p> <p>innama = surely</p> <p>yureedu Allahu = desires Allah</p> <p>liyuthhiba = to keep away / move</p> <p>AAankumu = you all</p> <p>alrrijsa = the uncleanness of</p> <p>ahla albayti = the people of the system</p> <p>wayutahhirakum = and to purify you</p> <p>tatheeran = thoroughly purifying</p> <p>In Surah 33:33 Allah tells the Prophet’s wives that they must give up their earlier ways of jahiliyah behaviour (jahiliyah al oola). They cannot display their beauty like they used to during their earlier days of jahiliyah. Now Allah has moved them to a new system by giving them a new decorum and conduct in their daily lives.</p> <p>And unmistakably Allah tells the prophet’s wives that He “desires to move them away from the uncleanness of the ‘ahlul bayt’” (li yuthiba ankumu al rijaasa ahlul bayt) and to purify them.</p> <p>The Prophet’s wives were previously of the ahlul bayt or the system of the jahiliyah. Now God wants to purify them and get them OUT of that ahlul bayt. The Arabic is unmistakable.</p> <p>For the sake of argument, even if you insist that bayt means ‘house’ thats fine. Allah is saying He wants to move the Prophet’s wives AWAY from the uncleanness of the Ahlul Bayt. Not move them INTO the uncleanness of the Ahlul Bayt !!</p> <p>The Ahlul Bayt in this verse are DIRTY and UNCLEAN. Allah therefore wants to purify them FROM this unclean Ahlul Bayt.</p> <p>But most ironically and also comically the ulema of shiah quote this same verse to put Fatimah, Ali and their children (but strangely not Umm Kalthum, Uthman and their children) INTO the ahlul bayt.</p> <p>Here is a typically mistaken rendering of this verse even by Abdullah Yusuf Ali.</p> <p>Surah 33 : 33 And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless (Abdullah Yususf Ali).</p> <p>According to Abdullah Yusuf Ali, ” yureedullaahu li yuthiba ankumu al rijaasa ahlul bayt” means ‘Allah only wishes to remove all abomination from you, ye members of the Family’. This is wrong.</p> <p>The correct rendering by Yusuf Ali should be ‘Allah only wishes to remove you from the abomination of the people of the system’.</p> <p>Allah is telling the Prophet’s wives He wants to purify them from the abomination of their earlier jahiliyah. What this means is that the whole concept of ‘ahlul bayt’ that has been made into huge mountains and that has caused so much confusion and anger between shiahs and sunnis for generations is actually a simple misreading and misunderstanding of some very simple arabic.</p> <p>CHAPTER 20 THE INFAMOUS BATTLE OF JAMAL AND BATTLE OF SIFFIN BETWEEN THE ‘SHIAHS’ AND ‘SUNNIS’ THAT NEVER TOOK PLACE</p> <p>By this time many Ahlul Sunnah and Shiah will accuse me of rejecting their fake hadith, khabar and sunna. The surprising thing is I have suffered this accusation from all parties ie the Sunnis, the Shiahs, the Ahmadiyas, the Wahhabis, the Salafis, the Tareqahs, the Tablighis, the Ismailis and the Christians. In my Internet career to promote the message of the Quran I have been summarily kicked out of discussion lists and websites of all the sects, cults and religions I have listed above. The funny thing is (yes it is funny) they all reject each others hadith also. When taken in total what this means is that among themselves, ALL their hadith are completely rejected.</p> <p>As an example if the Ahlul Sunnah have three hadeeth and the Shiah have three khabar or hadeeth – and both of them reject each others hadeeth, in totality all their hadeeth / khabar have been rejected by the both of them. Then comes along someone like me who rejects all their six hadeeth or khabar and what happens ? Both of them jump at me for rejecting both their hadeeth or khabar, while they are oblivious of the fact that they have already completely rejected each other’s hadith.</p> <p>In this chapter I would like to speak about the so called Battle of Jamal or battle of the Camel and the Battle of Siffin that is supposed to have taken place between the forces of a woman called Aishah (who they say was one of the Prophet’s wives), a fellow by the name of Muawiyah and another person by the name of Ali who they say was the Prophet’s son in law. According to the falsehood of the ulema this was the time of the so called great fitnah (fitnah al qubra). This is the great fight which created the murderous split between the Sunnis and the Shiahs until this day.</p> <p>I have no evidence to tell me that this woman called Aishah or this person called Muawiyah or Ali even existed. I will certainly prove here from the Quran that the ‘historical events’ recorded about these names are all fake, totally fake.</p> <p>Firstly the Prophet is supposed to have married this woman called Aishah when she was six years old. This evil story makes the Prophet a paedophile.</p> <p>Realising that they have made the Prophet of Islam a paedophile, the fake hadeeth writers then concocted the story that although the Prophet married Aishah at age 6 years, he only consummated his marriage with her later when she reached the age of nine or sixteen or whatever ie when she had reached puberty. This is the fake story they want us to believe about this episode.</p> <p>This topic is discussed in detail elsewhere in this book.</p> <p>But the story goes that after the death of another person called Uthman, the so called third Caliph, this Aishah wanted her own friend / relatives to become the Caliph. This would go against the appointment of the fourth Caliph, another character by the name of Ali. Another character Muawiyah had also declared himself the Caliph in Syria.</p> <p>To make a long story short, it became all out war. Muawiyah on one side and Ali on the other side at the Battle of Siffin. Then Aishah on one side and Ali on the other side at the Battle of Jamal.</p> <p>Aishah and Ali clashed at the Battle of Jamal or the Battle of the Camels. Here is one account of this fiction (taken from the Internet – there are dozens of sites available)</p> <p>The Battle of Jamal :</p> <p>“Ayesha, the widow of the Holy Prophet (S), was in Makka for the pilgrimage when Uthman was killed. She had always expected either Talha or Zubayr to succeed him and when she heard of Imam Ali’s (A) appointment as Caliph, she was very upset.”</p> <p>She managed to recruit the support of the powerful clan of Bani Umayyah, to whom Uthman had belonged. The ex-governors of Uthman, who had been replaced by Imam Ali (A), also joined her and the ex-governor of Yemen provided her with the means of financing her war by giving her the treasure he had stolen from Yemen when he was deposed. Talha and Zubayr also joined her, in spite of their oath of allegiance to Imam Ali (A). A large number of aimless drifters were also paid to enlist in the army.</p> <p>The preparations of war having been completed, Ayesha’s army proceeded to Basra. Before leaving, she had asked Umme Salma, a faithful widow of the Holy Prophet (S), to accompany her. Umme Salma had indignantly refused, reminding Ayesha that the Holy Prophet (S) had said that Imam Ali (A) was his successor and whoever disobeyed him, disobeyed the Holy Prophet (S) himself. She also reminded her of the time when he had addressed all his wives saying that the dogs of Hawab would bark at one of his wives, who would be part of a rebellious mob. She then warned Ayesha not to be fooled by the words of Talha and Zubayr who would only entangle her in wrong deeds. This advice had a sobering effect on Ayesha, who almost gave up her plan. However, her adopted son, Abdallah bin Zubayr, convinced her to go ahead.”</p> <p>And here is a fictional account of the Battle of Siffin</p> <p>“In Syria, disorder and incitement to commotion continued unabated. Uthman’s shirt, besmeared with his blood and the chopped-off fingers of his wife, Naila, were exhibited from the pulpit. In this manner, Muawiya raised the entire country of Syria against Ali. Ultimately, both the parties, opposed to each other, converged on Siffin where their armies pitched their camps in 37/657. Even at this stage, Ali sent three men, viz. Bashir bin Amr bin Mahz Ansari, Saeed bin Qais Hamdani, and Shis bin Rabiee Tamini to Muawiya to induce him to settle for union, accord and coming together. According to Tabari (5h vol., p. 243), Muawiya replied that, “Go away from here, only the sword will decide between us.”</p> <p>About fighting against the enemy and more importantly about identifying WHO is the enemy – God makes it very clear to the Prophet in the Quran.</p> <p>[8.55] Surely the vilest of animals in God’s sight are those who disbelieve, then they would not believe.</p> <p>[8.56] Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment).</p> <p>[8.57] Therefore if you overtake them in fighting, then scatter by (making an example of) them those who are in their rear, that they may be mindful.</p> <p>[8.58] And if you fear treachery on the part of a people, then throw back to them on terms of equality; surely Allah does not love the treacherous.</p> <p>[8.59] And let not those who disbelieve think that they shall come in first; surely they will not escape.</p> <p>The enemy are the disbelievers.</p> <p>[8.60] And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of God and your enemy and others besides them, whom you do not know (but) God knows them; and whatever thing you will spend in God’s way, it will be paid back to you fully and you shall not be dealt with unjustly.</p> <p>Again the enemy is identified – they are the disbelievers.</p> <p>[8.61] And if they incline to peace, then incline to it and trust in God; surely He is the Hearing, the Knowing.</p> <p>If they sue for peace, then trust in God and accept the peace. Now please read the following verses carefully :</p> <p>8.62] And if they intend to deceive you — then surely God is sufficient for you; He it is Who strengthened you with His help and with the believers</p> <p>[8.63] And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but God united them; surely He is Mighty, Wise.</p> <p>[8.64] O Prophet! God is sufficient for you and the believers that follow you.</p> <p>The belivers fight wars against the disbelievers. They do NOT fight wars against fellow believers. God has strengthened the Prophet with the believers. This would be the companions, the Prophet’s wives etc. God says He has united their hearts. This is in the past tense which means God has already united their hearts.</p> <p>In the Quran, God says ‘Al haqq min al Rabbiq’ which means ‘the Truth is from God’. So when god says (USING THE PAST TENSE) that He has united their hearts this is a Haqq or statement of Truth from God.</p> <p>If the Prophet at that time or anyone of us reading the Quran today had any doubts about this, then God reiterates the position: “had you spent all that is in the earth, you could not have united their hearts, but God united them; surely He is Mighty, Wise”.</p> <p>So please accept it as solid, undeniable fact that the believers (the so called companions) who were with the Prophet were a group of people whose hearts were totally united.</p> <p>But the evil and fake hadeeth writers would have us believe that what God says in the Quran is just fake. They would have us believe that God is just kidding us when He tells us that He has united the hearts of the believers. This was only good for say a couple of years or a few more years.</p> <p>According to them as soon as the Prophet died, it became a bar brawl. The believers whose hearts had been united by god started kicking, spitting, killing and maiming each other. God was just pulling a fast one on us all when He said He has united the hearts of the believers.</p> <p>And even a so called wife of the Prophet by the name of Aisha was involved in the brawl.</p> <p>God also lays down the LAW about the relationship between the Prophet, his wives and the believers. Please read for yourselves :</p> <p>[Surah 33.6] The Prophet has a greater claim on the believers than they have on themselves, and his WIVES ARE AS THEIR MOTHERS; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book.</p> <p>The Prophet’s wives are like mothers to the believers. Such is their high status. Yet the fake hadeeth writers will have us believe that ‘the mother of the Believers’ by the name of Aishah together with some Believers went tooth and nail against other Believers ‘whose hearts God had united’ (8:63). The say about Aishah : when she heard of Imam Ali’s (A) appointment as Caliph, she was very upset .</p> <p>In other words when God says that ‘He has united their hearts. Even if you spent all your wealth, you could not have united them but God has united their hearts’ actually God was lying. He was pulling a fast one on us all.</p> <p>According to the Ahlul Sunnah ulema when God says the Prophets wives are like ‘mothers’ to the believers, God was also just kidding. According to them even a ‘mother of believers’ could lead a war to cut off the heads of other believers – her own children.</p> <p>The Dogs of Hawab.</p> <p>In an attempt to lend some credence to this fake story, the writers of the fake hadeeth created another fake hadeeth.</p> <p>“She (Umme Salama) also reminded her (Aisha) of the time when he (Prophet) had addressed all his wives saying that the dogs of Hawab would bark at one of his wives, who would be part of a rebellious mob.</p> <p>Here is another narration of this story of the Dogs of Hawab I found on the Internet:</p> <p>“The story of the dogs of Hawab is not narrated in the nine Sunni books (Saheeh Al-Bukhari, Muslim, Al-Nisa’ei, Ibn Majah, Al-Turmithi, Abu Dawood, Mowati’a Imam Malik, Musnad Ahmed and Al-Darumi) except in Musnad Ahmed. Ahmed narrated two versions of the story. Also, the story is found in Saheeh Ibn Habban, Al-Mustadrik by Al-Hakim, and in history books”.</p> <p>The story goes as follows :</p> <p>“Isma’eel narrated from Qays who said, ‘When Aysha approached the waters of Bani A’amir, she heard some dogs barking. Aysha asked, ‘What is the location of these waters?’ She was answered, ‘This is the waters of the Howab.’ Then she said, ‘I am going back!’ Some of the people with her said, ‘No, you should go on. Then the Muslims would see you and God would make peace between them.’ Then she said again, ‘I heard that the Prophet peace be upon him said, ‘Then what would you (the wives of the Prophet) do when you hear the barking of Al-Howab dogs?’’ “</p> <p>The Prophet peace be upon him said one time to his wives, “Which one of you would be barked at by the dogs of Al-Howab?” This showed dispraise, but it did not mean dispraise itself.</p> <p>And when the Prophet peace be upon him passed away, and after the years of the caliphate of Abu Bakr, Omar, and Uthman, and the affliction happened, and people killed the innocent Uthman, then Talha, Al-Zubair, and some Muslim agreed to go to Iraq and to persuade the people of Iraq to avenge from the killers of Uthman. The Companions asked the caliph Ali Bin Abi Talib to execute the killers of Uthman, but Ali refused fearing to agitate more afflictions. So Talha and Al-Zubair sought the help of the people of Iraq by asking the help of Aysha, the mother of the believers. If Aysha came along, Talha and Al-Zubair reasoned, then the people of Iraq would listen to them”.</p> <p>According to all these fake hadiths, the Prophet has become a soothsayer or fortune teller. According to the fake hadith the Prophet had predicted that one of his wives would lead a rebellion. And the dogs of Hawab would bark. This story is too ridiculous but analyse it we will. Firstly among the animals, cats meow, camels do the camel thing and cows moo but the Prophet’s soothsaying into the unseen future had picked out dogs. And he could see that the dogs would bark. We are expected to believe that the prophet could also see into the future and locate the place where this would happen ie a place called Hawab. Yet the Prophet could not tell which one of his wives would be leading the rebellion. That part of the vision was a little cloudy !</p> <p>This is an evil lie and slander against the Prophet. The Prophet could never see the unseen, look into the future or pick out villages where dogs would bark. About his soothsaying or fortune telling abilities the Prophet taught us the following :</p> <p>[Surah 7:188] Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe</p> <p>Other translators say ‘had I known the unseen I would have profited myself’.</p> <p>The Prophet could never see into the future. If he could then surely he would have told this terrible future events very accurately to his beloved wife (Aisha?), to his believeing sahaba (Muawiyah?) to his beloved son in law (Ali ?) so that no calamity would befall his beloved wife, companions and family members.</p> <p>Again the Prophet was no soothsayer. Not only could he not know the unseen but he could never see into the future.</p> <p>Surah 52:29 “Therefore continue to remind, for by the grace of your Lord, you are not a soothsayer, or a madman”</p> <p>The Prophet was not a soothsayer. It was not his job to predict what would happen in the future. And the following verses too:</p> <p>Surah 69: 39 – 47</p> <p>But nay! I swear by that which you see, And that which you do not see.</p> <p>Most surely, it is the Word brought by an honored Apostle, And it is not the word of a poet; little is it that you believe; Nor the word of a soothsayer; little is it that you mind. It is a revelation from the Lord of the worlds. And if he had fabricated against Us some of the sayings, We would certainly have seized him by the right hand, Then We would certainly have cut off his aorta. And not one of you could have withheld Us from him.</p> <p>The Quran is very threatening here. Again it says that the Prophet was not a soothsayer. If the Prophet had attempted to say anything other than the Quran and then claimed that it was also from God, then God says he would have killed the Prophet of Islam. And no one could have helped the Prophet. The Prophet could not have made soothsayer type predictions that the Dogs of Hawwab would bark at one of his wives. All this talk about the dogs of Hawab is just a lie. Its all fake.</p> <p>So in short, the Believers whose hearts God had united did not go to war with each other. There were no barking dogs at a place called Hawab and neither did the Prophet make any predictions about the dogs.</p> <p>The Battle of Jamal and the Battle of Siffin never happened. All these stories are just fake.</p> <p>CHAPTER 21 THE FAKE TREATY OF HUDHAYBIYAH</p> <p>As I have stated earlier the alternate title for this book can be ‘It is NOT stated in the Quran’. As I have stated already there is NOT one thing which the Ahlul Sunnah or Shiah practice that can be traced inside the Quran – NOT ONE. We have already seen that even the famous cry of ‘Allahu Akbar’ CANNOT be found in the Quran. The Sunnis cry ‘Allahu Akbar’ which according to them means ‘God is Great’. This is actually a trick and an insult by the enemies of Islam because “Allahu Akbar” actually means ‘God is Old’. The Sunnis say ‘Akbar’ is one of the names of God but the fact is this name ‘Akbar’ CANNOT be found inside the Quran as God’s name. It is NOT stated in the Quran.</p> <p>What is more interesting is that the Sunnis have invented their famous list of ninety nine ‘Beautiful Names of God’ which they call the ‘Asmaul Husna’. Yet even inside this invented Asmaul Husna there is no occurrence of the name ‘Akbar’. The Sunnis forgot to include ‘Akbar’ inside their Asmaul Husna ! What a lark.</p> <p>Here is one more item that can be added to the list of ‘It is NOT stated in the Quran’. This is the Treaty of Hudhaybiyah. Not only is it not stated but the so called Treaty Of Hudhaybiyah which the Sunnis have conjured up contradicts the Quran totally. Here is simple proof.</p> <p>The so called Treaty of Hudaybiyah that plays such a large part in Sunni theology is a fake. It is also another false hadeeth that slanders the good name of the Prophet. This Treaty never took place between the Prophet of Islam and anyone else. It is entirely a fake story.</p> <p>Here are my reasons why. The Treaty of Hudhaybiyah is a concoction which talks about some agreement between the Prophet and the disbelievers (some so called Quraysh). Firstly let me reproduce for you the Treaty of Hudaybiyah which I have taken from an Ahlul Sunnah Wal Jamaah website.</p> <p>In drawing up the treaty, the Messenger of Allah summoned ‘Ali ibn Abi Talib and told him to write, “In the name of Allah, ar-Rahman ar-Raheem.” Suhayl said, “Hold it! I do not recognise ar-Rahman ar-Raheem, but write ‘In your name, O my Lord’.” The Messenger of Allah told ‘Ali to write the latter and he did so. Then he said, “Write ‘This is what Muhammad the Messenger of Allah has agreed with Suhayl ibn ‘Amr’.” Suhayl said, “Hold it! If I witnessed that you were Allah’s Messenger I would not have fought you. Write your own name and the name of you father.” The Messenger of Allah said, “Write ‘This is what Muhammad ibn ‘Abdullah has agreed with Suhayl ibn ‘Amr’.” After these opening lines the treaty between the two sides was written comprising the following clauses:</p> <p>1. To lay aside from war and refrain from hostilities during the period of the truce.</p> <p>2. If anyone from Quraysh embraced Islam and came to Muhammad without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to Quraysh they need not return him to Muhammad.</p> <p>3. Whosoever wished from amongst the Arabs to enter into an alliance with Muhammad could do so, and he who wished to enter into an alliance with Quraysh could do so.</p> <p>4. The Muslims and Muhammad’s companions had to retire from Makkah that year to return the following year when they would be free to enter Makkah and stay there three nights. They would be allowed to carry swords in their sheaths and nothing more.</p> <p>5. The treaty was for a limited period of time, ten years from the date of its conclusion.</p> <p>Let us focus on point number 2 of this treaty :</p> <p>2. “If anyone from Quraysh embraced Islam and came to Muhammad without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to Quraysh they need not return him to Muhammad.”</p> <p>This point exposes the fraud and the falsehood of this so called Treaty of Hudyabiyah. This point alone is sufficient to demonstrate that this treaty never happened in history. It is all fake. What this fake treaty says is that if anyone from the disbelievers embraced Islam (and thus became believers) without the permission of his guardian and crossed over to Islam then the Prophet was obliged to send them back to the disbelievers.</p> <p>But in the Quran, Allah and the Rasul say the exact opposite. Here are the relevant verses:</p> <p>Surah 60 : 10. O ye who believe! When there come to you believing women refugees, examine them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful for the Unbelievers, nor are the (Unbelievers) lawful for them. But pay the Unbelievers what they have spent, and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent. Such is the command of Allah. He judges between you. And Allah is Full of Knowledge and Wisdom.</p> <p>Pay close attention to these words “Such is the command of Allah” – thalikum hukmu Allahi .</p> <p>These are God’s commands. Certainly women who are refugees have most definitely run away from someone (meaning without the permission of their guardians or their folk). If any such women run away from the disbelievers and come over to the side of Islam, then the command of God (hukmu Allaah) is that they shall not be returned to the disbelievers.</p> <p>But the fake Treaty of Hudaybiyah says : . If anyone from Quraysh embraced Islam and came to Muhammad without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to Quraysh they need not return him to Muhammad.</p> <p>The fake story of this Treaty of Hudaybiyah makes a fool and a heretic of the good Prophet. This fake hadeeth has the Prophet entering into a treaty that is exactly opposite of what Allah COMMANDED (HUKUM) in the Quran.</p> <p>Here is another verse :</p> <p>Surah 9:6. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah and then escort him to a place of safety. That is because they are men without knowledge.</p> <p>According to the Quran even if a pagan asks the Prophet for asylum, the Prophet must grant him asylum. After that the pagan must be escorted to a place of safety. The Arabic is very clear : ‘tsumma ablighu ma manahu’ which means ‘then convey him to a place of safety’. But according to the fake Treaty of Hudhaybiyah not just pagans but even the Muslims must be returned back to the disbelievers – where they will probably suffer worse punishment.</p> <p>The following verses in the Quran were also taught to us by the Prophet of Islam:</p> <p>Surah 61.2 “O you who believe! why do you say that which you do not do?</p> <p>We must not say one thing and then end up doing something else – especially things that are exactly opposite of what we say. The Prophet of Islam cannot be saying one thing from the Quran about granting asylum and safety to believers and pagans and then put into practice the exact opposite of what he has been preaching by sending them back to the disbelievers.</p> <p>Surah 61:3 “It is most hateful to God that you should say that which you do not do”.</p> <p>If the Prophet engaged in double talk it would be very hateful to God. Hence we can see that this so called Treaty of Hudhaybiyah is a simple fake. To those readers who are Ahlul Sunnah Wal Jamaah, please forward this point to your ulema. Ask them to explain. See them squirm. Why would they squirm ? Because ‘It is NOT stated in the Quran’.</p> <p>CHAPTER 22 The Fake Kalimah Shahada of Abu Hurairah and the Ahlul Sunnah</p> <p>We have seen how Islam has been changed from the perfection that is still found within the pages of the Quran to become basically an Arab paganism of the medieval desert which is actually a plagiarism from the Christian Bible. In this part of the book we will discuss an example of the religion of Ahlul Sunnah Wal Jamaah and the Shiah which are again in contradiction to the teachings of the Quran.</p> <p>The Fake Shahadah</p> <p>To profess their faith in their religion, the Sunnis and Shiahs make this declaration: “I bear witness that there is no god except God and I bear witness that Muhammad is the Messenger of God. ” (Arabic transliteration: “Ash hadu anlaa ilaaha illallaahu wa ash hadu anna muhammadar-rasulallah”). The Shiahs may add the words ‘wa Ali Waliullah’ meaning ‘and Ali is the vicegerent of God’.</p> <p>This testimony is called the Shahadah and according to Sunni belief it must be recited by every Sunni as an attestation of their allegiance to their religion. Consequently any person who does not ‘bear witness’ is not accepted as a Sunni by them.</p> <p>However this testimony is not sanctioned by the true teachings of the Prophet, which are found in the Quran, the veritable word of God.</p> <p>The Sunnis may feel astounded at this statement especially as the Shahadah is considered to be the foundation of Sunni faith. This is why it is important to take a careful and critical look before reaching any impulsive conclusions.</p> <p>For the Sunni, the purpose of the Shahadah is many fold. For example without reciting the Shahadah, the Sunnis consider their ritual prayer (to God) as nullified. Also before a newcomer is accepted into the Sunni religion, a public declaration by reciting the Shahadah in front of witnesses must be made. In some countries converts are given a “certificate” after reciting the Shahadah to confirm they have been “admitted” into the Sunni fold. However, it is not known if such “certificates” are also a complimentary pass into heaven!</p> <p>To associate anything or anyone with God is known as ’shirk’, the highest degree of blasphemy, which God does not forgive. This is made clear in chapter 4 verse 48.</p> <p>[Surah 4:48] Surely God does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with God, he devises indeed a great sin.</p> <p>The Quran also stipulates that Muslims must profess faith in the One God and not call on anyone else other than God.</p> <p>The Quran is quite clear on this :</p> <p>[Surah 39:45] And when God alone is mentioned, the hearts of those who do not believe in the hereafter shrink with aversion, and when those besides Him are mentioned, lo! they are joyful.</p> <p>This verse describes the Sunnis most exactly. When you tell the Sunnis ‘Please mention God’s name alone’ they will get uncontrollably angry. Angry enough to want to kill you. This is because they do not believe in God. But when you tell the Sunnis ‘Alright lets also mention the name Muhammad’ they will immediately become joyful.</p> <p>The Shahadah, therefore, cannot be the correct way to affirm faith because besides God, the name Muhammad is included in this attestation and also mentioned in the Sunni ritual prayer. The Sunnis retort that they worship God and are not worshipping Muhammad but they are merely paying Muhammad due respect by mentioning his name in their ritual prayers and their Shahadah. But at the same time they also say that if the name Muhammad is not mentioned their ritual worship of God is nullified plus also their Shadahah attestation of faith is also nullified. It is obvious that the key to their faith is mentioning the name Muhammad. Without mentioning this name Muhammad, everything else fails for them. This is shirk or associating partners with God.</p> <p>People blindly following their ulema without thinking or challenge are the root of wrong beliefs. This acceptance of the Shahadah is no different. If only people read and understand the Quran then they would realize that God revealed the following verse to the Messenger which is just as applicable to us today as it was to him: “</p> <p>[Surah 17:36] You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them.</p> <p>God wants us to substantiate our beliefs and we should follow His advice.</p> <p>Abu Hurairah</p> <p>The Shahadah testimony that is recited by the Sunnis originates from a fictional character by the name of Abu Hurairah and is recorded in the fake ‘hadith’. The hadith given below is from “Mishkat-ul-Masabih”, translation by Maulana Fazlul Karim, Volume 1, Chapter 1, no.27. (Published by the Book House, Lahore, Pakistan). As there are many versions of this hadith, the collections of Tirmidzi should also be read.</p> <p>The fake hadith regarding the Shahadah says: One day Abu Hurairah went to the people and told them that the Messenger had authorized him to go and tell them to recite the Shahadah “ash hadu anlaa ilaha illallhu wa ash hadu anna muhammadar-rasulullah”. Another version reads ” muhammadan abduhu wa rasuluhu”. The first person Abu Hurairah came across to give the Shahadah was Saidina Omar (later the second caliph). When Omar heard it he promptly punched Abu Hurairah in the chest and knocked him to the ground. Then Omar put his foot on Abu Hurairah’s neck and asked him how dare he utter such a blasphemy.</p> <p>Abu Hurairah (who is recorded in the hadith as having received quite a few beatings from Omar during his lifetime) then cried out and named the Messenger as his authority. When again challenged by Saidina Omar, Abu Hurairah pulled out a pair of leather slippers and showed them to Omar. The slippers, he said, were given to him by the Prophet, as proof of what he was saying. Recognizing the prophet’s slippers, Omar simmered down. Everyone then happily started reciting the shahadah.</p> <p>This most incredible story is the background to the Shahadah of Abu Hurairah, which has been adopted by millions of Sunnis. Quite understandably after the falsehood of the Sunni Shadahah was exposed many years ago, some Sunni ulema immediately started casting doubt on this fake hadith from Abu Hurairah. Some of them said that the authenticity of this fake hadith was in question. This is so typical of the ulema. When it does not suit them they say their own fake hadith is not reliable. When the occasion serves them well, the fake hadith is accepted. This is the Ulema Shuffle.</p> <p>In the Quran God says, “The believers are kind to each other and stern with the disbelievers…” Sura 5:54. The ‘fake hadith’ books too are full of incredible stories of how great friends the companions of the prophet (known as ‘Sahaba’) were and the love and kindness they showed towards each other.</p> <p>Fourteen centuries down the road today the Tabligh people (sunni missionaries) always greet each other with hugs and kisses, supposedly to emulate the brotherly Sahaba. But in this particular ‘fake hadith’, we have one Sahaba knocking another down to the ground for bringing along something as important as the Shahadah!</p> <p>In another fake account of this same episode, Omar is reported as challenging the Messenger if he did indeed send Abu Hurairah with his slippers to recite the Shahadah. When the Messenger said yes, Omar disagreed with him and said the Shahadah will make people “lazy”! Whatever the logic of this fake hadith can be left for the advocates of the fake hadith to explain. Yet again the narrator of this fabrication is Abu Hurairah.</p> <p>About the believers and the companions of the prophet, the Quran says;</p> <p>[Surah 24:51] The only utterance of the believers, whenever invited to GOD and His messenger to judge in their affairs, is to say, “We hear and we obey.” These are the winners.</p> <p>Abu Hurairah’s ridiculous fable not only contradicts the above verse but also contradicts Sura 6:51 where God tells the Messenger, the companions and whomever the Quran reaches:</p> <p>[Surah 6:51] And preach with this (Quran) to those who reverence the summoning before their Lord – they have none beside Him as a Lord and Master, nor an intercessor – that they may attain salvation.</p> <p>Instead Abu Hurairah said that the Prophet handed over his pair of slippers to him and told him to preach with the slippers in hand as proof of authenticity. By his confession Abu Hurairah was beaten by Omar, who argued with the Prophet and said that the Shahadah was unwise. Does the “basis of faith” rest on such an absurd tale?</p> <p>No one seems to know the correct identity of this Abu Hurairah. Even today scholars cannot agree on his real name. Despite there being a fake hadith (also attributed to Abu Hurairah) that we should not call people by nicknames, Abu Hurairah is itself a nickname which means “the Father of Cats”. So the originator of the Sunni Shahadah was an unknown man who was attacked unceremoniously by another companion of the Messenger! It is now apparent that there is significant evidence to show that the Shahadah testimony of the Sunni people has a very dubious background based on ludicrous hadith falsely attributed to the Prophet whom they claim to love!</p> <p>How then does Abu Hurairah’s Shahadah contradict the Prophet’s true teachings? The Quran was revealed by God to the Prophet who then passed on this message, first to the companions and then to the rest of the people. Besides being God’s own revelation, the Quran represents what was actually said by the Prophet. Anyone who rejects this simple fact cannot at all claim to be a Muslim.</p> <p>So what did God commanded the Messenger to tell us?</p> <p>[Surah 72:18] The places of worship belong to GOD; do not call on anyone else beside GOD.</p> <p>However, in the Shahadah of Abu Hurairah, the Sunnis call on the Messenger as well as God. The Sunni scholars will argue that the mention of the Messenger’s name is only out of respect. But then in the same breath, they will insist that their five times a day ritual prayer to God Almighty is nullified if the name Muhammad is not mentioned in the Shahadah during the ritual prayers. This is tantamount to idolatry as associating another person with God is committing ’shirk’ – the unforgivable offence.</p> <p>God Alone</p> <p>The human has a major weakness. He finds it difficult to believe in an unseen God. Even the Prophet Moses had this problem.</p> <p>“When Moses came to our audience, and His Lord spoke to him, he said, “My Lord let me look and see you”. He said, “You cannot see Me…” (Surah 7:143).</p> <p>The human looks for something tangible, hence the Christians first elevated Jesus to a Son of God and then to the status of God Himself. The Hindus worship humans like Rama and Krishna who they say are gods. The Sunnis have similarly idolized Muhammad and have given him a divine status by adding his name to the Shahadah testament. Most appropriately the Sunnis should be called “Mohammedans”.</p> <p>To remind them of this folly will only raise their anger. Perhaps they do not know that it is the Prophet himself who taught the following:</p> <p>“When God alone is advocated, the hearts of those who do not believe in the hereafter shrink with aversion. But when OTHERS are mentioned besides Him, they rejoice” Sura 39:45.</p> <p>Note how angry the Mohammedan become when you mention God alone. Their anger subsides only when you agree to add “Muhammad” as the second half of Abu Hurairah’s Shahada – “And I bear witness that Muhammad is the messenger of God” (Arabic transliteration: wa ash hadu anna muhammadar rasulullah).</p> <p>It may come as a great surprise to the Sunnis and Shiahs too but this Shahadah is actually the Shahadah of the Munafiks. God has revealed to the Messenger that this is actually the Shahadah of the hypocrites (Arabic: Munafiq).</p> <p>“Among the Arabs around you there are hypocrites, and among the city dwellers as well. They persist in hypocrisy and while you (Muhammad) may not know them, me know them. We will double the punishment for them, then they will be returned for a terrible retribution” (Sura 9:101).</p> <p>Here God is telling the Messenger that hypocrites surround him and that he does not know who they are. Only God knows the hypocrites. But God promises</p> <p>“… He will most certainly expose the hypocrites” Sura 29:11.</p> <p>The hypocrites around the Prophet are worried about this too:</p> <p>[Surah 9:64] The hypocrites worry that a sura may be revealed exposing what is inside their hearts. Say, “Go ahead and mock. GOD will expose exactly what you are afraid of.”</p> <p>Hypocrites Exposed</p> <p>God also says that the hypocrites can be recognized by way they engage in vain talk.</p> <p>“If we will we can expose them for you, so that you can recognize them just by looking at them. However you can recognize them from what they say. God is fully aware of all your works” (Surah 47:30).</p> <p>Hence God promises to expose the hypocrites. One such method is recorded in the Quran in Sura 63:1.</p> <p>“When the hypocrites come to you and say: “WE BEAR WITNESS THAT YOU ARE THE MESSENGER OF GOD. God indeed knows that you are His Messenger. God bears witness that the hypocrites are liars” (Surah 63:1).</p> <p>The Arabic is quite unmistakable. The munafiks or hypocrites come and say ‘nash hadu innaka rasuulillah’. The important thing to note in this verse is that the emphasized words form the second part of Abu Hurairah’s Shahadah, which is now recited by all the Mohammedan Sunnis and Shiahs. This as we see from the verse 63.1 is actually the Shahadah of the hypocrites!</p> <p>What the hypocrites say is vain talk because God indeed knows that the Prophet is already His Messenger</p> <p>‘..God indeed knows that you are His Messenger..’ (Surah 63:1).</p> <p>God does not need any one to affirm back to Him what He already knows about His own Messenger.</p> <p>The Quran says; “We have sent you as a Messenger and GOD SUFFICES AS A WITNESS…” Sura 4:79.</p> <p>This is exactly what the Messenger told the believers. There is no need to bear witness on him because God has already done so and that is enough. For those who are hard of hearing or dim witted God repeats this important message again :</p> <p>“God bears witness concerning what He has revealed to you. He has revealed it with His knowledge. And the angels bear witness as well, BUT GOD IS ENOUGH AS A WITNESS” Sura 4:166.</p> <p>Again this is what the Messenger told the companions. God is enough as a witness. God even discourages attempts at witnessing other Messengers:</p> <p>“You were not on the slope of the western Mount when we gave Moses the commandments. YOU WERE NOT A WITNESS” Sura 28:44.</p> <p>So people cannot “witness” the messengership of the Messengers. We were NOT witnesses.</p> <p>To reiterate, God says He will certainly expose the hypocrites (sura 29:11). God then says the Messenger can recognize the hypocrites from the things they say (sura 47:30). So when the hypocrites come and insist that they want to bear witness on the Messenger (sura 63;1), they expose themselves as hypocrites.</p> <p>And the fictional character Abu Hurairah (after 1400 years no one among the Ahlul Sunnah ulema knows his real name) has fooled millions of Ahlul Sunnah and Shiah into reciting the same hypocrisy everyday of their lives.</p> <p>The Quran says: [3:18] GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Truthfully and equitably, He is the absolute god; there is no god but He, the Almighty, Most Wise.</p> <p>God is enough as a Witness</p> <p>Again God says that His own witness is enough:</p> <p>“Say, Whose testimony is the greatest” Say, “God’s (testimony is the greatest). HE IS THE WITNESS BETWEEN ME AND YOU that this Quran has been inspired to me, to preach it to you and whomever it reaches..” Sura 6:19.</p> <p>And because “… God suffices as a witness…” Sura 4:79 and 4:166 the Shahadah as proclaimed by Abu Hurairah is therefore a lie – a fabrication by whoever wrote the ‘hadith’.</p> <p>Despite the evidence of the Quran, which even the Ahlul Sunnah will not deny is the truest teaching of the Messenger, the hypocrites insist on bearing witness to Muhammad. They insist on bearing witness when God says He needs no other witness apart from Himself.</p> <p>Most importantly, the Shahadah of Abu Hurairah, by its purpose, goes against Sura 72:18 and Sura 39:45 in that it associates the name Muhammad with God. Without bearing witness on Muhammad, the Sunnis say that their ritual prayer and faith are void. Even though by evidence from the Quran this is shown to be idol-worship, “shirk” of the highest order. Each time recite the Sunni Shahadah they are committing idol-worship, “shirk”, the unpardonable blasphemy for which they may burn in hell.</p> <p>The True Shahada</p> <p>There is no god except He</p> <p>What then is the real attestation, which Muslims can recite to affirm their faith? Perhaps when the companions asked the Messenger this question, he would have replied: “The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the hearer, the knower”. Sura 6:114</p> <p>Therefore the answer is definitely in the Quran. God gave it to us complete, clear and simple in Surah 3:18, ” GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Truthfully and equitably, He is the absolute god; there is no god but He, the Almighty, Most Wise. “</p> <p>Adding Muhammad’s name to this Shahada of God, of the angels and of those who possess knowledge is a gross sign of the hypocrites.</p> <p>Surah 63:1 “When the hypocrites come to you they say, “We bear witness that you are the messenger of GOD.”* GOD knows that you are His messenger, and GOD bears witness that the hypocrites are liars.”</p> <p>The Ahlul Sunnah and Shiah have been fooled by their ulema to follow the munafiks. They themselves become hypocrites.</p> <p>CHAPTER 24 HIJAAB – ANOTHER FALSEHOOD COPIED FROM THE CHRISTIAN BIBLE</p> <p>Throughout this book my point has also been that the ulema of Ahlul Sunnah and Shiah reject the Quran. They are kuffar or disbelievers of the Quran. They do not even know how to open the Quran and refer to its verses. Even when they refer to the Quran, they reject the verses. For example the ulema cannot explain why despite the word HIJAAB being mentioned SO MANY times in the Quran (seven times) they do not have the courage to refer to even one of those verses in the Quran that mention the word HIJAAB to defend their false theories of HIJAAB as headcovering ? Is this not strange ? They reject all the verses in the Quran that talk about HIJAAB. The ulema actually turn coward and run away when you ask them to refer to even one verse in the Quran that has the word HIJAAB.</p> <p>The ulema repeat the basic mistake of all the Ahlul Sunnah Wal Jamaah, Shiah, Ahmadiyah, Wahhabis etc in that they simply cannot quote a verse from the Quran properly OR accurately.</p> <p>This is typical mindboggling Ulema Shuffle. They want to defend what they have defined as HIJAAB. But they reject all the verses in the Quran that mention HIJAAB. Instead they pick another totally unrelated word called ‘khimar’ and say ‘khimar’ is now HIJAAB or headcovering. This is the Ulema Shuffle.</p> <p>Let us address the ulema’s confusion about KHUMUR. The word ‘KHUMUR’ is mentioned in Surah 24:31 and the ulema say it means ‘head covering’. The word in Surah 24:31 is actually KHUMUUR and NOT KHIMAAR. Plural and NOT singular.</p> <p>First let us see what the Prophet has taught us in Surah 24:31 in full :</p> <p>Waqul lilmuminati yaghdudna min absarihinna wayahfathna furoojahunna wala yubdeena zeenatahunna illa ma thahara minha walyadribna bikhumurihinna AAala juyoobihinna wala yubdeena zeenatahunna illa libuAAoolatihinna aw abaihinna aw abai buAAoolatihinna aw abnaihinna aw abnai buAAoolatihinna aw ikhwanihinna aw banee ikhwanihinna aw banee akhawatihinna aw nisaihinna aw ma malakat aymanuhunna awi alttabiAAeena ghayri olee alirbati mina alrrijali awi alttifli allatheena lam yathharoo AAala AAawrati alnnisai wala yadribna biarjulihinna liyuAAlama ma yukhfeena min zeenatihinna watooboo ila Allahi jameeAAan ayyuha almuminoona laAAallakum tuflihoona</p> <p>Surah 24:31 “And say to the believing women that they should lower their gaze and guard their chastity; that they should not display their beauty except what appears from her; that they should strike with their covers upon their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or male servants free of physical needs, or small children who have no sense of women’s nakedness (AWRAATI AL NISSAA); and that they should not strike with their feet in order to draw attention to what is hidden from their beauty (YUKHFEENA MIN ZEENATIHINNA) . And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss”.</p> <p>Here is the Arabic transliteration: walyadribna bikhumurihinna AAala juyoobihinna which means ‘strike with their covers upon their bosoms’.</p> <p>The ulema say women must first wear the KHUMUR over their heads and after that pull the KHUMUR over their bosoms. Firstly the word ‘Yadribna’ means ‘to strike over’ and not ‘WEAR’. Proof ? The same word ‘yadribna’ occurs a second time in the same verse 24:31 above.</p> <p>Here is the second occurrence of the word ‘yadribna’ : : “yadribna biarjulihinna” which means ‘strike with their feet’ (to attract attention). The ulema cannot explain why ‘yadribna’ is taken to mean ‘strike’ with reference to feet but becomes ‘wear’ with reference to covers ?</p> <p>The verse simply says the women must cover their bosoms with their garments. There is no mention of head in this verse at all. KHUMUR does not mean head covering at all. KHUMUR simple means something that covers. In this context it is the clothes that must be pulled over the bosom.</p> <p>Now let us address the ulema’s confusion over HIJAAB. The whole issue of women covering the head is labeled ‘HIJAAB’ by the ulema. Here is a simple question : Why is it that the ulema are totally unable to quote even one verse from the Quran that mentions the word HIJAAB ? If the issue at hand is really HIJAAB surely there must be at least one verse in the Quran touching on the matter ? Why is it that the ulema cannot even quote one verse from the Quran to substantiate their HIJAAB ?</p> <p>Answer : The ulema do not know how to turn the pages of the Quran to search for the word HIJAAB.</p> <p>Well allow me to help them in this regard. Let us see the word HIJAAB as it is taught by the Prophet in the Quran.</p> <p>Hijaab means a barrier, a curtain or a divider. It appears in the following verses</p> <p>Surah 7:46 between the dwellers of heall and heaven is a HIJAAB (barrier).</p> <p>Surah 17:45 between believers and disbelievers is a HIJAAB (barrier)</p> <p>Surah 19:17 Mary took a HIJAAB (barrier) and stayed apart from her folk</p> <p>Surah 33:53 men must speak to the Prophet’s wives from behind a HIJAAB (barrier)</p> <p>Surah 38:32 Solomon was preoccupied with the good things until they became hidden behind a HIJAAB (barrier)</p> <p>Surah 41:5 disbelievers say to Prophet “between us and you is a HIJAAB (barrier)”</p> <p>Surah 42:51 God does not speak to any human except from behind a HIJAAB (barrier).</p> <p>Despite HIJAAB being stated clearly seven times in the Quran not once does it refer to the head cover which the ulema want the women to wear on their heads.</p> <p>There is only one verse in the whole Quran where the Prophet taught us that HIJAAB refers to modesty between men and women. And here is that verse in full:</p> <p>Surah 33:53 Ya ayyuha allatheena amanoo la tadkhuloo buyoota alnnabiyyi illa an yuthana lakum ila taAAamin ghayra nathireena inahu walakin itha duAAeetum faodkhuloo faitha taAAimtum faintashiroo wala mustaniseena lihadeethin inna thalikum kana yuthee alnnabiyya fayastahyee minkum waAllahu la yastahyee mina alhaqqi waitha saaltumoohunna mataAAan faisaloohunna min warai hijabin thalikum atharu liquloobikum waquloobihinna wama kana lakum an tuthoo rasoola Allahi wala an tankihoo azwajahu min baAAdihi abadan inna thalikum kana AAinda Allahi AAatheeman</p> <p>Surah 33:53 “O ye who believe! Enter not the Prophet’s houses,- until leave is given you,- for a meal, not to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when ye ask his ladies anything, ask them from behind a HIJAAB: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah’s Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in Allah’s sight an enormity”.</p> <p>The ulema must pay close attention to this verse :</p> <p>waitha saaltumoohunna mataAAan faisaloohunna min warai hijabin thalikum atharu liquloobikum waquloobihinna : And when ye ask his ladies anything, ask them from behind a HIJAAB: that makes for greater purity for your hearts and for theirs.</p> <p>It appears that the only verse in the whole Quran which prescribes HIJAAB as a token of modesty (Proof : that makes for greater purity for your hearts and for theirs) between men and women is prescribed for MEN. IN THIS VERSE IT IS THE MEN WHO MUST SPEAK TO THE WOMEN (WIVES OF PROPHET) FROM BEHIND A HIJAAB !!</p> <p>Borrowing from the ulema’s twisted logic, this means that the men must wear a headcovering when they talk to the Prophet’s ladies !</p> <p>There is absolutely no mention of head cover for women or men in any verse in the Quran.</p> <p>WHERE DOES THE HEAD COVER FOR WOMEN REALLY COME FROM ?</p> <p>Now we will solve the mystery of where the ulema plagiarized the idea of the head cover for women. Here it is :</p> <p>Bible, 1st Corinthians 11</p> <p>5And every woman who prays or prophesies with her head uncovered dishonors her head–it is just as though her head were shaved. 6If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. 7</p> <p>13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?</p> <p>The idea that a woman shall cover her head especially when she is ‘praying’ is stolen from the Christian Bible. That is why until today the best head cover is worn by the Catholic nuns. Remember the late Mother Theresa and her Christian nuns ? Where did Mother Theresa learn to wear the head cover ? Obviously not from the ulema. She learnt it from her Bible. And as we all know the Bible came long before the ulema.</p> <p>The ulema have plagiarized material from the Bible and tried to pass it off as ‘hadith Bukhari’ and other such fake stories.</p> <p>THE REAL HIJAAB</p> <p>What is the real hijaab ? Here it is :</p> <p>Surah 17 : 45 And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden HIJAAB.</p> <p>So there will always be a HIJAAB or barrier between those who believe in the Quran and those who reject it. People who believe in the Quran will believe that the Quran is complete and fully detailed.</p> <p>People who reject the Quran will say ‘You cannot know the message of the Quran without the fake hadeeth of Bukhari, the ulema etc”.</p> <p>In brief there is a HIJAAB or barrier until the Last Day between the Muslims who believe in God, the Prophet and the Quran and those who do not believe in God, the Prophet and the Quran like the Ahlul Sunnah Wal Jamaah, Shiah, Qadiani, Wahhabi, Ahmadiyah, Druze, Christians, Jews, Hindus and others who believe instead in the fake hadith bukhari, khabar stories, bible, jewish books, etc.</p> <p>Only those who believe in God, the Prophet and the Quran will be successful. Those who believe in fake hadith of Ahlul Sunnah, Shiah, Wahhabi, Qadiani, Hindus, Christians and Jews will be the ultimate losers.</p> <p>CONCLUSION.</p> <p>In many countries women as well as men need to cover their heads. The Arctic Eskimos, the bone dry desert Arab men and women and also the men and women who live in the prairies and the cold climates or dry windy climates. Other men and women who live in the tropics or the rainforest may suffer hair problems, skin problems and maybe even headaches and discomfort if they cover their heads in the hot humid weather. God has given every human being enough sense to know what he or she should wear.</p> <p>But it is a great sin and a major shirk (polytheism or mushrik) if anyone insists that women wearing a head cover is a commandment from God or the Prophet. People who believe that covering their head is a commandment from God and the Prophet are committing a great blasphemy. They only follow the Christian Bible.</p> <p>Not only will they suffer unnecessary discomfort, headaches, skin problems and hair problems in this life but they may end up suffering punishment from God for upholding a polytheistic (mushrik) belief. They become mushriks. A terrible fate.</p> </div></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-45348956285616493322009-07-16T15:56:00.000-07:002009-07-16T15:57:51.990-07:00Hadith: A Re-evaluation<center> <b>By</b></center> <center> <b>Kassim Ahmad</b> </center> <center> Translated from the Malay original </center> <center> by </center> <center> Syed Akbar Ali </center> <center> 1997 <p> </p></center> <p> <u> <b>TABLE OF CONTENTS</b> </u> </p><p> CHAPTER I Introduction: Why we raise this Problem 1 </p><p> CHAPTER II Refutation of the Traditionalist's Theory 21 </p><p> CHAPTER III Source, Basis and Effects of the Hadith 50 </p><p> CHAPTER IV Criticism of the Hadith 76 </p><p> CHAPTER V Conclusion: </p><p> Return to Prophet Muhammad's Original Teaching — the Quran 106 </p><p> ADDENDUM A Scientific Methodology for Understanding the Quran 126 </p><p> BIBLIOGRAPHY AND LIST OF ABBREVIATIONS 152 </p><p> </p><p> <b>ABOUT THE AUTHOR</b> </p><p> Kassim Ahmad was born on 9 September, 1933 in Kedah, Malaysia. He took his Bachelor of Art's degree in Malay language and literature, but also read widely in political science and Islamic philosophy. He taught Malay language and literature for a time in the London School of Oriental and African Studies and then in a secondary school in Penang where he has been staying with his family since 1966.He has written several books on Malay literature as well as on Islamic subjects. </p><center> <span style="color:#ff0000;"> <b>CHAPTER I</b> </span> </center> <center> <span style="color:#ff0000;"> <b>INTRODUCTION:</b> </span> </center> <center> <span style="color:#ff0000;"> <b>WHY WE RAISE THIS PROBLEM</b> </span> </center> <ul> <li> <i>... Therefore, congratulate My servants who listen to all views, then follow the best. These are the ones guided by God; these are the intelligent ones.</i> <i> (Quran, 39:17-18)</i> </li></ul> <p> All Muslims are required to uphold the <i>hadith</i> or <i>sunna</i> of the Prophet, i.e. the so-called Prophetic traditions, as a primary source of law apart from the Quran, according to the teachings of classical jurisprudence. Yet not many, indeed very few, realize that the basis of this jurisprudential theory was promulgated two hundred years after Muhammad's death by the famous jurist Imam Shafi`i (d. 204/820). What have come to be known as the `Six Authentic Books' of hadith of the majority Sunnite `orthodoxy' were compiled, precisely after the promulgation of this theory, by Bukhari (d. 256/870), Muslim (d. 261/875), Abu Daud (d. 275/888), Tirmidhi (d. 279/892), Ibn Maja (d. 273/886), and al-Nasa'i (d. 303/915) during the second half of the second and the beginning of the third centuries of Islam, between 220 and 270 years after the Prophet's death. </p><p> The `heterodox' Shi`ite minority sect has its own sets of hadith compiled during the third and fourth centuries, by al-Kulaini (d. 328 or 329), Ibn Babuwayh (d. 381), Jaafar Muhammad al-Tusi (d. 411) and al-Murtada (d. 436), who compiled sayings attributed to Ali. </p><p> Based on this Shafi`i theory and on what was later termed as the consensus of scholars, the hadith/sunna was propagated to and accepted by the Muslims as interpreter and complement to the Quran, implying thereby that the Quran needs an interpreter and is not complete in itself. Although the Shi`ites have not accepted the classical Sunnite jurisprudential theory <i>in toto</i>, they do accept the doctrine that the hadith/sunna constitutes a source of law on par with the Quran. </p><p> <b>Background to this Study</b> </p><p> In accordance with this Sunnite tradition, I also accepted this position when I wrote my book on modern Islamic social theory in 1981-82, although I qualified my acceptance according to Ibn Khaldun's formula, which requires all acceptable traditions to be validated by the Quran and rational criteria. However, this position, though a scientific one, is still not clear enough until in 1985 the works of an outstanding Egyptian Muslim scholar, Dr. Rashad Khalifa, particularly his <u>The Computer Speaks: God's Message to the World</u>, <u>Quran, Hadith and Islam</u> and his superb translation of the Quran have opened for me a way to solve the problem of the hadith. I therefore began to re-examine the hadith: how they came about; the social factors that brought them into existence; a review of the classical criticism; the actual place of the hadith in relation to the Quran; their negative effects on the Muslim community; their connections to the decline and fall of the Muslims; and the way out of this impasse. </p><p> I am convinced that the time has come for the Muslim community and their intelligentsia to critically re-evaluate the whole heritage of traditional Islamic thought, including theology and jurisprudence. This is because the traditional formulation was made by the society and intelligentsia of that time in accordance with their knowledge and level of understanding, and conforming to needs of that time. Now the situation has changed tremendously and there is no doubt that the traditional formulation must be reconsidered. </p><p> Since the emergence of the modern reformism movement of Jamaluddin al-Afghani, Muhammad Abduh and Rashid Ridha at the end of the nineteenth and the beginning of the twentieth centuries, many studies have been made on the decline and fall of the Muslims. These include the works of thinkers like Iqbal, Malek Bennabi and Fazlur Rahman. However, the condition of the Muslim community has not changed very much and continues to be precarious. In comparison with other communities, especially those in Europe, United States, Russia and Japan, the Muslim community is the most backward, especially in socio-economic, scientific, technological and military fields. </p><p> What are the reasons for this backwardness? From the point of view of numbers, the Muslims, now more than a billion, have outnumbered the Christians, and from the point of view of natural resources, Muslim countries are among the richest in the world. Why, with such vast resources and possessing an infallible divine scripture, are the Muslims unable to compete with and surpass other nations? </p><p> This situation is exactly the opposite of the situation of their early ancestors who, within a short period of time, climbed the heights of success and created a great world empire and a great world civilization. These early successes which had astounded the world must have had their reasons based on the laws of historical change. What are those reasons? This is the greatest challenge facing Muslim intelligentsia at the close of the twentieth century and on the threshold of the twenty-first: to seek the true causes of Muslim decline and thereby to lay the ground for a new Muslim Renaissance. </p><p> As we have said, this study and review of our traditional formulation must encompass classical theology and jurisprudence. The hadith, of course, is at the core of these traditional disciplines. </p><p> Our present knowledge point to many factors that contribute to the rise and fall of nations, factors that are ideological, political, economic, social, cultural, historical, psychological, demographic, geographical, scientific, technological and military in nature. But it is also quite certain that within this pluralism of factors, not all play equally important roles. Technology can surmount geographical limitations; military strategy can overcome numbers; political leadership can offset economic weakness, and so on. Turning to the Quran as our infallible guide, we find the following statements that can give us a clue to the understanding of the problem under discussion. </p><ul> <li> <i>Surely, God does not change the condition of any people until they themselves change.</i> <i>That is because God does not change the blessings He had bestowed upon any people, unless they themselves change.</i> <p> <i>If only the previous generations had some intelligent people who enjoined them from corruption, they would have been saved. But We saved a few of them, while the rest pursued their material things and became sinners. Your Lord never destroys any community unjustly while the people are righteous.</i> </p><p> <i>We will surely give victory to our messengers and to those who believe, both in this life and on the day the witnesses are raised.</i> </p><p> <i> You shall never waver, nor shall you worry; you are guaranteed victory for as long as you are believers.</i> </p></li></ul> <p> All the above Quranic statements point to a people's ideology as the most important component in the determination of their fate. This means that insofar as a people is imbued with a scientific, dynamic and progressive ideology, that far will it climb the ladder of success. Conversely, insofar as a people revert to a previously held anti-scientific, static and regressive ideology, that far will it degenerate. The strong unambiguous statements about victory being granted to believers in both worlds necessarily follow from the definition of believers as those possessing and practicing the true scientific ideology. </p><p> Basing ourselves on this premise, we can make the following hypothesis. The rapid rise of the Arab nation from its dark period of paganism prior to Muhammad to become the most powerful and civilized nation in the world then, within a short period of time, is due to the new, inspiring, powerful and dynamic Islamic ideology of monotheism brought by Muhammad. The Arabs, under his and his immediate successors' leadership, discarded their erstwhile polytheism and super-stitions. They united to fight and struggle under the guidance of the Quran and set up a just social order. Because this struggle was based on divine truth and justice as contained in the Quran, it was invincible. It also gave rise to a great social movement, bringing forth with it outstanding political, military and intellectual leaders who helped to create the first scientific-spiritual culture in history. </p><p> This hypothesis, in contrast to the modernist or the traditionalist theses, appears to be the most helpful in our effort to understand the history and the decline of the Muslims. The modernist thesis, in brief, states that the Muslims declined because they have remained traditional and have not modernized themselves according to Western secular values. The traditionalist thesis, on the other hand, blame the secularization of Muslim societies and the neglect of orthodox Muslim teachings as the major cause of Muslim decline. </p><p> It is obvious that the modernist and the traditionalist theses cancelled each other. Furthermore, the modernists have to explain why the Turkish experiment with Westernized modernization failed. They also have to explain why developed Western societies such as the United States and Europe have been undergoing a multi-faceted crisis since the First World War, and why a new philosophical trend of thought critical of Western-type modernization has developed in Europe and America. </p><p> The traditionalists, on the other hand, must explain the failure of their system from the beginning when it was first formulated around the third, fourth and fifth centuries of Islam. Some Arab countries have hardly modernized and had been practicing the traditional system for centuries – why have these not progressed? If they have not progressed, it is idle to expect Muslim countries to progress if they implement the traditional system. </p><p> The answer lies in our hypothesis. The early Muslims rose to the pinnacles of success precisely because they were in possession of and practiced the powerful and dynamic Islamic ideology as preached in the Quran. They subjected other knowledge, local and foreign, to the discriminative teachings of the Quran. As long as they did this, they progressed. A time came when other teachings, local and foreign, gained the upper hand and submerged the Quran, as witnessed by the following Quranic prophecy: </p><ul> <li> <i>The messenger will say, "My Lord, my people have deserted this Quran." We thus appointed for every prophet enemies from among the criminals, and God suffices as Guide and Protector.</i> </li></ul> <p> After about three hundred years, extraneous harmful teachings not taught by Prophet Muhammad but skillfully attributed to him gradually gained a foothold in the Muslim community and turned them away from the dynamic invincible ideology that initially brought them success. This ideology, as we shall show, is precisely the hadith. This is the main cause of their downfall. It therefore follows that the purging of this harmful ideology, and with it other foreign modern ideologies, from the Muslim community, and their return to the original ideology brought by Muhammad in the Quran is the <i>sine qua non</i> for the regeneration of the Muslim community and for a new Muslim Renaissance. </p><p> <b>Age of "Great Disorder"</b> </p><p> The time has now arrived for the Muslims to examine their situation more critically and boldly. Actually, this perilous situation is not confined to the Muslims alone; it covers the entire mankind. A number of twentieth century philosophers, historians and social critics have unanimously stated that this century is the most critical century in human history. The late Chinese leader, Mao Zedong, described the century as "Great Disorder under Heaven." The American historical philosopher, P.A. Sorokin, has detailed the crisis of the twentieth century in his able book, <u>The Crisis of Our Age</u>, published in 1941. It is in this century that two terrible world wars occurred, and a third more horrible one might still occur, in spite of the end of the Cold War, to destroy the present civilization. </p><p> It is in this century also that an array of philosophies, ideologies, theories, systems that includes liberalism, Marxism, pragmatism, logical positivism, existentialism, Nazism, Fascism, Stalinism, Ghandhism, Maoism and religious traditionalism collapsed. When dominant existing philosophies and systems cannot solve the problems of human security and welfare, it is a sure sign that a very serious crisis is upon us. </p><p> A number of modern writers and poets, such as Dostoyevsky, Albert Camus, Jean-Paul Sartre, Y.B. Yeats and T.S. Eliot, had expressed this atmosphere and sense of great crisis in their works. Listen to the loneliness and poignant sorrow of Eliot: </p><p> <span style="font-size:-1;">I said to my soul, be still, and wait without hope </span> </p><p> <span style="font-size:-1;">For hope would be hope for the wrong thing; wait without love</span> </p><p> <span style="font-size:-1;">For love would be love of the wrong thing;</span> </p><p> <span style="font-size:-1;">there is yet faith</span> </p><p> <span style="font-size:-1;">But the faith and the love and the hope are all in the</span> </p><p> <span style="font-size:-1;">waiting.</span> </p><p> and the deep despair and earnest prayer of Yeats: </p><p> <span style="font-size:-1;">Things fall apart; the centre cannot hold;</span> </p><p> <span style="font-size:-1;">Mere anarchy is loosed upon the world;</span> </p><p> <span style="font-size:-1;">The blood-dimmed tide is loosed, and everywhere</span> </p><p> <span style="font-size:-1;">The ceremony of innocence is drowned;</span> </p><p> <span style="font-size:-1;">The best lack all conviction, while the worst</span> </p><p> <span style="font-size:-1;">Are full of passionate intensity.</span> </p><p> <span style="font-size:-1;">Surely some revelation is at hand;</span> </p><p> <span style="font-size:-1;">Surely the Second Coming is at hand.</span> </p><p> This literature of pessimism and absurdity of life beginning in the twenties and thirties and continuing after the Second World War is, of course, a reflection of the great disorder currently existing in the world. This great disorder is evidenced by the great ideological cleavage, the continuous raging of the fires of war, the massive starvation and poverty in the Third World, the steep decline in public morality, world-wide financial and economic crisis and the inability of the United Nations to function effectively. </p><p> The Muslims had long lost their intellectual and political leadership of the world. The break-up of their empire in 1258 AD gave way to independent dynasties which continued until they were colonized by European powers beginning in the sixteenth right up to the early twentieth centuries. Then, with the rise of nationalism in Asia and Africa, nearly all of them regained their independence and set up sovereign nation-states. </p><p> However, the Muslims had ceased to be creative around the fourteenth century. Their period of intense creativity lasted three centuries from the ninth through to the eleventh. Their last great philosopher was the Arab Ibn Khaldun (d. 1406). Since that time Muslim intellect stagnated and even degenerated and Europe took over to develop dominant philosophies and disciplines along materialist and hedonistic lines. </p><p> After more than a century of modern reformism efforts initiated by Jamaluddin al-Afghani and Muhammad Abduh, the Muslim world, a world as disunited as any other, have not progressed much. They have not been able to fight off the ideological influence and domination of the world power-blocs. They are not united in their Muslim purpose. Their economies are dependent and backward. Their sciences and technologies are non-existent. Militarily, they are weak and dependent on the big powers. </p><p> However, there has been much talk, since the early seventies, of implementing the <i>Shari`a</i> or medieval Muslim law and the setting up of an Islamic state. This is the slogan of the traditionalists who have taken over the reform movement of Muhammad Abduh. The examples of <i>mullah</i> rule in Iran since the great popular anti-Shah revolution and the Islamization programmes in some countries do not give support to the traditionalist alternative. </p><p> The main weakness of the Muslims is their disunity. This disunity takes the form in their inability to cooperate for the good of Muslims in individual countries and the whole Muslim world. It also surfaces in the form of conflicts and wars between Muslims, as typified by the Iran-Iraq war and the civil wars in Lebanon. </p><p> What is the cause of this disunity? The Muslims claim that they worship one God and follow His one religion. They also declare their religious brotherhood. How then are they so disunited? This is the mystery that we have to unravel. This is the reason for our re-evaluation of the hadith. Our hypothesis is that the hadith — in principle, a false teaching attributed to Prophet Muhammad — is a major factor causing disunity and backwardness among Muslims. Our study is to prove this hypothesis. </p><p> <b>Where Have We Gone Wrong?</b> </p><p> The time is ripe for Muslims and for mankind as a whole to undertake a fundamental study of this great human crisis. At some point, somewhere, we have gone wrong. Where have we gone wrong? It will be recalled that modern secular Europe emerged in the fifteenth and sixteenth centuries in rebellion against the Catholic Church in particular and against religion in general to embrace secular humanism of the liberal or Marxist variety. For the last one to three hundred years it experimented with these social philosophies and systems and the experiments have proved a failure. Today the two philosophies and systems are seeking a synthesis. Can the synthesis be achieved? Can it answer mankind's present quest for a new spiritual philosophy? </p><p> As for the Muslims, the new and young Muslim society and state set up by Muhammad and his compatriots in seventh century Arabia developed and expanded so rapidly that within a century it had become an empire to comprise also Persia and Byzantium, and within two to three hundred years it had created a great world civilization. But, as quickly as it had arisen, so quickly had it declined and fallen. Today, the Muslim polity, science and civilization, great though they were in their time, are glories and things of the past. There seems to be no bridge linking their great predecessors of the early centuries and present-day Muslims. </p><p> The great question mark hanging over the Muslims and the entire mankind today is: Why? The short answer to the question, which is the thesis of this book, is that mankind, including the Muslims, have deserted the true teachings of God. The true teachings of God in the era of Muhammad is contained in His final scripture to mankind, the Quran. The People of the Scripture, i.e. believers before Muhammad, especially the Jews and the Christians, rejected Muhammad because they had idolized their own prophets and religious leaders and refused to acknowledge Muhammad's divine message. Modern secular rebellious Europe not only turned against their religious priesthood, in which action it was right, but also against religion altogether, in which action it was wrong. This is the cause of the present Western impasse. </p><p> As regards the Muslims, Muhammad brought them the Quran, described by God Himself as an invincible book, but no sooner did Muhammad die and leave them, they contrived to make Muhammad bring two books and, after bitter quarrels, they legislated, two hundred and fifty years later, that Muslims must uphold not only the Quran but also the hadith. However, in truth, since then, they followed the hadith rather than the Quran. This explains God's warning in the Quran that we have quoted earlier. So it came about that while secular Europe embraced either liberalism or Marxism, the Muslim world embraced the hadith, with the philosophies of secular humanism infecting the elites of Muslim societies, thus justifying the Quranic warning. </p><p> <b>Avoiding Misunderstanding</b> </p><p> Raising such a fundamental issue as this, it is difficult to avoid misunderstanding from both sides. The secular side, being more open-minded and tolerant, will simply dismiss this call to the Quran as antiquated, outmoded and irrelevant. Many secularists will simply not consider it. On the other hand, the traditionalist side, being close-minded and intolerant of dissenting views on matters regarded as their preserves, will raise a hue and cry and throw slanderous accusations into the debate. </p><p> One cannot be discouraged by the prospect. It is part of the social struggle to expose falsehood and confirm the truth. The secularists will be worthy opponents since they will be prepared to fight it out in open battles. Open debate is part of their secular tradition. The traditionalists are a different breed. Open debate is not part of their tradition. In fact, they came into being in Muslim society by killing open debate. Authoritarianism is their culture. Thus, slander, threats and falsehood will be their methods. </p><p> It will be claimed that the writer is trying to cause confusion and further divide Muslim society. This is far from the truth. The Muslims cannot be further confused and divided than they already have been for a long time. What worse confusion and division can there be than when Muslims fight and kill one another? </p><p> My aim is to try to establish the truth. My personal history bears testimony to this tendency. Like other Malays, I was born and brought up in an ordinary orthodox Malay Muslim family. However, my early interest in social philosophy took me on a long spiritual quest, over a period of thirty years, spanning liberal nationalism, Islamic liberalism and socialism, every single one of which each time sat uneasily over traditional Islam. The failure became obvious to me when the coherent integrated social philosophy that I was seeking eluded me. It was in the Islam of the Quran, scientifically understood, that I discovered the framework of such a philosophy. </p><p> Looking back, this is only logical, since the Quran contains the sure truth from God, while most of human teachings, as the Quran points out, are mere conjecture. But at that time, the Quran was, so to speak, covered up for me by the fog of hadith. </p><p> It will be claimed that calling the people back to the Quran alone will create a new sect, in addition to the sects that already exist. This is standing the argument on its head. Since the Quran is, in the first place, anti-sectarian, not only will it not create a new sect, but it will, on the contrary, eliminate all existing sects and reunite all Muslims. This is precisely what we want to do. History proves that under Muhammad the young Muslim society was completely united and there was no sect whatever. It is ironic that the <i>Ahl'ul-Hadith</i> who talk so much about following the example of the Prophet have completely abandoned this finest of his examples! </p><p> It will also be claimed that in rejecting the hadith as a source of law, we shall be rejecting the role of the Prophet. It will further be claimed that this is the first step to the ultimate rejection of the Quran! As for the first part of the claim, it is obvious to anyone that it was only through Muhammad that mankind received the Quran from God Almighty. That was his primary role — God's messenger — indeed his only role, as the Quran stressed several times. Was not this role great enough for Prophet Muhammad? Surely, it was. </p><p> As for the second part, it is too ridiculous to even think of it. But since the die-hard traditionists would stop at nothing to slander their opponents, one would lose nothing to spend a few lines exposing them. How can anyone, after calling the people back to the Quran, then reject the Quran? Even if he does, and this means reverting to disbelief after belief, how can that benefit him? He would lose everything, while the people, on the contrary, would benefit greatly by going back to the Quran. </p><p> The Muslims must re-possess critical consciousness and discard prejudice and group fanaticism. We must avoid throwing slanderous accusations at what we may not like at first. God Himself has taught us to verify things before we accept or reject them. No less an intelligent man than Sayyed Hossein Nasr who has said the following about those who deny the authority of the hadith: </p><p> <span style="font-size:-1;">It is against this basic aspect of the whole structure of Islam that a severe attack has been made in recent years by an influential school of Western Orientalists. No more of a vicious and insidious attack could be made against Islam than this one, which undercuts its very foundations and whose effect is more dangerous than if a physical attack were made against Islam.</span> </p><p> How can this scholar, who has quoted a blasphemous hadith in the same book, spout this slander? Why should we Muslims, in possession of an invincible scripture from God Almighty, be afraid of the criticisms and even attacks of Orientalists? Such fear, in fact, reflects our own weakness. It shows that we are not sure of our own selves. The Quranic methodology should be a lesson for us. The Quran incessantly reproduces the false arguments of idol-worshippers and hypocrites and rebuts them with proofs and with better arguments. We should do the same to expose falsehoods and confirm the truth. The methods of suppression and slander are alien to the methods of truth. </p><p> Rejecting the authority of the hadith does not mean denying its existence. Some true reports of what the Prophet said and did outside the Quran as leader of his community and as an ordinary man must have been preserved. Such reports deserve to be treated as any other historical account whose authenticity must be judged against other historical accounts, against the higher authority of the Quran, and against rational criteria. While Quranic pronouncements are divine and are eternally binding on believers, those of Muhammad in his capacity as leader must be treated in accordance with the Quranic injunction regarding politico-social authority, i.e. that they are only conditionally binding. The conditions are that they do not contradict the Quran, they are binding only for the community of that time, and that for other communities of other times they only constitute as precedents to be followed or bypassed as and when deemed useful. </p><p> It should also be well understood that this re-evaluation of the hadith is in no way a slur upon our classical scholars. They understood and reacted to their problems as best they could. We who come after them are not bound by their solutions. As Muhammad Abduh has well said, "They are human and we are human. We learn from them but we do not [blindly] follow them." No doubt our re-examination constitutes a criticism. But this is normal scientific procedure. It has been done by all our great philosophers and scholars from the beginning, by Ibn Sina, al-Ghazzali, Ibn Rush, Ibn Taimiya, Shah Waliyullah, Muhammad Abduh and scores of others. We owe it to them and to ourselves to constantly practice this method. For how else can knowledge develop and society progress unless they continually be purged of errors. This accounts for the very important Quranic directive, repeated many times, to believers: </p><ul> <li> <i>Let there be a community among you who preach goodness, advocate righteousness and forbid evil. These are the winners.</i> </li></ul> <p> It must also be pointed out that this criticism and re-evaluation of the hadith that we are making is nothing new. Imam Shafi`i who first stipulated that the hadith should be accepted as a source of law had opponents that he himself described in his book. In recent times there were such proponents in Egypt, India and Indonesia. It may be that our treatment, thanks to recent developments in Quranic and hadith studies, is more systematic than previous efforts. </p><p> In this study we have adopted what may be termed as Islamic scientific methodology. In is unfortunate that today we associate scientific methodology to the Western empirical and rational methods, when, in fact, it was Islam that introduced this methodology to the West. The words of the English historian Robert Briffault deserve to be quoted in full:</p><ul> <li> <span style="font-size:-1;">"... It was under their successors at the Oxford school that Roger Bacon learned Arabic and Arabic science. Neither Roger Bacon nor his later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of the apostles of Muslim science and method to Christian Europe; and he never wearied of declaring that knowledge of Arabic and Arabic science was for his contemporaries the only way to true knowledge. Discussions as to who was the originator of the experimental method ... are part of the colossal misrepresentation of the origins of European civilization. The experimental method of [the] Arabs was by Bacon's time widespread and eagerly cultivated throughout Europe..."</span> </li></ul> <p> However, the scientific methodology of Europe sought to bar supra-rational and supra-sensory knowledge from science. It is now admitted that this is inadequate to conform to the truly Islamic scientific methodology of combining sensory, rational and supra-rational knowledge to produce true integrated knowledge. Using this methodology, we take the Quran as our basis and starting point and subject all the evidence of the hadith, i.e. the hadith itself, the major classical writings on them and modern European and Muslim criticisms, to Quranic and rational judgements. We may, of course, take ten years to do this and produce five volumes that few will have the time and the stamina to read. Our purpose is different. Ours is to write a readable book for the general reader with enough matter for him to think and draw conclusions. </p><p> It is hardly necessary to state that this is a view offered to the reader for his consideration. God Almighty Himself has ordered us to read in His name, for doing that we cannot fail to develop our mind and increase our knowledge. A good book will do that positively; a bad one, negatively. Reading in His name, therefore, cannot but produce good results. Yet, the Muslims today are very bad readers. Centuries of subservience to bigoted religious authorities have shackled their minds. This subservience plus their deplorable ignorance of the contents of the Quran combine to make what they are today — a weak, backward and humiliated people. The time has come for us to break out of this prison. It is for this purpose that this study is undertaken. </p><hr width="100%"> <div align="right"> <p align="center"> <span style="color:#ff0000;"> <b>CHAPTER II</b> </span> </p></div> <center> <span style="color:#ff0000;"> <b>REFUTATION OF THE TRADITIONISTS' THEORY</b> </span> </center> <center> </center> <ul> <li> <i>Do not accept anything that you yourself cannot ascertain. You are given the hearing, the sight and the mind in order to examine and verify.</i> <i> (Quran, 17:36)</i> </li></ul> <p> </p> <p> Modern Europe has succeeded in pioneering various fields of modern knowledge and becomes a leader in these fields — especially science and technology — because it holds firmly to the Kantian motto of the European Age of Enlightenment: <b>Dare to know</b>. The Islamic world, in the early stages of its second renaissance, must do likewise. Since in Islam knowledge is based on revelation, the motto of the new Islamic Renaissance must read: <b>Dare to know under the guidance of the Quran</b>. </p><p> Any study of the hadith and sunna must, of necessity, be based on the Quran. Everything said about the hadith must be subjected to the critical scrutiny of the Quran and science. Only what passes this test is acceptable. </p><p> The word <i>hadith</i> means `news,' `story' or `message', while the word <i>sunna</i> means `law,' `system,' `custom' or `behavior.' In the hadith literature, the word hadith carries the meaning of a report of an alleged saying or action of Prophet Muhammad. Therefore, although sunna originally refers to the customary behavior of the Prophet, in the hadith literature both the terms sunna and hadith carry a similar meaning. </p><p> <b>The Four Arguments of Traditionists</b> </p><p> The <i>Ahl'ul-Hadith</i> or the Traditionists did not distinctly emerge in Muslim society until the second Islamic century, more than a hundred years after the Prophet's death. There is a big gap between the Prophet and the first legal digest that contains some traditions, i.e. the <i>Muwatta'</i> of Imam Malik (d. 179 AH). It is historically known that the `four guided caliphs' — close companions of the Prophet — not only did not leave us any collection of traditions, they did not make use or made very little use of traditions. </p><p> Nevertheless, against all odds, the Traditionists prevailed in insisting the hadith/sunna was binding on the Muslims from the beginning. They claim to derive this authority for the hadith from the Quran itself, as we shall presently show. They cannot do otherwise than make this claim, for without the authority of the Quran as the basis of its legitimacy, the hadith is automatically rejected. It will be seen that this claim is false. </p><p> They put forward four principal arguments. Firstly, the hadith is also Divine revelation. Secondly, God's command to the believers to obey the messenger means that they must uphold the hadith. Thirdly, the Prophet is the interpreter of the Quran and the hadith is necessary in order to understand and carry out Quranic injunctions. Fourthly and lastly, the Prophet is an example for the believers to follow, and his sunna is binding on the believers. </p><p> We shall discuss these four principal arguments of the Traditionists in detail and show that they are false. </p><p> <b>Argument One: `Sunna is Revelation'</b> </p><p> Their claim that hadith/sunna also constitutes revelation is based on the following Quranic verses: </p><ul> <li> <i>Our Lord, and raise among them a messenger who would recite for them Your revelations and teach them the scripture and wisdom and sanctify them. (5)</i> <p> <i>Your friend is neither astray, nor a liar. He does not speak on his own. This is a divine inspiration. (6)</i> </p></li></ul> <p> The famous classical jurist, Imam Shafi`i, basically the creator of the theory of classical jurisprudence, interpreted the Arabic word <i>hikmah</i> in above verse and in similar verses as meaning `sunna' or `hadith.' In his major work, <u>al-Risala</u>, he stated: </p><ul> <li> <span style="font-size:-1;">So, God mentions His scripture, that is the Quran, and wisdom, and I have heard from those who are knowledgeable in the Quran — those whom I agree with — say that wisdom is the traditions of the Prophet. This is the same as the Word [of God Himself]; but God knows better! Because the Quran is mentioned, followed by Wisdom; then God mentions His blessing to mankind by teaching the Quran and wisdom. So, <b>it is not possible that wisdom means other things than the traditions of the Prophet </b>... (Emphasis added).</span> </li></ul> <p> Shafi`i's interpretation of the word <i>hikmah</i> as meaning the Prophet's tradition cannot but give rise to grave doubts. Was he justified in doing so? He did not produce any support from the Quran for such an interpretation. He merely reported the view of "experts" whom he concurred with. Who these "experts" were and what their reasons for advancing such a view Shafi`i did not say. According to the laws of logic, we can question any view put forward by anybody, but we cannot question certainty. In the quotation above, we notice that Shafi`i jumped from a statement of the status of probability to a statement of the status of certainty without giving proper proofs to enable the probable view to achieve the status of certainty. This is unacceptable in any scientific discourse. </p><p> God Himself states in the Quran that it is He Who explains the Quran. This means that the Quran explains itself. Taking this cue and examining the use of the word <i>hikmah,</i> occurring twenty times in the Quran, it is obvious that it refers to the teachings of the Quran, or to general wisdom that all prophet-messengers or moral teachers were endowed with. The following Quranic usage will illustrate : </p><ul> <li> <i>This is part of the <b>wisdom</b> that your Lord reveals to you.</i> </li></ul> <p> where the word `wisdom' refers to some thirteen ethical teachings enumerated in verses 22 to 38. These teachings are the worship of God alone and the prohibition of idolatry, doing honor and kindness to parents, giving charity to relatives, the poor and needy and the alien, to be moderate in spending, prohibition against child-killing for fear of poverty, prohibition against adultery, prohibition against killing any human being except in the course of justice, the safe-keeping of an orphan's property until he or she becomes of age, honesty in trading, prohibition against the acceptance of unverified news or views, censure against arrogant behavior and general censure against evil. </p><p> Again the word `wisdom' in the following verse: </p><ul> <li> <i>God has made a covenant with the prophets that He will give them the scripture and <b>wisdom</b>.</i> </li></ul> <p> refers to the contents of all divine scriptures. Similarly in the following verse: </p><p> <i>We have endowed Luqman with <b>wisdom</b>, for he was appreciative of God.</i> </p><p> where the wisdom in question refers to general wisdom of spiritual teachers. </p><p> Muhammad Ali in his translation of the Quran mentions <i>al-Hikmah</i> as one of the names of the Quran based on the verse 17:39 that we have quoted above. </p><p> Further evidence that the words <i>hikmah</i> or <i>hakeem</i> with the meaning `wisdom' can be seen from the following: </p><p> <i>These are the revelations and the message of <b>wisdom</b> that we recite to you.</i> </p><p> <i> Y.S. By the <b>wise</b> Quran! You are indeed one of the messengers.</i> </p><p> It should also be note that the word <i>hakeem</i> in the Quran meaning `wise' without exception refers to God, as for example: </p><p> <i>Our Lord, and raise among them a messenger who would recite for them Your revelations and teach them the scripture and wisdom and sanctify them. You are the Almighty, the <b>Wise</b>.</i> </p><p> <i> Glorifying God is everything in the heavens and the earth; He is the Almighty, the <b>Wise</b>.</i> </p><p> Based on the above Quranic evidence we can make two conclusions. Firstly, the word `wisdom' quoted by Shafi`i in verse 2:129 refers to the ethical teachings of the Quran. Secondly, general wisdom has been endowed to all prophets. Can we, therefore, infer that Prophet Muhammad taught wisdom to his community through his leadership of the community? The answer is, of course, Yes. History proves that. But that wise leadership is also consequent upon his acting strictly in accordance with the ethical teachings of the Quran. All this wisdom is contained in the Quran, although some hadith may also have preserved that wisdom. The case for upholding the hadith apart from the Quran is, therefore, not proved by this argument. </p><p> Further examination of the use of the words `sunna' and `hadith' in the Quran gives interesting information. The word `sunna' is used in the Quran to refer to the divine system or law and to the example of the fate suffered by ancient communities. None refers to the behavior of the Prophet. The two usages are illustrated in the following verses: </p><ul> <li> <i>This is God's <b>system</b> that has always prevailed. God's <b>system</b> never changes.</i> <p> <i>Tell those who disbelieve that if they repent, their past transgression will be forgiven. But if they revert, then the <b>examples</b> of the past should be remembered.</i> </p></li></ul> <p> The word `hadith' is used in the Quran to mean `news', `story', `message' or `thing'. Out of the 36 times it is used in various grammatical forms, none refers to what is known as the Prophetic hadith as another source of law beside the Quran. On the contrary, in ten instances of very powerful statements the word refers to the Quran and categorically rejects any hadith besides the Quran. Here we give two of them: </p><ul> <li> <i>God sent down the best <b>hadith</b>, a scripture consistent, repeating.</i> <p> <i> Some people uphold vain <b>hadith</b> in order to divert others from the path of God without knowledge, and to create a mockery of it.</i> </p></li></ul> <p> The other verses, 53:3-4, that the Traditionists quote as proof that the sunna is also divine revelation have been given. Commenting on these verses, Fazlul Karim said: </p><ul> <li> <span style="font-size:-1;">The Holy Quran exhorts the people to believe the Hadith of the Prophet as nothing short of revelation ... The only difference between the Quran and the Hadith is that whereas the former was revealed directly through Gabriel with the very letters that are embodied from Allah, the latter was revealed without letters and words...</span> </li></ul> <p> This interpretation of the hadith as revelation is patently false and has its origin in earlier Jewish practice, as we shall show. Let us look closer at the verses in question. </p><ul> <li> <i>By the falling star. Your friend is neither astray, nor a liar. He does not speak on his own. This is a divine inspiration. A teaching from a mighty one. The possessor of omnipotence, who assumed (all authority). From the highest horizon. He came closer by moving downwards. Until He became as close as possible. He then revealed to His servant what He revealed.</i> </li></ul> <p> The above verses clearly describe the process of revelation to Muhammad. They refer to a specially inspired state, not to the ordinary state of Muhammad's human existence. Apart from the fact that the verses themselves make this clear, this is the interpretation given by all authorities. Thus, the later extremely subjective meaning given to these verses to conform to the Traditionists' theory, as exemplified by Fazlul Karim, must be rejected. </p><p> What should alert Muslims is the very close resemblance of this theory to the much earlier Jewish theory of written and oral revelations. The Jewish Talmud, consisting of the Mishnah and Gemara, the equivalent of Muslim Hadith and Sunna, is a body of oral teachings of Jewish rabbis and jurists based on their interpretations and expositions of the scripture over a long period. In the words of the Jewish scholar Judah Goldin, </p><p> <span style="font-size:-1;">"...[It was believed that] along with the revelation of the Written Torah was a revelation of an Oral Torah, that is, that interpretations of and deductions from the Scriptures must have accompanied the Scriptures themselves has at least this to recommend it: no written text, particularly if it is meant as a guide for conduct, can in and of itself be complete; it must have some form of oral commentary associated with it. This much however is clear : from the fifth century BC onward there was a conscious effort on the part teachers to expound the canonical books of the Torah, to make clear its meaning and its applicability. <i>`To make clear the Torah of the Lord and put it into practice, and to teach in Israel statutes and ordinances'</i> (Ezra 7:10) was not only the programme of Ezra but of the colleagues whom he attracted to himself, the Soferim ... It was the Soferim who made what was implicit in the Book of the Torah of God explicit and intelligible ..., and under their tutelage too, as times required, enactments and decrees were issued. Such teaching and legislation as the Soferim conducted through their schools and councils were carried on orally, in order to carefully distinguish between what was the Written Torah, <b>Scripture</b>, and the body of exegesis, interpretation <b>by [word of] mouth</b>, Oral Torah."</span> </p><p> This historical testimony is self-explanatory. The theory of two revelations that the Traditionists had propagated is Jewish in origin and had its beginning in the teaching of scholar-priest Ezra, idolized by the Jews as the son of God, and his followers. </p><p> We should note that this theory, built with such elaborateness, is demolished by the Quran in just two words with its declaration that the Prophet believes in God's words:</p><ul> <li> <i>Therefore, you shall believe in God and His messenger, the gentile prophet, who believes in God and <b>His words</b>, and follow him that you may be guided.</i> </li></ul> <p> <b>Argument Two: `Obey the Messenger' Means</b> </p><p> <b>`Uphold the Hadith'</b> </p><p> The second principal argument advanced by the Traditionists relates to God's commandment to the believers to obey the messenger, which they have interpreted to mean belief in the hadith/sunna. Shafi`i used this argument as his principal argument and tirelessly repeated it in his book, <u>al-Risala</u>. He said, </p><ul> <li> <span style="font-size:-1;">But whatever is decided by him in the sunna God has decreed that we should obey, and He considers [our] obedience to him as obedience to Him, and [our] refusal to obey him as our denial of Him, which will not be forgiven ...</span> </li></ul> <p> The Traditionists use the famous verse 4:59 as well as two other verses as their props for this argument. Let us look at the verses carefully: </p><p> <i>O you who believe, you shall obey God, and you shall obey the messenger and those in charge<a name="QuickMark"></a> among you. If you dispute in any matter, you shall refer it to God and the messenger, if you truly believe in God and the Last Day. This is better for you and provides you with the best solution.</i> </p><p> <i> Any gained spoils that the messenger gives you, you shall accept, and whatever he forbids you, you shall desist from.</i> </p><p> <i> Never, by your Lord, will they be considered believers, unless they ask you to judge between them, then find no hesitation whatsoever in their hearts regarding your judgement, and unless they submit completely.</i> </p><p> The Traditionists desire to convey two ideas by these quotations. Firstly, the messenger is an independent power to be obeyed apart from God. Secondly, obedience to the messenger means upholding the hadith/sunna. Are they right in these? </p><p> It seems obvious that obedience to the messenger in the above verse and in other similar verses means obedience to God, since the messenger is not an independent agency. As messenger, he was the agency that delivered the message, and obedience to him was equivalent to obedience to God. As stated in the Quran several times, <i>"The sole function of the messenger is to deliver the message."</i> It should be noted that the Quran uses the word `messenger' and not `Muhammad'. The obedience is, therefore, to the messenger, that is, to the message that he brought from God. In short, God and messenger in this context constitute one concept which should not be separated. </p><p> We have said earlier that the Quran explains itself. Such verses where obedience to God is coupled with obedience to the messenger is explained by other verses where obedience is made due only to God. The following are examples: </p><ul> <li> <i>Say, "I exhort you to do only one thing: that you totally submit to God in pairs or as individuals, then reflect. Your friend is not crazy; he only alerts you to evade terrible retribution."</i> <p> <i>You shall be obedient to your Lord and totally submit to Him before the retribution comes to you.</i> </p></li></ul> <p> The second idea that obedience to the messenger means upholding the hadith is therefore categorically rejected by the Quran. </p><p> A question may still be asked: Did Muhammad the messenger not pronounce and act outside the Quran? It is only too obvious that he did and must have done so. He did so as leader of the then Muslim community and as an ordinary human being. Under such circumstances, the Quranic directive regarding leadership and obedience in verse 4:59 applies: that the people are duty-bound to obey their rightful leader or leaders in so far as he or they do not trespass the bounds of God. We may assume that Muhammad, the leader and the man, would not have said or done anything contrary to the divine message he brought, after he knew the message. Therefore, the truly genuine hadith can only be the ones that do not contradict the Quran. </p><p> Certain decisions he made as leader of the community that history has recorded must necessarily be circumscribed by the conditions of the time. The Madinah Charter is a good example. Although the principles of religious freedom, inter-communal equality and unity, local autonomy and just government underlying the charter conform to the teachings of the Quran, the forms they took were conditioned by the circumstances then prevailing. In the same manner, his decisions on other matters concerning methods that the Quran, for obvious reasons, does not stipulate were determined by historical circumstances and do not bind the Muslims after him. History records that this was precisely the attitude of the four righteous caliphs, although they did consider those decisions as precedents. That past decisions are precedents is normal legal procedure. </p><p> <b>Argument Three: `Hadith Interprets the Quran'</b> </p><p> The Traditionists claim that Prophet Muhammad is the interpreter of the Quran, and that this interpretation is obtainable through the hadith. Without the hadith, they assert, we cannot understand and carry out the commands of God in the Quran. A typical statement of the Traditionists is as follow:</p><ul> <li> <span style="font-size:-1;">If the explanations of the Prophet (pbuh) regarding general matters were not preserved and guaranteed from foreign interference, it is certain that Quranic commands cannot be implemented. In this way, a great part of Quranic directives which are binding on us will lapse. In this way, we shall be unable to know the true purpose of God.</span> </li></ul> <p> The Traditionists quote the following verses to support their contention: </p><ul> <li> <i>We reveal to you this Reminder so that you may explain to the people what is revealed to them and to let them reflect.</i> </li></ul> <p> <i>We did not send this scripture down to you except that you may explain to them over what they dispute, and to provide guidance and mercy for those who believe.</i> </p><p> Commenting on these verses, one writer said that the Prophet detailed general or universal matters in the Quran, such as the times and number of prostrations of prayer and the rate of <i>zakat</i> or obligatory charity; the Prophet clarified matters that were not mentioned in the Quran, such as the time of <i>imsak</i> (early morning just before dawn when fasting begins in Ramadan); the Prophet specified general commands in the Quran, such as division of family property where, it was claimed, that the hadith forbid any share for children who killed their parents; and the Prophet defined the limits of Quranic orders, such as determining the methods of carrying out the punishment for cutting off the hand. </p><p> It is clear from the above that what is meant by the Traditionists is the role of the Prophet as leader, contained in the Quranic concept <i>ulil-amr</i> (those in authority) that has already been explained. </p><p> As regards explaining and interpreting the Quran, Quranic statements and historical evidence have shown that it is not given to Prophet Muhammad or to any subsequent teachers to do so fully and all at once. The Quran, being from the omniscient knowledge of God, cannot all be understood fully, except through a prolonged process of rational understanding and scientific studies. The long history of Quranic exegeses prove this. The Quran itself attests to this when it declares about the allegorical verses: </p><p> <i>No one knows their correct interpretations, except God and those well-grounded in knowledge.</i> </p><p> While this verse refers only to the understanding of allegorical verses, God clearly states that it is He who teaches and explains the Quran. This means, on the one hand, that the Quran explains itself and, on the other, that God will, at the proper time, give man the necessary knowledge to understand it. The various discoveries and findings of modern science within the last four hundred years have thrown light on the meanings and corroborated the statements made in the Quran fourteen centuries ago when modern science was not yet born. </p><p> <b>Mode of Prayer</b> </p><p> The Traditionists invariably asks: If we do not have the hadith, how do we pray? This shows that they have not studied the Quran nor Arab history prior to Muhammad carefully. The Quran clearly states that the obligatory prayers and all other religious observances of Islam were originally taught to Abraham. All the prophets and their true followers since Abraham practiced them, but, as the Quran also informs us, later generations, including the Arabs at the advent of Muhammad, had lost these prayers. The prayers of the Arabs at the Shrine at the time were described by the Quran as "no more than deceit and alienation." </p><p> It should also be noted that the very early revelations, such as the chapter 73 entitled <u>al-Muzzammil</u> which was the third in order of revelation, already mentioned <i>salat</i> and <i>zakat,</i> indicating that these religious observances were well-known and were being practiced. This is confirmed by early historical sources, such as Ibn Ishaq's biography of the Prophet. All these conclusively prove that our <i>salat</i> prayers today were not originally given to Muhammad during the Night Journey, as the Traditionists claim. </p><p> A moment's thought will also make us realize that we do not learn how to pray from the hadith. We learn to do so from our parents and teachers who inherit the practice through the generations from the first source, that is Prophet Abraham. </p><p> Although the Quran needs no longer teach us how to pray, since we have learnt and practiced it from the time of Abraham, still it gives us the main features of <i>salat</i> prayer, i.e. the normal ablution (5:6), the abnormal ablution (4:43), the proper dress (7:31), standing and facing the <i>qiblah</i> (2:144), the times (11:114, 17:78, 24:58, 2:238, 30:17-18 and 20:130), the bowing and prostrating (2:43,125,3:42, 22:77, 48:29), using moderate voice when saying prayers (17:110), not calling anyone else besides God in prayer (72:18) and modified mode of prayer at unusual times (4:101,103). It is quite obvious that many important details regarding the mode of prayer are given in the Quran. </p><p> It should be remembered that the Quran repeatedly teaches the people to be concerned with doing good sincerely and not to be concerned with form. It is obvious why this should be so. An obsession with form would defeat the purpose of an action. The incidence of Saudi Prince Sultan Salman who accompanied the American space mission, <b>Discovery</b>, in 1985 and who exposed the inability of the traditional Saudi <i>ulama</i> to answer the question of how he should pray in the space shuttle was a good modern illustration of the error of obsession with form. </p><p> <b>Argument Four: `The Example of the Prophet'</b> </p><p> This is the fourth and last argument of the Traditionists: that the Prophet constitutes a good example for the believers to follow, and following his examples means following the sunna. They base this argument on the following verses of the Quran: </p><ul> <li> <i>The messenger of God is a good example for you, for any of you who truly seek God and the Hereafter and commemorate God frequently.</i> </li></ul> <p> Referring to this verse and the following verse </p><ul> <li> <i>You are indeed endowed with a great character</i> </li></ul> <p> one traditionalist writer remarked: </p><p> <span style="font-size:-1;">The messenger (pbuh) is a perfect man. He is the foremost example to be followed in all aspects and fields, except in those that cannot be followed.</span> </p><p> According to the hadith scholar, M.M. Azami, </p><p> <span style="font-size:-1;">If we consider the Prophet as the model for the community, the Muslims have to follow his example in every way, especially as they have been specifically commanded to do so by Allah.</span> </p><p> Even the late modern scholar Prof. Fazlur Rahman talks of the existence of the exemplary conduct of the Prophet. However, if we look at the context of verse 33:21 quoted above, it is clear that it does not refer to every detail of the Prophet's behavior, such as his eating, dress, sleeping and other personal habits. Actually, it refers to the Prophet's faith in God's help and victory. The verse is put in the middle of the account of the Battle of the Allies when the believers were really shaken and thought that the cause of Islam was lost. Nevertheless, it would not be wrong if we derive a general meaning for this verse that the Prophet provided a good example for Muslims to follow. The Prophet's example is none other than his staunch faith in God and strict adherence to the Quran. </p><p> That the phrase <i>uswah hasanah,</i> meaning `a good example' in this verse, refers to one's conviction, stand and struggle, and not to one's personal behavior, can be proved by its usage, twice, for Prophet Abraham who was a staunch monotheist. Verse 4 of Surah 60 explains the meaning of the phrase: </p><p> <b><i>A good example</i> has been set for you by Abraham and those with him. They said to their people, "We disown you and the idols you set up besides God. We reject you, and you will see from us nothing but enmity and opposition until you believe in God alone."</b> </p><p> The above verse explains the meaning of <i>uswah hasanah</i> as referring to one's religious conviction, ideological position and struggle. This is an instance of how the Quran explains and interprets itself. </p><p> It is unreasonable and unthinkable that God would ask the Muslims to follow the prophet's personal mode of behavior, because a person's mode of behavior is determined by many different factors, such as customs, his education, personal upbringing and personal inclinations. The prophet's mode of eating, of dress and indeed of general behavior cannot be different from that of other Arabs, including Jews and Christians, of that time, except regarding matters which Islam prohibited. If the Prophet had been born a Malay, he would have dressed and eaten like a Malay. This is a cultural and a personal trait which has nothing to do with one's religion. </p><p> So were the methods of the Prophet's wars and his administration of the Medina city-state. The weapons he used, such as swords, spears, arrows and shields, were in accordance with the prevailing technology. Today, with the development of modern weapons, the Muslims obviously cannot fight with the medieval weapons used by the Prophet, although they must emulate his staunch faith in God and complete adherence to God's teachings. </p><p> In political administration, the same Islamic principles operate. Some examples: sovereignty of the people under God's sovereignty, government based on just laws, complete freedom of religious worship, obedience to God and due obedience to leaders, leadership to be exercised by those who are competent and morally upright, and government through consultation. However, methods and the institutions vary according to time and circumstances. The methods and institutions used by the Prophet are not universally and eternally binding. </p><p> Actually, the ways of the Prophet were in strict conformity with the teachings of the Quran. He held firmly to the Quran and obeyed its injunctions. Therefore, following the example of the Prophet means upholding the Quran. The claim of the Traditionists that the Quran is general and requires the hadith to explain it and make it specific is based on a false understanding of the Quran. This claim has been partially dealt with here. It will be fully dealt with in Chapter V where we shall discuss the comprehensiveness of the Quran as a guide. </p><p> <b>The Quran is Complete, Perfect and Detailed</b> </p><p> The hadith writers' allegations are clearly misleading. To say that the Quran is incomplete or unclear can only be blasphemous. Such an opinion belittles God's power by implying that He gave us an incomplete or unclear product. It is just like the Christian Bible insisting that God created the heavens and the earth in six days and then on the seventh day He had to take a break. In the Quran, God tells us that He created the heavens and the earth and God does not need to take any breaks for such is the power of God. </p><ul> <li> <i>Indeed your Lord is God; the one God who created the heavens and the earth in six days, then assumed all responsibility.</i> </li></ul> <p> It is not likely that the God who created the whole wide universe and then assumed all responsibility including revealing the Quran and teaching and explaining it would reveal a Quran that was incomplete or unclear. </p><p> Also consider the following: </p><ul> <li> <i>Any creature on earth and any bird that flies with wings, are all nations like you. We did not leave anything out of this scripture. To their Lord they will all be gathered. Those who reject our revelations are deaf, dumb and in total darkness.</i> </li></ul> <p> So if God "did not leave anything out of this scripture," how can the Quran be incomplete? </p><ul> <li> <i>The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Knower.</i> <p><i>We have cited for the people every kind of example, that they make take heed.</i> </p></li></ul> <p> These examples referred to in the above verse served the Prophet well such that he in turn was able to learn from these examples and become a good example himself for his followers. How then can the hadith writers insist that the Quran is incomplete when it also has every kind of example quoted for mankind's reference? The Quran therefore contains details for all our needs. The Quran states general principles in places where it would be too burdensome for us if God were to make strict rules. This is especially true when the Quran touches on socio-cultural matters as they differ from place to place and among different peoples. </p><p> But still, how do we come to a solution for a problem that we have to solve by ourselves, for example, when Prince Sultan Salman wanted to pray aboard the space shuttle <b>Discovery</b>? God answers:</p><ul> <li> <i>O you who believe, you shall obey God, and you shall obey the messenger and those in charge among you. If you dispute in any matter, you shall refer it to God and His messenger, if you truly believe in God and the last day. This is better for you and provides you with the best solution.</i> <p> <i> They respond to their Lord and observe the salat prayers. Their affairs are decided by consensus among them, and from our provisions to them they donate.</i> </p></li></ul> <p> The only way we can refer anything to God and His messenger today is by using the teachings of God Almighty that is still with us in the Quran. We must use our own intelligence to deliberate among ourselves to solve our problems, but always guided by God, i.e. through knowledge of the Quran. </p><p> There are some matters whereby God clearly spells out exactly what we are required to do. The rights of individuals, ownership of property, the rules of marriage and divorce, the laws of inheritance, penal laws, the rules of witness, dietary laws, the methods of ablution, and so on are all clearly detailed in the Quran. </p><p> At other places, whenever God pleases, He provides us both the principles and the methods. Let us explore further the issue of penal laws. The punishments of hand-cutting for theft and a hundred lashes for adultery mentioned in the Quran are <b>forms</b>, not principles, of punishment. Furthermore, these forms are connected to specific historical circumstances. </p><p> What, then, are the Quranic principles for punishment? There are two, or one can say three, if we include the principle that all crimes must be punished and not overlooked. The two principles are: firstly, that every crime must be punished in accordance with the severity of the crime, i.e. the principle of equivalence; and secondly, the principle of mercy, as evidenced by the following verses: </p><ul> <li> <i>Whoever works evil must be punished.</i> <p> <i>They counter aggression with an equivalent response. However, those who pardon and conciliate receive a better reward from God.</i> </p><p> <i>They counter evil with good.</i> </p></li></ul> <p> According to the first principle, every crime must be punished, but following from the second principle, the punishment meted out must match the crime. This is the principle of justice designed to deter criminals. But the last principle gives the power to our courts to lighten punishments of crimes up to the point of pardon to encourage reformation on the part individual criminals. What a beautiful penal system this is! </p><p> Similarly, God provides us the guiding principles and the detailed methods of dividing property for inheritance purposes. </p><p> <i>The man shall get a share of what the parents and relatives leave, and the women shall get a share of what the parents and the relatives leave, <b>be it small or large, a decreed share.</b></i> </p><p> This verse therefore sets the principle that men and women can inherit property. </p><p> <i>God decrees what you shall bequeath for your children; the male shall get the share of two females.</i> </p><p> It will be seen that the above verses establish the general principle of inheritability by both males and females, while at the same time fixes the portions. The question arises: are the fixed portions of two for men and one for women historically determined or absolute? Is it fair that working women who also share the burden of family expenses be given less portion? At a time when women looked after the home and men were sole breadwinners, such portioning was fair. But when economic conditions change and women bear equal burden, is it allowed for us to make adjustments, implying that we consider the second verse as historically determined? (Hint: the above verses also talk about will; see also 2:180, 240). This is something, as in many other matters, that Muslim society, through council and through their rightful leaders, must decide. </p><p> The Quran also makes provisions for Muslims to handle problems in difficult or extraordinary circumstances. For example, foods that are forbidden to eat under normal circumstances, like pork, become permissible out of necessity and not by choice. </p><p> Thus, the Quran contains guidance and solutions to handle all of our affairs. The Quran is complete, perfect and detailed. If God "leaves anything out" of the Quran at all, it is only because God has put in place, elsewhere throughout the Quran, sufficient guidance with which human beings can guide their lives. </p><ul> <li> <i>God never sends any people astray without first pointing out the consequences for them. God is fully aware of all things.</i> </li></ul> <p> In spite of repeated Divine proclamations that the Quran is complete and perfect, the hadith writers insist that when the Quran is silent on some issues, the Prophet steps in (allegedly) and provides the hadith to fill in the gaps. Since, according to them, all the Prophet's words are inspired by God, therefore, it is actually God Himself who indirectly fills the gaps that He Himself created in the first place! A very neat and tidy explanation to justify their going around in circles. However, God replies in the following verse: </p><ul> <li> <i>O you who believe, do not ask about things if revealed to you, you will be hurt. If you consider them in the light of the Quran, you will realize that God left them out as an alleviation. God is Forgiver, Clement.</i> </li></ul> <p> Muhammad Ali interprets this verse thus: </p><p> <span style="font-size:-1;">As Islam discouraged religious practices, such as monastic life, it also prohibited questions relating to details on many points which would require this or that practice to be made obligatory, and much was left to the individual will or circumstances of the time and place. The exercise of judgement occupies a very important place in Islam and this gives ample scope to different nations and communities to frame laws for themselves and to meet new and changed situations. The hadith shows that the Prophet also discourages questions on details in which a Muslim could choose a way for himself.</span> </p><p> God does not mention some things altogether or in detail for two reasons. Firstly, like the regular prayer, because He has taught mankind these things before Muhammad. Secondly, because such things concern the forms their principles take at different times and different places. These forms are therefore decided by the society's council or by customs or by personal preference. The principles of decision-making through council, or through customary usage, or through using reason are clearly enunciated in the Quran. </p><p> It is clear that the Quran, being the last of God's scriptures to mankind, is the only infallible source of our guidance. </p><p> Other sources, including previous scriptures as well the hadith/sunna, are subject to Quranic criticism. What passes this criticism is acceptable; what fails is automatically rejected. This is plain, as the following verses state: </p><p> <i>Shall I seek other than God as a source of law, when He revealed to you this Book fully detailed? Even those who received previous scripture recognize that it came down from your Lord, truthfully. Therefore, you shall not harbor any doubt.</i> </p><p> <i>... Those who do not rule according to God's scripture are the unjust.</i> </p><p> <i>You should judge among them according to God's scripture and do not follow their ideas, and beware lest they divert you from some of God's revelations to you. If they turn away, then you should know that God wants to punish them for their sins. Indeed, many people are wicked. Is it the laws of the days of ignorance that they want to apply? Whose laws are better than God's, for those who are firm believers?</i> </p><p> <i>Those who fabricate false doctrines are the ones who do not believe in God's revelations. They are the liars.</i> </p><p> <i> Shall we treat the Muslims like criminals? What is wrong with you? How do you judge? Do you have another book that you apply? One that gives you anything you want?</i> </p><p> So, do the hadith writers have another book that they apply? One that gives them everything? Is this why God revealed the earth-shaking verse that we have quoted several times? </p><p> <i>The messenger will say, "My Lord, my people have deserted this Quran."</i> </p><p> We cannot, therefore, use any other book other than the Quran to make our laws and punish the guilty, attributing these laws to God. But what do the hadith writers say? They say that anyone who does not accept the hadith books immediately become unbelievers. They insist that the hadith, although it is not the Quran, must be accepted. To them the hadith <u>is</u> "the other book that they apply, one that gives them anything they want," as the Quran puts it precisely and beautifully. </p><p> What does God say to these allegations? </p><ul> <li> <i>Who is more wicked than one who lies about God, or rejects His revelations? Indeed, the wicked never succeed. On the day when We gather them all together, We will say to the idol worshippers, "Where are the idols you had fabricated?" Their only response will be, "By God, our Lord, we were not idolaters!" Note how they lied to themselves! Whatever they have invented have misled them.</i> <p> <i>When God alone is advocated, the hearts of those who do not believe in the hereafter shrink with aversion. But when others are mentioned besides Him, they rejoice.</i> </p><p> <i>They follow idols who decree for them religious laws never authorized by God. If it were not for the predetermined decision, they would have been judged immediately. The wicked have deserved painful retribution.</i> </p><p> <i>This is because when invited to worship God alone, you disbelieved, but when others were made partners beside Him, you believed. Alas the judgement has been decreed by God, the Most Exalted, the Great.</i> </p></li></ul> <p> <i>God cites the example of a man with partners who contradict one another and a man who relies on one consistent source: are they the same? Praise be to God, the majority do not know.</i> </p><p> To place the hadith on an equivalent footing with revelation is to create another source of guidance – an idol. This is the major problem with the hadith. When we invite them to believe in God alone through the Quran, they hesitate, but when we throw in the false hadith and other false teachings, then they are happy! </p><p> In conclusion, the theory or doctrine that the hadith is an equal source of guidance with the Quran, propounded by Shafi`i, is the most important aspect of the hadith question. Even though we totally reject this doctrine, we do not reject the hadith as a secondary source, provided that it does not contradict the Quran. On this view also, we say that the hadith is an important source of early Muslim social history. We shall have more to say about this in the last chapter. </p><hr width="100%"> <center> <span style="color:#ff0000;"> <b>CHAPTER III</b> </span> </center> <center> <span style="color:#ff0000;"> <b>SOURCE, REASON AND EFFECTS OF HADITH</b> </span> </center> <p> </p><ul> <li> <i>God created the heavens and the earth based on Truth.</i> <i>(Quran, 29:44)</i> </li></ul> <p> Everything has its reason for being and, in turn, has its consequences. Nothing that happens is without its cause and, in turn, without its effect. This is a divine natural law, stated in the verse we quote above, and acknowledged by all mankind. This law applies equally to the hadith phenomenon. We shall show that the so-called Prophetic traditions did not originate from the Prophet. They grew from the politico-religious conflicts that arose in the Muslim society then, during the first and second centuries. It constituted a new teaching altogether, seriously deviating from the Quran that Prophet Muhammad brought to them. It was done against his will, but skillfully attributed to him. </p><p> According to the Traditionists, Prophet Muhammad left two legacies to his followers: a divine scripture and his <i>sunna.</i> We shall show later that this hadith is a fabrication. As a matter of fact, history has fully shown that at the time of the Prophet's death, only the completed written Quran, duly arranged into chapters by the Prophet, existed as his only legacy. It was not yet compiled into book form, but complete writings of it on parchments and other writing materials were kept in the Prophet's house and other houses of the Prophet's scribes. The Prophet also taught many Companions to memorize the Quran following the chapter arrangements he himself had made. </p><p> During the second caliph Abu Bakr's administration, Abu Bakr himself ordered the Prophet's secretary, Zaid ibn Thabit, to compile the Quran into book form, taking care that all its contents were corroborated by two or more witnesses. When the third caliph, Uthman, prepared his official version of the Quran for dissemination throughout the length and breadth of Islam, he based it on this version. Thus, the Quran fully satisfies the requirements of a well-corroborated text. </p><p> The Quran itself proclaimed the completion of Islam and of Muhammad's mission eighty-one or eighty-two days before Muhammad's death with the following famous verse: </p><ul> <li> <i>Today I have perfected your religion for you and completed My favor to you and I have chosen Islam as a religion for you.</i> </li></ul> <p> <b>The Beginnings of Hadith</b> </p><p> Although some traditions may have existed during the time of the Prophet, thus giving rise to his prohibition, their number doubled and tripled only several decades after his death. At the time of their compilations, stretching over a period of two to four centuries after his death, they existed in hundreds of thousands. The compilations were made against Muhammad's expressed order, but the Traditionists argued that this prohibition was conditional to his desire to avoid mixing traditions with the Quran. When this condition no longer existed, the prohibition was lifted. However, a historical report exists stating that thirty years after the Prophet's death, the prohibition was still on, showing that it had never been lifted. </p><p> As we have seen, what came to be regarded by the Sunnites as the `Six Authentic Books' compiled by Bukhari, Muslim, Abu Daud, Ibn Maja, Tirmidhi and al-Nasa`i, and the four Shi'ite compilations by al-Kulaini, Ibn Babuwayh, al-Murtada and Ja`afar Muhammad al-Tusi did not exist at the time of the Prophet's death, as the Quran did, but were made between 210 and 410 years later. Why were the compilations not made earlier? Does not this fact alone show that the hadith was a new development, not sanctioned by the Prophet? </p><p> Several modern hadith scholars claim that they possess new evidence to prove that the hadith were written down at the time of the Prophet. They were memorized and handed down from generation to generation until the second and third Islamic centuries when the official compilations were made. The still unanswered question, even if we were to accept the claim, is this: "Why was the official compilation not made earlier, especially during the time of the righteous caliphs when the first reporters, i.e., the eye witnesses, were still alive and could be examined?" When we remember that there was an alleged statement by the Prophet, made at his final Pilgrimage Oration and heard by tens of thousands, exhorting his followers to hold on to the Quran and his sunna, it is most unreasonable not to expect the great early caliphs to order the writing down and compiling of the Prophet's sayings. That none of them did so could only mean that the Prophet never made the statement, and that it was a later invention attributed to him. </p><p> The answer given by the Traditionists that the hadith was not written down during the time of the Prophet to avoid confusing them with the Quran is not satisfactory. Not only did it contradict their own claim that the hadith were already being recorded during the lifetime of the Prophet; several documents of the Prophet, such as the Medina Charter, his treaties and letters, had been written on his orders. The hadith too could similarly be written down by indicating that they were hadith, and not the Quran. However, this constraint no longer apply when the Quran was completed, written down and compiled into a book, and the fear of mixing the Quran with the hadith was no longer a valid concern. Yet the hadith was not immediately compiled. The only conceivable reason why they were not compiled was precisely the Prophet's standing order prohibiting it. It is apparent that later generations ignored this order. </p><p> We also have later historical sources which say that the Caliph Abu Bakr burnt his notes of hadith (said to be 500 in all) for fear that they might be false, and that Caliph Omar ibn Khattab cancelled his plan to compile the hadith because he did not want to divert the attention of the Muslims from the Quran to the hadith. It is quite possible that these statements said to have been made by the first two caliphs are false, having been fabricated by upholders of the hadith in order to prove that hadith had already been written down at this early stage, but were not compiled by Abu Bakr and Omar not because of the Prophet's prohibition (which they must know), but because of other reasons. </p><p> Due to the fact that early historical writings about Muhammad and the early Muslim society were not done until a hundred or a hundred and fifty years after the Prophet's death, such as the works of Ibn Ishaq (d. 150) and Ibn Sa`d (d. 168), it is impossible to obtain documentary evidence (apart from the Quran, of course) on the precise position of the hadith/sunna between the time of the Prophet's death and the time of these works. However, Ibn Sa`d, an early major historian, showed that the first three caliphs did not use the hadith at all. In any case, it is interesting to note, as we have seen in Chapter II, that the phrases `the prophet's hadith' or the `the prophet's sunna' are never used in the Quran. This shows that these concepts did not exist in Arab society at the time of the Prophet. On the other hand, the phrases `tribal sunna' or `the sunna of the people' to mean `customs' were in vogue. It is this concept of sunna that was later transformed to mean the Prophet's practice. </p><p> Basing ourselves on the Quran, we learn that a community did not break up into sects after the coming of divine revelation to them except due to jealousy and to vested interests. When jealousy and considerations of vested interests overcame them, divisions occurred and sects emerged: </p><p> <i>He has decreed for you the same religion decreed for Noah, and what is revealed herein, and what was decreed for Abraham, Moses and Jesus. `You shall uphold the one religion, and do not be divided.' It is simply too difficult for the idol worshipers to accept what you advocate. God is the one who brings towards Him whomever He wills; He guides towards Himself those who submit. They became divided after knowledge had come to them due to sheer jealousy. If it were not for a predetermined decision, they would have been judged immediately. Even those who inherited the scripture continued to harbor doubts. You shall preach and uphold this scripture as commanded and do not follow their wishes.</i> </p><p> <i>You shall hold fast to the rope of God, all together, and do not be divided. Be appreciative of God's favors upon you; you used to be enemies and He reconciled your hearts. By His grace, you become brethren. God thus explains His revelations for you that you may be guided. Let there be a community among you who preach goodness, advocate righteousness and forbid evil. These are the winners. Do not be like those who became divided and disputed among themselves, despite the profound revelations that had come to them.</i> </p><p> The above verses explain two things. Firstly, the divine revelations brought by Muhammad and other messengers, although true and beneficial, were hard to accept by the idol worshipers. They accepted them for a while and then lapsed into their former condition. Secondly, they reverted to their former condition because of jealousy towards one another and because of their love of material things. In short, human propensity for materialism and jealousy for one another made it difficult for them to follow the teachings of the prophet-messengers, including prophet Muhammad. These are the factors that cause division into sects and factions after the teachings had come to them. </p><p> We shall see that many hadith began to emerge and multiply at the same time as the emergence of divisions in the early Muslim community in three civil wars, beginning under Ali's rule right up to the end Mu`awiya rule. The relations between these two phenomena were direct: power struggles giving rise to divisions led to the fabrication of hadith to support each contending group, and the fabrications of hadith further deepened divisions. It is clear that the division originated in the power struggle to fill the post of caliph to succeed the Prophet, but hadith were fabricated to use the name of the Prophet to bolster politico-religious sectarianism. </p><p> <b>Political Conflicts</b> </p><p> A study of original sources, such as Ibn Sa`d (d. 230/845), Malik Ibn Anas (d. 179/795), Tayalisi (d. 203/818), Humaydi (d.219/834) and Ibn Hanbal (d. 241/855) will show that all `four guided caliphs' made use of very little <i>sunna</i> in their administrations. The very term "the Prophet's sunna" was never used by the Prophet himself and did not emerge until the sixth and seventh decades after the Prophet in the administration of Omar Abdul Aziz (d. 720), and was first used by him. But later sources, such as Ibn Qayyim (d.691/1292), had connected the names of the great caliphs Abu Bakr and Omar ibn Khattab with the practice of following the sunna. It is clear that the `authentication' of the sunna was carried out by the Traditionists to ward off opposition to the hadith by using the names of these two great authorities. </p><p> The development of the hadith, it seems, began in the form of stories about the Prophet, told by professional story-tellers, as praises for Ali and Abu Bakr and as guidance in matters permitted and prohibited. These were later given the form of hadith. </p><p> Compositions in the form of eulogies for Ali and Abu Bakr which came into being after the Prophet's death reflected the first political conflict between supporters of Ali (the Shi`ites) and those of Abu Bakr (the Bakriyya). Ibn Abi'l-Hadid (d. 655/1257), commentator of the compilation of famous sayings attributed to Ali Abi Talib, <u>Nahj al-Balaghah</u>, admitted that it was the Shi'ite party who began to create hadith eulogies. He said, </p><ul> <li> <span style="font-size:-1;">... Know that the origins of fabrications in <i>fada'il</i> traditions were due to the Shi'ite, for they forged in the first instance traditions concerning their leader. Enmity towards their adversaries drove them to this fabrication ... When the Bakriyya saw what the Shi'ite had done, they fabricated for their own master traditions to counter the former ... When the Shi'ite saw what the Bakriyya had done, they increased their efforts ...</span> </li></ul> <p> The same writer further wrote regarding hadith forgeries sponsored by caliph Mu`awiya to oppose Ali. According to him: </p><ul> <li> <span style="font-size:-1;">Then Mu`awiya wrote to his governors saying: "Hadith about Uthman has increased and spread in every city, town and region. When this letter from me reaches you, summon the people to relate the merits of the Companions and the first caliphs. And do not let any Muslim relate anything about Ali without bringing something contradicting this about the Companions. This I like better and it pleases me more, it invalidates Abu Turab's claims and those of his Shi'ite in a more definitive way and it is for them more difficult to bear than the virtues and the merits of Uthman."</span> </li></ul> <p> <span style="font-size:-1;">Mu`awiya's letters were read out to the people. And many forged reports concerning the merits of the Companions, in which there was no [grain of] truth, were related. The people went out of their way in relating reports in this vein until they spoke thereof in glowing terms from the pulpits. The teachers in the schools were instructed to teach their young pupils a vast quantity of these until they related them just as they studied the Quran and they taught these to their daughters, wives and servants. God knows how long they persisted in this.</span> </p><p> It is abundantly clear from the above evidence that one of the sources of hadith forgery at the early stage was the political rivalry between the supporters of Ali and those of Abu Bakr, which continued unabated until Uthman's administration and then to the enmity and conflict between the Shi`ites and the Umayyad. This and other sources were pointed out by a modern Arab historian, Dr. Ahmad Amin, in his book <u>The Dawn of Islam</u>. According to him, five factors were responsible for the fabrication of hadith. These are political conflicts between various factions, differences of opinions regarding matters of theology and jurisprudence, materialistic ambitions among certain religious scholars, the desire to promote good and forbid evil by fabricating hadith to encourage and to discourage <i>(tarhib wa-targhib)</i>, as well as to provide a medium for transmitting good teachings from non-Islamic sources. </p><p> Although most of these hadith forgeries can no longer be found in the classical compilations, anyone who studies the hadith carefully and objectively can still observe the characteristics mentioned above. Hadith eulogies for the Companions in the <u>Mishkat-ul-Masabih</u> compilation still portrayed political conflicts between the Shi'ite faction and the followers of Abu Bakr and shows that the hadith was fabricated by the factions to support their respective sides. Note the following hadith: </p><p> <span style="font-size:-1;">Anas reported that the Prophet ascended Uhud with Abu Bakr, Omar and Uthman. It trembled with them and so he struck it with his foot and said: "Be firm, O Uhud, and verily on you there are a prophet, a truthful man and two martyrs." (Bukhari)</span> </p><p> Zerre-b-Hubaish reported that Ali said: </p><p> <span style="font-size:-1;">"By One who splits seeds and creates breath, the illiterate prophet gave me a covenant: `Nobody except a believer will love me, and nobody except a hypocrite will hate me.' " (Muslim)</span> </p><p> The above traditions have been picked out at random from many others as examples to show the characteristic partiality of hadith. The obvious omission of Ali in the first hadith points to its fabrication by his detractors: there was no other reason why Ali was not in that company. The second one takes the opposite side, having the Prophet affirm Ali's faith and condemn those who maligned him. </p><p> We shall be taking a lot of time if we are to give examples of each type of hadith fabrication. It is not necessary. We shall be satisfied with quotations from a few hadith scholars, namely Ahmad Amin, Fazlur Rahman, Goldziher and M.M. Azami. </p><p> <span style="font-size:-1;">(a) Ibn 'Adli stated, "At the time when a forger of hadith by the name of Abdul Karim ibn Abu al-'Auja was taken to the place of hanging, he said, `I have forged four thousand hadith for you whereby I prohibited and permitted.'"</span> </p><p> <span style="font-size:-1;"> (b) In the same book the author further noted, "Muslim reported from Muhammad ibn Yahya ibn Said al-Qattan, and from his father, who said, `I have never seen good people telling more lies in any matter than when they do with the hadith.' Muslim explained these words: `The lies were not intentional.' Some people who forged false hadith were motivated by good intentions, i.e. they sincerely believed that all that they had heard were true. In their hearts there was no desire to lie, and they repeated what they had heard. Then other people picked up from them because they were deceived by their outward show of truth."</span> </p><p> <span style="font-size:-1;">(c) That opposing political parties tried to influence public opinion through the medium of the hadith and used the names of great authorities of Tradition is a fact no one conversant with the early history of Islam may deny.</span> </p><p> <span style="font-size:-1;">(d) ... Every stream and counter-stream of thought in Islam has found its expression in the form of a hadith, and there is no difference in this respect between the various contrasting opinions in whatever field. What we learn about political parties holds true too for differences regarding religious law, dogmatic points of difference etc. Every <i>ra'y</i> (opinion) or <i>hawa</i> (personal desire), every <i>sunna</i> and <i>bid`a</i> (innovation) has sought and found expression in the hadith.</span> </p><p> <span style="font-size:-1;">(e) ... Most likely the first fabrication of traditions began in the political circles, citing and discrediting the parties concerned. In the well-known work of al-Shaukani concerning spurious and similar tradition we find 42 spurious traditions about the Prophet, 38 spurious traditions about the first three caliphs, 96 spurious traditions about Ali and his wife Fatima [and] 14 spurious traditions about Mu`awiya. Therefore, it looks as if the spurious traditions began to originate for political purposes at and about the period of the war between Ali and Mu`awiya, and continued later on as a counter-attack on the Umayyad dynasty ...</span> </p><p> From the time of Mu`awiya's rule (661-680) until the end of the second century Hijrah when the hadith were officially compiled, the fabrication of hadith was done on a wide scale. Not only did the hadith become the medium of stories and instrument for various political factions and theological sects to support their sectarian positions, but, as Maurice Bucaille said, </p><p> <span style="font-size:-1;">In view of the fact that only a limited number of hadiths may be considered to express the Prophet's thoughts with certainty, the others must contain the thoughts of the men of his time.</span> </p><p> In order to stop the continued fabrication of the hadith and contain further divisions of Muslim society at that time, there arose a movement to fix the sources of law in Islam and to standardize the hadith. This is the main social determinant which gave rise to the major jurisprudential figure in Islam in the person of Shafi`i. He laid down the bases of Islamic classical jurisprudence with his theory that the sources of Islamic law were the Quran, the Hadith, <i>Ijma'</i> or consensus of religious scholars, and <i>Qiyas</i> or analogy. </p><p> <b>The Compilation of Hadith</b> </p><p> It was about this time that the hadith throughout the length and breadth of Islam were collected, sifted and written down. What were later called the `Six Authentic Hadith Books' of the Sunnites finally came into being. These are the compilations of Bukhari, Muslim, Ibn Maja, Abu Daud, al-Tirmidhi and al-Nasa'i. The Shi'ites had their own four collections of hadith, compiled each by al-Kulaini, Ibn Babuwayh and two by Ja'afar Muhammad al-Tusi. These compilations were made within a period between 220 and 400 years after the death of the Prophet. </p><p> With the victory and general acceptance of Shafi`i's jurisprudential theory where the hadith was given a position of almost equal importance with the Quran (the formula is "second primary source"), the use of creative thought or <i>ijtihad</i> for all practical purposes was abolished. This came to be known later as `the closing of the door of <i>ijtihad'</i> and the beginning of the regime of <i>taqlid</i> or blind imitation of the great masters, a period beginning from about the fourteenth century till the end of the nineteenth or beginning of the twentieth centuries AD. </p><p> It can be seen from the above account that the conflict between the trend favoring creative thought an the trend favoring <i>sunna</i> (in both senses of the people's tradition and the prophet's practice) in early Muslim community was won by the <i>sunna</i> party. If Shafi`i's aim was to combine and harmonize these two trends and thereby to contain the process of disunity in Muslim society, it was obvious that he failed. Disunity continued to prevail in theology and law. By institutionalizing the hadith to achieve what he termed as consensus, he with one stroke killed creative thought in Muslim society. Fazlur Rahman rightly observed: </p><p> <span style="font-size:-1;">It is clear that al-Shafi`i notion of <i>Ijma'</i> was radically different from that of the early schools. His idea of <i>Ijma'</i> was that of a formal and a total one: he demanded an agreement which left no room for disagreement ... But the notion if <i>Ijma'</i> exhibited by the early schools was very different. For them, <i>Ijma'</i> was not an imposed or manufactured static fact but an ongoing democratic process; it was not a formal state but an informal natural growth which at each step tolerates and, indeed, demands fresh and new thought and therefore must live not only <u>with</u> but also <u>upon</u> a certain amount of disagreement. We must exercise <i>Ijtihad,</i> they contended, and progressively the area of agreement would widen; the remaining questions must be turned over to fresh <i>Ijtihad</i> or <i>Qiyas</i> so that a new <i>Ijma'</i> could be arrived at. But it is precisely the living organic relationship between <i>Ijtihad</i> and <i>Ijma'</i> that was severed in the successful formulation of al-Shafi`i. The place of the living <i>Sunna-Ijtihad-Ijma'</i> he gives to Prophetic <i>Sunna</i> which, for him, does not serve as a general directive but as something absolutely literal and specific and whose only vehicle is the transmission of the <i>Hadith</i> ...</span> </p><p> <span style="font-size:-1;">Thus, by reversing the natural order, <i>Ijtihad-Ijma'</i> into <i>Ijma'-Ijtihad</i>, their organic relationship was severed. <i>Ijma'</i>, instead of being a process and something forward-looking — coming at the end of a free <i>Ijtihad</i> — came to be something static and backward-looking. It is that which, instead of having to be accomplished, is already accomplished in the past. Al-Shafi`i's genius provided a mechanism that gave stability to our medieval socio-religious fabric but at the cost, in the long run, of creativity and originality.</span> </p><p> The process of substituting <i>ijtihad</i> with the hadith was a complex process, which took two centuries to complete. The social and historical factors causing it are still not clear to us. There is no doubt that anti-Islamic forces from the nations conquered by the Muslim Arabs, especially the Persians and the Jews, had infiltrated the various groups and played their subversive role to divert the early Muslims from the true teachings of the Prophet, i.e. the Quran, to other teachings in order to destroy them from within. </p><p> However, looking at the matter from our modern perspective, we cannot help but being amazed as to why the conservative and indeed reactionary forces were able to defeat the dynamic and progressive forces, despite the constant prodding of the Quran for human creative role and the freedom of a community to administer its affairs. </p><p> <b>The Effects of the Hadith</b> </p><p> One of the most important aspects, neglected so far in any study of the hadith, is their collective impact and effects on Muslim society. We have seen that the fabrication of hadith took place because of the politico-religious divisions which later resulted in the emergence of sects and legal schools. We have also seen that the hadith became the instrument to channel views, prejudices, customs and superstitions current in society then. Most of these views and ideas were nothing but superstitions and customs rejected by Islam. </p><p> It is logical for us to assume that Prophet Muhammad would not have said or done anything contrary to the teachings of the Quran. We make this assumption because he was very conversant with the teachings of the Quran that he himself had brought from God. As a messenger of God, he would not have acted contrary to those teachings. This assumption is most reasonable and consistent with his high moral character. Therefore, the greatest weakness of most hadith, deemed to be `authentic' by classical criticism, is that they contradict the Quran. They are therefore false and could not have originated from him, but were falsely attributed to him. They actually originated from the various factions and groups who, due to reasons which we have stated, put into the hadith all manner of superstitions and customs current in society then. </p><p> The Quran tells us that God in His mercy has always sent His guidance to mankind through His messengers. He guides mankind with His revelations to the path of salvation, in this world and in the Hereafter. These prophet-messengers began with Adam in the remote Primitive Age, through Abraham at the beginning of the Ancient Age to the last prophet Muhammad at the dawn of the Scientific Age. Deviations from these divine revelations and away from the path of salvation, which is Islam (this is the meaning of the profound verse that the true religion with God is Islam), spells doom and destruction for the deviating society. The Quran tells us of the destruction of several ancient societies and civilizations as a consequence of their deviations. In the modern age (`modern' here is taken to mean the birth of the scientific method beginning with the rise of Muhammad), we have seen the destruction of the early Muslim empire and civilization and the destruction of several Eastern medieval states and European empires. Because this historical law operates objectively for all nations and civilizations, the decline and fall of Muslim society must inevitably be connected with the historical deviation from divine teachings that they had committed. We shall examine briefly the role of hadith in this historical deviation. </p><p> </p><center> (a) <u>Sectarianism</u> </center> <p> One of the first major consequences of the hadith is the division of early Muslim community into two major sects, the Sunnites and the Shi'ites. The Sunni sect splits into four major legal schools, and the Shi'ite has several of its own, each with its own political and theological beliefs. Without doubt, this division had its ground in the still strong Arab feeling of tribalism of the period of ignorance. Although Muhammad succeeded in breaking Arab tribalism and uniting them, this tribal spirit did not die with Muhammad. When he passed away, the resurrected tribalism led to the power struggle for the position of caliph. Because of the very strong Quranic prohibition against making factions in religion and the fact that they were unable to use the Quran to support factional interests, the competing parties had to recourse to the hadith — a convenient and clever way out. The Shi'ite faction that wanted Ali to be the caliph after the prophet's death fabricated hadith to support their contention. They claimed that the prophet had stated before his death: </p><ul> <li> <span style="font-size:-1;">Whoever recognized me as their master, Ali too is their master.</span> </li></ul> <p> This forged hadith was then countered with another forged hadith by the opposing Bakriyya group. This then was how forged hadith came into being — to support political factions. </p><p> Now, let us assume for a moment that the hadith did not exist (in line with the Prophet's wishes that nothing should be written down from him except the Quran). This did not automatically mean that the split between the supporters of Abu Bakr and the supporters of Ali would not have existed. As the split was politically motivated, it would have happened anyway. But now, without the hadith, the Bakriyya and the Shi'ites would have had only the Quran for their guidance. In that case, how would they have solved their problems? </p><p> God answers this question for us: </p><ul> <li> <i>They respond to their Lord, and observe the salat prayers. Their affairs are decided by consultation among them, and from our provisions to them they donate.</i> </li></ul> <p> Without the hadith they would have had to read the Quran. Thus, they would have had to read the verse just quoted above. And they would have had to come to a consensus among them, because they were all Muslims, submitters to God, "those who respond to their Lord and observe the salat prayers." But such things never happened because they had more than enough hadith which they could pull out of their hats and use it to stab each other. Even if the Sunnites and the Shi'ites could not be reconciled, even if they had resorted to killing each other (which they did), they still would not have had more evil thoughts to provoke them had there not existed any hadith. They would have been forced to refer to the Quran. Therefore, sooner or later, they are bound to have solved their differences. </p><p> But unfortunately, history has merely repeated itself. The devils had laid their plan well. The Muslims listened to anything and everything except the Quran. The result is that they fell into the pits, and they are still there today! </p><p> </p><center> (b) <u>Anti-Intellectualism</u> </center> <p> Beside factionalism between the Sunnites and the Shi'ites, the Sunnites themselves are divided into different <i>madhabs</i> or schools of thought. They broke up into many schools of thought because of the differences of opinion between their founders. At the beginning of the establishment of these schools, over 16 of them came to exist, but today only the Hanafi, the Maliki, the Shafi`i and Hanbali schools predominate. There exist major differences between the four dominant schools as well, due largely to the differences between Imam Abu Hanifa and Imam Malik, the respective founders of the Hanafi and Maliki schools, which subsequently influenced the Hanbali and Shafi`i schools. </p><p> Imam Abu Hanifa (d.767) pioneered the use of creative thinking or <i>ijtihad</i> to settle his affairs. He lived in Damascus, far away from the Hijaz and thus out of regular contact with any descendants of the Prophet or his companions. Hence, he had little opportunity to listen to any hadith or sayings of the Prophet. (These four theologian-jurists imams all existed before the writing of the official hadith). He settled disputes by referring to the Quran and by exercising his reason. </p><p> Imam Malik (d. 795) on the other hand lived in Medina. Throughout his life, he never traveled outside Medina except once to make the pilgrimage to Mecca. Unlike Imam Abu Hanifa, Imam Malik had the luxury of meeting with many descendants of the Prophet and his Companions. Therefore, he could refer to many hadith to solve his problems. Thus, while Abu Hanifa advocated creative thinking or <i>ijtihad</i>, Imam Malik advocated <i>ijma'</i> or referring to the hadith. </p><p> To compound this problem, the rulers at that time depended very much on these scholars to advise them. More often than not, the opinions of a particular scholar who was eminent under a particular ruler became the established rule in that territory. </p><p> Instead of being testimony to the dynamism of the Quran which allowed such diverse opinions to exist and thus serve as a catalyst for Muslims to continuously exercise their intellect, these differences of opinion gave birth to the rise of the likes of Imam Shafi`i (d. 820) who found it difficult to handle the freedom of thought and opinion that is allowed by the Quran. Imam Shafi`i came to view differences of opinion as a problem. To solve this problem he came up with his neat little idea to freeze everything as it were. In other words, Shafi`i came to the view that all opinions existing at that time would be acceptable, but nothing more than that – no new thinking could be allowed. The <i>status quo</i> would be set in stone with no possibility of new participants. Thus the idea of <i>ijma'</i> first and <i>ijtihad</i> later was crystallized and given an official authority. </p><p> Conformity became the norm. This was followed by the passivity and blind obedience that had to be fostered to maintain this conformity. The conformity and the passivity soon fused together to breed the pessimism and the fatalism which is a natural result of dead intellect. This came to be the character of the majority of Muslims until today. </p><p> On the other hand, the Europeans, who were overawed by the success of the Arabs in the earlier part of Muslim history, realized the importance of inquiry and free thought. The Europeans have progressed ever since because they never closed their doors to free thinking. The example that the Europeans copied was an excellent example of a Muslim people unimpeded by any false teachings. The early Muslims strove hard and achieved the success here on earth, precisely as God wanted them to achieve. By doing so, they earned the credits to give them an honored place in the Hereafter. </p><p> As for the hadith writers, God tells them: </p><ul> <li> <i>Shall we treat the Muslims like the guilty? What is wrong with you? How do you judge? Do you have another book that you apply? One that gives you anything you want?</i> </li></ul> <p> The Muslims developed the hadith that gave them everything they wanted. In fact, the hadith would envelop the whole of Muslim behavior right from prescribing the "correct" methods of sleeping to eating, dressing, etc. The Muslims under the <i>ulama</i>, therefore, effectively killed themselves off. For some <i>ulama</i> looking for easy followers, the hadith became a most effective tool to achieve that end. For other ulama with no proper objectives in sight, the hadith became an end in itself. </p><p> </p><center> (c) <u>Pessimism and Political Opportunism</u> </center> <p> Among the many myths that have also found their way into the hadith is the belief in the Mahdi. The Mahdi is expected to arise towards the Last Days and is expected to save all the Muslims from their cruel oppressors. The Quran tells us to continuously strive to do good deeds and to make strong efforts to improve ourselves. The Muslims are commanded to encourage the good and to oppose evil. All this means continuous hard work in the path of God to achieve good objectives. </p><ul> <li> <i>God does not change the condition of any people, unless they change themselves.</i> </li></ul> <p> Therefore, encouraging the Muslims to hang their hopes on something called the Mahdi is actually a subtle attempt to make defeatists and pessimists out of them. The suffocating belief in fate: to make the Muslims submissive to other than God and to wait for someone else to come along to save them. The truth is that no one will help us unless we help ourselves first. </p><p> This pessimism, however, is further ensconced in another equally debilitating hadith about the attestation of faith or the <i>kalimah shahada</i>. This fabricated hadith says that just by reciting the <i>kalimah shahada</i> at the time of death, one can be forgiven by God and make it to Paradise. Such hadith was a necessary precursor to the pessimism and the passive lethargy that was imposed upon Muslims. For how else could the people be made to resign themselves to such docility? The promise of a savior, the promise of Heaven, the "keys" to Heaven etc. were necessary tools to maintain the people's subservience to the hadith and to the people who propagated such hadiths. </p><p> These are just two of the very many fabricated hadith that can be quoted. Not only that; these fabricated hadith, unlike other fabricated hadith, sought to freeze the dynamic thinking encouraged by the Quran. These hadith sought to make vegetables of the people and hence make them totally subservient to the hadith proponents. The result is that the Muslims lost everything that they had striven so hard to achieve. </p><p> We also list here a few hadith that are attributed to the Prophet by way of Hudhayfa, a Companion of the Prophet. They are set in a context of the civil conflict engulfing the supporters of Abu Bakr and Ali. These hadith seek to impose a certain will on the people so that the people may serve as useful tools for the vested interests behind these hadith. We begin with a hadith which most cruelly attributes the qualities of a soothsayer to the Prophet. </p><ul> <li> <span style="font-size:-1;">The messenger of God took a stand to address us in which he did not omit to mention anything that will occur in that place of his up to the occurrence of the Last Hour. Whoso got it to memory remembered it and whoso did not remember it forgot it. These companions of mine learnt it, and there will occur something therefrom which I forgot. When it is shown to me, I remember it, just as a man remembers the face of a man when he remains absent from him, but when afterwards he sees him, he recognizes him. (Bukhari and Muslim)</span> </li></ul> <p> <span style="font-size:-1;">The people used to ask the Messenger of God of virtues, and I used to ask him of evils, fearing lest they might overtake me. I asked, "O Messenger of God! Certainly we were in ignorance and corruption. Then God brought this good for us. Will there be corruption after this good?" "Yes," he replied. I asked, "Will there be good after this corruption?" "Yes," he replied. I asked, "Will there be good after that corruption?" "Yes," he replied. "There will be darkness therein." I asked, "What is darkness?" He said, "A people who will introduce ways other than my ways and will give guidance other than my guidance. So you will recognize some of them and reject some." I asked, "Will there be corruption after that good?" "Yes," he replied. "There will be those who will invite towards the doors of Hell. Whoso will respond to them will be thrown therein." I asked, "O Messenger of God, give us their description." He said, "They will be our people, and they will speak with our tongues." I asked, "What do you enjoin me if I reached that time?" He replied, "You shall stick to the united body of Muslims and their leader." I asked, "If they have no united body and no leader?" He said, "Then keep aloof entirely from those parties though you should have to cleave to the root of a tree till death overtakes you ..." (Bukhari and Muslim)</span> </p><p> <span style="font-size:-1;">The messenger of God said, "There will soon appear calamities in which one's sitting will be better than one's standing, and one's standing will be better than one's walking, and one's walking will be better than one's running..." (Bukhari and Muslim)</span> </p><p> <span style="font-size:-1;">The messenger of God said, "... Keep to your house and hold your tongue, and take what you recognize and give up what you do not know, and mind your own business and give up the affairs of the public." (Tirmidhi)</span> </p><p> The hadith concerning the Mahdi and the attestation faith and the hadith concerning the Last Days quoted above all advocate a passive, pessimistic and submissive community. It is totally contrary to the Islamic spirit of striving for the good in the name of God and in the way of God. Why did the ulama advocate such defeatist hadith? Fazlur Rahman says that these hadith reflect the ulama's thinking and their objectives with regard to the factionalism and the civil war that was going on between the Muslim factions. To them the hadith appeared as very handy tool to neutralize the dissenting and damaging effects of the Khawarij and the Mu`tazilites camps. By this simple means of creating hadith and attributing it the Prophet, the orthodox <i>Ahl'ul-Sunna wa'l-Jamaah</i> hoped to save the community from its internecine warfare. </p><p> Although these false hadiths were advocated to serve as a bridge to link up all the warring factions in peace and harmony, it became evident soon enough that these false hadith standing on their false foundations would collapse. How could the advocating of pessimism and passivity guarantee peace and harmony, unity and justice? Obviously the orthodox scholars were very short sighted. And on top of everything, all these false teachings were clearly against the teachings of the Quran. It would become all too clear how easily the corrupted and cruel rulers, the foreign invaders and the colonialists would overwhelm a docile and almost indolent Muslim populace. The Muslims had been perfectly molded into its submissive and servile form through the indoctrination of all these false hadith. This was the cause of their fall. </p><p> As we have stated, the passive political philosophy advocated by these hadith were completely against the spirit of the Quran which advocated exactly the opposite philosophy upon all Muslims. God enjoins believers in the Quran to get fully involved in community affairs, to consistently advocate good and to oppose evil. </p><p> Therefore, did the Quran not pose a serious problem for the hadith writers then? Any careful reading of the Quran and any serious discussion would definitely point out the errors of the hadith. So, how did the ulama handle this potential threat to their hadith? Very simple. They sought to cut off all intellectual discussion and inquiry in Islam. They came up with the not-too-original but effective idea that only the ulama, the priestly class, would be allowed to handle all matters pertaining to the religion. </p><p> They would teach people that they were the inheritors of the Prophet's mission. Despite the fact that Islam never allowed any priesthood, the ulama would go on to successfully set up not only a priestly class but a whole hierarchy of priests. Much like the Brahmins of Hinduism, they would seek to impose this hierarchy upon the Muslim masses and deny the masses any access to a true understanding of the religion without first being screened by them. Unfortunately, these ulama have been most successful to this day. Once again, to sustain their position and to nick any buds of dissent that might decide to bloom, the ulama resorted to their good old panacea for all their ills — the hadith! Consider these: </p><ul> <li> <span style="font-size:-1;">The ulama are the heirs to the Prophet. (Abu Daud and Tirmidhi)</span> <p> <span style="font-size:-1;">Ibn Abbas reported that the Prophet said, "Whoever seeks to interpret the Quran using his own intellect, he should also prepare to burn in the hell fire." (Tirmidhi)</span> </p></li></ul> <p> The following must remain a jewel among all the false hadith: </p><ul> <li> <span style="font-size:-1;">Jundub reported that the Prophet said, "Whosoever interprets the Quran, and his interpretation is correct, that person has committed a sin." (Tirmidhi and Abu Daud)</span> </li></ul> <p> It should not come as a surprise to us that after a thousand years of adhering to the false teachings of such hadith, the Muslims' condition has progressively worsened as we have shown in Chapter I. If the present Islamic movement for reform and regeneration aims to achieve its objectives, it absolutely must face up to the reality of the corrupting influence of the hadith and other false teachings arising from it, and return to the divine Quran. There is no evading the issue. There is no shortcut to the truth except through the destruction of falsehood. </p><hr width="100%"> <center> <span style="color:#ff0000;"> <b>CHAPTER IV</b> </span> </center> <center> <span style="color:#ff0000;"> <b>CRITICISM OF THE HADITH</b> </span> </center> <ul> <li> <i>These are God's revelations that we recite for you with the truth. In which <b>hadith</b> besides the revelations of God, do they believe?</i> <i><span style="font-size:-1;">(Quran, 45:6)</span></i> </li></ul> <p> It is a recorded historical fact, as we have seen in the last chapter, that at the time of the Prophet's death in the 11th year of the Hijra (632 AD), the whole of the Quran, which had been revealed to the Prophet, had been carefully written down and arranged in an order as directed by the Prophet himself. This historical testimony supports the Divine assertion of the Quran's arrangement under Divine direction. </p><p> On the other hand, there exists no hadith collection that Muhammad himself authenticated. In fact, he was reported to prohibit the writing down of any hadith. Even among the religious scholars there is much controversy over what is termed the <i>mutawattir</i> hadith, or multiple-source reports. Some say that there are seven of these, some say only one while others say none at all. If the hadith scholars cannot agree on the number of the very few multiple-source reports, how could they impose the 6,000-odd so-called authentic hadiths of Bukhari on the Sunnite Muslim community? We also know that the Shi'ite Muslim community have their own hadith collections. </p><p> As we have seen in Chapter III, the so-called authentic hadith collections came into being after much editing by the likes of Bukhari and Muslim only about 250 years after the Prophet's death. The `authentic' or `genuine' <i>(sahih)</i> label attached to the collected and edited works of these six collectors is a subjective classification based on certain criteria, which may not be agreed to by other scholars. This is the source of the hitherto endless debate on the authenticity of the hadith. </p><p> What is not realized by the general Muslim community now is that all these hadith reporters and scholars in their own day had their critics who are now conveniently forgotten. In some cases, a particular scholar's opinion or writing came to dominate the Muslim mind because those writings received support from the caliph or whatever authority existing at that time. A good example is the action of Caliph Harun Al-Rashid who wanted to ban the writings of all Muslim scholars except the book <u>Al-Muwatta</u> of Imam Malik ibn Anas. The caliph insisted on making <u>Al-Muwatta</u> as the standard text by which to formulate the Shari`a or Islamic law. Fortunately, it was through the insistence of Imam Malik himself that such a course of action was denied, hence allowing debate and fruitful discussion to continue in the caliph's realm. Imam Malik felt compelled to speak up because he understood that, after all, his writings could be mistaken. The human intellect is eminently fallible. </p><p> Compared to all these weaknesses which beset the hadith, the Quran is completely vouchsafed for its authenticity by no less an authority than God Himself. </p><p> <i>The majority follows only conjecture, and conjecture is no substitute for the truth. God is fully aware of everything they do. But the Quran can never be invented by other than God. It confirms all previous scriptures, and consummates them. There is absolutely no doubt that it comes from the Lord of the Universe.</i> </p><p> <b>Criticism of the Hadith Has Always Existed</b> </p><p> Criticism of the hadith, even the rejection of the hadith theory advocated by Imam Shafi`i, is not something new. Criticism of it existed from the earliest times. At the time of Imam Shafi`i, the Mu`tazilite rationalist school, one of the earliest Muslim theological schools, advanced two very sound arguments to refute the hadith theory. They stated that the hadith was merely guesswork and conjecture, and that the Quran was complete and perfect, and did not require the hadith or any other book to supplement or complement it. </p><p> However, as we mentioned earlier, the hadith/sunna school mustered significant social and political support for its teachings. The Mu`tazilite school was therefore subjugated and the sunna school became dominant. It is not within the province of this book to delve much deeper into this interesting controversy; it suffices to say that much remains to be understood from the causes and effects of this controversy alone. </p><p> Closer to our time, namely towards the end of the nineteenth century, the reform movement spearheaded by Jamaluddin Al-Afghani and Muhammad Abduh sought to curb the emphasis on <i>taqlid</i>, or blind conformity to the opinions of early Imams. However, little effort was made to address the problems of the hadith itself. These two renowned scholars only went so far as to further tighten the criteria for accepting the hadith. At the same time, they still accept the hadith as a principal source of law on par with the Quran. </p><p> Other schools of thought did arise in Egypt, India and Indonesia, seeking to question and even repudiate the hadith. Although detailed information about them is rather scarce, in Egypt Muhammad Tawfiq Sidqi (d. 1920) and Mahmud Abu Rayya, whose book on the hadith was published in Cairo in 1958, questioned the reliability of the hadith. In India, the <i>ahlul-Quran</i> group led by Ghulam Ahmad Parvez arose during the 1930's to take Muslims back to the Quran. It is most probable that similar movements have sprung up in other Muslim societies throughout Islamic history. Therefore, it is important for us to keep in mind that criticism of the hadith has always been extant since the day the hadith was written down. </p><p> <b>The Underlying Weakness of the Hadith:</b> </p><p> <b>Conjecture and Guesswork</b> </p><p> Lately it has become a novelty for some writers to allude to historical evidence to prove the existence of written hadith records from the time of the Prophet. These writers claim that various <i>sahifah</i> or personal diaries of various Companions have been found. Unfortunately for these writers, such writings do not exist at all. Perhaps the impetus for this <i>sahifah</i> theory was sparked by the reference to the records of Hammam ibn Munabih (d. 101 or 102 Hijrah), a pupil of Abu Huraira. Hammam ibn Munabih is reported to have recorded 140 alleged sayings of the Prophet from Abu Hurairah. But we do not have conclusive evidence for the existence of these personal diaries. The scholars have differing opinions on this subject. Therefore, to vouch for the existence of a complete set of <i>sahifah</i> writings can only be an intellectual flight of fancy. </p><p> It is also pertinent to note that the collecting, collating and editing of the hadith into the six dominant books that we have today has never been conclusively witnessed or vouched for. To make matters even more complicated for the hadith writers, there is a recorded hadith of the Prophet which claims that the Prophet himself had expressly forbidden the writing down of any hadith! According to Muslim and ibn Hanbal: </p><ul> <li> <span style="font-size:-1;">Abi Said al Khudri reported that the Prophet said, "Do not write down anything from me except the Quran. Whoever writes down anything other than the Quran must erase it."</span> </li></ul> <p> The hadith writers come up with the retort that the Prophet said what he said in order to prevent his followers from confusing the Quran, which was still being revealed at that time, with the hadith. Hence, his prohibition. It was later repealed, they argued, when the danger of mixing the Quran with the hadith no longer existed. </p><p> But this appears to be a rather lame excuse to justify the writing of the hadith. Even after the Prophet's death and even very much after the Quran had been carefully bound into its present form, the true followers of the Prophet still refused to write down anything of the so-called hadith. This is clear from another report of Ibn Hanbal:</p><ul> <li> <span style="font-size:-1;">"Zayd ibn Thabit (the Prophet's personal aide and scribe) was visiting the house of Mu`awiya and was narrating to the Caliph a story about the Prophet. The Caliph, who became much impressed with the story, immediately asked his scribe to record the story. Zayd then cautioned the Caliph, `The holy prophet has forbidden us from writing down anything from his hadith.' "</span> </li></ul> <p> There is also the story regarding the first caliph Abu Bakr who could not lay his head down to sleep upon finding out that there were some written records of the Prophet's sayings in the house of his daughter Aisha, who was the Prophet's wife. Not until he had personally burnt the written records was he able to sleep peacefully again. The second caliph Omar ibn Khattab also refused to allow anyone to compile the hadith for fear that the people may take to them and discard the Quran. </p><p> This is just another proof to deny the authority of the hadith. Not only that, but since the hadith writers can show us other hadiths that does allow for the writing down of the hadith, it only goes further to show that the hadith even contradict one another. To attribute all these conflicting and preposterous hadiths to the Prophet and also to equate these hadiths with the Quran is only being presumptuous and belittling the mission of the Prophet. </p><p> It would have been impossible for the Prophet to equate any of his own sayings with the Quran. It would also be quite illogical for him to want his people to follow a set of writings which he never authorized and whose authenticity would later give rise to so much confusion and hardship for the Muslims. We must also remember that the Quran itself, although revealed fully to the Prophet, was never fully compiled into one book during the Prophet's own lifetime. It would only be bound into one complete book under the caliphs Abu Bakr and Omar. So if this was the case for the Quran, can the case for the hadith be stronger? Definitely not. The hadiths were never written down in the presence of the Prophet and neither was the Prophet present to supervise the `transmission' of any of his sayings. That is why the hadiths differ so much. That is why we have the split in Islam into the Sunnite and the Shi'ite sects, and among the Sunnites into the Shafi`i, the Hanafi, the Maliki, the Hanbali major and numerous other minor schools. They all quote their own hadith to color their particular shade of ideology. </p><p> Another illuminating example that must be quoted is the hadith that records the Prophet's last sermon during his final pilgrimage. This hadith has two chains of reporters: one as reported by Jabir ibn Abdullah (which itself has two versions) and another as reported by Malik ibn Anas. </p><p> First let us quote the two different versions attributed to Jabir ibn Abdullah: </p><ul> <li> (a) <span style="font-size:-1;">Jabir ibn Abdullah reported during his farewell sermon the Prophet said, " ... and I have left with you <u>one</u> thing; if you hold on to it firmly, you will never stray, i.e. God's Scripture. <b>You will be asked about me. So what will you say?</b>" They said, "We will vouchsafe that you have truthfully and completely delivered the message and brought the remainder." (Muslim) (Emphasis added)</span> </li></ul> <p> (b) <span style="font-size:-1;">Jabir ibn Abdullah reported that the Prophet said in his farewell sermon during his final pilgrimage, "And I have left among you <u>one</u> thing; if you hold on to it firmly, you will never stray – God's Scripture <b>and whatever you have gained from questioning me (hadith) </b>(Muslim) (Emphasis added)</span> </p><p> Surely Jabir ibn Abdullah could have narrated only one of the above versions. Version (b) with its extra wording is an obvious addition to the original. </p><p> The second (or actually the third) record of this same event is attributed to Anas ibn Malik (a companion) who concedes that it is only a weak hadith. It says: </p><p> <span style="font-size:-1;">I have left you <b>two</b> things, so long as you hold tightly to them both, you will never stray – Allah's Holy Quran and the Sunnah of His Messenger</span> (<u>Muwatta</u>) (Emphasis added) </p><p> It is interesting to note that this hadith is classified as a `weak' hadith by the hadith writers themselves. To further highlight this incongruity, Ibn Ishaq, another early chronicler, reports, </p><p> <span style="font-size:-1;">Al-Zuhri informed me from Anas ibn Malik: "While Abu Bakr was receiving allegiance from the followers the day after the Prophet had died, Omar stood up and spoke to the people, `O People! God has left you His Scripture, with which He guided His Messenger.' "</span> </p><p> It is quite evident that the Prophet instructed us to hold on to the Quran only. This is consonant with the later testimony and conduct of the Caliphs Abu Bakr and Omar regarding the hadith. The allegation that the Prophet also made reference to the hadith in his Farewell Sermon can only be a falsification of the truth. This falsification might likely have crept in after the death of Omar, at the earliest, because we are aware that Caliph Omar ibn Khattab was a strict man and a stickler for correct behavior. </p><p> However, it is the Quran itself that gives us the final say regarding the hadith. In Chapter II we have referred to the usage of the words `hadith' and `sunna' in the Quran. We have seen that not even in one of these references in the Quran is there any indication for the existence of the prophetic hadith or tradition. The word `hadith' in all its forms is used thirty-six times in the Quran, eleven of which refer to the Quran, while none refers to what has later been termed the hadith or sunna. When we ponder on those verses containing the word `hadith' in the Quran, we shall notice a subtle criticism of the so-called hadith: </p><ul> <li> <i>These are God's revelations that we recite for you with the truth. In which <b>hadith</b> besides the revelations of God, do they believe?</i> <p> <i>God sent down the best <b>hadith</b>, a scripture that is consistent, repeating.</i> </p><p> <i>It is a revelation from the Lord of the Universe. Are you then evading this <b>hadith</b>?</i> </p></li></ul> <p> The first verse quoted above clearly forbids us from accepting anything other than the Quran as a source of guidance and criterion for measuring things religious. The second makes reference to the Quran as being the best hadith. The third chides us for resorting to sources that wish to replace the Quran. </p><p> To further clarify any doubts that we might have about the supremacy of the Quran compared to the distorted and fabricated recordings of the hadith, God uses an ingenious technique to impress upon us that the Quran and only the Quran is our source of guidance. This must be part of God's promise to permanently protect His teachings, i.e. the Quran. We refer in particular to verse 31:6 of the Quran: </p><ul> <li> <i>Some people uphold vain <b>hadith</b> in order to divert others from the path of God without knowledge, and to create a mockery out of it. These have deserved humiliating retribution.</i> </li></ul> <p> In verse 39:23 God refers to the Quran as <i>ahsan'al- hadith</i> or `the best hadith'. In 31:6 He refers to the fabricators of false teachings as upholding `vain hadith' <i>(lahw'al-hadith)</i> to divert the people from the path of God. These people, needless to say, are to be condemned. Therefore, God uses the word `hadith' in two contradictory contexts to impress upon us the basic difference between His teachings and the teachings of those who deny Him. </p><p> It is clear now that most of the hadith attributed to the Prophet are, in fact, nothing but vain talk <i>(lahw'al-hadith)</i> which only serve to "divert others from the path of God without knowledge." </p><p> <b>Weaknesses in the Methodology of</b> </p><p> <b>Chain-Reporters or `Isnad'</b> </p><p> The hadith writers are fond of saying that the collection and collating of the hadith was undertaken with much care and accuracy, especially by Bukhari and Muslim – two of the hadith writers held in the highest regard by their own followers. Bukhari and Muslim are supposed to have used strict and meticulous techniques to criticize and evaluate the sources of their hadith prior to writing them down. </p><p> The hadith writers founded a whole new branch of learning called <i>Ilm al-Jarh wa al-Ta'dil</i> (the science of accepting and rejecting narrations) whereby the narrators are examined for their honesty and integrity. Although we must appreciate and praise them for the labor they had put into the task, we cannot turn a blind eye to the basic weakness of their methodology. </p><p> We note that the majority of the hadith only appeared during the time of the <i>tabi`in,</i> i.e. successors to the Companions, and the time of the <i>tabi` tabi`in</i> (successors to the successors of the Companions). Who were the <i>tabi`in</i> and the <i>tabi` tabi`in</i>? The <i>tabi`in</i> were the generations that succeeded the Companions of the Prophet. This is two and a half to four generations or 70 to 120 years thereabouts after the Prophet. The <i>tabi` tabi`in</i> were those people who succeeded the aforementioned group, that is, four and a half to six generations or around 130 to 190 years after the Prophet. That means the majority of the hadith arose around a hundred to two hundred years after the Prophet. </p><p> However accurate the methodology of the <i>isnad</i>, the scholars first started talking about it and started writing it down only about 150 - 200 years after the deaths of the very last <i>tabi`i tabi`in</i>. This means that when the research to establish the <i>isnad</i> got started, none of the Companions, the succeeding generation or the generation coming after them were available to provide any kind of guidance, confirmation or rebuttal. Therefore, the authenticity of the statements cannot be vouched for at all. </p><p> It is not our intention to say that Bukhari, Muslim and others were fabricators. However, even students of elementary psychology or communication will testify that a simple message of, say, 15 words will get distorted after passing through only about five messengers. (Our readers are welcome to try out this experiment). Keep in mind that the hadith contains thousands of detailed and complex narrations — everything from ablution to jurisprudence. These narrations passed through hundreds of narrators who were spread out over thousands of miles of desert, and spanned over two to three hundred years of history. All this at a time when news traveled at the speed of a camel gait, recorded on pieces of leather or bone or scrolls in a land that had neither paper nor the abundance of scribes to write anything down! </p><p> Even today in this modern day and age of the twentieth century, there have been major historical events, which although well documented, still elicit much controversy. We cite, for example, the assassination of President John F. Kennedy — an event that is surrounded by much mystery. We also have the controversy surrounding the exact causes of the First World War. In our own country, there is much debate as to the true story behind Mahsuri and Hang Tuah. In every family there are always conflicting stories or versions of stories to explain certain events that happen within families. </p><p> Therefore, it is not likely that the various hadith writers could have been accurate, however much they wanted to, in checking the authenticity of the hadith which they wrote down. A camel journey from Mecca to Damascus might take a month or two. In fact, any journey by camel between the major populated areas of the Arabian deserts took much time. It makes it highly unlikely that the hadith writers checked out all the thousands of details personally. Otherwise, they must have spent a large part of their lives sitting on the backs of very fast-moving camels. History has recorded who these hadith writers were, where they lived and how much travelling they undertook. As for the camels, a camel's gait remains much the same then as it is now. </p><p> It stands to reason that the hadith writers depended on much story-telling to fill in the blanks. Many `authentic' narrators whom the hadith writers allude to in their chains of <i>isnad</i> were wholly fabricated names. To overcome this type of logical criticism, the hadith writers came up with an ingenious device to actually pull the wool over our eyes. They came up with the concept of <i>ta`dil</i> of the Companions. This concept states that the Companions of the Prophet are wholly protected from committing any error whenever they recall or narrate the sayings of the Prophet! </p><p> Although this concept is preposterous and defies all logic, we must note that Muslims were not the first to make such blatant claims. In fact, the hadith writers have taken a page from the Christian books. Although Jesus did not write anything down, the disciples and followers wrote down the various books of the Bible. To lend credence to their work, these Bible writers were also deemed to have been "inspired" and without fault whenever they undertook to record `the Word of God'. In fact, there are even parts of the Bible that appeared to one of the Bible writers in a dream while he was asleep! </p><p> Let us examine two examples of <i>isnad</i> for hadith compiled by the famous Bukhari. </p><p> <b>Prophet Muhammad</b> <b>Prophet Muhammad</b> </p><p> 1. Omar ibn Khattab 1. Aisha </p><p> 2. Al Qanmah ibn Waqqas al-Laithi 2. Urwah ibn Al-Zubayr </p><p> 3. Ibni Ibrahim at Taimi 3. Ibni Shihab </p><p> 4. Yahya ibn Said al Ansari 4. Uqail </p><p> 5. Sufyan 5. Al-Baith </p><p> 6. Abdullah ibn Az Zubair 6. Yahya ibn Bukhair </p><p> <b>Bukhari</b> <b>Bukhari</b> </p><p> As we have mentioned earlier, these <i>isnad</i> were recorded at least 150 years after the last <i>tabi` tabi`in</i> had died. Therefore, what real proofs are there to show that Omar ibn Khattab or Aisha were the real sources of this particular <i>isnad</i> ? The proofs simply do not exist. The only things made available to us are strongly-held opinions and neat concepts like the <i>ta`dil</i> of the Companions. </p><p> But what does God Almighty have to say about all these? We quote: </p><ul> <li> <i>Additionally we have appointed for every prophet enemies from among the human devils and the jinn devils, who invent and narrate to each other fancy words in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their inventions. This is God's will so that the minds of those who do not really believe in the Hereafter may listen thereto, and accept it, and to have them commit what they are supposed to commit. Shall I seek other than God as a source of law, when He revealed to you this book fully detailed? Even those who received previous scripture recognize that it came down from your Lord, truthfully. Therefore, you shall not harbor any doubt. The word of your Lord is complete, in truth and justice. Nothing shall abrogate His Words. He is the Hearer, the Knower. <b>If you obey the majority of people on earth, they will divert you from the path of God. They only follow conjecture, and they only guess.</b></i> </li></ul> <p> <i><b>The majority follows only conjecture, and conjecture is no substitute for the truth.</b> God is fully aware of everything they do. But the Quran can never be invented by anything other than God. It confirms all previous scripture, and consummates them. There is absolutely no doubt that it comes from the Lord of the Universe.</i> </p><p> In the verses above, God warns us that many `religious' books written by men are merely guesswork and conjecture. Can anyone deny that the hadith books are also religious books written by mere mortals? </p><p> But the hadith writers are still insistent. According to some, at least Bukhari's hadith is infallible. Why? Because Bukhari is reported to have sifted through more than 600,000 hadiths and had picked only 7,275 to be included in his `authentic' collection. This fact is put forward to impress upon the reader that Bukhari was meticulous and thorough in his life's work. Bukhari merely took 1.25% of all the hadiths he came across as authentic. But a simple calculation will show that these figures are preposterous and impossible to be achieved by Bukhari or any other human being. </p><p> If, on the average, a hadith consists of three simple sentences (in truth many hadiths run into paragraphs), then Bukhari would have had to collect, read, investigate, evaluate and record over 1.8 million sentences over a period of 40 years. This is the equivalent of researching (which include the long camel journeys to and fro across the desert) and attesting to the authenticity of over 300 books, each equivalent to the thickness and complexity of a Quran, over a period of 40 years! Compare this to the 6346 verses only of the one Quran which God in His all encompassing mercy gave to the Prophet over a period of 23 years! </p><p> According to another source, Ibn Hanbal reported that there were over 7 million `authentic' hadiths. If this were true, then working for 23 years at a pace of 18 hours a day, seven days a week, the Prophet would have had to produce one hadith every 77 seconds! There would definitely have been no time left at all for the Prophet to have done anything like living his life and carrying out his mission as a Prophet! </p><p> It is evident that to rely on the <i>isnad</i> alone to vouch for the hadith is wholly unacceptable. It would be more correct to evaluate a hadith based on its content and logic of the content. Any hadith whose <i>isnad</i> is satisfactory (to the hadith writers) but whose content does not satisfy logic must be rejected as unacceptable. If we use this simple method, we will most probably discover that the majority of the hadith in the six collections cannot be accepted anymore. </p><p> The weakness of the hadith can be analyzed from three aspects. Firstly, its contradiction with the Quran. Such hadith is automatically rejected. Secondly, its contradiction with history, scientific facts or common sense. Such hadith must also be rejected. Thirdly, its self-contradiction. With such hadith, it is possible that one of them may be true and acceptable. </p><p> <b>The Coherence Theory of the Hadith</b> </p><p> Again in anticipation of criticism, the hadith writers came up with other neat tricks to safeguard their position. Imam Shafi`i postulated the theory of the coherence of the hadith. By this fantastic theory, Shafi`i held that the hadith could never contradict the Quran, or another hadith. If any contradictions were found to exist, these were merely outward appearances but not real contradictions. These rather simple tricks of word-play were set up to cover the obvious discrepancies and contradictions that exist in the hadith. But whether this theory can really save the hadith is another matter. We will see that this theory only condemns the hadith further. </p><p> To prove his point that the hadith can never contradict the Quran or itself, Shafi`i provides the following convoluted explanation. He takes the Prophet not only as a Divine messenger but as a Divine spokesman whose every word and action is divinely inspired. The Prophet must be obeyed absolutely in every single way because it is only the Prophet who has the necessary knowledge to explain those matters that are discussed in rather general terms in the Quran. In this way, there can be no conflict between the sunna and the Quran. Contradictions may sometimes be seen between one sunna and another due to certain peculiar circumstances which gave rise to such sunna, or due to incomplete reporting of the sunna, but in reality the contradictions do not exist. Note the following dialogue between Shafi`i and a questioner where this confusing and contradicting theory is explained:</p><ul> <li> <span style="font-size:-1;">He (i.e. the questioner) asked: Would it be possible for the sunna to contradict the Book [of God]?</span> <p> <span style="font-size:-1;">[Shafi`i] replied: Impossible! For God, glorified be His praise, imposed on men the obligation [of obedience to the law] through two avenues – the origin of both is in His Book – His Book and the sunna: [The latter is binding by virtue of] the duty of obedience laid down in the Book that it should be followed. So it was not permissible for the Apostle to allow the sunna to be abrogated [by the Book], without the Apostle himself] providing another sunna to abrogate it. The abrogating sunna is known because it is the later one, while most of the abrogating [communications] of the Book can be known only by [indications provided in] the sunna of the Apostle.</span> </p></li></ul> <p> Shafi`i does not provide any hard evidence or good examples to prove this coherence theory. What he attempts to explain is what the hadith scholars allege to be the function of the sunna to explain and detail the general rules mentioned in the Quran. We have already discussed this in detail in Chapter II. However, let us discuss Shafi`i's handling of a clear-cut case, the punishment for adultery, where the hadith clearly contradicts the Quran. </p><p> On the subject of adultery, the Quran clearly lays down the punishment as follows: </p><ul> <li> <i>The adulteress and the adulterer, you shall whip each one of them one hundred lashes, and do not be swayed by pity from carrying out God's law, if you truly believe in God and the Last Day. And let a group of believers witness their punishment.</i> </li></ul> <p> On the other hand, the hadith holds the following: </p><ul> <li> <span style="font-size:-1;">Omar reported that God had sent His messenger Muhammad and revealed the Scripture to him. Among the verses revealed by Almighty God is the commandment to stone (the adulterers) until death. The Prophet stoned (the adulterers) until death and likewise we also stoned (the adulterers) until death. Stoning until death in the Scripture is truly prescribed for husbands and wives who commit adultery, if they are found guilty, or become pregnant, or confess their sins.</span> </li></ul> <p> Shafi`i explains this contradiction as follows: </p><ul> <li> <span style="font-size:-1;">The sunna of the Apostle specified that the penalty of scourging with a hundred stripes for [fornication on the part of the] free unmarried couple was confirmed, but that it was abrogated concerning the married; and that the penalty of stoning for [adultery on the part of the] free married couple was confirmed.</span> </li></ul> <p> This is an extremely interesting interpretation. Not only does the sunna punishment clearly contradict the punishment in the Quran, but it is also given the power to confirm or overrule the Quran! But surprisingly, in other places, Shafi`i does not allow the sunna to contradict the Quran or vice versa. He only allows the Quran to abrogate the Quran and the sunna to abrogate the sunna. It is obvious that the coherence theory of the hadith is confusing and unacceptable. </p><p> The greatest weakness of the hadith is its contradiction with the Word of God, i.e. the Quran. We quote here just a few of the samples: </p><p> 1. <u>The Rise of Imam Mahdi towards the Last Days</u> </p><p> The hadith about the coming of the Mahdi to save mankind from the tribulations of the <i>Dajjal</i> or Anti-Christ towards the end of the world is not consistent with the teachings of the Quran. God commands us to strive in God's cause and to command good and to forbid evil every second of our lives. These hadith instead advocate a passive response and surrender to `fate' and await the Mahdi's arrival to save us. </p><p> The belief in the Mahdi arose from the Jewish belief in the coming of a savior. Actually this savior, as foretold in their scripture, was Prophet Muhammad whom they rejected when he arose among the Arabs. It is also consonant with the Christian belief about the Second Coming of Christ. The Shi`ites, when they lost political power to the Umayyads, similarly created their own myth about the return of the 12th Imam. He was believed to have disappeared, and will return towards the Last Days as the Mahdi who would rule the world with justice. </p><p> 2. <u>The Miracles of Prophet Muhammad</u> </p><p> There are quite a few hadiths that quote many miracles performed by the Prophet. The Quran tells us clearly that the Prophet did not perform any miracles. The only miracle given to the Prophet was the Quran itself, as witness the verse:</p><ul> <li> <i>"They said, `How come no miracles were sent to him from his Lord?' Say, `Miracles come only from God, and I am no more than a warner'. Is it not enough of a miracle that we sent down to you this scripture, which is being recited to them? Indeed, it is a mercy and a message for those who believe."</i> </li></ul> <p> 3. <u>The Prophet's Intercession</u> </p><p> Many other hadiths give the power of intercession to the Prophet. But there are many verses of the Quran that clearly testify that no one can intercede on anyone's behalf. Verse 2:254 states: </p><ul> <li> <i>"O you who believe, you shall give to charity from our provisions to you, before a day comes wherein there will be no trade, no favoritism and no intercession. It is the disbelievers who choose wickedness."</i> </li></ul> <p> No intercession is allowed. Even if it is allowed, it can only be with God's permission, i.e. in accordance with God's will only. In this case, intercession cannot be limited just to Prophet Muhammad; it can be from anyone whom God allows. To insist that only Prophet Muhammad can intercede is to discriminate among God's prophets, as well as to restrict God's omnipotence in making decisions. </p><p> 4. <u>Punishment for Apostasy</u> </p><p> The hadith prescribes the death penalty for apostasy. "If anyone leaves his religion, then kill him." (Bukhari and Abu Daud) The Quran, on the other hand, makes no provision for the killing of apostates. Verse 5:54 states: </p><ul> <li> <i>"O you who believe, if any of you reverts from his religion, then God will bring people whom He loves as they love Him, and humble themselves towards the believers, while being stern towards the disbelievers; and strive in the cause of God; and never worry about any blamer who might blame them. Such is God's grace that He bestows upon whomever He wills. God is bounteous, omniscient."</i> </li></ul> <p> Verse 2:256 affirms complete freedom of religious belief: </p><ul> <li> <i>"There shall be no compulsion in religion ..."</i> </li></ul> <p> On the contrary, the Quran informs us that the leaders of misbelief practiced murder or stoning to death of those who believed in God, as witness this verse: <i>".... If they find out about you, they would stone you, or force you back into their religion..." </i>This refers to the story of the monotheistic youths, the seven sleepers of Ephesus, who took refuge in a cave from the persecution of Christians who had deviated from the monotheistic teachings of Christ around the time of the promulgation of the Nicene Creed in 325 AD. In this respect, it is most interesting to note that the Old Testament punishment for apostasy is also death. </p><p> 5. <u>Reward of Paradise by Just Uttering the Attestation of Faith</u> </p><p> <u>Before Death</u> </p><p> A number of hadith promise Paradise to anyone who utters the <i>kalimah shahada</i> or attestation of faith before death. This hadith seeks to annul all of God's teachings that only sound faith and good works will get one to Heaven. Just by mentioning a few words is not going to cause one to gain an entry into Heaven, just as forgetting or not mentioning these words does not mean that Heaven is forbidden. Death can sometimes approach us suddenly without any warning. The example of the drowning Pharaoh uttering the <i>shahada</i> and rejected by God from His Paradise in the Quran shows that faith must be nurtured by good works before it can take root in any individual. This hadith is self-abrogating. </p><p> 6. <u>Encouraging Passivity</u> </p><p> We have already quoted several hadiths that advocate passivity and withdrawal from active participation in society. This is clearly in contradiction not only with the Quran but with the whole purpose of Islam. Surely if the Prophet had chosen to be passive, none of us would be Muslims today!</p><p> 7. <u>Punishment for Adultery</u> </p><p> We have already discussed this. </p><p> 8. <u>The Command to Pray</u> </p><p> We have already dealt with this subject in detail. </p><p> 9. <u>The Prophet's Prophecies</u> </p><p> Many hadiths tell us about the Prophet's own prophecies regarding the future. This contradicts the Quran's assertion that the Prophet does not know the future. Verse 7:188 states: </p><ul> <li> <i>"Say (O Muhammad), `I possess no power to either benefit or harm myself. Only what God wills takes place. Had I known the future, I would have increased my wealth, and no harm would have afflicted me. I am no more than a warner and preacher for those who believe.' "</i> </li></ul> <p> Verses 72:25-27 inform us thus: </p><ul> <li> <i>"Say, `I have no idea how soon or how far is that which is promised to you. Only God is the knower of the future; He lets no one else acquire such knowledge. Only the messengers that He chooses may be given certain information concerning the past or the future.'"</i> </li></ul> <p> 10. <u>Fatalism</u> </p><p> The sixth pillar of faith, drawn from the hadith, teaches fatalism among Muslims. This must be one of the chief causes of Muslim decline in the last thousand years. This hadith is annulled by the Quran in two verses, which states: </p><ul> <li> <i>"Anyone who disbelieves in God, His angels, His scriptures, His messengers and the Last Day has indeed strayed far away."</i> </li></ul> <p> <i>"Wherever you may be, death will catch up with you, even if you are in formidable castles. When something good happens to them, they say, `This is from God,' and when something bad happens to them, they say, `This is because of you.' Say, `All things come from God.' What is wrong with these people that they can hardly understand any preaching? Whatever good that happens to you is from God. Whatever bad that happens to you is a consequence of your own work..."</i></p><p> <b>Self-Contradiction of Hadith</b> </p><p> As we have said, the hadith reflects the views and opinions of various factions and groups, many with vested interests, existing in society then. It is to be expected, therefore, that many of them contradict one another. We list a few here: </p><p> 1. <u>Hadith on the Recording of Hadith</u> </p><p> There exist `authentic' hadiths which forbid as well as allow the writing down of hadith besides the Quran. One that forbids the writing down of hadith reads as follows: "Abi Said al Khudri reported that the Prophet said, `Do not write down anything from me except the Quran. Whoever writes anything other than the Quran must erase it.' " (Bukhari and Ibn Hanbal). An opposite hadith is the following: "Abdullah ibn Amr reported that the Prophet said, `Deliver from me even one sentence ... Whoever betrays me intentionally let him prepare to burn in Hell.'" (Bukhari) </p><p> M. Hamidullah claims that the prohibition was made due to certain circumstances, but that it was later revoked. This is a very weak argument, as we have indicated earlier. </p><p> 2. <u>The Farewell Sermon</u> </p><p> We have already discussed this. </p><p> 3. <u>Punishment for Adultery</u> </p><p> We have shown earlier how the hadith on this matter contradicts the Quran. The earlier hadith that we quoted wrongfully sets down the death penalty (by stoning) for adultery. Compare that with the following hadith: </p><ul> <li> <span style="font-size:-1;">"Jabir ibn Abdullah reported that the Messenger of God said, `You have rights over your wives, such that they should not bed with anyone else. If they transgress in this matter, you may beat them without causing any injury.' " (Bukhari and Muslim).</span></li></ul> <p> It should be noted that this hadith makes adultery a light matter. It should also be noted that stoning to death for adultery was a punishment stipulated in the Old Testament.</p><p> 4. <u>Striving in the Cause of God</u> </p><p> While some hadith advocate passivity, there are others that call for striving in the way of God. </p><p> 5. <u>The Status of the Prophets</u> </p><p> There are some hadith which correctly obey the Quran and forbid discriminating between the Prophets. Yet there are hadith which seek to glorify the Prophet Muhammad over other prophets. </p><p> 6. <u>On the Quran</u> </p><p> Some hadith explicitly require us to refer to the hadith besides the Quran. But once again, there are other hadiths which warn us of going astray if we were to seek guidance from other than the Quran. </p><p> There are many more hadiths that contradict one another. We have quoted just a few for our readers. Surely if we delve deeper into this area of hadith research, we can discover even more contradictions. Perhaps this book will serve to stimulate further thought in this area. </p><p> <b>Hadith Contradicting Science, History and Logic</b> </p><p> Finally, we must test the hadith for their congruence with scientific facts, historical facts and simple common sense. God tells us in the Quran that His signs are manifest in the physical universe that surrounds us. Verses 10:5-6 inform us: </p><ul> <li> <i>"God is the One Who made the sun luminescent, and the moon a light, and He designed its phases to provide you with a timing device. God did not create all this in vain. He explains the revelations for people who know. The alternation of the night and day, and of the things that God created in the heavens and the earth, provide signs for the righteous."</i> </li></ul> <p> Therefore, the physical world is full of God's signs. The natural laws of physics, biology, chemistry and everything else are merely a manifestation of the system put into Nature by God Almighty. Whenever our scientists `invent' something new, it is not an invention, instead it is merely uncovering or coming to grips with a system that has already been put there. Therefore, scientific observation and scientific knowledge can only confirm what God has placed in Nature, the Unwritten Book of God. This is what the Quran, the Written Book of God, already tells us. Established scientific facts are, therefore, in complete consonance with the Quran. Any fact that cannot be scientifically established cannot be consonant with the Quran. </p><p> The same is true for recorded history. Anything that really happened in history can never contradict the Quran. Therefore, if any `historical fact' contradicts any Quranic teachings, that `fact' cannot be true. It must have been fabricated. The same applies also for simple logic and common sense. Logic and common sense can never contradict the Quran. </p><p> In these respects, the hadith again fails miserably. An eminent French physician and member of the French Academy of Sciences, Dr. Maurice Bucaille, a Muslim who has made a deep study of the contents of the Quran and the hadith, has stated: </p><ul> <li> <span style="font-size:-1;">"The difference is in fact quite staggering between the accuracy of the data contained in the Quran, when compared with modern scientific knowledge, and the highly questionable character of certain statements in the hadith on subjects whose tenor is essentially scientific... In view of the fact that only a limited number of hadith may be considered to express the Prophet's thought with certainty, the others must contain the thoughts of men of his times, in particular with regard to the subjects referred to here. When these dubious or inauthentic hadith are compared to the text of the Quran, we can measure the extent to which they differ. This comparison highlights ... the striking difference between the writings of this period, which are riddled with scientifically inaccurate statements, and the Quran, the Book of Written Revelation, that is free from errors of this kind."</span> </li></ul> <p> </p> <p> We can provide numerous examples of the hadith contradicting scientific facts, historical facts and simple logic. Some of them are as follows: </p><p> 1. <u>The Movement of the Sun</u> </p><p> A hadith records the following, </p><ul> <li> <span style="font-size:-1;">"Abu Zarr reported that the Messenger of God said that when the sun wishes to set, it travels until it prostrates itself below the Divine Throne. It requests for permission and is granted. It prostrates but its supplication is not accepted and it will request for permission but is not granted. It will then be commanded to return to whence it came. So it will rise at the place where it sets ..." (Bukhari and Muslim)</span> </li></ul> <p> Apart from the fact of its contradiction with what we know from science, the reader should note what the Quran says on this matter. Verses 36:38-40 inform us: </p><ul> <li> "<i>The sun runs in a specific orbit. Such is the design of the Almighty, the Omniscient. And we designed the moon to appear in stages until it reverts to a thin curve. The sun never catches up with the moon, nor does the night prematurely overtake the day. Each floats in its own orbit."</i> </li></ul> <p> Not only is the hadith above ignorant of the Quran, but it also places the earth in the center with the sun orbiting around it, when the truth is much to the contrary. </p><p> 2. <u>The Command to Pray</u> </p><p> We have seen that the Divine command to pray, as with other religious rituals, was first given to Prophet Abraham and his followers, and this ritual prayer was handed down from generation to generation until Prophet Muhammad. This is testified both by the Quran and by history. </p><p> 3. <u>Discrimination Against Women</u> </p><p> A hadith quotes Abu Sayeed al Khudri as reporting that a woman came to the Prophet and complained that her husband had forced her to break her fast in order to have sexual intercourse with him. To this the Prophet is alleged to have replied, "A woman cannot fast without her husband's permission." (Abu Daud and Ibn Majah) </p><p> This hadith tries very hard to cast a terrible slur on the Prophet's good name. Such an attribute is clearly against the chivalrous and good-natured character of the Prophet. Moreover, it is also contrary to the Quranic teachings concerning the method of fasting and how to interact with our wives and other human beings around us. </p><p> 4. <u>Discouraging Sport</u> </p><p> A hadith quotes Oqabah ibn A'mer as reporting that the Prophet allegedly said, "All types of sport is forbidden for men except archery, horse riding and playing with their wives." (Tirmidhi, Ibn Maja and Abu Daud). </p><p> 5. <u>Anti-Reason</u> </p><p> While God insists that we use our minds to think, some hadith falsely allege that humans can never think. "Jundub reported that the Messenger of God said, `Whoever interprets the Quran using his own intellect, even if the interpretation is correct, he is committing a grievous sin.' " (Tirmidhi and Abu Daud) </p><p> <b>Conclusion</b> </p><p> As the Quran says so very precisely and accurately, many of the hadith contained in the six `authentic' books of hadith are nothing but "vain talk in order to divert others from the path of God without knowledge, and to create a mockery of it." </p><p> The hadith/sunna, therefore, can never be referred to as an infallible source of guidance, as the Quran is. This is not to say that we have to burn all the hadith books. They are useful social and historical records, reflecting people and events of their times. However, we cannot agree with the anxiety of the late Pakistani scholar, Professor Fazlur Rahman, who said that if we were to neglect the hadith, then the historical basis for the existence of the Quranic teachings would be destroyed. This argument has often been repeated and stressed by the hadith party on behalf of the hadith, but it really has no basis. The historical proofs for the Quran and for Prophet Muhammad who brought it to mankind is the Quran itself, the existence of the Muslim community throughout history and the existence of many historical records. The Quran, without the hadith, is not in the least affected. So is Prophet Muhammad. On the contrary, the Prophet will emerge in a much better light without the fabrications of many so-called hadith/sunna that had been attributed to him. </p><p> As historical records, the hadith is useful. However, as historical records go, they cannot be fully accepted as true until they are criticized and evaluated by scientific, historical and divine, i.e. Quranic, criticism. </p><hr width="100%"> <center> <span style="color:#ff0000;"> <b>CHAPTER V</b> </span> </center> <center> <span style="color:#ff0000;"> <b>CONCLUSION:</b> </span> </center> <center> <span style="color:#ff0000;"> <b>RETURN TO PROPHET MUHAMMAD'S</b> </span> </center> <center> <span style="color:#ff0000;"> <b>ORIGINAL TEACHING — THE QURAN</b> </span> </center> <ul> <li> <i>You shall obey God and obey the Messenger and beware. If you turn away, then you should know that <b>the sole function of our messenger is to deliver the message.</b></i> <p><i>(Quran, 5:92)</i> </p> <p> <i>Say, "O people, I am God's messenger to all of you. To Him belongs the kingdom of the heavens and the earth. There is no God except He. He grants life and death." Therefore, you shall believe in God and His messenger, the gentile prophet, who believes in God and <b>His Words</b> and follow him, that you may be guided.</i> <i>(Quran, 7:158)</i> </p></li></ul> <p> When Prophet Muhammad died, he left with us only the Quran and nothing but the Quran as a guidance for Muslims and indeed for all mankind. This has been shown by solid historical evidence. Moreover, the Quran pronounced this fact as well when God stated several times that the function of the messenger was only to deliver the message. Verse 92 of Sura 5 that we quote above is one of them. We also quote Verse 158 of Sura 7 which states that Prophet Muhammad himself believes in the divine words, i.e. the Quran.</p><p> Nevertheless, the previous chapters have shown how Muslim society between 200-250 years after the death of the Prophet, through their religious scholars (particularly Shafi`i) built a new doctrine to the effect that the Prophet has left them the Quran <b>and</b> the hadith and that they must hold on to both.</p><p> Notwithstanding the conflicting versions of hadith that say otherwise, historical facts also prove beyond any shadow of doubt that there were no hadith collections existing at the time of the Prophet's death. History also proves that the early caliphs prevented the dissemination or recording of hadith. <u>Al-Muwatta'</u> of Malik ibn Anas (d. 975) may be said to be the first hadith collection, although, properly speaking, it was a law-book rather than a hadith collection. We know that the official collections were made only after Shafi`i pronounced the hadith to be also divine and a source of law on par with the Quran.</p><p> Whether to go back and refer to the Quran alone to solve our many pressing problems today, or to persist in our thousand-year old error of clinging to the unauthorized hadith and heresies resulting out of it — this is the greatest dilemma facing the Muslims today. Are we brave enough to admit our mistake, retrace our steps and make amends? Or, shall we continue arrogantly to cling to and defend traditions that we have inherited from our forefathers? To let ourselves drift aimlessly in confusion, backwardness, degradation and disunity that have plagued us all these thousand years? To be divided not only among ourselves, but, more importantly, divided within our own individual selves about what is right and what is wrong, what is "religious" and what is "secular," who is an "alim" and who is not and the thousand other conflicting teachings fed to us by the hadith? What a tremendous achievement indeed for the hadith!</p><p> So what are we to do now? Is there any way out? Is there no "Second Comings" for us, for mankind? But there is. Everything that we need, the primordial element, lies in the Quran, latent and merely waiting for us to reach out to it again. The clearest spring with its purest fount of knowledge still runs straight and true in the Quran, just as it has from the day it was first revealed by God Almighty in His All-Encompassing Mercy for all mankind. </p><p> As we contemplate the fate of the Muslims and agonize over traditions that many of us have come to love and fear to reject, let us be reminded by these verses: </p><ul> <li> <i>"When they are told, `Follow God's commandments only,' they say, `We follow what we found our parents doing.' What if their parents lacked understanding and guidance? The example of such disbelievers is that of a parrot; they repeat what they heard without understanding. Deaf, dumb and blind, they fail to understand."</i> </li></ul> <p> So, we shall not be deaf, dumb and blind anymore. We shall not be like parrots and repeat what others tell us without first questioning and understanding things. The answer to our dilemma, therefore, lies in our going to the Quran for guidance. </p><ul> <li> <i>"Why do they not study the Quran carefully? If it were from other than God, they would have found many contradictions therein."</i> </li></ul> <p> Such is the challenge written in the Quran. We are challenged to find even one contradiction within it. Does any other book, revealed or not, have any such statement? Does the hadith allow us to question itself, or does one become a heretic to do so? Is the hadith beyond reproach – perhaps it occupies a plane higher than the above verse? </p><p> <b>The True Position of the Hadith/Sunna</b> </p><p> As we have explained, our rejection of the hadith/sunna as an infallible source of guidance on par with the Quran in no way means our rejection of Prophet Muhammad. On the contrary, this rejection is precisely to clear the name of the Prophet from false teachings attributed to him against his will, in the same manner as the false teachings that Jesus is the Son of God has been attributed to Jesus by later Christians. Let us summarize our reasons for our rejection of the hadith/sunna as an infallible source of guidance as follows: </p><p> (1) The Quran is complete, perfect and detailed. It is the fundamental law and the basic guidance for mankind covering every aspect of life. Other books are merely expositions either for or against the grand ideas contained in the Quran. </p><p> (2) The sole mission of Prophet Muhammad was to deliver the divine message, the Quran. He was, of course, also an exemplary leader and teacher, but these roles were secondary. </p><p> (3) The hadith compiled by hadith scholars consist of reports of alleged sayings and actions of the Prophet and cannot be absolutely guaranteed as to their authenticity. Those hadith that conform to the Quran are acceptable, while those that conflict with it are automatically rejected. </p><p> (4) Religious duties of regular prayer, fasting, charities and the optional pilgrimage were not delivered by way of hadith, but were religious practices handed down through generations from the time of Prophet Abraham. </p><p> (5) Besides being prophet and messenger of God, Muhammad was also a leader of the Medina city-state and later the Arab nation-state. In that role, he implemented the divine imperatives in the context of 7th century Arabia. It is impossible that he would have done anything contrary to God's commands. </p><p> We have with us records of the Medina Charter, the various letters sent by the Prophet to other leaders and also the Prophet's treaties. If anything, these should be the real hadith. But strangely, none of these treaties, constitutions etc. are made binding on us or given much credence, even by the hadith writers themselves. However, it is only the Quran that is binding upon us all, for all time. The status of the Medina Charter, for example, is the status of a legal precedent. It is not binding on us because in it the Prophet applied Quranic principles of administration to seventh century Arab tribal society. Our modern nation-state can study it and learn whatever lessons we can from it. </p><p> But the hadith can still be read, just as we read other books: religious, philosophical, historical or any other kind. Whatever good teachings that can be found in them — and there are many — we can and should follow them. But those that are against historical facts, scientific facts, reason, or the Quran, are obviously unacceptable. This should be plain. </p><p> <b>A Recurring Weakness of Mankind</b> </p><p> History is a good teacher to mankind as it bears true testimony. So let us look at history. God sent Prophet Jesus to the children of Israel to bring them the Gospel and teach them to worship the One God. However, some three hundred years after his death, the religious leaders instituted a new doctrine not taught by him that he was the Son of God! Before that, God send Prophet Moses to the same children of Israel with His scripture, the Torah. But a few centuries after his death, their religious leaders set up another book, the Talmud, which they followed while ignoring the Torah. </p><p> Ironically, after knowing all these, the Muslims repeated the same mistakes. God sent Prophet Muhammad – the last prophet – to mankind with His final scripture, the grand Quran, to correct once and for all the deviations that had been made by the Jews and the Christians. But about 250 years after his death, our religious scholars set us the hadith to replace the Quran! Thus, history repeated itself! </p><p> Why did this happen? It does seem that this is mankind's perennial disease: the desire to associate God with gods. People set up idols thinking that these idols will bring them closer to God. But this is only an excuse. Actually, they set up these idols beside God because they want an illegal share in God's kingdom without having to work for it, and without having to answer for their crimes. Through these idols, they legalize their whims and fancies without paying the least regard to God's laws. This is what God has explained in the following verses: </p><p> <i>Additionally we have appointed for every prophet enemies from among the human devils and jinn devils, who invent and narrate to each other fancy words in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their inventions. This is God's will in order that the minds of those who do not really believe in the Hereafter may listen thereto, and accept it, and to have them commit what they are supposed to commit.</i> </p><p> <b>The Quran: The Final Solution to All Deviations</b> </p><p> Before Muhammad, it was not possible to preserve God's revelations to the various communities of mankind due to certain historical and intellectual circumstances of human society. With Muhammad, however, the true scientific age of mankind began. Thus, God commissioned Muhammad to deliver His final scripture, the Quran, not just to a specific national community but to all mankind. This scripture is not only complete, perfect and detailed, but also protected by God against human corruption. The aim of this scripture is to finally free mankind from all manner of shackles, burdens and wrong teachings as well as to lead mankind along the Path of Peace to the Light of God. </p><p> At the beginning, i.e. during a period of about three hundred years, the Muslim community adhered to the teachings of the Quran. They scaled the heights of civilization and progress so rapidly, surpassing the two superpowers of Byzantium and Persia then, that it astounded the world. They created the greatest material, intellectual and spiritual civilization at that time. The names of statesmen and administrators like caliphs Abu Bakr, Omar ibn Khattab, Uthman ibn Affan and Ali ibn Abi Talib and others, military geniuses like Khalid ibn Walid and Abul `As, brilliant scientist like Al-Biruni, Al-Khwarizmi and Al-Razi, world-class philosophers like Al-Kindi, Al-Farabi and Ibn Sina, and famous historians like Al-Tabari, Al-Baladhuri and Al-Masudi are names that make the first Muslim civilization justly famous. These are names enshrined in the history of world culture. It is this supreme achievement of the first Muslim civilization that made the famous British science historian, G. Sarton, remark: </p><ul> <li> <span style="font-size:-1;">"The main task of mankind was accomplished by Muslims. The greatest philosopher, Al-Farabi, was a Muslim, the greatest mathematicians, Abu Kamil and Ibrahim ibn Sinan, were Muslims, the greatest geographer and encyclopaedist, Al-Mas`udi, was a Muslim; the greatest historian, al-Tabari, was a Muslim."</span> </li></ul> <p> <b>Muslims Deviation</b> </p><p> The process of change in Muslim beliefs from the Quran to the hadith, or the Quran <b>and</b> hadith, with the hadith <b>actually</b> overshadowing the Quran, did not occur within a short period or smoothly. It took a period of about four to five centuries, beginning from the second and lasting in the sixth century of Islam. This was the period of the political infighting and the alignment of the various power-blocs among the inheritors of the Prophet's legacy. </p><p> Prior to the political and ideological conflicts, caused by nothing more than greed and pride, the Muslims had always settled their issues by referring to the Quranic teachings. Therefore, they had remained united and strong. Guided by the Quran, they did not discriminate between the weak and the powerful, the few and the many, and between factions and tribes. The Quran points out the truth and the right course of action for them to follow. </p><p> But the hadith allowed leeway for some groups to still <b>insist</b> on an independent course of action and attribute it to the Prophet and to God. Therefore, it was in their vested interests to tout the hadith as a source of theology and law. Beside helping the various factions to maintain a specific station, the hadith also introduces splits and diverse opinions that are always a necessary cost to giving up a unified belief and world-view. Soon after this came the factional fighting, the moral decay and the demise of the Muslim pre-eminence. That is why the Omniscient God, knowing that this would happen, in His incredible mercy to the Muslims and to mankind, put this warning in His Quran: </p><ul> <li> <i>The messenger will say, "My Lord, my people have deserted this Quran." We thus appointed for every prophet enemies from among the criminals. God suffices as guide and protector.</i> </li></ul> <p> We should note that God never said, and neither did the Prophet, that some day the people would desert the hadith. This is because the hadith is not the Word of God and neither is it the word of the Prophet. The hadith are merely conjectures and opinions of Bukhari, Muslim, Abu Daud, Tirmidhi, Ibn Majah, al-Nasa`i and others who took it upon themselves to record stories about the Prophet and then accord these stories the labels of `authentic,' `weak,' etc. Since the Prophet had explicitly forbidden the writing down of the hadith (as witnessed by the hadith itself), therefore the hadith contradicts the teachings of the Prophet by its very existence. </p><p> It is logical, therefore, that if our intention today is to honor and follow Prophet Muhammad, we must return to his original and true teachings, i.e. the Quran, and cleanse his name of all the heresies that have been falsely attached to him. We cannot avoid this responsibility, although some of us do not like it. The Prophet himself told us that his mission was to deliver the Quran, and he himself followed the Quran and nothing but the Quran. </p><p> The negative development that has occurred in Muslim society, as we have stated above, is due to the general human weakness of wanting to idolize human beings. In his history human beings have idolized prophets, saints, religious scholars and priests, leaders, material wealth, their own egos and, of course, lifeless idols. This mistake has been committed by all religious communities, not excepting the Muslims. The best way to avoid and overcome this weakness is to apply Islamic scientific criticism to all beliefs, theories, philosophies and man-made systems and towards all public figures, as we have explained in Chapter I. Only in this way can we separate truth from falsehood and make the truth uppermost and falsehood low. </p><p> Due to the regime of <i>taqlid</i> or blind imitation, imposed in the name of religion from about the 12th century until the end of the 19th century, the Muslims swallowed the teachings of the so-called `Four Great Imams', even the wholesale medieval theology and jurisprudence, <i>in toto</i>. There were many factors that gave rise to this blind imitation regime of that period and we cannot discuss them here. Nevertheless, it is important for us to realize that after nearly a hundred years since the reopening of the door if <i>ijtihad</i> or critical thinking by Muhammad Abduh's reform movement, this <i>taqlid</i> regime is still with us. </p><p> The confusion surrounding this talk is a clear evidence of the Muslims' servile and unquestioning adherence to traditional religious authorities. If the Muslims, particularly their leaders and intelligentsia, had held fast to God's command not to accept anything without verification, to listen to all views and follow the best, and to apply Islamic scientific criticism towards all important theological works as the intelligentsia of Europe had done, it is certain this <i>taqlid</i> regime would not have lasted for seven centuries. In my opinion, the re-evaluation of the whole Islamic heritage is one of the biggest tasks that has to be undertaken by the Muslim intelligentsia in the next thirty years. </p><p> <b>The Quran Promises Salvation to Mankind Again</b> </p><p> The Quran informs us that the monotheistic religion, named by God as `Islam' (meaning `peace' or `surrender'), is taught by all prophets of God. It begins from Adam, through Idris, Noah and Abraham (who was given the religious practices of prayer, fasting, charity and pilgrimage), and handed down to Moses, Jesus and ending with Prophet Muhammad, when the divine teachings to mankind were completed, perfected and forever protected in His final scripture, the Grand Quran. Although the religion is the same, the laws introduced by Muhammad are different from those brought by Jesus and Moses. This is due to the different social conditions. While at the times of Moses and Jesus, human society was tribal and still at a lower social evolution, with Muhammad it was entering a period of the international society and scientific-technological era. </p><p> For that reason, the most important feature of the new laws is the liberation of mankind from all forms of superstitions and wrong beliefs. This liberating feature of the law is stated thus in the Quran: </p><p> <i>...God said, "My retribution afflicts whomever I will, and My mercy encompasses all things. However, I shall designate it for those who work righteousness, give to charity and believe in Our revelations. Also for those who follow the messenger, the Gentile prophet, whom they find written in their Torah and Gospel. <b>He exhorts them to work righteousness and refrain from evil, and he permits for them the good things and prohibits the bad, and he unloads the burden of their covenant and remove the chains that bind them.</b> Thus, those who believe in him, honor him and follow the light that was sent down to him, they are the winners."</i></p><p> By this message, God freed the Prophet Muhammad and his followers from the restrictions and covenants of the past. With this type of freedom thrust upon them, together with the illuminating magnificence of the Quran to guide them, the Prophet and his followers went on, within a very short space of 300 years, to build a civilization that is yet unparalleled in terms of the rapidity of its advancement and in terms of the justice of its laws.</p><p> At a time when Europe was in the Dark Age, the Muslims founded an intellectual and material civilization that would serve as the model and source of knowledge for the rise of modern Europe later. But it would be a Europe that would inherit the mantle from the Muslims. The knowledge founded by the Muslims was the spark that would ignite Europe. Europe would develop further on this borrowed knowledge and build up a leadership in the intellectual arena that perhaps has not been surpassed till this day. The Muslims, on the other hand, settled into a complacency that would smother them until today and perhaps for some time to come. The Muslims have ignored the source of their greatness and instead have shackled themselves with superstitious and silly ideas. The teachings of the Quran have been almost completely put aside. Today, with the hadith in their hands, the Muslims are still groping in the dark. They can only exaggerate and fall back upon the memory of a great past that now escapes them.</p><p> <b>The Twin-Deviation of the Modern World</b></p><p> However, Europe has also faltered. After waking up with a vengeance from the suffocating strangulation of the Church, Kant's stirring exhortation to "Dare to know" helped to sever the Church from all `worldly' affairs. There began the distinction between the secular and the spiritual. Western civilization has therefore crippled itself. The complete severing of ties with God opened a Pandora's box of ideologies and humanism that has brought the West to the present relativistic ideologies and philosophies with nothing permanent or true to hold on to.</p><p> We can thus denigrate the West. But what about the Muslims? Between the turbans and the modern suits and even the post-modern Islamists, the common denominator is the empty rhetoric which, without any material and intellectual backing to it, these Muslims are perhaps in a worse-off situation than the West. At least, the West has some tangible benefits which it can call its own. Let us remind ourselves again of the old warning: <i>"The messenger will say, `My Lord, my people have deserted this Quran.' "</i> </p><p> Not only the Muslims, but the Christians, the Jews and everyone else have yet to live up to the lofty moral and intellectual position that God has assigned to them. The Prophet and the Quran were sent as a blessing and a guidance for all mankind. While the West has adorned itself with the material successes of its humanism, the Muslims have choked themselves with the alleged spirituality of the hadith and their `Muslim fundamentalism.' All of this is surely wrong. We all need to return to the Quran — now. Muslims especially need to read the Quran — just to read it in any language of their choice if a translation exists in that language. Nowadays, the Quran is available in most world languages. What is important is to make each of us communicate directly with the written words of God Himself. No matter how many books of hadith we read, it cannot compare with even one word of the Quran. Even if truly authentic, the hadith are only the words of a mortal human being. On the other hand, even one Word of the Quran is still the Word of God. </p><p> <b>Humanity Ultimately Headed Towards The Quran</b></p><ul> <li> <i>"This is the path of God, Who possesses everything in the heavens and the earth. To God all matters ultimately return."</i> </li></ul> <p> So goes Verse 53 of Sura 42 of the Quran. Therefore, in the end, all of our affairs must return to God. By returning to God we do not only mean the Last Day and the Day of Judgement. Even long before that, all our earthly affairs also have to be according to God's Will. </p><p> This is simply because it is God Who created us, Who designed the earth and the universe and on the basis of Whose laws we act out our lives in this world. Therefore, all our behavior, in order for it to reach a proper level of efficiency and to be of maximum benefit to us, must be according to how the Master-Designer wants us to behave. The detailed instructions on how to conduct ourselves are explicitly written down in the Quran. </p><p> In fact, a closer affinity towards God is manifesting itself in many branches of science and technology. Take the design of automobiles, for example. Design engineers are discovering that a particular, streamlined shape is best for the cars to have the least coefficient of resistance. This is why more and more cars nowadays are all beginning to look alike, with their similar curves and rounded edges. Wind resistance is due to air molecules, which in turn is a function of gravity that holds the air molecules down. It is God who programmed the force of gravity into the earth. </p><p> <i>Glorify the name of your Lord, the Most High. He created and perfected. He designed and guided. He produces the pasture. Then He turns it into light hay. We shall recite for you, so do not forget. Everything is in accordance with God's Will. He knows what is declared and what is hidden.</i> </p><p> The same also applies in the realms of philosophy, religion, the social sciences and the arts. There can only be one optimum form which will maximize the efficiency of all social behavior in human societies. Up till now, human beings have been struggling and are still struggling and groping in the dark to find a solution and achieve a stable form of conducting their lives. Till now, everything has failed us. As we mentioned earlier, secular humanism, encompassing everything from liberalism to Marxism, is collapsing. All the holding on to rather man-made religions (including the current practices of Christianity, Judaism and Islam) have all failed us. So what is going to replace this large gap in human society? </p><p> This twentieth century human anguish has been poignantly expressed by the Irish poet, William Butler Yeats: </p><p> <span style="font-size:-1;">Things fall apart; the centre cannot hold;</span> </p><p> <span style="font-size:-1;">Mere anarchy is loosed upon the world,</span> </p><p> <span style="font-size:-1;">The blood-dimmed tide is loosed, and everywhere</span> </p><p> <span style="font-size:-1;">The ceremony of innocence is drowned;</span> </p><p> <span style="font-size:-1;">The best lacks all conviction, while the worst</span> </p><p> <span style="font-size:-1;">Are full of passionate intensity.</span> </p><p> <span style="font-size:-1;">Surely some revelation is at hand;</span> </p><p> <span style="font-size:-1;">Surely the Second Coming is at hand.</span> </p><p> Surely the Second Coming is at hand! But the second coming is none other than the return of a Book, the Quran, the spirit of God in written form, the Scripture that was for a brief period with the Muslims and then was rejected for more than a thousand years. The necessary precursors for the establishment of the philosophy and the system of God are already being laid down. Despite the agnosticism and the atheism of logical positivism or dialectical materialism, there has always been a strong undercurrent of theism running through all of modern thinking. Man is always yearning for his real God. </p><p> In the last four to five decades this theistic stream of thought is gaining momentum. A professor of philosophy has written: </p><ul> <li> <span style="font-size:-1;">The philosophy of nature is thus part of the area of overlap between science and philosophy as species of knowledge. Modern science has progressed beyond the empirical attitude and tends to become philosophical. Meanwhile modern philosophy has more and more become allied to the sciences and our foremost philosophers are eminent scientific figures. This is no new situation in the history of thought .... But the movement begun at the Renaissance, in reaction against the theological tyranny of the Middle Ages, to split off the sciences as disciplines independent of philosophy, has now come full circle, as science in the course of its own independent investigations, has come to adopt a philosophical position which is at the same time integral to the body of scientific theory ... Similarly, the 19th-century conflict between science and religion has passed away ... the existence of God is the absolute and most indispensable presupposition of science, and so far from there being an alienation of science from religion in the modern era, there is and can only be the closest <i>rapprochement</i> between them if both scientific and religious concepts are rightly interpreted ...</span> </li></ul> <p> The same thing is also happening in Islam. Despite the heresy of certain concepts like <i>taqlid</i> or blind imitation that have been dominant since the 12th century, there has always been a strong anti-<i>taqlid</i> movement that has manifested itself through the likes of Ibn Rush (d. 1198), Ibn Khaldun (d. 1406) and Shah Waliyullah (d. 1762). The anti-<i>taqlid</i> movement obtained its strongest impetus from the reform movement of Muhammad Abduh towards the end of the nineteenth century. It is most likely that within a short period of a few decades, the anti-<i>taqlid</i> movement in Islam and the theistic spirit that is growing in Europe will unite and return to the Quran in its entirety. This is a real possibility. </p><p> "Return to the Quran" — this is the most fitting slogan for the people of Muhammad, because it is the Quran which is the message that he brought to mankind, and because it is the most appropriate response to his famous complaint in the Quran. But, once again, a return to the Quran does not mean that we destroy all the books of hadith and all the books of the religious scholars, nor do we mean that we no longer need the religious scholars. <b>It only means that we must refer to the Quran alone as infallible guidance for our conduct. As regards other books, be they books of hadith, books of religious scholars, books of the Marxist school or of the liberal school, we shall use our discriminating faculty either to accept or reject, partially or totally, their interpretations, explanations and recommendations in accordance with the teachings of the Quran and the needs of modern life.</b> Our religious scholars who, all this while, have been trained according to the medieval method of rote learning only in religious knowledge, must master the important secular sciences, according to the modern critical and historical method, to enable them to have an integrated knowledge of the world. The same thing applies to the secular intelligentsia: they too must muster the religious sciences. Only such people can be called <i>ulama</i>, or learned. </p><p> As we conclude this book, we can say that Muslims have three major tasks that they must undertake. Firstly, they must evaluate critically everything that has been inherited from their Islamic tradition, in strict accordance with the bidding of the Quran. Secondly, Muslims have to learn to accept things that are from outside their fold but which by themselves are inherently good and therefore originate from God. Modern Western civilization and the other Eastern civilizations have discovered many good things through much effort and pain. We too can learn from these civilizations, if there is any good to be learnt. </p><p> If Muslims can learn to do these two things, then they can go on to the third and final task. To build the second Islamic civilization that will doubtless be far superior to the first because it will be the combined efforts of all united humanity. All these three tasks are inter-related. Our Muslim thinkers must also seek to reach out to those intellectuals and thinkers in other faiths and cultures, for they also seek to do good in the world. They must cooperate with the followers of other religions, those "who believe in God and the Last Day and do good," in order to carry out the major tasks of humanity at the closing decade of the twentieth century and in the coming twenty first. </p><p> There will be no Second Coming of Christ and neither will there be any superhuman savior to save the world. Our salvation lies in our own hands and through applying the teachings of the Quran creatively and scientifically. </p><p> This is a task which we must embark upon. There is no need at all to feel intimidated or over-awed. We must take courage, inspiration and encouragement from Words of God Himself: </p><ul> <li> <i>I have made it a duty upon Myself to give victory to the believers.</i> </li></ul> <p> <i>He is the One who sent His messenger with the guidance and the religion of truth, to make it prevail over all religions. God suffices as witness.</i> </p><p> <i>Say, `The truth has come, and falsehood vanished. Surely, falsehood is destined to vanish.'</i> </p><p> <i>God has decreed, `I and My messengers, will always win.' God is Powerful, Almighty.</i> </p><p> The Prophet and his followers were people who firmly believed in these divine promises, held on tight to the Quran, His revelations, and scaled the heights of success, as no human community had done before. Following him and the early Muslim generations, we shall also achieve success, far greater than any human society had ever achieved. </p><div align="right"> </div> <div align="right"> <hr width="100%"> </div> <center> <span style="color:#ff0000;"> <b>ADDENDUM</b> </span> </center> <center> <span style="color:#ff0000;"> <b>A SCIENTIFIC METHODOLOGY</b> </span> <p> <span style="color:#ff0000;"> <b>FOR UNDERSTANDING THE QURAN</b> </span> </p></center> <ul> <li> <i>"What did your Lord say?"</i> <p> <i>They will answer, "The truth." (Quran, 34:23)</i> </p><p> <i>The Beneficent.</i> </p><p> <i>He teaches the Quran. (Quran, 55:1-2)</i> </p></li></ul> <p> Some people argue that, even if we hold on to the Quran, we shall still be faced with the problem of different interpretations, and this in turn will bring about disunity. It is for purposes of answering this question that we include this chapter. The two verses that we quote above not only tell us that the Quran contains the truth; they also tell us that in the final analysis it is God Who teaches us the Quran. </p><p> This topic itself can be the subject of a big volume, but our intention is not an exhaustive study from all angles. We are not discussing history and comparative study of Quranic exegeses, history of the Quran, Quranic language, its relations with previous scriptures and so on. We shall only discuss the question of a scientific methodology for understanding the Quran. </p><p> What we have to avoid is not differences of opinion, but differences in <b>aims</b>. We can resolve differences in opinion through discussions. But differences in aims cannot be settled in that way, since both sides begin from different bases. Take for example the difference between a colonial power and a colonized people: this contradiction can only be resolved through pressure of the colonized people's movement against the colonial power. </p><p> <b>A Clear Book</b> </p><p> There is no doubt that there are differences in Quranic interpretation. This is proved by the existence of many translations. However, God tells us that the Quran is `clear' and `easy.' `Clear' here means `straight', `not crooked', `not deviating'. It also means `easy', because the Quran has been sent down as guidance for all, and not for any elite class of people. Still, since the Quran covers all matters, including Resurrection, Heaven, Hell, the creation of the universe, the creation of mankind and the purpose of creation – subjects which are still beyond human comprehension – it is not easy in a trivial sense. </p><p> It is due to the Quran's clarity that no one can falsify it or make it crooked. Nor can anyone else, except God, invent it. It is in this sense that the teachings of the Quran cannot contradict science and reason, for science and reason are nothing but manifestations of the laws created by God in nature, human society and the human psyche. Therefore, God has proclaimed that there is no discrepancy between the verses of the Quran. It is on this basis – the integrity and unity of Quranic verses – that if we hold on to the Quran we shall succeed. </p><p> <b>Two Types of Verses: Decisive and Allegorical</b> </p><p> The Quran itself has given us a basic rule of interpretation, contained in the following verse: </p><ul> <li> <i>He is the One Who revealed to you this scripture. Of its verses, some are decisive, constituting the essence of the scripture; others are allegorical. Those who harbor doubts in their hearts dwell on the allegorical verses, to create confusion and misrepresentation. No one knows its interpretation except God and those well-grounded in knowledge...</i> </li></ul> <p> The verse tells us that the Quran has two types of verse: those whose meanings are clear and decisive, forming the bases of Quranic teachings, called <i>muhkamat,</i> and those with allegorical meanings, called <i>mutashabihat,</i> whose interpretation should not be attempted by the people but should rather be left to the experts in the field. </p><p> Let us test this division by taking one example of each type of verses. Below we quote fourteen <i>muhkamat</i> verses containing a list of fourteen commandments: </p><ul> <li> <i>1. You shall not set up beside God any other god, lest you end up despised and disgraced.</i></li></ul> <p> <i>2. Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. For as long as they live, one of them or both of them, you shall not speak harshly to them, nor mistreat them; you shall speak to them amicably. And lower for them the wings of humility and kindness, and say, "My Lord, have mercy on them, for they brought me up from infancy." Your Lord is fully aware of your innermost thoughts; if you are righteous, whenever you turn to Him, you will find Him forgiving.</i> </p><p> <i>3. And you shall regard the relative, the needy, the poor and the alien equitably.</i> </p><p> <i>4. But do not be extravagant, for the extravagant are brethren to the devils, and the devil is unappreciative of his Lord.</i> </p><p> <i>5. If you have to break up with any of them, in the cause of your seeking your Lord's mercy, you shall continue to speak to them amicably.</i> </p><p> <i> </i> </p><p> <i>6. Do not keep your hand tied to your neck, nor open it completely, in excessive charity, lest you end up blamed and remorseful. Your Lord increases the provision for whomsoever He wills, and withholds it. He is fully Aware of His creatures, Cognizant.</i> </p><p> <i>7. You shall not kill your children for fear of poverty; We provide for them along with you. Indeed, killing them is a gross offense.</i> </p><p> <i>8. You shall not commit adultery, for it is a vice and a wicked path.</i> </p><p> <i>9. You shall not kill anyone, for life is made sacred by God, except in the course of justice. Anyone who is killed unjustly, We give his kin authority to avenge; thus, he shall not avenge excessively; he will then be helped.</i> </p><p> <i>10. You shall not touch the orphan's money, except for his own good, until he grows up.</i> </p><p> <i>11. You shall fulfil your covenants; you are responsible for your covenants.</i> </p><p> <i>12. You shall give full measure when you trade, and weigh with an equitable balance. This is better and more righteous.</i> </p><p> <i>13. Do not accept anything that you yourself cannot ascertain. You are given the hearing, the eyes and the mind in order to examine and verify.</i> </p><p> <i>14. Do not walk on earth proudly, for you can never rend the earth, nor become as tall as the mountains. All the evil things are disliked by your Lord.</i> </p><p> We have deliberately given an example of a long series of <i>muhkamat</i> verses, because they contain fourteen command-ments that we need to carry out. If they are difficult to understand, if their meanings are not clear, how are we to carry them out? This example serves to demonstrate to us the meaning of <i>muhkamat</i> or decisive verses. Their meanings are clear; there is no ambiguity whatsoever. </p><p> On the other hand, the <i>mutashabihat</i> or allegorical verses refer to a phenomenon that mankind does not yet know, like Resurrection, Heaven, Hell, or even the creation of man and the universe. Observe the following verses: </p><p> <i>If you fail to do this, and most certainly you will fail, then beware of hellfire whose fuel is people and rocks; it awaits the disbelievers. And give good news to those who believe and work righteousness that they have deserved gardens with flowing streams. When given a fruit therein, they would say, "This is what was given to us before." They will be given the same kind. They will have pure spouses therein, and abide therein forever. Thus, God does not shy away from any kind of allegory, from down to a mosquito and higher. Those who believe know that it is the truth from their Lord, while the disbelievers would say, "What did God mean by such an allegory?" He misleads many thereby and guides many thereby, but He never misleads any except the wicked.</i> </p><p> The above verses draw a picture of Heaven and Hell. They are allegorical, because man does not, and never can, know the conditions in Heaven or Hell until those conditions themselves exist on the Day of Judgement. </p><p> There are, of course, instances when the allegorical verses refer to something that, at the time of the Prophet, was not yet known, but would later be known through scientific and technological discoveries. The Miracle of Code 19 is an example. Note the following verses: </p><p> <i>I will commit him to retribution. What a retribution! Thorough and comprehensive. Obvious to all the people. <b>Over it is nineteen.</b> We appointed angels to be guardians of Hell, and We assigned their number to disturb the disbelievers, to convince the Christians and the Jews, to strengthen the faith of the faithful, to remove all traces of doubt from the hearts of Christians and Jews as well as the believers, and to expose those who harbor doubts in their hearts, and the disbelievers, for they will say, "What did God mean by this allegory?" God thus sends astray whomever He wills, and guides whomever He wills. None knows the soldiers of your Lord except He.</i> </p><p> These verses in the beginning seem to indicate that the number 19 refers to the angels guarding Hell, but later state that the number is allegorical, and finally deny that it refers to the guardian angels of Hell. </p><p> There are verses which, at the time of their coming down, relate to future events, and they are plain, straightforward verses, belonging to the <i>muhkamat</i> category, although they are not command verses. One of them is with regard to the splitting of the atom, an event mentioned in the Quran more than 1,300 years before it actually happened. At the time when the Quran was being sent down, the world knew the atom to be the smallest particle. Only towards the end of 19th the century did European physicists discover that the atom can be broken into smaller constituents. </p><p> The discovery of the remains of Merneptah, the son of Ramses II, the Egyptian Pharaoh who was drowned in the Red Sea, is another example of a scientific discovery, not known at the time of the Prophet, but was foretold in the Quran. </p><p> The <i>muhkamat</i> verses differ from the <i>mutashabihat</i> ones in their function. The function of the first type is to clarify divine commandments, to state a principle or a rule, or simply to give information. We have seen the above-quoted 17:22-38 verses which contains fourteen commandments. Likewise, the short pitchy Sura <u>Al-Ikhlas</u> (Sura 112), also contain <i>muhkamat</i> verses that inform us of five very important attributes of God. </p><p> On the other hand, the <i>mutashabihat</i> verses bring to us information regarding the invisible worlds through the language of allegories. We have given some examples above. Other examples of <i>mutashabihat</i> verses are those referring to Man's creation, the creation of the Universe and to the coming of Gog and Magog or Anti-Christ towards the Last Day. These are not command verses which require our obedience to them. Therefore, the ordinary people need not concern themselves with their interpretations. We are required to believe in them, but we are to leave them to be interpreted by God and those who are experts in the field. </p><p> We use metaphor or allegorical language in order to explain something which our listeners do not know or have no experience of. For example, a father trying to impress upon his two-year baby not to touch or play with fire. Or a teacher trying to explain the joys of married life to his students of five or six years old. Such listeners have not yet the knowledge of these things, and so we use allegorical language to make them understand. Yet, they will later come to know of these things. In the same way, God uses metaphorical language to let us know Him, the Day of Resurrection, Heaven, Hell and other invisible things. When the time comes, we too shall know the worlds that are now incomprehensible to us. </p><p> This basic rule of interpretation taught by the Quran in order to understand its verses properly will enable us to avoid the pitfalls of misinterpreting the <i>mutashabihat</i> verses. There are other rules, comprising what we may call a scientific methodology for understanding the Quran, that we need to follow to get a better understanding of the divine book. An example of misinterpretation can be shown in the case of the famous verse concerning the sources of law, verse 59 of Sura 4, although this is not a <i>mutashabihat</i> verse. We shall come to this later. </p><p> <b>A Scientific Methodology of Interpretation</b> </p><p> What do we mean by this scientific methodology? Whatever man wishes to do, from eating, bathing, sleeping and playing to the understanding of his God, there is a method. This method must of necessity be scientific, because only a scientific method can guarantee success. On the other hand, an unscientific method can only result in failure. </p><p> If we wish to study Plato's philosophy, not only do we have to read <u>Republic</u> and <u>Symposium</u>, we have to read all his dialogues. We also have to study the history of Athens around the time of Plato, learn about other philosophers who were his contemporaries and go through his genealogy and character. Only then can we gain a full and proper understanding of Plato's philosophy. The same applies to the Quran. </p><p> However, when we come to the Quran, we are in a more fortunate position. Understanding the Quran is, in fact, easier than understanding Plato. This is because God's revelations are consistent and not self-contradictory. Furthermore, the Quran gives us a complete set of rules for its own interpretation. We shall list out the following nine principles of scientific Quranic interpretation: </p><p> 1. Two types of verses that must be distinguished, which establish the principle of distinction between straightforward and metaphorical language. (Quran, 3:7) </p><p> 2. The principle of unity of the Quran's contents, meaning that its verses are not contradictory, but in perfect harmony. (4:82) </p><p> 3. The congruence of Quranic teachings with truth and logic, establishing the principle of truth, and its congruence with science and right reason. (41:41-42; 42:24; 23:70-71; 8:7-8; 17:81; 10:100) </p><p> 4. The principle of self-explanation, i.e. that Quranic verses explain one another. (55:1-2; 75:18-19) </p><p> 5. The principle of good intention, i.e. that the Quran cannot be comprehended by anyone who approaches it with bad intention. (41:44; 56:77-79; 17-45-46) </p><p> 6. The principle of topical context, i.e. that the meaning of any verse or verses must be understood in the context of the topic under discussion. (17:58; 53:3-4; 59:7) </p><p> 7. The principle of historical context, i.e. that verses relating to a particular historical condition must be interpreted in the light of that condition. (4:25, 92; 4:3) </p><p> 8. The principle of easy practicability, i.e. that the teachings of the Quran are meant to facilitate and not to render things difficult for mankind. (22:78; 20:2; 5:6, 101-102; 4:28) </p><p> 9. The principle of distinction between principle and methodology and putting principle above methodology. (22:67; 2:67-71) </p><p> <b>Proof of the Truth of This Scientific Methodology</b></p><p> These are nine principles of scientific interpretation given either directly or indirectly in the Quran. When we use these principles to evaluate existing translations, we shall discover several weaknesses. Let us examine a few cases. </p><p> (a) <u>Regarding Sources of Law</u> </p><p> The famous verse stipulating the two sources of law reads as follows: </p><ul> <li> <i>O you who believe, you shall obey God and you shall obey the messenger and those in charge among you. If you dispute in any matter, you shall refer it to God and the messenger, if you believe in God and the Last Day.</i> </li></ul> <p> At first glance, it would seem that the verse stipulates three sources of law: God, the messenger, and any secular authority. But, upon closer reading, and in reference with other verses regarding obedience – where obedience to the messenger means obedience to God – and regarding the function of the messenger solely to deliver the message, it becomes absolutely clear that the verse refers to <b>two</b> sources of law. The primary source is, of course, God, Who is the Absolute Sovereign. His Law is the fundamental law for mankind. Obeying God and the messenger means obeying God, because the messenger, being God's instrument, cannot be separated from Him in this case. Therefore, obeying God and the messenger means upholding His Book, the Quran, as the fundamental law. </p><p> The secondary source of law is the recognized or duly constituted human authority in any social unit, from the family right up to the nation. This source, however, is not independent; it derives its authority from the Lawgiver God and acts only in consonance with His Law. Thus, the secondary source can only draw up supplementary laws to implement the fundamental law. It can in no way promulgate laws contradicting the fundamental law. If it does, then such laws become null and void. </p><p> Now almost all translations of the Quran interpret obedience to God to mean upholding the Quran, and obedience to the messenger to mean upholding the so-called hadith/sunna of Prophet Muhammad. Although such an interpretation flies in the face of incontrovertible Quranic evidence, it is claimed that it is based on an `authentic' hadith. </p><p> (b) <u>Regarding Man's Ability To Know</u> </p><p> The verse informing us of the two types of Quranic verses that we discussed above have been translated in two ways. More translators think that no one knows the interpretation of the <i>mutashabihat</i> except God, while others think that a class of people, the experts, can have such knowledge by God's leave. </p><p> Basing oneself on the Quranic premise that the whole Quran was meant by God as a guidance for mankind, it is not logical to say that any of its verses are beyond human comprehension. Moreover, verses 30-34 of Sura 2 tell us that God has endowed man with the ability to know all of His creations, above the knowledge even of His angels. It is, therefore, conclusively proved that the second minority group of translators are correct in this case. </p><p> (c) <u>Regarding the Death of Jesus Christ</u> </p><p> This is one of the good examples of the classical jurisprudential doctrine that the hadith interprets the Quran. The Quran is quite clear about the death of Jesus Christ, although it denies that he was killed on the Cross, as his enemies alleged. It states the fact on five occasions, either directly or indirectly. Let us see the verse where the misinterpretation is made. </p><ul> <li> <i>Thus, God said, "O Jesus, I am terminating your life on earth, raising you to me and ridding you of the disbelievers. I shall raise those who follow you above those who disbelieve from now until the Day of Resurrection. To Me is your ultimate return. Then I shall judge among you regarding everything you disputed."</i> </li></ul> <p> Note the two key phrases used in this: `to terminate your life' <i>(mutawaffika)</i> and `to raise you' <i>(rafi`uka)</i>. There is no ambiguity whatsoever. First, God took Jesus' life; then He raised his soul as He does to all human souls when the body dies. </p><p> The above translation is Rashad Khalifa's. Let us look at the popular Marmaduke Pickthall's: </p><ul> <li> <i>(And remember) when Allah said: "O Jesus! Lo! I am gathering thee and causing thee to ascend to me, and am cleansing thee of those who disbelieve ...</i> </li></ul> <p> The phrase `I am gathering thee' is ambiguous and is a mistranslation. Why? The answer lies in the hadith that speaks not of Jesus's death but of his ascension and his Second Coming in the Latter Days and the desire of many translators to bend the words of God to conform to the hadith! Thus, the doctrine that the hadith interprets the Quran is here falsified. </p><p> So far, we have talked only of the translation of the relevant verse as against its text. When we apply the principle of internal consistency of Quranic text, it becomes over-whelmingly clear that this verse cannot mean other than what it says, that is that Jesus died, though not on the Cross, as claimed by his persecutors who wanted to kill him. </p><p> (d) <u>Regarding the Idolization of Muhammad</u> </p><p> Muslims throughout the world will deny vehemently that they have idolized Muhammad, just as the Christians had Jesus and other religious communities had their leaders. But it is highly enlightening to look closely at the Quranic verse that has been used to promote this idolization. It goes as follows: </p><ul> <li> <i>God and His angels honor the prophet. O you who believe, you shall honor him and regard him as he should be regarded.</i> </li></ul> <p> On the basis of this verse, Muslims would call for the blessings of God on him every time his name is mentioned. Strangely, the mention of God's name does not evoke the same response from them! However, a careful reading the Quran would immediately tell us not to do so. Firstly, a few verses before the above-quoted verse (verse 43), we are told that God and His angels honor the believers to lead them out of darkness into light (the same Arabic root word <i>salla</i> is used). This means that God puts the believers and the prophet on the same level, deserving of God's and His angels' honor. How is that this verse has not been brought out together with the other verse so that the Muslims would have a proper understanding of Prophet Muhammad's status? </p><p> Secondly, Muslims should know that God prohibits them from discriminating His prophets and messengers. They are all on the same level and we are not to elevate any of them above the others. </p><p> (e) <u>Regarding Touching the Quran Without Ablution</u> </p><p> The belief the Quran cannot be touched prior to taking ablution is based on a misunderstanding of the following verse: </p><ul> <li> <i>This is an honorable Quran. In a perfectly preserved book. None can grasp it except the righteous.</i> </li></ul> <p> A literal translation of the verse in question would give us: "None can <b>touch</b> it except the <b>clean</b>." When these verses are compared to others regarding the understanding of the Quran, it becomes clear that the word `touch' means `grasp' or `understand' and the word `clean' means `pure,' `righteous' or `believer', so that the verse can be paraphrased thus: "None can achieve an understanding of the contents of the Quran, except those who believe in it and strive sincerely to understand it." </p><p> Such a translation is much more logical, for if it were a matter of touching, the disbelievers have been touching and reading it too, for centuries! What they did not do is understand its message. </p><p> (f) <u>Regarding Loss of Ablution Through Touching Women</u> </p><p> The Shafi`i school of thought holds that touching women of the marriageable categories results in loss of ablution. This erroneous belief is based on a misinterpretation of the Arabic word <i>lamastum</i> whose literal meaning is `you touch' in verse 43 of Sura 4. In fact, it is an idiom meaning `you have sexual intercourse'. This is proved by a reference to Sura 3, verse 47 which speaks of Mary, the mother of Jesus, `not being touched' by man, using the same root word <i>massa.</i> Here, again, we arrive at a correct understanding by using the principles of logic, internal consistency and easy practicability mentioned above. </p><p> <b>Methodology of Classical Jurisprudence</b> </p><p> Studying the Quran without a scientific methodology definitely gives rise to many problems. Orthodox translation uses the methodology of classical jurisprudence which is based on the teachings of Imam Shafi`i (d. 820 Hijra). According to him, the four sources of Islamic law are : Quran, Hadith/Sunna, <i>Ijma'</i> or consensus of scholars and <i>Qiyas</i> or analogy. This methodology places the hadith as interpreter of the Quran, in contradiction to the Quranic principle of self-explanation (Principle 4). On the top of that, according the <i>ijma'</i> principle of classical jurisprudence, it is <i>ijma'</i> that determines the authenticity of hadith as well as the correctness or wrongness of Quranic interpretation. </p><p> It is due to this unscientific methodology of classical jurisprudence that the interpretation of many Quranic verses has been rendered subjective, arbitrary and contradictory. We have seen how the famous verse 4:59 on legal authority has been misinterpreted by this methodology to mean that Prophet Muhammad brought two books, namely Quran and hadith. We have also shown other misinterpretations. We can add to these examples. </p><p> The principle of topical context (Principle No. 6) is such an elementary principle in any understanding of any text that one wonders how any educated person can make an error on this point. Yet the error has been made regarding at least two crucial verses on the issue of the role of the Prophet. Let us look at the verses: </p><ul> <li> <i>The spoils of war that God bestowed upon His messenger from the banished inhabitants of the town shall go to God and the messenger in the form of charity to the relatives, the needy and the alien. In this way, it will not be monopolized by the rich among you. Whatever the messenger gives you, you shall accept, and whatever he forbids you, you shall forgo.</i> <p> <i>By the falling star! Your friend is neither astray, nor a liar. He does not speak on his own. This is a divine inspiration. A teaching from a Mighty One. The Possessor of omnipotence. So he attained to perfection.</i> </p></li></ul> <p> As can be seen, the first passage speaks of the division of the spoils of war. God ordered the Muslims to accept whatever the Prophet gave them and to desist from taking whatever He forbade them. However, the <i>Ahlul-Hadith</i> have interpreted it to refer to hadith! What a far cry! </p><p> The <i>Ahlul-Hadith</i> interpret the statement "He does not speak on his own" in the second passage to mean that all the Prophet's words and actions are equally inspired, divine revelation not being confined to the Quran alone. This inter-pretation is obviously a mistake, because the passage clearly speaks of the process of Quranic revelation to the Prophet. Moreover, Muhammad, being a human being like the rest of his followers, were subject to the same human weaknesses. It was only when he was receiving and reciting the revelation that "He does not speak on his own."</p><p> <b>The Abrogation Theory</b> </p><p> The principle of Quranic unity (Principle No. 2), stating that no Quranic verse contradicts another, is a very important principle in our scientific methodology. This principle is found in the following verse: </p><ul> <li> <i>Why do they not study the Quran carefully? If it were from other than God, they would have found many contradictions in it.</i> </li></ul> <p> Since the Quran is a perfect divine revelation, it is logical that we do not find any contradictions in its teachings. Although we know from history that a period of twenty-three years lay between the first and the last revelations, the entire teachings of the Quran remain integral and harmonious. If the Quran were a human composition, we shall no doubt find many a contradiction in its parts, since human beings change. </p><p> However, human thinking is subject to the laws of evolution; it is to be expected that many students of the Quran, including famous translators, see `contradictions' in its teachings. Due to their failure to solve these `contradictions' in a logical way, some of them came to erect this so-called theory of abrogation, meaning that some verses of the Quran have been abrogated by some other verses. They base this theory on the following verse: </p><ul> <li> <i>Any message which We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has the power to will anything?</i> </li></ul> <p> The Arabic word <i>ayat</i> is used here to mean `message' or `revelation'. This is clear from the context. Some translators have mistranslated it as `verse', thus giving rise to this abrogation theory. The topic under discussion, however, is about the unbelievers from among the Jews and the Christians as well as the idol worshippers who did not like the idea of a new message being given to the Arabs. This meaning of the verse is supported by verse 16:101 which reads: </p><p> <i>When We substitute one revelation in place of another, and God is fully aware of what He reveals, they say, "You made it up!" Indeed, most of them do not know.</i> </p><p> When we take into consideration the verses which reject totally the abrogation of any of its parts, this theory collapses. </p><p> Take an example of a verse alleged to have been abrogated, according to this theory. Verse 6 of Sura 109 on the freedom of religious practice, revealed in Mecca, is said to have been abrogated by verse 5 of Sura 9, revealed later in Medina, ordering Muslims to kill unbelievers. However, this view is falsified on our principle of historical context (Principle No. 7). The historical context of the verse in question was a war situation between the Muslims and the idolatrous tribes of Arabia. Hence the order to kill those enemies who broke their treaties with the Muslims. Thus, there is no contradiction between this order and the fundamental policy of the freedom of religion proclaimed by Islam. </p><p> <b>Historical Context</b> </p><p> The principle of historical context is another important principle of Quranic interpretation, which, if neglected, would render the Quran to be an obsolete teaching. This can be shown in matters relating to slaves, status of women, law of inheritance and penal law. </p><p> A careful study of the Quran would reveal that its contents consist of two types of statements: the universal and the particular. The universal statements refer to absolute truths, while the particular statements refer to relative truths that are limited to certain concrete situations. Take the example of the concept of God itself: one the one hand, the Quran mentions `Lord of the Universe', and `the God of mankind' (the universal concept); on the other, it mentions `my Lord', `your Lord', or `the God of Moses, or `the God of your fathers Abraham, Ishmael and Isaac' (the particular concept). </p><p> The same applies to other matters. Mankind is one and equal as creatures of God, but from a historical point of view, there existed slave communities oppressed by free powerful communities; there existed communities where the women were oppressed by the men with laws that were not equitable to women, and there existed harsh penal laws. All these inequalities can be explained by a recourse to historical circumstances and a historical process which developed from a primitive human society to conditions of civilization, eliminating slavery, giving equal status to women and practicing humane penal laws. </p><p> The Quran acknowledges the existence of slaves in the Arabia of the time the Prophet arose, but advocates their freedom. The Quran acknowledges the low status of women at the time when the Prophet arose, but it establishes the equality of men and women and advocates steps towards achieving that. The Quran acknowledges the harsh laws that were in existence in the Arabian Peninsula at the time of Prophet Muhammad, just as they existed in other countries, but opens the way for lighter and more humane punishments. </p><p> In the matter of inheritance laws, the two portions given to men is a rule stipulated in the light of historical conditions. These historical conditions refer the times and places when and where men assume the role of bread-winners, thus deserving of two portions: one for the family and one for himself. But when this condition changes and women become equal and assume an equal role for the family, the rule also changes, as provided for by this general rule: </p><p> <i>The men get a share of what parents and relatives leave. The women too shall get a share of what parents and relatives leave. Whether it is small or large, a definite share.</i> </p><p> <b>A Practical Way of Life</b> </p><p> God has made the religion of Islam easy for mankind to practice (Principle No. 8), because God, being Merciful to His creatures, does not want to overburden men. This is another principle that we must remember when interpreting the Quran. We can give many examples. Here we cite three. </p><p> First: the prohibition against liquor or intoxicants. This prohibition is given in three stages. During the first stage, God says that liquor contains more harm than good, but stops short from prohibiting it. During the second stage, God prohibits us from praying while in a state of drunkenness, yet not prohibiting liquor totally. The final stage comes when God prohibits liquor totally. </p><p> It would be wrong for us to say that verses 5:90-91 which bring the total ban against liquor have abrogated verses 2:219 and 4:43. Such an interpretation shows that we fail to take into consideration this principle of easy practicability. This principle teaches us this wise strategy when we convert idolaters who normally are heavy drinkers to Islam. This does not mean, of course, that those who can give up liquor at once, cannot do so. But, generally, most people do not possess such strong will power to accomplish that. Most people need time; hence this flexibility is given by God to them. </p><p> The second example is the method of regular prayer. In extraordinary circumstance, we are allowed to perform prayers in any manner suiting the circumstances we are in: as we walk or as we travel in any type of vehicle, or while sitting or lying down, if we are prevented from standing. Only under normal circumstances are we required to perform these prayers in the usual way. </p><p> The last example is the allowance for the suspension of ordinary laws under circumstances of extreme danger. Ordinarily, pork is prohibited, but in circumstances when pork is the only food available to keep oneself from starving, its eating becomes permissible. Even outwardly committing disbelief under compulsion is allowed. </p><p> <b>Principle Is More Important Than Form</b> </p><p> What is meant by the difference between principle and form (Principle No. 9) has been explained above in the case of penal laws. The form of punishment may vary according to time and place, but the principle of punishment occurs universally. That applies to other matters as well. </p><p> There is a story in the Quran about the Jews being asked by God to make a sacrifice. They were reluctant to do it and asked Moses all types of questions about the size, age and color of the cow to be sacrificed in order to evade it. This story teaches us that form is less important than the principle. Are we prepared to make sacrifices in the way of God? If we are, only that matters; how we do it should depend on our capability and our situation. </p><p> The same applies to prayer. The purpose of prayer is to worship God, to praise and to supplicate Him for man's own self-development. Although the <i>salat</i> prayer has its definite form, in the end this form is not important, as this verse tells us: </p><ul> <li> <i>For every community We have established its own devotional practices. Therefore, do not let yourself be dragged into argument about these, but continue to invite to your Lord. Most assuredly, you are on the right path.</i> </li></ul> <p> What we have explained above regarding the principles of historical context and the supremacy of principle over form also conforms to the principle of truth and logic (Principle No. 3), a very important principle in this scientific methodology. This is because the Quran is the Word of God and contains the Truth, as the verse we quoted at the beginning of this chapter shows. It is a book of guidance for mankind designed to take them out from the realm of darkness into the realm of light, from falsehood into truth, from injustice into justice and from slavery into freedom. </p><p> Can such a grand book not encourage to free the slaves, not give equal status to women, not advocate just and humane laws, not advocate fundamental human rights, not advocate science and technology and scientific, rational and logical thinking for man's advancement? Impossible! Only those who are narrow-minded, who cannot comprehend that God is the Most Beneficent and the Most Merciful who would think otherwise. Our scientific methodology must subsume these principles.</p><p> Although existing translations of the Quran, especially those in the Malay language, suffer from certain weaknesses, it is far better that our people read and study the Quran in these translations rather adhering to the old customs of `reading' the book in Arabic without understanding. By reading the translation, they will have direct access to the source of their religion. This is a thousand times better than just depending on middle men to teach their religion for them. </p><div align="right"> <hr width="100%"> </div> <div align="right"> </div> <center> <span style="color:#ff0000;"> <b>BIBLIOGRAPHY AND LIST OF ABBREVIATIONS</b> </span> </center> <ul> <li> <span style="font-size:-1;">The following bibliography contains only works which have been quoted in this book and does not aim at being complete. As to quotations from the Quran, I have used mainly Dr. Rashad Khalifa's translation (1981 edition), but I have also used T. B. Irving, A. Yusuf Ali, Maulana Muhammad Ali, Marmaduke Pickthall and Muhammad Asad as well. Abbreviations are in brackets.</span></li></ul> <p> Adams, Charles C., "The Authority of the Prophetic Hadith in the Eyes of Some Modern Muslims," in Donald P. Little (Ed.), <u>Essays on Islamic Civilization</u>, E.J. Brill, Leiden, 1976. (<u>The Authority</u>) </p><p> Ahmad Amin, <u>Fajar Islam</u> (trans. Mohd. Marzuki Hj. Shafie), Dewan Bahasa dan Pustaka, Kuala Lumpur, 1980. (<u>Fajar Islam</u>) </p><p> Ahmad Ibrahim, <u>Islamic Law in Malaya</u>, Malaysian Sociological Research Institute, Singapore, 1965. (<u>Islamic Law 2</u>) </p><p> Ahmad Von Denffer, `<u>Ulum al-Quran</u>, The Islamic Foundation, London, 1983. (<u>Ulum al-Quran</u>) </p><p> Briffault, R., <u>The Making of Humanity</u>, Islamic Book Foundation, London 1928. (<u>Humanity</u>) </p><p> Coulson, N.J., <u>A History of Islamic Law</u>, Edinburgh University Press, Edinburgh, 1964. (<u>Islamic Law 3</u>) </p><p> Fazlur Rahman, <u>Islam</u>, Weidenfeld and Nicolson, London, 1966. (<u>Islam</u>) </p><p> __________, <u>Islamic Methodology in History</u>, Central Institute of Islamic Research, Karachi, 1965. (<u>Islamic Methodology</u>) </p><p> Goldziher, Ignas, <u>Muslim Studies</u>, vol. II, George Allen and Unwin, London, 1971. (<u>Muslim Studies</u>) </p><p> Haji Said Haji Ibrahim, <u>Penolakan Terhadap Penilaian Semula Hadith</u>, Media Hasda, Kuala Lumpur, 1987. (<u>Penolakan</u>) </p><p> Harris, Errol E., <u>Nature, Mind and Modern Science</u>, George Allen & Unwin, London, 1954. (<u>Modern Science</u>) </p><p> Hibbert, Christopher, <u>The Roots of Evil</u>, Penguin Books, Harmondsworth, Middlesex, 1966. (<u>Roots of Evil</u>) </p><p> Hitti, Philip K., <u>History of the Arabs,</u> 10th edition, Macmillan Press Ltd., London, 1974. (<u>Arabs</u>) </p><p> Hj. Ismail bin Hj. Yusoff et.al., <u>Salah Faham Terhadap Hadith: Satu Penjelasan</u>, Majlis Ugama Kelantan, Kota Baharu, 1986. (<u>Salah Faham</u>) </p><p> Ibn Ishaq, <u>The Life of Muhammad</u> (trans. A. Guillaume), Oxford University Press, London, 1955. (<u>Life</u>) </p><p> Juynboll, G.H.A., <u>The Authenticity of the Traditional Literature</u>, E.J.Brill, Leiden, 1969. (<u>Authenticity</u>) </p><p> __________, <u>Muslim Tradition</u>, Cambridge University Press, London, 1983. (<u>Muslim Tradition</u>) </p><p> Kassim Ahmad, <u>Hadis — Satu Penilaian Semula</u>, Media Intelek, Petaling Jaya, 1986. (<u>Hadis</u>) </p><p> __________, <u>Teori Sosial Moden Islam</u>, Penerbit Fajar Bakti, Petaling Jaya, 1984. (<u>Teori Sosial</u>) </p><p> LaRouche, Lyndon H., <u>The Science of Christian Economy</u>, EIR, Washington, D.C., 1991. (<u>Christian Economy</u>) </p><p> Mahmud Saedon A. Othman, <u>Al-Sunnah: Kedudukan dan Peranannya di dalam Syariah Islam</u>, Dewan Bahasa dan Pustaka, Kuala Lumpur, 1990. (<u>Al-Sunnah</u>)</p><p> Majid Khadduri (trans.), <u>Islamic Jurisprudence: Shafi`i 's Risala</u>, Johns Hopkins Press, Baltimore, 1961. (<u>Shafi`i 's Risala</u>)</p><p> Malik ibn Anas, <u>Al-Muwatta</u> (trans. Aisha Abdarrahman dan Ya'qub Johnson), Diwan Press, Norwich, England, 1982. (<u>Al-Muwatta</u>) </p><p> <u>Mishkat-ul-Masabih</u> (trans. Fazlul Karim), vol. I-IV, Lahore Book House, Calcutta, 1938. (<u>Mishkat</u>) </p><p> Mohamed S. El-Awa, <u>Punishment in Islamic Law</u>, American Trust Publications, Indianapolis, 1982. (<u>Punishment</u>) </p><p> Mohammad Mustafa Azami, <u>Studies in Early Hadith Literature</u>, Beirut, 1968. (<u>Early Hadith</u>) </p><p> __________, <u>Studies in Hadith Methodology and Literature</u>, American Trust Publications, Indianapolis, 1977. (<u>Hadith Methodology</u>) </p><p> Mohammad Thalib, <u>Sekitar Kritik Terhadap Hadis dan Sunnah Sebagai Dasar Ilmu Hukum</u>, Alharamain Pte., Singapore, 1980. (<u>Sekitar Kritik</u>) </p><p> Mohd. Nor bin Ngah, "Islamic World-view of Man, Society and Nature among the Malays in Malaysia" in Mohd. Taib Osman (Ed.), <u>Malaysian World-view</u>, Institute of Southeast Asian Studies, Kuala Lumpur, 1985. (<u>World-view of Malays</u>) </p><p> Muhammad Hamidullah, <u>Sahifah Hammam Ibn Munabih</u>, Islamic Cultural Centre, Paris, 1979 (10th Edition). (<u>Sahifah Hammam</u>) </p><p> Muhammad Husain Haekal, <u>Sejarah Hidup Muhammad</u>, Tintamas, Jakarta, 1982. (<u>Haekal</u>) </p><p> Muhammad Iqbal, <u>The Reconstruction of Religious Thought in Islam</u>, S.M. Ashraf, Lahore, 1958. (<u>Reconstruction</u>) </p><p> Nazwar Syamsu, <u>Al-Quran Tentang Manusia dan Masyarakat</u>, Ghalia Indonesia, Jakarta, 1983. (<u>Masyarakat</u>) </p><p> Rashad Khalifa, <u>The Computer Speaks: God's Message to the World</u>, Renaissance Productions International, Tucson, 1981. (<u>Computer Speaks</u>)</p><p> Rashad Khalifa, <u>Quran: Visual Presentation of the Miracle</u>, Islamic Productions, Tucson 1982. (<u>Visual Presentation</u>)</p><p> Rashad Khalifa, <u>Quran: The Final Scripture</u>, Islamic Productions, Tucson 1981. (<u>Quran</u>) </p><p> Rashad Khalifa <u>Quran: The Final Testament</u>, Islamic Productions, Tucson, 1989. (<u>Final Testament</u>)</p><p> Rashad Khalifa, <u>Quran, Hadith and Islam</u>, Islamic Productions, Tucson, Arizona, 1982. (<u>Hadith</u>) </p><p> <u>Sahih Al-Bukhari</u> (trans. Muhammad Asad), Dar Al-Andalas, Gibraltar, 1938. (<u>Bukhari</u>) </p><p> Said Ramadan, <u>Islamic Law</u>: Its Scope and Equity, Macmillan, London, 1961. (<u>Islamic Law</u>) </p><p> Sarton, George, <u>Introduction to the History of Science</u>, Vol. I, George McLeod Ltd., 1970. (<u>Science</u>) </p><p> Seyyed Hossein Nasr, <u>Ideals and Realities of Islam</u>, George Allen & Unwin, London, 1966. (<u>Ideals</u>) </p><p> Schacht, Joseph, <u>The Origins of Muhammadan Jurisprudence</u>, Oxford University Press, 1979. (<u>Origins</u>) </p><p> Sorokin, P. A., <u>Modern Historical and Social Philosophies</u>, Dover Publications, New York, 1963. (<u>Historical Philosophies</u>) </p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-58275650899535687042009-07-16T15:29:00.000-07:002009-07-16T15:35:33.547-07:00The Authority of Al-Qur'an<p class="MsoNormal" style="text-align: center;" align="center"><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:100%;">By:
<br />Kashif Ahmed Shehzada</span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal" style="text-align: center;" align="center"><b><span style="Times New Roman","serif";font-family:";"><span style="font-size:100%;"> </span></span></b></p> <div class="MsoNormal" style="text-align: center;" align="center"><b><span style="Times New Roman","serif";font-family:";"><span style="font-size:100%;"> </span><hr style="color: rgb(61, 0, 0);font-size:85%;" align="center" width="80%" noshade="noshade"><span style="font-size:100%;"> </span></span></b></div> <p class="MsoNormal" style="text-align: center;" align="center"><span style="Times New Roman","serif";font-family:";"><span style="font-size:100%;"> </span></span></p> <p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt;"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> (Note: It is requested that the following be read with concentrated attention.)</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">PREFACE</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In this work, I have explained the various misapprehensions concerning the Qur’an which are prevailing among those who identify themselves as Muslims and consequently, their rectification by Qur’anic evidence. The fundamental reason for the origination of these misconceptions is that in the present age, the Muslims have themselves given up the divinely imposed duty of intellectual analysis of the Book of Allah and instead have become blind followers of the teachings of the sect in which they are born into and consider whatever the Clergy feeds them, to be the absolute truth, without verifying whether or not the faith they have inherited or have been tutored to accept has been sanctioned by the Book of Allah. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> Such misconceptions, which are accepted by the majority, and patronized by vested interests, not only transformed the vigorous activity generated by the Qur’anic teachings into passivity, it rather changed the entire outlook of the life of Muslims. The passive Islam predominant in the Muslim world today is poles apart from the dynamic Islam presented by the Qur’an. Belief in one God has been replaced by belief in a number of gods. The concept of sovereignty of Allah in human affairs has been changed to the concept of sovereignty of the people or the sovereignty of individual human beings. As a result the Centralization of the <i>Ummah</i> has been lost, and the Muslim world is divided into numerous sects and parties. Instead of subservience to Allah, the Muslims today are subservient to man-made conjecture, Clergymen, and all sorts of Economic and Political exploiters. The mission of the messenger of Allah was to release humanity from the heavy burdens and the fetters that were upon them (7:157), and he demonstrated this by implementing the divine values decreed in the Book of Allah. But the enemies of Islam hatched up concepts and doctrines and injected them among the Muslims which resulted in completely defacing the<i> ‘Deen’</i> brought by the messenger and instead replaced it with man-made Religion, and where ever the Muslims enjoyed power, it got separated into <i>‘Church and State’</i>. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As a result of these misconceptions, which are basically injected by the enemies of Islam in the name of Islam itself, the Muslims of today are groaning under the pressure of the same weights and are bound by the same shackles from which the messenger (p) came to release them. The <i>‘Pharaohs’</i> or the Political exploiters, the <i>‘Hamans’</i> or the Religious and intellectual exploiters and the <i>‘Qaroons’</i> the Economic exploiters are again rampant as much in the Muslim countries as in any other part of the world. Instead of one central organization and one code of life given by the Qur’an, there are hundred and one ways of life which have made the Muslim <i>Ummah</i>, now divided into nations on territorial basis, fall steep into a state of fear and dependency. They struggle to get out of it, but without the guiding light of the Qur’an, fail to do so. The people who were to be witnesses over the deeds of mankind, were to be the guarantors of world peace and were supposed to be the torch bearers of civilization, science and technological progress are themselves in a position of ignominy and helplessness. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The only hope of their escape from their present day plight lies in the reunion into a stable and well knit <i>Ummah</i> and this objective cannot be achieved unless there is a conviction that the Qur’an has the final authority for all matters of Islam and is the complete, immutable and only message of Allah that exists on the face of the earth. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The day the Muslim world realizes the Authority of the Book of Allah, and become consciously aware of its teachings, then that day would be the beginning of Islamic Renaissance.
<br />.
<br />This work is aimed at the realization of that Authority.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Kashif Ahmed Shehzada
<br />Karachi, July 1998
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #1</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Whatever Nabi (S.A.W) uttered is "wahi" (Revelation). Surah 53:3-4 says that he does not speak of his own desire but it is a revelation sent to him. Therefore whatever speech Nabi (S.A.W) uttered in life and acted upon was revelation from God.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur’an has differentiated between the ordinary human speech of <i>Nabi</i> (S.A.W) and the "wahi" or revelation sent to him, and has clarified that it is only the Qur’an that is revealed on him, and all that he uttered in life was not revelation but only the Qur’an was the inspired revelation from God. The following is evidence from the Qur’an to this effect. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">a) In Surah Tauba, <i>Nabi</i> (S.A.W) is admonished about the Munafiqeen (Hypocrites) who were reluctant to struggle in the cause of God with their lives and possessions: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><afalla_hu></afalla_hu></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?" (9:43)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above ayah <i>Nabi</i> (S.A.W) is admonished as to why he had given permission to the Hypocrites until the truthful people were made distinct from the liars. Had everything spoken by <i>Nabi</i> (S.A.W) been a revelation from God, then the above Qur’anic revelation would not have opposed the speech of <i>Nabi</i> (S.A.W) in which he had given the permission to the Hypocrites for non-participation in Jihad. Thus this confirms that whatever <i>Nabi</i> (S.A.W) uttered is not revelation but his human speech is separate from Divine revelations. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">b) In Surah Al-Araaf it is mentioned that when <i>Nabi</i> (S.A.W) did not bring them a revelation, the unbelievers objected and this objection of theirs is identified: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And when thou bringest not a verse for them they say: Why hast thou not chosen it?" (7:203)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Now had everything uttered by <i>Nabi</i> (S.A.W) been a revelation from God, then in the above verse it would be meaningless to identify this objection of unbelievers as to why the messenger has not selected the revelation by himself, as under the assumption, whatever he speaks is considered as revelation of God. Allah has identified in the above verse that it is the Qur’anic Ayat that are the revelations that <i>Nabi</i> (S.A.W) used to bring to his people, and not everything he uttered as a human being. This is further clarified by the rest of the verse: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><qul></qul></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) is insight from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy." (7:203-204)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is clearly evident from the above verses that whatever <i>Nabi</i> (S.A.W) spoke was not revelation, as otherwise Allah would not have identified this aspect when He says: <i><wa> "And when thou bringest not a verse for them"</wa></i> If everything spoken by <i>Nabi</i> (S.AW) were revelation Allah would never have said the above as everything uttered by <i>Nabi</i> (S.A.W) would have then already be revelations from God. It should be noted that while in verse 203, it is confirmed that whatever <i>Nabi</i> (S.A.W) spoke was not revelation, in verse 204, it is being urged that when the Qur’an is being recited then it should be listened to attentively, thus indicating that it is the Qur’an which is the only revelation of God.
<br />
<br />c) In Surah At-Tahrim, it is mentioned that <i>Nabi</i> (S.A.W) made something prohibited on himself, which Allah had made permissible. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Nabi! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful." (66:1)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse it is again confirmed that whatever <i>Nabi</i> (S.A.W) did or acted upon was not entirely revelation, but he also acted upon his own initiative, otherwise the admonition from Allah would not have come in which it is said:<i> <lima> "why do you forbid (yourself) that which Allah has made lawful for you" </lima></i>It is evident from this verse that <i>Nabi</i> (S.A.W) also made decisions on his own and acted on his own initiative at times instead of the revelation of God, and thus proves that all the decisions and actions of <i>Nabi</i> (S.A.W) were not "wahi" or revelation of Allah. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">d) In Surah Al-Baqara the unbelievers are pointed out to the total revelation sent to Muhammad (S.A.W) and they are challenged to bring a Surah similar to all that has been sent down to him: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then bring a Surah similar to it, and call your witnesses beside Allah if ye are truthful." (2:23)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse the challenge is for <i><mimma_> "that which We reveal unto Our slave"</mimma_></i>, and against it, a "Surah" is called to duplicate. All those of sane mind know that it is only the Qur’an which is composed of Surahs, and the books which various sects term as revelation of God besides Qur’an, are not composed of Surahs. Had Allah sent some revelation apart from Qur’an, then such revelation would also have been included in the challenge to produce something like it, but the words <i><fa'tu_> "then bring a Surah similar to it"</fa'tu_></i> clearly establish that Allah has revealed only the Surahs of Al- Qur’an which were sent down to Muhammad (S.A.W) and which are called to duplicate against <i><mimma_> "that which We reveal unto Our slave".</mimma_></i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">e) In Surah Al-Maidah, the believers are told that they should not raise questions about things which may cause them confusion, but if they question about them during the revelation of the Qur’an, then the Qur’an will give their answers: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O you who believe! do not put questions about things which if declared to you may trouble you, and if you question about them when the Quran is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing." (5:101)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Now if everything uttered by <i>Nabi</i> (S.A.W) were revelation then the believers would not have been restricted to seek the answers to their questions from the Qur’an. By restricting the believers to the Qur’an alone for getting answers to their queries, it is confirmed that apart from Qur’an whatever <i>Nabi</i> (S.A.W) spoke was not divine inspiration but his ordinary human speech, otherwise the believers would not have been restricted to get answers through Qur’anic revelation. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">f) In Surah At-Tauba the Hypocrites are exposed as those who are afraid of any message being revealed in the Qur’an which will expose them: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"The hypocrites fear lest a Surah (chapter of the Qur’an) should be sent down to them telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear." (9:64)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Now the ordinary speech of <i>Nabi</i> (S.A.W) other than the Qur’anic revelation was always presented to the Hypocrites day and night, but they did not fear that, and instead demonstrate their hesitation against the Qur’anic message only. Furthermore the believers are also identified as those who are eager to receive the Qur’anic revelation: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And those who believe say: Why has not a Surah (chapter of the Qur’an) been revealed? But when a decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is a disease look to you with the look of one fainting because of death. Woe to them then!" (47:20)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Now if everything <i>Nabi</i> (S.A.W) uttered in his life were "wahi" then would not the believers be satisfied with those "revelations" outside of the Qur’an? Does not the eagerness of the believers for Surahs from the Qur’an to be revealed clearly indicate that it is only the Qur’anic message which is the revelation of Allah? </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">g) In Surah Hood, the entire revelation of Allah is identified to be only the Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><fa></fa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Then, it may be that you will give up part of what is revealed to you <ma_> and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things. Or, do they say: He has forged it. Say: Then bring ten forged chapters like it <fa'tu_> and call upon whom you can besides Allah, if you are truthful." (11:12-13)</fa'tu_></ma_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verses the words <i><ma_> "what is revealed to you"</ma_></i> are pointing out to the complete and entire revelation sent to the messenger because it is indicated that he may give up, or his breast may feel straightened by part out of this whole revelation <i><ba'da></ba'da></i>, and it is clear from the above verses that the unbelievers used to claim that since no angel has descended to warn us or the messenger has not received any treasures from heaven therefore the message being delivered by the messenger is not from Allah. In reply to this the unbelievers are challenged that if you say that the messenger has forged the message then why don’t you also bring ten Surahs similar to what Allah has revealed on the messenger. The challenge to bring ten Surahs forged is against <i><ma_yu_ha></ma_yu_ha></i> ,i.e. <i>"what is revealed"</i> and only Surahs are called to simulate. No other speech or book other than the Surahs of the Qur’an has been included to re-produce in the above challenge. If the speech of <i>Nabi</i> (S.A.W) other than the Qur’anic Ayat were also revelation, then the challenge would have not only included ten Surahs, but also those utterances which were revelations but not contained in the Qur’an. Restricting the challenge to produce only Surahs of the Qur’an clearly indicates that apart from Qur’an there exists no other revelation sent by Allah to His messenger, otherwise that too would have been included in this challenge. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">From the above evidence it is abundantly clear that it is only the Qur’an which was sent as "wahi" (inspiration) and "nuzuul" (descent or revelation) from Allah. In Surah An-Najam where it says that <i>Nabi</i> (S.A.W) does not speak of his own desire, but it is "wahi" sent to him, then in this verse the "wahi" refers to the Qur’an alone, and does not include everything <i>Nabi</i> (S.A.W) uttered in life, as the above verses prove to the contrary and establish the Qur’an to be the only revelation received by the messenger of Allah. It says in Surah An-Najam: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"By the evidence of the star when it goes down. Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed. <in>" (53:1-4)</in></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse the particular <i>"Nataq-un-Nabi"</i> (Speech of <i>Nabi</i>) is identified as <i><in> "It is naught but revelation that is revealed."</in></i>, Now what is this "wahi" that is sent to him? Does this include everything he utters? The evidence from the Qur’an brought to light above says to the contrary, and identifies that <i>Nabi</i> (S.A.W) was given only the Qur’an as revelation. Then what does this "wahi" refer to? Allah Himself clarifies this matter in Surah Ash-Shoora: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And thus have We revealed to you an Arabic Quran, <auhaina_> that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire." (42:7)</auhaina_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah Himself identifies the "wahi" sent to Muhammed (S.A.W) as the Arabic Qur’an, as indicated by the words <i><auhaina_> "We revealed to you an Arabic Quran". Nabi</auhaina_></i> (S.A.W) also testifies as to what consists of the "wahi" (inspiration) that is sent to him, when he says: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> "And this Quran has been revealed to me <u_hiya> that with it I may warn you and whomsoever it reaches" (6:19)</u_hiya></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus internal evidence from the Qur’an it self testifies about what comprises the "wahi" that is inspired on the messenger of Allah. The above evidence makes it as clear as the shining of the sun that the human speech of <i>Nabi</i> (S.A.W) is separate from divine revelations and that it is only the Qur’an which is the divine message bestowed upon him by Allah. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION # 2</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Since the Qur’an says that we should obey Allah and His messenger, therefore this implies that to obey Allah we have to obey the Qur’an, while obedience to the messenger means obedience to some other books apart from the Qur’an.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">When the Qur’an says that we have to obey the messenger then it does not stop there only but also identifies as to what is the divine message that is bestowed on the messenger and in turn the messenger propagated to the people. The following verses inform us what is that divine teaching that the messenger received from Allah and is then delivering to mankind: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">WHAT IS THAT TEACHING THAT THE MESSENGER RECEIVED FROM ALLAH?</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al-Maidah, the messenger is ordered to deliver the Divine revelation received by him, otherwise he would not have fulfilled his mission: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Messenger! Deliver what has been revealed to you from your Sustainer <balligh>; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people." (5:67)</balligh></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse the messenger of Allah is ordered to deliver what has been revealed on him. Or what the Qur’an identfies as <i>"ma_ unzila ilaika mir rabbik"</i>. Now what are those divine teachings and laws that are revealed on the messenger? The following verses clarify as to what consists of <i><ma_> (what has been revealed to you):</ma_></i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have revealed the Book to you which has the clear explanation of everything <wa>, and a guidance and mercy and good news for those who submit." (16:89)</wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is the Book of Allah which contains the clarity for all matters requiring guidance, that has been revealed on the messenger. In Surah An-Nisa, the divine teaching received by the messenger is again identified as: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has shown you; and be not an advocate on behalf of the treacherous." (4:105)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Once again it is the book of Allah which has been identified as the divine teaching which has been bestowed upon the messenger and through which the messenger himself is to judge people. Again we are reminded: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you;" (5:48)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Again it is confirmed that the messenger received the Book of Allah and he is to govern among people by Allah’s Book and he cannot deviate the slightest bit from the Qur’an. Now it has been confirmed by the above and many other verses in the Qur’an that the messenger has received the Book of Allah as divine teaching. Now what is that teaching that the messenger is to pass on to people, through which they are admonished by him? The following verses identify this aspect: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">WHAT IS THAT TEACHING WITH WHICH THE MESSENGER ORDERED PEOPLE?</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah commands the messenger: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My Promise." (50:45)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus Allah commands the messenger to admonish people by the Qur’an, and the messenger confirms himself that his mission is <i><tazkir> "Admonishing with the Qur’an"</tazkir></i>, not any other book: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches." (6:19)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Again: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> "O People of the Book! Indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah; With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path." (5:15-16)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">According to above verse the messenger is propagating the Book of Allah among the people of the Book. Again we are reminded as to what the messenger is giving to his people as a teaching so that they receive divine guidance: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"I am commanded only that I should serve the Sustainer of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of those who submit; And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the warners." (27:91-22)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger is to recite the Qur’an, so that whoever wishes, he can take guidance, says the above verse. Again it is emphasized that it is only the Qur’an whose propagation has been made as an obligation on the messenger: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Most surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Sustainer knows best him who has brought the guidance and him who is in manifest error." (28:85)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse identifies that it is the Qur’an which is <i><farz></farz></i> (an obligation) on the messenger. The above evidence from the Qur’an makes it quite clear that the messenger received the Book of Allah as divine teaching and he is delivering the message of Allah as is contained in Qur’an to the people. The above verses also make it evident that the messenger cannot deviate the slightest bit from the Qur’an and all his judgements are based entirely on Allah’s divine Book., as said in 5:48. The messenger does not propagate his own personal laws or teachings, but only the divine message received by him, and that divine message has been identified in the above verses as Allah’s Book. Obedience and subservience is only to Allah’s laws, and the messenger does not make people obey his own teaching, but the law of Allah contained in al-Qur’an. Obedience to the messenger means obedience to the message of Allah, as the messenger is delivering the message of Allah to mankind and no other laws. It is only the law of Allah that people are asked to follow and be obedient to, says the Qur’an. The following verses identify this aspect: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">OBEDIENCE IS ONLY FOR THE LAW OF ALLAH</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely the ‘HUKM’ (Law and Rule) is for none but Allah." (12:40)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"He does not make any one His associate in His ‘HUKM’ (Laws and Ruling)." (18:26)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The phrase<i> <la_> "He (Allah) does not associate anyone in His Laws." (18:26) </la_></i> Makes it quite clear that obedience and rule is only for the Law of Allah and no other law. Even a messenger of Allah does not have the authority to make anyone subservient to his personal commands, but obedience and subservience is only for the law of Allah, as the following verse declares: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"It is not meet for a Human Being that Allah should give him the Book and Government and 'Nabuwah' (Direct reception of Divine Messages), then he should say to people: Be subservient to me rather than Allah; <ku_nu_> but on the contrary (he would say): Become sustenance providers (to mankind) because of your teaching the Book and your studying (it yourselves)." (3:79)</ku_nu_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse declares that even a ‘<i>Nabi</i>’, i.e. a person who is a direct recipient of Allah’s message cannot make any other human being subservient to his own laws, but he too is asking the people to be obedient to the law of Allah by studying the Book of Allah and teaching it to others as well. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The rule of Allah is ordained all over the universe in the form of natural laws, but in human affairs, it is established by governing all matters of human life though the injunctions contained in Allah’s Book. Muhammad (S.A.W) is himself made to confirm that it is by introducing the injunctions of Allah’s distinctly elucidated Book, that Allah’s government is to be established in human affairs: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><afaghairalla_hi></afaghairalla_hi></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> "Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly elucidated;" (6:114)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MESSENGER DELIVERS ONLY THE LAW OF ALLAH, AND PEOPLE ARE TO OBEY THE LAW THAT ALLAH GIVES THEM THRUOGH THE AGENCY OF HIS MESSENGER</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is clearly established in the above verse that the messenger of Allah is also to put into practice the laws contained in the Book of Allah, and this clearly makes it evident that obedience to the messenger means obedience to the laws contained in Allah’s Book which the messenger is to establish in human affairs. The messenger of Allah delivers only the message of Allah, and does not ask people to be obedient to any other rule or law other than that given in the Book of Allah. The following verses confirm that obedience to the messenger means obedience to the message being delivered by him: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> "And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger." (5:92)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And Allah has made for you of what He has created shelters, and He has given you in the mountains places of retreat, and He has given you garments to preserve you from the heat and coats of mail to preserve you in your fighting; even thus does He complete His favor upon you, that haply you may submit. But if they turn back, then on you devolves only the clear deliverance (of the message)." (16:81-82)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And if you (o people) reject (the truth), nations before you did indeed reject (the truth); and nothing is incumbent on the messenger but a plain delivering (of the message)." (29:18)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And obey Allah and obey the messenger, but if you turn back, then upon Our messenger devolves only the clear delivery (of the message)." (64:12)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: Obey Allah and obey the messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the messenger but clear delivering (of the message)." (24:54)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verses clearly define what is meant by obedience to Allah and His messenger. The double negative used in the phrase, <i><wa> "..and nothing rests on the messenger but clear delivering (of the message)."</wa></i> Unambiguously states that the messenger makes people obedient only to the message of God that is revealed on him, and does not deliver any other teachings apart from the message of God. This clarifies that obedience to Allah and his messenger does not mean that Allah is giving some separate teachings while messenger ordains some separate injunctions, but clearly states that Allah has revealed his Book on His messenger and the messenger in turn delivers the law contained in the Book of Allah, and we have to obey those laws that Allah has sent to us through the agency of His messenger. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">OBEDIENCE IS ONLY FOR THE MESSAGE RECEIVED AND DELIVERED BY THE MESSENGER. NO OTHER BOOK APART FROM THE QUR’AN IS TO BE FOLLOWED AS DIVINE GUIDANCE</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al-Araf, it is stated that the believers are to follow and obey only the Book of Allah and not obey any other source besides that: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers. Follow what has been revealed to you from your Sustainer and do not follow guardians besides Him (His Laws), how little do you mind." (7:2-3)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Itiba"</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> (Following and obedience) is only for <i>"..what has been revealed to you from your Sustainer.."</i> and the phrase <i>"..do not follow guardians besides Him ..."</i> makes it evident that only the revelation of Allah is to be obeyed and no other source besides that. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger of Allah is reminded that Allah has not given any books apart from the Qur’an which the people should study: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have not given them any books which they study, nor did We send to them before you a warner." (34:44)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The <i>"Mushrikeen"</i> of all times object to the Qur’anic Ayat that are presented, but Allah confirms that He has not given any books which they are to study, apart from Allah’s very own Book. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Again, Allah asks a question: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"What! shall We then treat the Muslims as the Criminals? What has happened to you? How do you judge? Or have you a book from which you study?. That you have surely therein what you choose?" (68:35-38)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The question of Allah in the above verses "Or have you a book from which you study?" indicates that Allah has not given any other divine book for study apart from the Qur’an. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Again, Allah confirms that He did not give any other Book apart from the Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Or have We given them a book so that they follow a clear argument thereof? Nay, the unjust do not hold out promises one to another but only to deceive." (35:40)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Az-Zukhruf it is said about the unbelievers: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Or have We given them a book before this which they hold fast to?" (43:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al-Haqqa, after identifying that it is the Qur’anic verses which are the sayings of the messenger, it is mentioned about the messenger that had he invented any sayings by his own self and then attributed them to Allah, he would then have been held accountable for it: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And if he had uttered against Us some of the sayings. We would certainly have seized him by the right hand. Then We would certainly have cut off his aorta. And not one of you could have withheld Us from him." (69:44-47)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah As-Saffat, Allah challenges the unbelievers to produce their book of authority, thus confirming that all man written books being used by Religions have defect and deficiency:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"What is the matter with you, how is it that you judge? Will you not then mind? Or have you a clear authority? Then bring your book, if you are truthful." (37:154-157)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger is made to confirm that apart from the Qur’an and the revelation given to Moses (which contains the very same message as the Qur’an. Ref 42:13) there is no other book which can give the guidance of Allah: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful." (28:49)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Above verse confirms that there is no other Book apart from the Qur’an (which contains the message of Moses as well) that can give us divine guidance. Allah commands the believers that the very purpose of revealing His Book is that we become subservient to His laws and that we make ‘Deen’ pure and do not introduce any innovations. It is the Book of Allah which determines what is true from what is false, but people still abandon the Qur’an and seek obedience from the laws of humans:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"The revelation of the Book is from Allah, the Mighty, the Wise. Surely We have revealed to you the Book with the truth, therefore serve Allah, keeping ‘Deen’ sincere for Him in obedience. Now, surely, sincere obedience in ‘Deen’ is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful." (39:1-3)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br />The above verses remind us that we should serve Allah by following the Qur’an, keep ‘Deen’ "khalis" (Pure and sincere) for Him, and do not become like those who serve others besides Allah under the delusion that they will bring them closer to Him. Surah Al-Fatir informs us that it is only the Qur’an that is revealed on the messenger and that the <i>Ummah</i>, inherited only the Book of Allah, and no other Book as divine guidance:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And that which We have revealed to you of the Book, that is the truth verifying that which is before it; most surely with respect to His servants Allah is Aware, Seeing. Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence." (35:31-32)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Only the Book of Allah was given as an inheritance to the <i>Ummah</i>. No other Book. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">OBEDIENCE TO ALLAH AND HIS MESSENGER ARE NOT TWO SEPARATE OBEDIENCES BUT ONE OBEDIENCE</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur’an has identified that obedience to Allah and His messenger do not mean two separate obediences, such that to obey Allah we have to obey the Qur’an and to obey the messenger we have to obey some books other than the Qur’an. The term "Allah and His messenger" represents a single source of law and obedience, as is evident from the following verses: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Tauba, a declaration is given by Allah through the agency of His messenger about the "mushrikeen", with whom the Believers had made a contract: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And an announcement from Allah and His messenger to the people on the day of the greater pilgrimage that Allah and His messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve." (9:3)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The announcement of immunity in the above verse was given by the messenger to the people but it is identified to come from <i>"Allah and His messenger"</i>. It is obvious that the messenger did not issue a separate declaration from Allah such that one announcement came from Allah and the other from the messenger, but it is Allah who had commissioned this declaration and it was in turn delivered to people through the agency of His messenger. But the announcement is attributed to both Allah as well as his messenger. This clearly confirms that Allah and His messenger are not two separate sources to give laws and ordinances of a divine nature but it is Allah who is the supreme source of all divine law, but He does not give those laws directly to each and every human being but selects someone as His messenger and it is through the agency of the divinely selected emissary, that the message of Allah is conveyed to the people. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al-Anfaal, it is stated: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O you who believe! obey Allah and His messenger and do not turn back from Him while you hear" (8:20)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse the Believers are called upon to obey Allah and His messenger but the verse ends with the phrase:<i> <wa></wa></i> <i>"and do not turn back from Him while you hear"</i>. Here the believers are identified to be those who were listening to the messenger who delivers the Qur’anic laws to them, as the singular pronoun <i><anhu> "from him"</anhu></i> indicates. This confirms that Allah and His messenger are not two separate sources of divine law to be obeyed but one source, as the above verse identifies both Allah’s as well as His messenger’s obedience but ends in the singular pronoun, and not a dual one. This pronoun in the singular is for the messenger to whom the Believers are asked to listen to attentively. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The ultimate source to whom obedience and subservience is due is Allah, but since Allah does not communicate with each and every individual directly, he selects a person among mankind, and reveals His laws and injunctions on His selected emissary. That person, who is divinely chosen, then delivers those Laws that he has received from Allah. Such a person has been called as <i>"Nabi"</i> and <i>"Rasul"</i>. He is a <i>"Nabi"</i> on account of his direct reception of the divine message, and <i>"Rasul"</i>, as he does not keep the divine message to himself but also delivers it to mankind. The messenger not only calls people to obey those laws which he has received by divine revelation but he himself is also obedient to those laws. It is those laws and injunctions which are contained in the Book of Allah, that are bestowed on the messenger by objective divine revelation and the messenger delivers those to his people and asks them to show obedience to what he is propagating. The Qur’anic verses are themselves identified as the divine utterances of the messenger <i><qaul-ur-rasool>,</qaul-ur-rasool></i> as the following verse informs us: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><in></in></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Most surely, it (the Qur'an) is the saying of an honourable messenger." (69:40)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus he who listens to the messenger listens to what the messenger propagates. By listening to the messenger people listen to what God has revealed on him and by obeying those injunctions which are delivered by the messenger the people indirectly obey Allah as well, as it is Allah Himself, who has given that teaching to his selected emissary. That is why it is stated in the Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Whoever obeys the messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them." (4:80)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">From the above Qur’anic evidence it is clearly established that obedience to the messenger is not obedience to his personal orders but to the divine laws that have been revealed on him, and that Allah and his messenger are not two separate obediences but it is a term which stands for one single source of divine law and obedience. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #3</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger received a separate revelation known as "Az-Zikr" which was outside the Qur’an. The purpose of this hidden revelation was to enable the messenger to give additional details and explanations of the Qur’an. This is what is stated in Surah Al-Nahl 16 and verse number 44.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Arabic Transliteration and English Translation of 16:43-44 is as follows: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know-- With clear arguments and scriptures; and We have revealed to you the Reminder <az-zikr> that you may make clear to men what has been revealed to them, and that haply they may reflect." (16:43-44 M.H.Shakir’s translation)</az-zikr></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse, it is stated that Allah has sent down "Az-Zikr" on the messenger, let us see as to how the Qur’an identifies "Az-Zikr". The following verses inform us what comprises "Az-Zikr" translated as "The Reminder": </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"This We recite to you of the communications and the wise reminder. <zikril>"(3:58)</zikril></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers. <zikra_>" (7:2)</zikra_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And you do not ask them for a reward for this; it is nothing but a reminder for all mankind. <zikrul>" (12:104)</zikrul></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And they say: O you to whom the Reminder <zikr> has been revealed! you are most surely insane:Why do you not bring to us the angels if you are of the truthful ones? We do not send the angels but with truth, and then they would not be respited. Surely We have revealed the Reminder <zikr> and We will most surely be its guardian." (15:6-9)</zikr></zikr></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And this is a blessed Reminder <zikrun> which We have revealed; will you then deny it?" (21:50)</zikrun></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran.<zikrun>" (39:69)</zikrun></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely those who disbelieve in the reminder <kaffaru> when it comes to them, and most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One." (41:41-42)</kaffaru></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Therefore hold fast to that which has been revealed to you; surely you are on the right path. And most surely it is a reminder for you and your people <zikru>, and you shall soon be questioned." (43:43-44)</zikru></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verses identify that "Az-Zikr" is not some special revelation outside of the Qur’an but it is an attribute of the Qur’an itself. There are many other verses in which the circulation of the word "Zikr" clarifies that it is nothing but an attribute of Allah’s Book itself. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Having identified the word "Zikr" to be another attribute of Allah’s Book, let us see what is meant by <i><litubayyina></litubayyina></i> "..that you may make clear..", as traditionalists imply that <i><litubayyina></litubayyina></i> means to give additional details and explanations added to the Qur’an, which is why "Az-Zikr" was revealed on the messenger. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> The word<i> <litubayyina></litubayyina></i> comes from the root<i> <ba> <ya> <noon></noon></ya></ba></i>, i.e. <i><bayyana></bayyana></i> which carries the meaning of: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"To be or become manifest, evident." <i>A Dictionary and Glosarry of the Koran by J.Penrice pp-21</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Be evident, render clear." <i>Arabic English Dictionary by F. Steingass pp-155</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Manifest, bring into view, disclose." <i>Al Mawrid Arabic English Dictionary pp-256</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"To show, Manifest" Al Asri Arabic English Dictionary pp 85 </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"To be or become plain, Evident, come out, visible, to announce." <i>Hans Wehr Arabic-Eng. Dictionary pp-87</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The meaning of this word is further clarified as its occurrence in the Qur'an is expounded upon. This word,<i><tabayyanun></tabayyanun></i> has occurred in the Qur'an as opposite of <i><katmun></katmun></i> (3.187) and <i><akhfaaun></akhfaaun></i> (5.15) both of which carry the meaning of :<i> "to hide or to keep to one's self" </i>. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Following is the circulation of this word in Qur’anic verses: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And when Allah took a covenant from those who have been given The Book, that they shall make it evident to mankind <latubayyinunnahu_>, and they shall not keep it secret <wa>.." (3:187)</wa></latubayyinunnahu_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Further clarified in </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O People of the Book! Indeed Our Messenger has come to you making evident to you <yubayyinu> much of what you concealed from the Book <kuntum> and passing over much; indeed, there has come to you light and a clear Book from Allah." (5:15)</kuntum></yubayyinu></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">From the above the meaning of the word under discussion is more expounded as <i>‘To make evident what is hidden or concealed’</i>. Finally in Surah Al-Baqara the meaning of this word is confirmed to be 'Clear' or Evident' and not what the traditionalists suggest, i.e ‘to give additional details’. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We are told: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Let there be no compulsion in Deen. Truth stands out clear from error <qad> .." (2:256)</qad></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the above circulation has clearly demonstrated that "Az-Zikr" is not some revelation that the messenger received outside of the Qur’an but simply an attribute of the Qur’an itself Furthermore "Litubayyina" does not carry the meaning of giving additional details but simply means to make evident or known what is hidden or concealed. In 16:44 when Allah informs the messenger that: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect." (16:44)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Then it is simply being stated that:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah sent down His Book on the messenger. <i>"And We have revealed to you the Reminder.."</i></span></span><span style="Arial","sans-serif";font-family:";"></span> <p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt;"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">But this Book is meant for all mankind, and not only for the messenger, as clarified by the statement <i>"..that you may make clear to men what has been revealed to them, and that haply they may reflect."</i></span></span><span style="Arial","sans-serif";font-family:";"></span> <p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt;"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger’s job is to make the Book evident to them and not limit it to himself only, as clarified by the phrase "..that you may make clear to men..". This is further elucidated in Surah Al Maidah where it says:</span></span><span style="Arial","sans-serif";font-family:";"></span> <p class="MsoNormal" style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt;"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Messenger! Deliver what has been revealed to you from your Sustainer; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people." (5:67)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The command for not keeping the Book of Allah to one's self only is because those who do not make it evident to people are deprived of divine blessings and bounties. See 2:159 </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is clear from the above that the messenger was to make the Book of Allah clear and evident to all mankind. Now how was the Book of Allah made evident to people? How did the messenger clarify the Qur’anic teachings? The answers to these are provided in the next chapter.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #4</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger’s job was not just to deliver the Qur’an like a postman but his duty is also to explain and give commentary of the divine message. In many Quranic verses it is stated that he gives the knowledge of the Book. The knowledge and Tafsir (Exegesis) of the Book of Allah that the messenger has given is contained in the books of traditions. Thus Qur’an is the theory while the compilations of traditions are its Tafsir.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While it is correct to state that the messengers duty was not restricted to merely reciting the Qur’an to his people, as is evident by the words: <i>"..He will give them the knowledge of the Book .." (2:129)</i>, it is also an incontestable fact that the books of traditions that are upheld by varous sects and attributed to the messenger, do not contain the explanation of each and every verse of the Qur’an. What exists in those compilations are some ascribed paradoxical reports limited to certain verses only. No book of tradition contains the complete commentary and explanation of the Qur’an from Surah Al-Fatiha, the first chapter to Surah An-Naas, the last chapter, that it could attribute to the messenger of Allah. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">This being the case, the question arises that how did the messenger confer the knowledge of the Book of Allah to his audience? And where can we find those explanations? The Qur’an provides us the adequate answer to these questions of extreme importance. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah informs us that His Book has been kept independent of all sorts of traditions for its exegesis, by indicating that the Qur’an is its own commentary. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur'an is not like an ordinary book, such that most other books discuss a specific topic at one place and have their subjects compiled and bifurcated within specific chapters. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Unlike this, the Book of Allah has its topics spread out throughout itself within various chapters. For example, if we were to ascertain as to what Allah's Book says about the topic of divorce we find verses dealing with the subject of divorce in Surah Al-Baqara which is the second Surah (chapter) of the Qur'an, Surah Al Nisa the fourth Chapter , then in Surah Al Ahzaab the thirty third chapter and further in Sura At Tal'aaq which is the sixty fifth chapter of the Qur'an. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">By compiling all the verses about the topic of divorce as discussed in all the locations of the Qur'an we come to know what the Book of Allah has to say about this subject. And we observe that each verse clarifies and explains the other. It is by this manner that Allah Himself has dealt with different subjects in His Book, i.e. by repeating topics in various chapters throughout the Qur'an. The manner of exegesis is <i><tasreef></tasreef></i> or recurrence and repetition of subjects within the Qur’anic verses, and it is by this method that the Book of Allah deals with various topics and provides its own explanation. We are reminded: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><unzur></unzur></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"See how We repeat the verses that they may understand." (6:65)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And certainly We have repeated for mankind in this Quran, every kind of similitude, but the majority of mankind do not consent to aught but denying." (17:89)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah Himself has circulated topics within His Book, and what is unclear at one passage is made distinct by another verse in another passage within the Qur’an itself. One verse will throw light on the other. Furthermore we are informed that the messenger of Allah also explained the Qur’an by the Qur’an itself: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And thus do We repeat the verses and that they may say: You have read; and that We may make it clear to a people who know." (6:108)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is evident from the above that the messenger’s lectures on the Qur’an were based on <i><tasreef_ul_ayat></tasreef_ul_ayat></i>, i.e. recurrence of Ayat, to clarify topics within the Qur’an. The messenger gave <i>Dars ul Qur-an</i>, by this manner, and the Qur’an was clarified by the Qur’an itself. This is further supported in Surah Al-Furqan, where a certain objection of the unbelievers is identified: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"The unbelievers say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed gradually) that We may strengthen thy heart thereby and We have rehearsed it to thee in slow well-arranged stages gradually. And no example do they bring to thee but We bring to thee the truth and the best explanation." (25:32-33)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verses inform us about a matter of grave importance. To the objection of unbelievers as to why is not the Qur’an revealed all at once, it is stated that the Qur’an is revealed in stages due to the following reasons: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">(1) So that the messengers heart may be strenghtened. This is confirmed when it is stated:<i> "Thus (is it revealed gradually) that We may strengthen thy heart thereby and We have rehearsed it to thee in slow well-arranged stages gradually."</i> Hence the messenger was encouraged and enjoined to be stead fast by the revelation of Qur’anic verses. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">(2) So that the arguments that the unbelievers may bring forth should be answered sufficiently by ‘Haqq’, i.e. the Qur’anic truth. As it is stated: <i>"And no example do they bring to thee but We bring to thee the truth.."</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">(3) The third reason for the gradual descent of the Qur’an is to provide<i> <ahsan_ul_tafsir></ahsan_ul_tafsir></i>, i.e. the best explanation and exegesis of Allah’s Book. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa></wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And no example do they bring to thee but We bring to thee the truth and the best ‘Tafsir’ (exegesis)" (25:33)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus Allah revealed verses which provided <i>Tafsir</i> of other verses themselves. What remained ambigous in one verse, its clarification and exegesis was provided by Allah Himself by the gradual descent of other verses of the Qur’an. Hence Allah provided the <i>Tafsir</i> of the Qur’an by the Qur’an itself, and did not make His Book dependent on any compilations of traditions for its exegesis. It is by this manner that Allah gave the <i>Tafsir</i> of His Book to the messenger and the messenger inturn conveyed to his audience. The messenger did not give any separate book of <i>Tafsir</i> to the <i>Ummah</i> as the <i>Tafsir</i> of the Qur’an which he imparted on the <i>Ummah</i> was contained inside the pages of the Qur’an itself. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While it is identified that the Qur’an explains its self by repetition of verses, we are also instructed to ponder and reflect on Allah’s Book, for the message of the Qur’an will be evident to those who will strive to comprehend its meaning and conduct research on it. It is mentioned that those who will use their faculties of understanding and engage in an inquiry into the meaning of the divine message, for them the Qur’anic verses will be rendered plain: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Thus do We make the verses distinct for a people who reflect." (10:24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Indeed We have made the verses distinct for a people who will utilize their understanding." (6:98)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Along with stating the above, we are also advocated to ponder and reflect on the Book: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful." (38:29)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the injunction to reflect and ponder over the Book has been given for all generations, so that in the light of divine guidance they seek the solutions to the problems of their times. The meaning of the Qur’an will be made clear by the repetition of verses and likewise people are asked to use their abilities of reason and intellect to understand the Qur’an. The following verses shed further light in stating that the meaning of Allah’s Book will be evident by <i><tasreef></tasreef></i> and it is in this manner that Qur’an should be understood: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">" See how We repeat the verses that they may understand." (6:65)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"See how We repeat the verses, yet they turn away (from the truth rendered by recurrence of Ayat)." (6:46)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is Allah, who is the ‘Mufasir’ i.e commentator of the Qur’an, and the <i>Tafsir</i> of one verse was provided by the revelation of other verses which would throw light on the subject under discussion. Thus it is said: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Ar-Rahmaan (The Beneficent God). It is He who teaches the Qur’an." (55:1-2)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Not only was the revelation, compilation and protection of the Book taken up by Allah himself, but also its explanation. As we are informed: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Do not move your tongue with this (Qur'an) to make haste with it. Surely on Us (devolves) the collecting of it and the reciting of it. Therefore when We have recited it, follow its recitation. Again on Us (devolves) the explaining of it." (75:16-19)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Hence it is Allah who provides the <i>Tafsir</i> of His Book by <i><tasreef></tasreef></i>, that is, by repetition of verses. We will now observe the manner of <i>Tafsir</i> of Qur’anic subjects that is given by Allah in His Book itself and which was consequently taught by the messenger to his audience.
<br />
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">EXAMPLE OF TAFSIR PROVIDED BY ALLAH IN THE QUR’AN ITSELF, AND GIVEN BY NABI (S.A.W) TO THE UMMAH</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Here we demonstrate how the Qur’an has clarified its own concepts and thus becomes its own best <i>Tafsir</i>. In Surah Al-Baqara, the very beginning of the Qur’an, it is stated that Allah’s Book is guidance for <i>‘Mutaqeen’</i> (those who guard from injurious activity):
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"That is The Book, there is no perplexity in it, guidance for the ‘Mutaqeen’." (2:2)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse, a question can be raised as to, who are the <i>'Mutaqeen'</i>? What are their qualities? The answer to these questions and many others like them are given in the Qur'an itself, in the advancing verses of Sura Al Baqara as well as other verses.Like: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And hasten to the protection given from your Sustainer against the consequences of faults; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for the ‘Mutaqeen’. (They are) Those who spend in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).And those who when they commit an indecency or do injustice to their souls remember (the law of) Allah and seek protection from the consequences of their faults-- and who can give protection from the consequences of faults but Allah, and (who) do not knowingly persist in what they have done." (3:133-135)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the above verses shed light on the attributes of <i>‘Mutaqeen’</i>, similiarly further <i>Tafsir</i> of above is given in other passages of the Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely the 'Mutaqeen' will be in the midst of Garden and springs.Taking joy in the things which their Sustainer gives them,because before that they lived a good life.(further details given about them) They were in the habit of sleeping but little by night.And in the hours of early dawn they were found seeking protection from the consequences of faults. And in their wealth was the right of him who asked and also of those who were prevented (from asking)." (51:15-19)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The <i>‘Mutaqeen’</i> always keep the divine guidance before themselves while dealing in any situation pertaining to human affairs, thus they guard themselves from the injurious effects of those actions which are not consistent with the divine laws: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely those who guard (al lazina attaqau), when a visitation from the Shaitan afflicts them, they remind themselves (of the divine laws), then lo! they see (the right way)." (7:201)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Apart from implementing the social laws given for human guidance in Allah’s Book, the <i>‘Mutaqeen’</i> also concentrate on harnessing the laws of nature, and guard themselves from the ill effects of being unaware of their utilization. They are reminded about this aspect in the following Surah: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who have knowledge. Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard <qaum>." (10:5-6)</qaum></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">From above we observe how the Qur’an itself gives the explanation of its Ayat and how its passages shed light on other passages. Further example of the <i>Tafsir</i> of Qur’an by the Qur’an itself is demonstrated by considering the following verse: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O you who believe! Be not like those who annoyed Moses, but Allah cleared him of what they said, and he was worthy of regard with Allah." (33:69)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse, some people are mentioned who used to annoy Moses, the messenger of Allah in a certain way. Now who are these people and in what manner did they harass a messenger of God? The Qur’an itself provides the detailed description of this category of people and their means of harassment. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">TAFSEEL (DETAILS) OF ANNOYANCE IMPARTED TO MOSES BY HIS PEOPLE:</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Although his people should have been grateful to Moses for bringing them out of the bondage of Pharoah, but instead of expressing their gratitude they used to say: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They said: ‘We have had (nothing but) trouble both before and after thou came to us."(7:129)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">They were given heavenly sustenence in the form of <man>, but they rebelled even at that and said to Moses: </man></span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Moses! we cannot endure one kind of food (always).." (2:61)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While passing through a habitation they observed some people being dedicated to the service of idols, and seeing this they asked Moses, a messenger of God who had always taught them not to bow down before anyone except Allah, that: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">".. O Moses! Make for us a god as they have (their) gods He said: Surely you are a people acting ignorantly." (7:138)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">When Moses went for communion with Allah for a few days, they started worshiping the calf. (see 20:86). When they were told to maintain a certain type of behaviour while entering a city, they deliberately acted insolently (see 2:58-59). When Moses directed them to have belief in Allah, they told him: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Moses! We will not believe in you until we see Allah manifestly.." (2:55)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">When God instructed them through the agency of Moses to slaughter a calf in order to purify them from the false sanctity they had developed due to the worship of idols, they gave numerous excuses, the details of which are given in (2:67-71). Moses asked them to enter the Holy land which was written for them, but instead they again started making excuses and replied: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..go therefore you and your Sustainer, then fight you both surely we will here sit down." (5:24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">This was the attitude and insolent behaviour that the people of Moses demonstrated in front of their messenger, and it was because such annoying behaviour that Moses was compelled to say: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And when Moses said to his people: O my people! why do you annoy me? And you know indeed that I am Allah's messenger to you.."(61:5)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br />
<br />And he thus implored God: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"He said: My Sustainer! Surely I have no control (upon any) but my own self and my brother; therefore make a separation between us and the nation of transgressors."(5:25)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Hence it is by bringing forth the above mentioned narratives of the Children of Israel, the Believers in the Qur’anic message were instructed: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..Be not like those who annoyed Moses.." (33:69)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The reader can see how clearly and without any vagueness the Qur’an has listed the annoyance that the people of Moses had imparted to their messenger, and the manner in which the meaning of verse 33:69 is clarified in the Qur’an itself. But against this the books of traditions attribute the following narration to the person of the messenger, to demonstrate his explanation of the divine Book. While considering the Tradition given below, it should be kept in mind that the messenger was to give the <i>Tafsir</i> of the Qur’an by repetition of verses, and explained the Qur’an by the Qur’an itself, as stated in 6:104. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is stated in Sahih Al-Bukhari: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"It has been narrated to me by Ishaq bin Ibraheem, as Ruh bin Ubadah told us, from Auf who was informed by Al Hasan, Muhammad and Khilas, that he narrated from Abu Hurraira who said that, Allah's Apostle said, "(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.' Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, 'O stone! Give me my garment!' Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying: "O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight."33/69- (Sahih Bukhari Volume 4 Hadith 616)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The readers are urged to carefully examine the above narration in which a mighty messenger of God is humilated in front of his people, and the Qur’anic repetitions pertaining to the subject. The guile of the people who forged this tradition should also be observed, as to how they absolved themselves from this fictitious tale, by cleverly attributing it to the person of the messenger of Allah (p), thus taking advantage of the immense love and respect that the Muslims have for him in their hearts in order to insert their forgeries within the house of Islam. While the Qur’an has informed us that the messenger imparted knowledge of Allah’s Book by giving its explanation as occured within the passages of the Book itself, can we consider the story given in the above tradition to earnestly come from the messenger?
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">To any person who sincerely seeks to ascertain the meaning of the Qur’an it will be apparent that passages of the Qur’an explain and comment each other, and are not dependent on any outisde source for their exegesis. Although many Modern day translators of the Qur’an are also marred by traditional preconceptions in their work, but they have also realized this fact, and have acknowledged that the Qur’an is its own ‘<i>Tafsir</i>’. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Renowed Islamic Scholar, Allama Abdullah Yusuf Ali, has the following to say as concluding remarks in the preface to Qur’anic commentaries, given in his world famous translation and commentary of the Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"It has been said that the Qur’an is its own best commentary . As we proceed with the study of the Book, we find how true this is. A careful comparison and collation of passages from the Qur’an removes many difficulties. Use a good concordance, such as the one I have named among the Works of reference, and you will find that one passage throws light on another." The Holy Qur’an- Translation and commentary by A. Yusuf Ali, pp xi</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Another renown Translator of the Qur’an, Muhammad Asad also acknowledges that the Qur’an provides its own <i>Tafsir</i>, when he states the following in the foreword of His Translation: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"The Qur’an must not be viewed as a compilation of individual injunctions and exhortations but as one integral whole: that is, as an exposition of an ethical doctrine in which every verse and sentence has an intimate bearing on other verses and sentences, all of them clarifying and amplifying one another. Consequently, its real meaning can be grasped only if we correlate every one of its statements with what has been stated elsewhere in its passages, and try to explain its ideas by means of frequent cross references, always subordinating the particular to the general and the incidental to the intrinsic. Whenever this rule is faithfully followed, we realize that the Qur’an is - in the words of Muhammed Abduh- "its own best commentary". The Message of THE QUR-AN by Muhammad Asad, pp vii</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">A person should approach the Book for the purpose of sincerely seeking divine guidance, and should keep his mind receptive and free from all pre conceived notions. If this is done, the meaning of the Qur’an will be clearly apparent to him and he will discover that the Qur’an is a simple, clear and self explanatory Book, kept independent from all sorts of traditions for its exegesis.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #5</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is stated in Surah Al-Ahzaab, verse no. 21 that "Indeed you have in the messenger of Allah, an excellent example to follow.", therefore to follow his example, we must look into the books of traditions and the stories that are attributed to him.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is stated in Surah Al Ahzaab: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><laqad></laqad></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Certainly you have in the messenger of Allah an excellent example (to follow) for him who hopes in Allah and the latter day and remembers Allah much." (33:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The example of the messenger, i.e how he behaved, is embodied in the Qur’an, and we have to follow his personality as reported in the Qur’an, that is why the only category of people that the Qur’an has identified to bear witness over Muhammad (S.A.W) are those who have a thorough knowledge of the Qur’anic principles, as stated by the following verse: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And those who disbelieve say: You are not a messenger. Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book." (13:43)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">To follow the messengers example we have to attain knowledge from Allah’s Book only, as otherwise the above verse would not have restricted the category of people to have gained knowledge from only Allah’s Book, and would have included other books as well.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Uswatun Hasana"</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> i.e. an excellent example to follow means that we know how the messenger behaved in life and what are the principles he worked upon.. This aspect is identified in Surah Yunus: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"I follow naught but what is revealed to me; surely I fear, if I disobey my Sustainer, the punishment of a mighty day." (10:15)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Therefore, if we are to follow his example, then we should also act as he did, and that is that we also follow the revelation sent to him, which is contained in the Qur’an. The messenger acted upon the Qur’an, so if we are to follow his example then we should do the same. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al Mumtahina it is stated that in Ibraheem and his companions we also have an excellent example to follow: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><qad></qad></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Indeed, there is for you an excellent example in Ibrahim and those with him." (60:4)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Does this mean that we also seek his example from traditions and heresy attributed to him? No, it does not mean that. What it means is that the conduct of Ibrahim as reported in the Qur’an, is an example for the Believers, and they should base their conduct on that pattern.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #6</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is said in a tradition attributed to the messenger that he was given the Qur’an and something similar to it, as revelation from Allah. This thing which is similar and co-equal to Allah’s Book consists of the reports attributed to the person of the messenger are are found in the books of traditions, i.e. the Hadith Literature.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah has emphatically denied the idea that there is something <i>"similar"</i> or co-equal to the Qur’an, when He has unambiguously stated that: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: If the whole of mankind and jinns should combine together to bring something similar to this Quran, they can not bring anything similar to it, though some of them were aiders of others." (17:88)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">How can anyone say that the messenger was given something similar to the Quran, when the Qur’an itself states that nothing is similar or equal to itself? </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah At-Tur, the unbelievers are challenged: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Or do they say: He has forged it. Nay! they do not believe. Then let them bring a ‘Hadith’ similar to it if they are truthful." (52:33-34)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The unbelievers are challenged to produce a <i>‘Hadith’</i> or speech similar to the Qur’an, thus the divine challenge in the words: <i><falyatu_> "Then let them bring a ‘Hadith’ similar to it if they are truthful."</falyatu_></i>, indicates that there is no speech or <i>‘Hadith’ </i>that is similar or co-equal to the Book of Allah. In Surah Al-Baqara we are told that no one will ever be able to produce anything in similarity or equality to Allah’s Book: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers." (2:23-24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The claim that something else is similar or equal to the Qur’an has been proved false by the above clear and unambiguous verses. Furthermore the Qur’an has itself been identified as the <i><qaul></qaul></i>, i.e. saying of the messenger (See 69:40) and among one of its attributes is <i>Ahsan-ul-Hadith</i>, i.e. the Best Speech, or '<i>Hadith' </i> in Arabic. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Allah has revealed the best ‘Hadith’ (speech) , a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Sustainer, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah leaves to err, there is no guide for him." (39:23)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Identifying itself as the most beautiful <i>'Hadith'</i>, the Qur’an informs us that it contains the <i>‘Hadith’</i> of the messengers of Allah (See 20:9, 51:24, 79:15) and it is none else but the Book of Allah itself which is the actual <i>‘Hadith’</i> given to the <i>Nabi</i> (S.A.W), as the following verses indicate: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this 'Hadith'." (18:6)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"<i>This is a warner of the warners of old. The near event draws nigh. There shall be none besides Allah to remove it. Do you then wonder at this Hadith?" (53:56-59)</i>
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"But nay! I bring as evidence the location of stars; And most surely it is a very great oath if you only knew; Most surely it is an honored Quran, In a book that is protected. None shall have access to it (its meaning) save those who have purified themselves (from wrong concepts and ideologies). A revelation by the Sustainer of the worlds. Do you then hold this ‘Hadith’ in contempt? And to give (it) the lie you make your means of subsistence." (56:75-82)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"So leave Me and him who rejects this Hadith; We will overtake them by degrees, from whence they perceive not." (68:44)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While identifying His own Book as the <i>‘Hadith’</i> of the messenger, Allah also warns us not to accept any other <i>‘Hadith’</i> other than His very own Book, which is the <i>‘Ahsan-ul-Hadith’</i>, i.e. the Best <i>Hadith</i>. The following verses inform us of the sufficiency of the <i>‘Hadith’</i> which Allah gave to His messenger in the form of Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"In which Hadith, then, after it, will they believe?" (77:50)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Do they not consider the kingdom of the heavens and the earth and whatever things Allah has created, and that may be their doom shall have drawn nigh; In which Hadith would they then believe in after this?" (7:185)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And who is more true in giving Hadith than Allah?" (4:87)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah categorically informs us that we are to accept no other Hadith other than His Book, which is the sufficient <i>‘Hadith’</i> having the divine approval: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"These are the Ayat of Allah which We recite to you with truth; then in which Hadith would they believe after Allah and His Ayat? Woe to every sinful liar, Who hears the Ayat of Allah recited to him, then persists proudly as though he had not heard them; so announce to him a painful punishment. And when he comes to know of any of Our Ayat, he takes it for a jest; these it is that shall have abasing chastisement." (45:6-9)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As Allah informs us that His Book contains the <i>‘Hadith’</i> of messengers, it is the <i>‘Best Hadith’ </i>and that people should not accept any other <i>‘Hadith’</i> other than His verses, He also identifies miscreants who will fabricate <i>‘Hadith’</i> to mislead people from the path of Allah and attribute those fabrications to Allah and His messenger. The following verses identify such enemies of Islam: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"In their (all the messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a 'Hadith' which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe." (12:111)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse states that the Qur’an is not a forged <i>‘Hadith’</i> or speech, thus confirming the existence of <i>‘Hadith’</i> which will be fabricated but will be deceptively attributed to the messengers of Allah. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Luqman we are told:
<br />
<br /><i>"And of men is he who purchases vain 'Hadith' <lahwal> to lead astray from Allah's path without knowledge, and to take it for a mockery; these shall have an abasing chastisement. And when Our Ayat (verses) are recited to him, he turns back proudly, as if he had not heard them, as though in his ears were a heaviness, therefore announce to him a painful chastisement." (31:6-7)</lahwal></i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Such persons take <i>"Lahwal Hadith"</i> i.e. futile speech for the sole purpose of misleading others from the path of Allah. The above verse also gives their identity as being those who will demonstrate arrogance whenever the Qur’anic guidance will be presented to them. Such a category of people is further clarified in Surah Al-Anaam: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And thus did We make for every Nabi an enemy, the Shaitans from among men and jinn, some of them inspire each other with varnished sayings of deception, and had your Sustainer pleased they would not have done it, therefore leave them and that which they forge. And that the hearts of those who do not believe in the hereafter may incline to it and that they may be well pleased with it and that they may earn what they are going to earn." (6:112-113)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We did not send before you any Messenger or Nabi, but when he desired (to propagate the divine message), the Shaitan cast (forgeries) in his desired message; but Allah annuls that which the Shaitan casts, then does Allah establish His Ayat (Verses), and Allah is Knowing, Wise. So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition" (22:52-53)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is the enemies of Islam who produce and promote such sayings of deception, and people will always show an inclination to their falsehood, as the verses state. Such Satanic minds always fabricate their falsehood but attribute them to Allah: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"He (the Satanic mind) only enjoins you evil and indecency (Fahisha), and that you may speak against Allah what you do not know." (2:169)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Those people who follow such Satanic deceptive sayings which are falsely attributed to Allah and His messenger, always think of themselves to be on the right path and to be on true guidance, and will always remain blind from the Qur’anic message, whenever it is presented. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">" And whoever is dimsighted to the reminder of the Beneficent God, We appoint for him a Shaitan, so he becomes his associate. And most surely they turn them away from the path, but they (the people who are dimsighted to the Qur'an) calculate that they are guided aright!" (43:36-37)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We should be on guard from such Satanic inspirational sayings of deception and should be aware of the actual divine teachings of Allah’s Book. Thus it is clear from above evidence that nothing is similar or equal to the Qur’an, the Qur’an is itself the saying of the messenger and the <i>‘Hadith’</i> given by Allah. Furthermore Allah has questioned the people as to which <i>‘Hadith’</i> they will accept after His Book, and has also identified Satanic people who will invent false sayings but present it with guile as divine truths. We should hold fast to the Book of Allah and be aware of such deceptive elements. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #7</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur’an does not contain everything required for guidance. It is incomplete and does not give us the Divine guidance for all matters requiring guidance.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Let us proceed to see if Allah has considered His Book to be incomplete and lacking anything necessary for guidance. The following verses inform us: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THE QUR’AN HAS EVERYTHING THAT IS REQUIRED FOR DIVINE GUIDANCE</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have revealed the Book to you which has the clear explanation of everything, and a guidance and mercy and good news for those who submit." (16:89)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"In their (all the messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a 'Hadith' which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe." (12:111)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THE QUR’AN CONTAINS A COMPLETE CODE OF LIFE</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And complete are the words of your Sustainer with truth and justice; there is none who can change His words, and He is the Hearing, the Knowing." (6:115)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">".. nothing have we omitted from the Book.." (6:38)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end; surely Allah is Mighty, Wise." (31:27)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THE QUR’AN DOES NOT LACK "TAFSEEL" (DETAILED ELUCIDATION)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly elucidated <kitab>." (6:114)</kitab></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And certainly We have brought them a Book which We have detailed<fassalnahu> with knowledge, a guidance and a mercy for a people who believe." (7:52)</fassalnahu></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A Book of which the verses are distinctly elucidated <fussilat>, an Arabic Quran for a people who know." (41:3)</fussilat></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Indeed We have made the revelations distinct for a people who take reminder <qad>". " (6:126)</qad></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Thus do We make the revelations distinct for a people who reflect. <nuffasil>" (10:24)</nuffasil></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Thus do We make the revelations distinct for a people who use their reason. <nuffasil> " (30:28)</nuffasil></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a distinct elucidation of the book <tafseel>, there is no doubt in it, from the Sustainer of the worlds." (10:37)</tafseel></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THE QUR’AN IS A CLEAR AND PLAIN BOOK, IT IS NOT UNAMBIGOUS IN ITS MEANING</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Alif Lam Ra (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware." (11:1)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Ha Mim. By the evidence of the Book that makes things clear <kitab>. Surely We have made it an Arabic Quran that you use your reason." (43:1-3)</kitab></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Ha Mim! By the evidence of the Book that makes things clear. <kitab>" (44:1-2)</kitab></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"We have made the revelations clear to you, if you will use your reason. <bayyana>" (3:118)</bayyana></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And indeed We have made the Qur’an easy for taking reminder, then is there anyone who will receive admonition?" (54:17)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THE QUR’AN IS SUFFICIENT FOR THE BELIEVERS</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Is it not enough for them that We have revealed to you the Book which is recited to them? Most surely there is mercy in this and a reminder for a people who believe." (29:51)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /><i> </i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verses have categorically informed us that the Book of Allah is complete, does not lack any aspect of divine guidance, has the distinction and explanation of its own subjects, is clear in its meaning, and is sufficient for the Believers. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">THOSE MATTERS WHICH ARE NOT GIVEN IN THE QUR’AN WILL BE DECIDED BY "SHOORA" (MUTUAL CONSULTATION) OF THE ORGANIZATION OF BELIEVERS</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">About certain matters, the Qur’an has even provided bye-laws and details, e.g. matters pertaining to social affairs, like marriage, divorce etc. But for some matters the Qur’an gives us only the immutable principles and does not provide the details. These invariable values are principles which do not change with time and space, but bye laws can be framed in their light, and such would be meant for the current circumstances, and may change with time. These bye-laws will be framed by <i>"Shoora"</i>, i.e. mutual consultation of the organization of Believers. The messenger of Allah also consulted people for matters pertaining to administration and implementation of the divine laws through such bye-laws, as the Qur’an identifies: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And take counsel with them in the administrative affair <shawiru>; so when you have decided, then place your trust in Allah; surely Allah loves those who trust." (3:159)</shawiru></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the messenger consulted the people in those matters whose instructions were not given in the divine revelations. The divine guidance of Allah in the Qur’an is permanent and for all times, but there may be the need for some administrative laws that need to be framed in the light of the divine permanent values. These bye-laws are not immutable but they are meant for the widespread circumstances of a certain time or era, and changes can be made in them if the circumstances require. Thus the Qur’an identifies that the Believers also enjoin their affairs by mutual consultation, in the light of the divine principles: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And those who respond to their Sustainer and establish Salat, and their matters are administered by mutual consultation among themselves, <wa> and who spend out of what We have given them." (42:38)</wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is by <i>"Shoora"</i>, i.e. mutual consultation that those matters are decided upon which are not given by the Qur’an but which necessitate the prevalent circumstances. However it should be kept in mind that such bye-laws are framed by the whole community, i.e. the organization of Believers and not by any particular individual. <i>Shoora</i> system is the responsibility of the whole <i>Ummah</i>, that under the light of the Qur’anic permanent values they will frame bye laws that are required for implementing the divine values according to the prevailing times and circumstances. These bye-laws are not permanent, but only the Book of Allah is, and changes can be made in these bye laws if the need arises. It is only the Qur’anic Laws that are immutable and timeless. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And complete are the words of your Sustainer with truth and justice; there is none who can change His words, and He is the Hearing, the Knowing." (6:115)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #8</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Al-Hashr, it is stated: "..So take what the Apostle assigns to you and deny yourselves that which he withholds from you.." (59:7), Therefore this implies that whatever the traditions and Hadith Literature gives us as teaching we should accept and whatever that body of literature has prohibited we should refrain from. Furthermore it is stated in Surah Nisa verse 65 that people cannot become believers until they consider the messenger as a judge in their disputes and submit wholeheartedly to what he decides. This also highlights the importance of the books of traditions and reports attributed to the messenger.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">First of all, the portion of the verse from Surah Al-Hashr, which is often quoted by advocates of traditions, is quoted out of context. The context of this verse is given as follows:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Translation by Allama Abdullah Yusuf Ali</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"What Allah has bestowed on His Apostle (and taken away) from the people of the townships belongs to Allah to His Apostle and to kindred and orphans the needy and the wayfarer; in order that it may not (Merely) make a circuit between the wealth among you. So take what the Apostle assigns to you and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment." (59:7)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"(Some part is due) to the indigent Muhajirs those who were expelled from their homes and their property while seeking Grace from Allah and (His) Good pleasure and aiding Allah and His Apostle: such are indeed the sincere ones." (59:8)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Translation by Muhammad Marmaduke Pickthall</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal." (59:7)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And (it is) for the poor fugitives who have been driven out from their homes and their belongings, who seek bounty from Allah and help Allah and His messenger. They are the loyal." (59:8)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">From the above verses it is clear that the statement: <i><wa> i.e. "So take what the Apostle assigns to you and deny yourselves that which he withholds from you." </wa></i>Does not refer to the teachings that the messenger is propagating among his people, but the booty or spoils that are to be assigned by him to the needy. Secondly, even if we were to accept for the sake of argument that this phrase which has been taken out of context refers to the general teachings that the messenger is to convey to the people, even then the Qur’an is very clear as to what consists of the divine teachings conveyed by the messenger and what is it that he forbids people from. He is giving only the Qur’an as divine teaching: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My Promise." (50:45)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And, </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly elucidated;" (6:114)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And this Quran has been revealed to me that with it I may warn you and whomsoever it reaches" (6:19)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As ordered by Allah: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you." (6:155)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While it is the Qur’an that the messenger is giving to the people as divine teaching, he forbids us from accepting any other Book as God’s guidance other than the divine revelation in Qur’an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful." (28:49)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And, </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers. Follow what has been revealed to you from your Sustainer and do not follow guardians besides Him (His Laws), how little do you mind." (7:2-3)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have not given them any books which they study, nor did We send to them before you a warner." (34:44)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is clear from the above circulation, that firstly, the phrase in Surah Al-Hashr, verse 7 is quoted out of context as it refers to the spoils which are to be assigned by the messenger and not his general teachings or orders, secondly, even if we were to accept for the sake of argument that the phrase in this verse refers to the teachings and orders of the messenger, even then, the Qur’an has informed us what is it that the messenger conveyed as divine orders and what is it that he asked his people to abstain from. In Surah Nisa it is stated:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><fala_></fala_></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"But nay, by thy lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission." (4:65)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse it is mentioned that people are to make the messenger a judge between their disputes, and accept his decisions with the fullest conviction. How did the messenger judge among the people? Was he to govern by his own mind? The Qur’an provides us the answer to this question when it states: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"So judge between them by that which Allah hath revealed, <wa> and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers." (5:49)</wa></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger was a judge among the people, but his judgements and decisions were not by his own self, but he governed by the Book of Allah. It is by <i><maa></maa></i>, i.e. what Allah has revealed, or His Book, that the messenger was to govern among mankind. In Surah Al-Nahl further elucidation is given about this aspect: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe." (16:64)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is clear from the above that the messenger passed judgement among the people by the Book of Allah and the differences and disputes were resolved by Allah’s Book, and not any other book or opinion.
<br />
<br /><b> </b></span></span><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #9</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Wahy" or revelation is of two types. One is the "wahy al Matlu" which is the recited revelation contained in Qur’an, while the other type of "wahy" is "wahy al ghayr al matlu" which is that revelation that is not recited and is outside of the Quran, and is to be found in the books of traditions.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As seen from the evidence presented previously, that Allah validates only the Qur’an as His revelation sent to Muhammad (S.A.W). It is only the Qur’an which is the revelation and is <i>"Matlu"</i>, i.e. recited. The following verses confute the claim that <i>"wahy" </i>or revelation is of two types, i.e. recited revelation and un recited revelation, and confirm that revelation is only of the recited type: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Ar-Ra’d it is stated that the purpose of Allah’s sending His messenger is that he may "recite" all that has been revealed on him, thus signifying that revelation is only of the recited type: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><kaza_lika></kaza_lika></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no God save Him. In Him do I put my trust and unto Him is my recourse." (13:30) Pickthall</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above verse it is clearly evident that revelation is only <i>"wahy al matlu"</i>, i.e. recited revelation as confirmed by the phrase:<i> <litatluwa> "..that thou mayst recite unto them that which We have inspired in thee.."</litatluwa></i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Fatir, it is said that the <i>"wahy"</i> or inspiration/revelation is that which is present in the Book of Allah, and that is what consists of sure reality: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As for that which We inspire in thee of the Book, it is the Truth confirming that which was (revealed) before it. Lo! Allah is indeed Observer, Seer of his slaves." (35:31)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is this <i>"wahy"</i> that the messenger was ordered to recite to people: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And recite that which hath been revealed unto thee of the Book of thy Sustainer. There is none who can change His words, and thou wilt find no refuge beside Him." (18:27)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The messenger himself confirmed that the revelation he received was none less but the Book of Allah: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wa_u_hiya></wa_u_hiya></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..And this Quran has been revealed to me.." (6:19)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And it was this <i>"wahy" </i>contained in the Book of Allah, with which he admonished mankind: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say (O Muhammad, unto mankind): I warn you only by ‘wahy’. But the deaf hear not the call when they are warned." (21:45)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the Qur’an has clearly stated that <i>"wahy"</i> or divine revelation is only of the recited type and it does not acknowledge the view which states that "wahy" is of two types, i.e. recited and un recited revelation. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></i></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #10</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We cannot understand the Qur’an until or unless we know the "Asbaab ul Nuzul", i.e. the causes of revelation or the history attributed to the Qur’anic verses which inform us why a certain verse was revealed, and its historical background.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur’an is not meant to be a book whose injunctions are restricted to time and space. It gives immutable principles which are to be applicable in all times and eras. To suggest that the Qur’an is in need of the historical tales dominant in certain time of history for its exegesis is to limit the Qur’an to just one particular era and make it dependent on conjecture. Whereas Allah opposes this view when He states that His Book is <i><zikr> i.e. " A reminder to all the nations" (81:27) </zikr></i> and <i><hudan> i.e. "Guidance for all mankind" (2:185)</hudan></i>, thus for all humanity of all times and all locations, the divine principles for formation and reformation of society will be contained in Al-Qur’an. Whenever <i><an></an></i> (Mankind) will exist, the Qur’an will provide it with divine values. These values are permanent and immutable, and do not change with the circumstances of time. The permanent values of Al-Qur’an are as applicable in present times as they were in the past. Whatever has been narrated in the Qur’an, even the reminders of previous nations and messengers, they are not given as historical tales, but they teach us some principles, and we have to consider the whole of the Qur’an to be guidance and light for the times we live in, and seek the solutions to our present day problems from the divine injunctions, instead of digging up the historical tales that are attributed to the past and then place the Book of Allah under their subjugation. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We are reminded about this aspect in Surah Yusuf: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"In their (all the previous messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a tale which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe." (12:111)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And we are further reminded in Surah Hood: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> "And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers." (11:120)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus all the narrated examples of the messengers and previous generations are given in the Qur’an, not as historical tales, but as divine guidance and moral lessons. While Allah has identified that His Book is guidance for all times and applicable in all eras, He also informs us about certain people who will always consider the Qur’an to be something restricted to history and not to be understood in the present times: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Undoubtedly Allah doth know what they conceal and what they reveal: verily He loveth not the arrogant. When it is said to them What is it that your Sustainer has revealed? they say Tales of the ancients!" (16:23-24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">And, </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Heed not the type of despicable men - ready with oaths. A slanderer going about with calumnies.(Habitually) hindering (all) good transgressing beyond bounds deep in sin. Violent (and cruel) - with all that base-born - Because he possesses wealth and (numerous) sons. When to him are rehearsed Our Signs Tales of the ancients he cries!" (68:10-15)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is evident from the above, that it is the unbelievers who term Allah’s Book to be something restricted to history. Furthermore the people who hold the view that, the Qur’an cannot be understood unless the <i>"Asbaab ul nuzzul"</i> i.e. the causes of revelation and historical backgrounds that are attributed to the revelation of verses, are known, should inform us whether the body of literature upon which they insist to make the Book of Allah to be dependent to, does it provide the historical circumstances of each and every verse of the Qur’an? And is there only one consistent set of data available for this? Does the whole Muslim <i>Ummah</i> have an un errant source for this material or does every sect have its own version of <i>"Asbaab ul nuzzul"</i>? Certainly, the Book of Allah, which is free from all discrepancies, is clear and distinct in its meaning, is applicable in all times, can never ever be subjected to a body of literature which is incomplete, contradictory with itself and established facts of science, is accepted by one sect while rejected by the other, and was compiled and collected by human beings who were not even present during the period of Qur’anic revelation, but simply compiled there history by heresy and conjecture. Indeed the Qur’an is not in need for its exegesis for such a body of literature and reports which are at a conflict with each other, are based entirely on paradoxical reports. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Conjecture, says the Qur’an is not equal to sure reality: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Wert thou to follow those who are in a majority on earth they will lead thee away from the way of Allah. They follow nothing but conjecture: they do nothing but lie." (6:116)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We should seek the solutions given by the Qur’an for the problems of the times we live in and should strive to re structure our societies on the basis of the permanent divine values. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #11</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Quran tells us in some verses that the messenger was to give the knowledge of ‘Al-Kitab’ and ‘Al-Hikmah’, i.e. the Book and the Wisdom. ‘Al-Kitab’ or The Book refers to the Qur’an while ‘Al-Hikmah’ or The Wisdom, is something other than the Qur’an and it is the un-recited, hidden revelation which the messenger received outside of the Qur’an and which is contained in the Books of traditions.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">When the Qur’an gives a concept then it does not leave it hanging in the air, but it also defines that concept. It is stated in certain verses of the Qur’an that the messenger of Allah was to give the knowledge of <i>‘Al-Kitab’</i> and <i>‘Hikmah’</i>. Now the Qur’an will itself define what is <i>‘Al-Kitab’</i>, i.e. The Book or written laws, and what consists of <i>‘Hikmah’</i> i.e. wisdom. The following verses inform us: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Our Sustainer! and raise up in them a messenger from among them who shall recite to them your verses and give them knowledge of The Book and the wisdom, and proivide development to their personalities; surely Thou art the Mighty, the Wise." (2:129)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Certainly Allah conferred a favour upon the believers when He raised among them a messenger from among themselves, reciting to them His verses and providing development to their personalities, and giving them the knowledge of the Book and the wisdom, although before that they were surely in manifest error." (3:164)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In the above and many similar verses it is mentioned that the messenger is to give knowledge of the Book and the wisdom. The Book or <i>‘Al-Kitab’</i>, refers to the Qur’an, as this is clarified in many other verses itself, e.g. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Alif Lam Mim. That is The Book, (Al-Kitab) there is no perplexity in it, guidance to those who guard (against evil)." (2:1-2)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And recite what has been revealed to you of the Book (Al-Kitab) of your Sustainer.." (18:27)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">But traditionalists imply that <i>‘Hikmah’</i> or <i>‘Wisdom’</i> in the previously mentioned verses refers to something other than<i> ‘Al-Kitab’</i>, hence it is another type of revelation which the messenger received. According to them, this revelation which is identified as <i>‘Hikmah’</i>, is the un recited hidden revelation of God, and is not contained in the Qur’an but it is to be found in the books of traditions authenticated by their sect. However to term the books of traditions as <i>‘Hikmah’</i> is very wrong as the Qur’an itself clarifies what is <i>‘Hikmah’</i>, as we shall see. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The claim that <i>‘Hikmah’</i> is some revelation outside of the Qur’an is refuted by Allah Himself when after stating the divine values of the Qur’an, He says: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><za_lika></za_lika></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /><i> </i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"This is of what your Sustainer has revealed to you of ‘Hikmah’ (wisdom), and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away."</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> <i>(17:39)</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the above verse identifies the Qur’an itself to be <i>‘Hikmah’</i>, and it is confirmed that <i>‘Hikmah’</i> is simply another attribute of the Book of Allah. In Surah Al-Qamar this is again repeated: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"There have already come to them Recitals wherein there is (enough) to check (them). Mature wisdom <hikmat> but (the preaching of) Warners profits them not." (54:4-5)</hikmat></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Finally those who are under the misconception that<i> ‘Hikmah’ </i>is <i><wahy></wahy></i> i.e. the "un recited revelation" outside of the Qur’an, are clarified in the following verse that <i>‘Hikmah’</i> is also <wahy> i.e. recited revelation and is contained within the folds of Allah’s Book, not outside of it. The wives of <i>Nabi</i> (S.A.W) are reminded: </wahy></span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><wazakurna></wazakurna></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware." (33:34)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse clearly states that ‘Along with the Ayat of Allah, <i>‘Hikmah’</i> was also recited in the homes of the wives of <i>Nabi</i> (S.A.W), thus this nullifies the claim that ‘<i>Hikmah</i>’ consists of ‘un recited revelation’.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur’an makes it evident that ‘<i>Hikmah</i>’ is not some revelation outside of the Qur’an, but is simply another attribute of the Qur’an itself. All the messengers of Allah, received <i>‘Al-Kitab’</i> i.e. the written laws and injunctions for governing human society, but along with the law, Allah also gave the wisdom or rationale behind that law. Since the law of Allah was not meant to be applied forcefully upon people, and it is something that the people have to accept using their faculties of reason and free will, therefore whenever the Qur’an ordaines a law, it also gives the wisdom or reason behind it and asks us to reflect upon the benefits we derive by implementing the divine law in our societies. E.g. After giving the injunctions for modest dress for women, the Qur’an states the wisdom or <i>‘Hikmat’</i> behind that law as: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..This (dress code) will be more proper, that they may be recognised, and thus they will not be given trouble.." (33:59)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Similarly the rationale i.e the <i>‘Hikmat’</i> behind the prohibition of intoxicants and games of chance is identified when it is stated:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"><yas'alu_naka></yas'alu_naka></span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They ask thee concerning intoxicants and gambling. Say: "In them is great enervation" (2:219)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse identifies intoxicants, i.e. liquor, drugs, gambling etc as <i>"Ism"</i> , an Arabic word which means <i>"Enervation"</i> i.e. such a thing which produces weakness and atrophy in something. And it is no secret what gambling, drugs and alcoholic drinks are doing to human society nowdays. Thus Allah asks us to think, ponder and reflect on the benefits of implementing His laws and even gives the wisdom behind the divine injunctions. That is why among the often repeated attributes of the Qur’an, one is <i><al-hakeem></al-hakeem></i>, that is, <i>"The Book of Wisdom"</i>, as the following verses identify: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Ya Seen. I swear by the Quran full of wisdom. Most surely you are one of the messengers." (36:1-3)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Alif Lam Mim. These are verses of the Book of Wisdom. A guidance and a mercy for the doers of goodness," (31:1-3</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus it is evident from the above that ‘<i>Hikmah</i>’ is not some un recited revelation outside of the Qur’an, but one of the attributes of Allah’s Book it self and refers to the rationale and wisdom that is given behind the divine laws. Those who insist upon claiming that <i>‘Hikmah’</i> refers to the books of traditions of their sect, should be asked, that in the Qur’an, Allah says that He gave <i>‘Hikmah’</i> to: David (2:215), Jesus (3:48), The Followers of Abraham (4:54), Luqman (31:12) etc, So were all these people given the books of traditions of a certain sect if <i>‘Hikmah’</i> is implied to be as such?
<br />
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #12</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">There is no accommodation for "Aql" i.e. reason or intellect in matters of ‘Deen’. We should not attempt to understand the divine message or the interpretations of our Ancestors on the basis of reason or rational thought, but should humbly submit to whatever they convey to us. The use of "Aql" (reason) is prohibited in matters pertaining to the understanding of the Qur’an. Whatever our Ancestors have conveyed to us as "Religious truth", we should humbly acknowledge and follow that, and should not engage in any rational inquiry, as the use of reason is forbidden to ascertain the divine message.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is very wrong to suggest that reason (<i>"Aql"</i> in Arabic) has no place in the comprehension of Allah’s message. The Qur’an has in many of its verses appealed to human reason. It states that in the sight of Allah the people who do not utilize their faculties of intellect and reason to ascertain the divine message do not deserve to be recognised on a human level, as the following verse points out: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Without doubt, the worst of beasts in Allah's sight are the deaf, the dumb, who do not use their ‘Aql’ (reason)" (8:22)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br />
<br />This is an explicit description of the degeneration of man when he does not employ reason to his ministration. Such a man, the Qur'an tells us, not only lives a worthless and debased life in this world but also renders himself inapt to live the life of the hereafter:
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<br /><i>"There are many a people, both among the humankind and the jinns, who lead such a life as makes it obvious that they are meant for hell." (7:179)</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is so, because, as the Qur'an puts it: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They have hearts with which they discern not, and they have eyes with which they see not, and they have ears with which they hear not ; these are as the cattle-nay are worse ; they are the heedless." (7:179)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The point is again accentuated in Surah Al-Furqan, when those who remain heedless from the Qur’anic message are identified as:
<br />
<br /><i>"Do you think that most of them hear or use their reason? They are but as the cattle—nay but they are farther astray." (25:44)</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The importance of a rational analysis of the divine message, using the faculties of reason, cannot be stressed more than in the following verse in which the dwellers of Hell are shown to admit that they had possessed <i>"Aql"</i> but did not use it to any purpose, and this was the cause of their present state: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They will (further) say: Had we but listened or used our ‘Aql’ (reason), we should not (now) be among the companions of the blazing fire!" (67:10)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Yasin, they are again reminded of the heedlessness concerning their duty to use their faculties of reason and intellect:
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<br /><i>"And yet Shaitan has led astray of you a great multitude. Did ye not then apply your reason? This is the Hell with which ye were threatened." (36:62-63)</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is clear, therefore, that the Qur’an is no enemy of reason and does not regard it as a hinderance to the spiritual advancement of humans. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The message of the Qur’an is not to be, accepted unquestioningly and uncritically. Man is exhorted to ponder and reflect over it and decipher it in the light of his reason. The Qur’an is full of statements which appeal to reason, statements like: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> <i>"Will they not ponder over the Qur'an?" (4:82)</i> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Is it then that they do not ponder over what is said.." (23:68)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..that they may ponder over its verses.." (38:29)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Do you not then reflect?" (6:50)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Thus do We make the verses distinct for a people who reflect." (10:24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Certainly We have revealed to you a Book in which is your own reminder; what! Will you not then use your reason?" (21:10)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"We have made the revelations clear to you, if you will use your reason." (3:118)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The people who find thinking tedious are described in these words : </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"These are they whom Allah (by His Law of Retribution) has deprived (as a result of their own doing) of the blessings of life and has made them deaf and has blinded their eyes. Will they not then ponder on the Qur'an or there are locks on their hearts." (47:23-24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur'an appeals to man's reason and understanding. Its teaching is presented in a language which is distinct and comprehensible. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is evident from numerous verses that the Qur'an allocates an important role to reason in the life of man. Even the messenger of Allah is commanded not to demand blind obedience from people but to exhort them to think and ponder. The following and various other verses leave no room for doubt that the Qur’an encourages and approves of independent thinking : </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say, I exhort you unto one thing. It is that ‘ye awake, for Allah's sake by twos and singly. And then, reflect.." (34 : 46) .</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah expects man to think and use his power of understanding. If he does this, he will be sure to follow the right path. The straight path, can be discovered and followed only with the combined help of reason and revelation contained in the Book of Allah. These sources of guidance are supplementary to each other. If they are kept within their appropriate spheres, there will be no conflict between them. Thus the messenger of Allah is made to say: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Say: ‘This is my way: I invite unto Allah upon conscious insight accessible to reason, I as well as those who follow me, and glory be to Allah, for I am not one of those who associate (others with His laws)." (12:108)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">While the Qur’an identifies the crucial role of reason and intellect, it also demonstrates the fact that people who are deprived from divine guidance are the ones who blindly imitate their ancestors in matters of faith. Generally people maintain those beliefs in their lives which they have inherited from their parents and ancestors. They do not analyse those beliefs by reason nor intelligently or critically evaluate them. Many people take the faith of their ancestors to be the whole truth under the assumption that `How could our elders and loved one's be wrong?' They are also discouraged by their parents and influentials to raise questions concerning religious beliefs and suggest blind following to their doctrines without proof. The inherited faith has always caused a barrier in accepting the truth of Allah as the beliefs of ancestors are mostly at variance with the message of Allah. In all times the foremost reaction of people, when the truth and reality of Allah is made evident to them is that they found their ancestors following something else and they will stick to their ancestral beliefs. The excuse that people give when they are told to follow Qur'an is the same and they prefer the blind following of the sect or cult in which they are born rather than personally consult the Qur'an for guidance: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And when it is said to them:`Follow what Allah has revealed !' They say: `Nay ! We will follow what we found our ancestors following.' What ! Even though their Ancestors were void of wisdom and guidance?" (2:170)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The faith of ancestors has always been a barrier in accepting the truth of Allah and the messengers were given the the same argument. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Response to Noah (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..Never did we hear such a thing among our Ancestors of old." (23:24)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Response to Hood (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..Have you come to us that we may serve Allah alone and leave that which our Ancestors served..?" (7:70)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Response to Salih (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..Do you forbid us that which our Ancestors served?.." (11:62)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Response to Shoaib (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O Shoaib, does your Salat order that we leave of that which our Ancestors served." (11:87)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Answer to Abraham's (PBUH) question </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They said:`Nay we but found our Ancestors doing thus what we do!" (26:74)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Joseph's (PBUH) reminder </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"If not Him you serve nothing but names which you have invented, you and your Ancestors.." (12:40)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Response to Moses (PBUH) and Aaron (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..Never did we hear the like among our Ancestors of old!" (28:36)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Reaction to Muhammad (PBUH) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..This is just a Man whose intention is to oppose you from that which your Ancestors served.." (34:43)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur'an strongly opposes the blind following of the faith of parents and ancestors. It invites people to use their reasoning ability and intelligence in ascertaining the truth. The Qur'an not only provides evidence for its claims (see 4:174,6:104) but also asks its opponents to provide sufficient proofs (see 21:24, 27:64, 2:111, 37:157). </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Blind following of ancestors involves a person to accept their beliefs without question or sufficient proof. The blind submission to ancestral beliefs is encouraged by Satan as his chief objective is to keep Mankind away from the Qur'an: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"When they are told to follow what Allah has revealed,they say:`Nay we shall follow the ways that we found our Ancestors following !' What ! Even if it is Satan beckoning them to the penalty of the blazing (fire)? " (31:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Instead of taking guidance for all matters requiring guidance from the Book of Allah, the unbelievers insist upon copying the ways of their fathers: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">" What! Have We given them a Book before this to which they are holding fast?" (43:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Nay! They say:`We found our Ancestors following a certain way and we will guide ourselves by their footsteps." (43:22)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Just in the same manner, whenever We sent a Warner before you to any town, the wealthy ones among them said:`Surely we found our Ancestors following a certain way and we will certainly follow in their footsteps." (43:23)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">It is essential once we have the opportunity in this lifetime that we use our reasoning and the criteria of Qur'an in analyzing the faith that we have inherited from our ancestors, and see whether it confirms to what the Qur'an is saying or is against its teachings. In case we are not relating the Qur’anic guidance in our lives and are blindly following our ancestors then our end has been foretold: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Then their return is to the blazing (fire)." (37:68)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Surely they found their Ancestors on the wrong path." (37:69)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"So they (too) rushed down their footsteps." (37:70)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Allah will question on the last day: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"The fire will burn their faces and they will grin therein with their lips displaced." (23:104)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Were not my ayat (verses) rehearsed to you and you did but treat them as falsehoods?"(23:105)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They will say:`Our Sustainer! Our misfortune overwhelmed us and we became a people astray!" (23:106)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">People will further admit on that day: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They will (further) say: Had we but listened or used our ‘Aql’ (reasoning), we should not (now) be among the companions of the blazing fire!" (67:10)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We are responsible and accountable for our own actions, we will not be held accountable about the deeds or faith of our ancestors: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"They were a people that have passed away. For them is what they earned and for you is what you earn. And you will not be questioned as to what they did." (2:141)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Therefore it is meaningless to engage in any contention regarding the piety of our ancestors, as the Qur’an has amply clarified that we are to be held accountable for our own actions, and not the deeds or faith of our ancestors. Usually the people who maintain that the deceased elders of their sect were rightly guided and should be exemplified, provide reports about their personality which are based on guesswork and oral tradition, while their opponents may refute their claims by some other reports which give a separate picture about their personalities. All this sectarian contention is because of ancestors who are no more with us and about whom we will not be questioned at all. To argue about them is therefore meaningless. If our ancestors acted upon divine values, then they will of a surety get their reward, but we should not engage in contention by maintaining a position for people about whom we have no certain knowledge and about whom we are not even to be questioned. To argue about things of which we have no knowledge will lead us nowhere. The Qur'an asks us to refrain from such ineffectual contention: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Do not pursue that whereof you have no knowledge. Verily, the hearing and sight, and the heart, each of these will be asked." (17:36)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Qur'an lays stress on the importance of correct knowledge and advises us to accept it and act upon it. All else is dismissed as mere guess work which is far from being a trustworthy guide to action. As the Qur'an says: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"..A guess can never take the place of truth.." (53:28)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">As rational beings, it is our duty not to stop till we have achieved correct knowledge. To be content with a mere presumption is to disavow our rationality. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">A person should approach the Qur’an with a receptive mind free from preconceived notions, prejudice and bias. The faculties of reason are to be employed to ascertain the truth, rather than emotional inclinations. These are, according to the Qur’an, the essential pre-requisites for understanding the divine guidance. To those who do not approach it in this way, it remains a sealed book: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"But nay! I bring as evidence the positioning of stars. And most surely it is a very great oath if you only knew. Most surely it is an honored Quran, In a book that is protected. None shall have access to it save those who purify themselves (from false ideologies and pre-conceived notions). A revelation by the Sustainer of the worlds." (56:75-80)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">To sum up, there is no conflict between revelation, i.e. the Book of Allah and reason: rather they supplement each other. The Qur’an asks us to employ our faculties of reason to ascertain its message and blind imitation of ancestors is detested by Allah and His messenger. We should strive to arrive at the truth by all means, instead of putting our trust in guesswork and hereditary tradition.
<br />
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">MISCONCEPTION #13</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Clergy are the caretakers of Religion. We should consider them to be the sole authority for the interpretation of the divine message and should humble ourselves to what they inform us. We should not challenge any thing that the Clergy has authenticated as they are the rightful descendants of the messengers of God.</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><b><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">CLARIFICATION</span></span></i></b><b><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span></b><b><span style="Times New Roman","serif";font-family:";"></span></b></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Although almost every faith of the world accepts the Clergy as the caretakers of Religion, but contrary to this widely held opinion the Qur’an states that the Clergy are infact the very opponents of the ‘Deen’ given by Allah. Thus it is stated in Surah At-Tauba:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"O you who believe! Most surely many among the Religious scholars and the priests eat away the property of mankind falsely, and oppose them from Allah's way; and (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement." (9:34)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The Clergy hinders people from the path of Allah described in His Book, by inventing laws from their own selves and then falsely attributing them to Allah. They also tutor their followers to accept without hesitation what ever they teach, thus render useless their reasoning ability, and people are deluded to consider the concoted teachings of the Clergy to be the divine truth. The Qur’an resents such in the strongest terms: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn." (2:79)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">In Surah Ash-Shoora we are reminded about those who invent Shariah-laws by themselves and then falsely attribute them to Allah and His messenger: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Or have they associates who have prescribed for them any Shariah laws that Allah does not sanction? And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment." (42:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">One of the greatest gifts that Allah has bestowed upon us is the ability to think and reason. We should use this gift wisely and use it well. The Qur’an asks us not to accept anything without verifying it first, no matter how much ‘pious’ a source it may come from, when it says: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"Do not pursue that whereof you have no knowledge. Verily, the hearing and sight, and the heart, each of these will be asked." (17:36)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The above verse clearly teaches us that we should not accept any information without first examining it with our God-given senses and mind. Following opinions or opinion leaders blindly without first verifying them from the divine code may lead to tragic ends, as the Qur’an states:
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And they shall all come forth before Allah, then the weak shall say to those who were proud: Surely we were your followers, can you therefore avert from us any part of the chastisement of Allah? They would say: If Allah had guided us, we too would have guided you; it is the same to us whether we are impatient (now) or patient, there is no place for us to fly to." (14:21)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">The blind followers will disown their leaders on the day of judgement and vice versa: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder. And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire." (2:166-167)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">We are informed in advance that to follow our Religious leaders and great men, without verifying their teachings with the Qur’anic criteria may lead us to make the following statement on the day of retribution: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"And they shall say: O our Sustainer! surely we obeyed our leaders and our great men, so they led us astray from the path; O our Sustainer! give them a double punishment and curse them with a great curse." (33:67-68)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;"> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">One the final day Allah will question us only concerning the Qur’an, and it is for this that we have to prepare ourselves. (See 23:66-67, 104, ,25:30, 45:31) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Therefore our ability to think and to ponder is a supreme gift. Let us not allow any individual or group of individuals to usurp this God-given gift away from us, otherwise the consequences have been foretold in the Qur’an.
<br /> </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Let us be reminded that there are a thousand and one Religious Scholars in the world whose teachings are quite diverse: are they all without question, teaching the correct ‘Deen’ of Allah? Ofcourse not. Then how are we to know which one of them is on the right path? For Allah has also warned us about some individuals: </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">"A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside Allah, and they think that they are on guidance!" (7:30)</span></span></i><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">
<br />
<br />Hence to be a Muslim one has to know the will of Allah, and if we do not know the will of Allah as expressed in the Qur’an then how are we to judge who is right and who is wrong? If someone does not use his reason and senses to ascertain the Qur’anic message, then what is he following but the whims and wishes of others. </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"><span style="Arial","sans-serif";font-family:";"><span style="font-size:85%;">Thus the Qur’an has stated that there is no priesthood in <i>‘Deen’</i> and no room exists for any intermediarries between the guidance of God and mankind. The order to think and ponder over the divine message is not reserved to any special class of people but Allah asks all of us to reflect on His Book and seek guidance from it. (See 2:185, 4:82, , 38:29, and 47:24) </span></span><span style="Times New Roman","serif";font-family:";"></span></p> <p class="MsoNormal"> </p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-8971180293883355761.post-17034481365204823842009-07-16T15:20:00.002-07:002009-07-16T15:21:07.896-07:00The Hadith Conspiracy and the Distortion of Islam<span class="Apple-style-span" style="font-family: 'Times New Roman'; "><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 3px; padding-right: 3px; padding-bottom: 3px; padding-left: 3px; width: auto; font: normal normal normal 100%/normal Georgia, serif; text-align: left; "><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><u>The Koran and the History of Religion</u></b></span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;"><b>Humankind were one community, then God sent prophets as bearers of good news and as warners and revealed with them the Book with the truth that it [the Book] might judge between humankind concerning that in which they differed. And only those to whom the book was given differed concerning it, after clear proofs had been given them, through mutual hatred and rivalry(</b></span><span style="font-size:100%;color:#ff0000;"><b>Koran 2:213</b></span><span style="font-size:100%;"><b>)</b></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">According to the Koran, as has been the case in the history of all the prophets (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 25:30-33</b></span><span style="font-size:100%;color:#000000;">), Muslims have fallen victim to inventions against, the word of God, the Koran. These inventions have distorted the way that God sent down via all the prophets. The message that God has been sending down has been the same all throughout history, same in every way (</span><span style="font-size:100%;color:#ff0000;"><b>Koran42:13</b></span><span style="font-size:100%;color:#000000;">). Even though the Koran says in well over 15 places, that it is explained in detail,<i>Tafseel </i>(</span><span style="font-size:100%;color:#ff0000;"><b>Koran 6:114 etc</b></span><span style="font-size:100%;color:#000000;">.), and contains a full explanation of whatever is needed by a believer (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 16:89</b></span><span style="font-size:100%;color:#000000;">), and should be enough, <i>Kaafi, </i>for them (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 29:51</b></span><span style="font-size:100%;color:#000000;">), and contains the complete law (<i>Shariah</i>) of God (</span><span style="font-size:100%;color:#ff0000;">Koran 45:18 and 42:13</span><span style="font-size:100%;color:#000000;">), as against man-made law or <i>Shariah</i>(</span><span style="font-size:100%;color:#ff0000;"><b>Koran 42:21</b></span><span style="font-size:100%;color:#000000;">), "Muslims" insist that the Koran needs supplements to be understood, and lacks details. This amounts to disbelieving what God himself says in unequivocal terms in the Koran.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><u>The Koran and Hadith:</u></b></span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran states explicitly that the messenger's duty was only to convey (<i>Balagh</i>) the <b>message (</b></span><span style="font-size:100%;color:#ff0000;"><b>Koran 29:18</b></span><span style="font-size:100%;color:#000000;">) contained in the Koran (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 69:44</b></span><span style="font-size:100%;color:#000000;">) and that the Koran was the only <i>Wahi</i>(revelation) given to the prophet to be conveyed to people (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 6:19</b></span><span style="font-size:100%;color:#000000;">), by testimony of God Himself. Therefore to follow the words of God in the Koran would be to follow the messenger. Thus following God is the same as following the messenger, who only conveyed the Koran (see</span><span style="font-size:100%;color:#ff0000;"><b>Koran 4:80</b></span><span style="font-size:100%;color:#000000;">)<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The inventions against the true words of God, revealed to the messengers, which is called their true speech (<i>Qawl</i>- </span><span style="font-size:100%;color:#ff0000;"><b>Koran 69:40</b></span><span style="font-size:100%;color:#000000;">) are the so called "<i>Hadith</i>" (stories about the sayings and doings of the prophets) as narrated by the writers of the Old Testament, the Gospels of Jesus (i.e. the "<i>Hadith</i>" about Jesus), and the various <i>Hadith</i> about the prophet Muhammed contained in the many "extra-Koranic" books believed in by the <i>Sunni</i> and <i>Shia</i> schools of thought. People have attributed these things throughout history to the messengers, whereas the messengers could never have said them given the history of the documents and the Criterion (<i>Furqaan</i>) of the Koran (</span><span style="font-size:100%;color:#ff0000;">Koran 2:185</span><span style="font-size:100%;color:#000000;">)<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran states:</span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"Do they not consider the Koran with care, If it had been from anyone other than Allah, it would contain many discrepancies (Koran 4:82)."</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Any document that claims to be from God, but in actuality is not would contain some form of error according to the Koran. What we see on analysis is that the <i>Hadith</i> attributed to Muhammed and the Gospels attributed to Jesus fail this test of authenticity. What we also see is the subjectivity of the various Muslims groups. They reject the Gospels of Jesus based on the same test as being corrupt whereas similar defects found in the books of <i>Hadith</i> are overlooked by them and they accept them as being authentic sayings of Muhammed. Let us have a look at the books of <i>Hadith</i>:<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;"><i>Hadith</i> are the various traditions contained in specific books, believed in by the majority of Muslims to be the sayings of the prophet Muhammed. These in the major part are extra-Koranic, i.e. from outside the Koran. They either contradict or add to the Koran. Muslims sometimes present them as an explanation of the Koran or as an integral part of Islamic law, even though the Koran does not confirm them.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">A minority among the Muslims does not accept the various books of <i>Hadith</i> as being an accurate representation of what the prophet Muhammed said. They take the Koran as Criterion (<i>Furqaan</i> in Arabic), according to the Koran's own claim (</span><span style="font-size:100%;color:#ff0000;"><b>2:185</b></span><span style="font-size:100%;color:#000000;"><b>),</b> accepting only those <i>Hadith</i>[tradition or narration attributed to the prophet] which the Koran confirms and attests in totality. I represent that view in this paper. Opposition to the Hadith, and the whole body of extra-Koranic literature on Islam as doctrine, has existed from the earliest days of Islam. This is well documented by Shafi (died 204AH/ 819AD).</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran, historically predates any written Hadith and there is no mention of Hadith or the Sunna of the Prophet in what we possess as writings before the third century after the prophet. Koran and rationality based on its principles formed the basis of religion for first century Muslims (Rahman 1979). Thus contrary to being an innovation, following the Koran alone is historically the original Islam and hadith and other extra-Koranic literature is an innovation, introduced in its written form in the 3<sup>rd</sup> century after the prophet.</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>And they scattered not, those who were given the Book, except AFTER the clear sign came unto them. They were commanded only to serve God, making the way PURE for Him alone(Koran 98:1-)</b></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><u>Hadith and the Gospels:</u></b></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The various books of <i>Hadith</i> that we see in Muslim society today are the same in relation to Muhammed, as the gospels are to Jesus. They are both similar in that both were complied [in what we possess today] centuries after Muhammed and Jesus respectively [unlike the Koran which was memorized and written down at the time of its revelation] and they both present no proof of authenticity [unlike the Koran in which numerous verses say: In this is a sign [or proof]", and then asks you to refute it]. Therefore, objectively speaking both the <i>Hadith </i>and the gospels do not present any evidence as to be considered a 100% reliable representation of the words of the prophets, Muhammad and Jesus. Modern scholarship of both the gospels [the Jesus Seminar] and the <i>Hadith</i> finds them an unreliable representation of the words of the prophets or even their close companions.</span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Fazlur Rahman, who was the Harold H. Swift Distinguished Service Professor of Islamic Thought at the University of Chicago wrote in his book<b><i> Islam </i></b>(1966) on the historic study of the <i>Hadith</i>. Summarising I. Goldziher's scientific study of the <i>Hadith</i>, he writes:</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>But his argument runs, since the corpus of the <i>Hadith</i> continued to swell in each succeeding generation, and since in each generation the material runs parallel to and reflects various and often contradictory doctrines of Muslim theological and legal schools, the final recorded product of the <i>Hadith</i>, which date from the 3<sup>rd</sup>/ 9<sup>th</sup> century [over 250 years after the death of the prophet], must be regarded as being on the whole <u>unreliable</u> as a source for the prophets own teaching and conduct (1979:44)</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Professor Schacht, who according to Fazlur Rahman is the first scholar to have undertaken a, "</span><span style="font-size:100%;color:#0000ff;">extensive and systematic comparison of legal traditions in their historical sequence, is unassailably scientific and sound in method</span><span style="font-size:100%;color:#000000;">(1979:47-48), did not believe that the <i>Hadith</i> or the concept of "Sunna of the Prophet" were part of first century Islam. Shafi [150-204/767-819] introduced them, at the earliest, nearly two hundred years after the death of the prophet. The Koran states exactly the same. The Koran was the only "<i>Hadith</i>" that was conveyed by the prophet and formed the guidance for the early Muslim community.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Most Muslims who have taken on themselves the responsibility of teaching Islam to others have themselves abandoned the Koran by upholding <i>Hadith</i>. They say without hesitation<b><i>: "The majority of Shariah (Law) in Islam is contained outside the Koran in books of Hadith and fiqh</i></b>." Such a saying is a direct attack on the validity of the Koran, which claims to contain the complete Islamic law from God. We need to ask ourselves, what kind of submission (Islam) is this when you are rejecting God's words to follow your traditions.</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"...If any do fail to judge by what Allah(God) has sent down (i.e the Koran), they are unbelievers (<i>Kaafiroon</i>)." (Koran 5:45).<br /></b></span></span></ul><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"...If any do fail to judge by that which Allah has sent down, they are tyrants (<i>dhilamoon</i>)." (Koran 5:45)<br /></b></span></span></ul><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"...If any do fail to judge by that which Allah has sent down, such are evil-livers (<i>fasikoon</i>)." (Koran 5:47)</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran reports that the messenger himself will complain to God about his so called followers abandoning the Koran:</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"And the messenger says,"O my Lord, <u>my OWN</u> people have forsaken the Koran." (Koran 25:30)</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Muslims, those, who claim also to believe in the <i>Hadith</i> as being totally true, need to be objective and not subjective. They should, as concern for truth demands not change standards while evaluating phenomena. If they reject the Gospels as being true based on reasons that are valid, i.e. contradictions, history etc (and they almost all do), then they should also reject the <i>Hadith</i> on the same criteria. <i>Hadith</i> have the same problems of authenticity as the gospels do. <i>Hadith</i> do not represent the words of Muhammed just like the gospels don't represent the words of Jesus in total.</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-family:Times New Roman;font-size:100%;color:#ff0000;"><b>One would be mistaken in thinking that once the Gospels were written they constituted the basic Scriptures of the newly born Christianity and that people referred to them the same way they referred to the Old Testament. At that time, the foremost authority was the oral tradition as a vehicle for Jesus' words and the teachings of the apostles. The first writings to circulate were Paul's letters and they occupied a prevalent position long before the Gospels. They were, after all, written several decades earlier.</b></span></span></ul><ul><span style="font-size:100%;color:#000040;"><span style="font-family:Times New Roman;font-size:100%;color:#ff0000;"><b>It has already been shown that contrary to what certain commentators are still writing today, before 140 AD there was no witness to the knowledge that a collection of Gospel writings existed. It was not until circa 170 AD that the four Gospels acquired the status of canonic literature (Bucaille 1987).</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;">Both the Hadith and the Gospels are based on oral traditions that were written down, in the written form that we have today, centuries after the prophets, Muhammed and Jesus. In recalling events, a gap of even a year can be distorted by memory beyond recognition. However, when the gap is of more than a hundred years, and you're narrating something to support a point of view [</span><span style="font-size:100%;color:#ff0000;"><b>the Ahl-al Kalam and Mutizila, against the Ahl al Hadith in early Islam or the Judeo Christians against the Pauline Christians in early Christianity</b></span><span style="font-size:100%;">], your own as against conflicting points of view, the distortions are immense. Since history shows that eventually the followers of the Hadith and the followers of Pauline Christianity, politically dominated the scene both the teachings of Muhammed and Jesus got distorted. Modern scholarship recognizes this. Except for the Koran, we have no reliable historical record of the message that Muhammed conveyed.</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">John Dominic Crossan, in his book, <i>The Birth of Christianity (1998),</i> cites a study done after the Challenger explosion:</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>The morning after the Challenger explosion, the 106 students in Psychology 101 [Personality Development] at Emory University filled out questionnaires on how they had first heard of the disaster. That established a baseline for their memories within twenty four hours of the even itself in January of 1986. Then in October of 1988, the forty-four of 106 students still at Emory were requestioned (only 25% remembered the original questionnaire) and their two answers compared. Finally in March of 1989, follow up interviews were given to the forty students willing to participate in the final phase of the experimentWhen those second versions were compared with the first ones for accuracy and graded on a 0-7 scale for major and minor attributes of the event, the mean was a 2.95 out of a possible 7. Eleven subjects were wrong about everything and scored 0 (25% of the sample). Twenty two of them [50% of the sample] scored 2 or less, this means that if they were right on one major attribute, they were wrong on both of the others what makes these low scores interesting is the high degree of confidence that accompanied many of them (Crossan 1998: 62-63)</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran captures the similarity of what has happened in the case of both Jesus and Muhammed in this statement:</span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>Has not the time arrived for the believers that their hearts should engage in the admonishment from God and the truth that has been revealed to them and that they should not become like those to whom was given the Book before, but long ages passed over them and their hearts grew hard..(Koran 57:16)</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;"><i>Hadith</i> believing Muslims make big claims on the so-called scientific compilation of <i>Hadith</i>. Let it be clear however, that no matter how scientific you are in your compilation of what is "false" to start with, the compilation cannot make it true. Even the criteria that is presented are un-objective, i.e. the truthfulness of a particular narrator with a story of how truthful he was. To repeat, falsehood is not converted to truth by its scientific compilation.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The scientific method demands that "subjective" proof i.e. how truthful a person was be ignored and the item tested on objective criteria. What does the content say?<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><i><u>THE DILEMMA:</u></i></b></span><span style="font-size:100%;color:#000000;"><br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;"><i>Hadith</i> doctors have traditionally evaluated <i>Hadith</i> on its chain of narrators and its body text, according to their own criteria of what should be correct. However even according to their own standards, they fell into a dilemma. Some <i>Hadith</i> exist which have according to them a "sound" chain of narrators i.e. it was truthfully narrated but they dispute the text of the <i>Hadith</i>. One example of this and their whole system collapses. The Koran gives us the standard for judging anything that is presented. If the Koran confirms it in total its true. If the material adds to or contradicts the Koran, its source is not God or his messenger.<b><br /></b></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><u>HISTORY OF COMPILATION OF <i>HADITH</i>:</u></b></span><span style="font-size:100%;color:#000000;"><br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">Out of the books that the majority of Muslims believe in as being authentic, Sahih Bukhari is presented as being the MOST authentic. However a analysis of the history of the books shows that it is anything but authentic. Imam Bokhari the collector of the narration lived in a period over 230 years after the death of the prophet. Out of the 600,000 <i>Hadith</i> (narrations) that he collected, which were initially attributed to the prophet, he threw out as fabrication 592,700 of them and kept only 7300 as being genuine. They further reduce to 2762 <i>Hadith</i> after repetition.<br />The margin of error in these numbers is so great, that any rational inquirer can see that accepting the book of Bukhari as containing all authentic <i>Hadith</i> or even a majority of authentic<i>Hadith</i> is stupidity. Yet the majority of Muslims unquestionable accept it as "gospel" truth!<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">There are many scientific and logical errors and contradictions in the Book of Bukhari, as well as the other books. Some examples:<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">1</span><span style="font-size:100%;color:#000000;">.The prophet according to Bukhari in one of the narration tells his companion Abu- Dharr Ghafari that the sun goes around the earth, in the apparent description that he gives (<i>Hadith</i>421, pg. 283, vol. 4 of M.Muhsin Khan's translation of Sahih Bukhari).<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">This erroneous view was very popular at the time Bukhari compiled his collection. However this is absurd, we know today that the earth rotates around the sun, proven by scientific evidence. The Koran not only corrected this erroneous notion but also gave an accurate description of a round earth centuries before scientists discovered it.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">2</span><span style="font-size:100%;color:#000000;">.According to <i>Hadith</i> no disease is contagious [<i>Adwa</i>]. This as we all know is inaccurate. What about the common cold and viruses like Ebola etc. [<i>Hadith</i> 649, page 435, volume7]<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">3</span><span style="font-size:100%;color:#000000;">.Books of <i>Hadith</i> contain many home-remedies, according to ideas prevalent at that time, which are scientifically absurd. The <i>Hadith</i> mentions there being a cure for every ailment in black cumin seed [<i>Hadith</i> 591, pg.400, vol 7]. This is evidently not true. Can it cure cancer or AIDS, not to mention even the common cold? <i>Hadith</i> suggests that we drink "camel-urine" to recuperate after an illness [<i>Hadith</i> 590, pg.399, vol.7]. This is disgusting, naturally speaking. Urine is toxic stuff. The Koran places extreme importance on cleanliness and clean eating (<i>tayyab</i>). The <i>Hadith</i> mentions that "fever" is from the "heat of hell" [<i>Hadith</i> 621,622, page 417, vol 7]. Atrocious!<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">4</span><span style="font-size:100%;color:#000000;">.The <i>Hadith</i> books insult the prophet by giving him a contradictory personality. In one instance it mentions that the prophet ate with a leper and in another it mentions that he refused to meet with a leper who had come to take allegiance at his hand and accept Islam. He told the man to leave and accepted his allegiance in absentia.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">5</span><span style="font-size:100%;color:#000000;">.The famous <i>Hadith</i> about the fly: "If a fly falls into the vessel of any of you, let him dip all of it (in the vessel) and then throw it away [and use the material in the vessel], for in one of its wings there is a disease and in the other there is a healing [Bukhari, <i>Hadith</i> 673, pg. 452, vol 7]<br />Beware world, there is going to be an outbreak of typhoid and cholera if people take the above as "<i>Hadith</i>-truth", just like "gospel truth" made some people get castrated just because it reports Jesus saying, "....and there are some who make themselves eunuchs for the Kingdom of God." Beware these myths can harm you!<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">6</span><span style="font-size:100%;color:#000000;">.According to Hanbel 6/136, 192,213, the prophet "Never urinated in a standing position." However Bukhari in his "authentic" book of <i>Hadith</i> says that the prophet indeed urinated in a standing position. (Bukhari 4/60-64)<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">7</span><span style="font-size:100%;color:#000000;">.According to Bukhari 56/152 and Hanbel 3/107, 163; the prophet recommended that people drink camel urine to recuperate after an illness Later on when the same people killed the prophet's shepherd, he commanded that they be seized, their eyes taken out and their hands and feet cut and left them thirsty in the desert. This does not fit in with the personality of the prophet presented in the Koran. The Koran says that the prophet was compassionate. How could the prophet recommend the drinking of camel's urine, considering the importance that the Koran gives to hygiene?<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">8</span><span style="font-size:100%;color:#000000;">.The Koran commands believers not to make any distinction between any of God's messengers (</span><span style="font-size:100%;color:#ff0000;">Koran 2:285</span><span style="font-size:100%;color:#000000;"> and many other places), yet according to Bukhari's books of <i>Hadith</i> (Bukhari 97/36), the prophet contradicted the Koran saying that he was the "most honorable" among all the messengers. Not only this, the books of Bukhari make the prophet even contradict himself by saying in a different <i>Hadith</i> (Bukhari 65/4,6 and Hanbel 1/205,242,440) that we should not make any distinction between the messengers and that he was not better than even Yunus. Could the prophet have contradicted the Koran? Could the prophet of Allah have contradicted himself? The books of <i>Hadith</i> in fact insult the prophet by attributing to him things he never said or did.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">9.</span><span style="font-size:100%;color:#000000;">According to the books of <i>Hadith</i>, a woman is compared to a black dog or a monkey (this<i>Hadith</i> pre-dates Darwin but it refers to women only) Bukhari 8/102 and Hanbel 4/86. The Koran on the other hand honors women and lifts up their status contrary to what is contained in the <i>Hadith</i>. A woman is called bad luck in the haidth (Bukhari 76/53). Also, according to the collection of Muslim (Sahih Muslim), most of the people in hell were of the feminine gender! According to Bukhari, "Women are naturally, morally and religiously defective." Therefore, according to the standard of the Koran, no Muslim should accept such prejudiced <i>Hadith</i> as issuing from the lips of the prophet of God.</span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">10</span><span style="font-size:100%;color:#000000;">.According to Bukhari (Book of Jihad, 146) and Abu Dawd 113, the prophet gave permission to warriors to kill women and children in war. Indeed these people are attributing tyranny to a prophet held in honor by Allah, and described as having mercy for the people. The Koran says, even about the people that attack us first, that we should quit fighting if they offer peace, leave alone killing women and children. According to the standard of the Koran, the prophet could NEVER have asked his warriors to kill women and children.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">11</span><span style="font-size:100%;color:#000000;">.The Koran describes accurately, the shape of the earth as being rounded (</span><span style="font-size:100%;color:#ff0000;">Koran 39:5</span><span style="font-size:100%;color:#000000;">), and the cause of night and day as being the rotation of the earth. The <i>Hadith</i> and similar writings however contain mythological concepts, which are then by hook or by crook attributed to the prophet. The most famous commentary of the Koran, that by Ibn Kathir (2/29 and 50/1) makes extensive use of the <i>Hadith</i> as explaining the Koran. In that spirit, Ibn Kathir suggests that the earth is "carried on a giant bull." When the bull shakes its head, an earthquake results. As stated earlier, Bukhari's book of <i>Hadith</i> states that the sun revolves around the earth.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">12</span><span style="font-size:100%;color:#000000;">.According to Hanbel 4/85, 5/54, the prophet ordered that all black dogs be killed because they were devils. Inspired by that <i>Hadith</i> so called "Muslims" kill hundreds of dogs all over the world and consider them unclean.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran, on the other hand talks about the sleepers in the cave (</span><span style="font-size:100%;color:#ff0000;">sura 18</span><span style="font-size:100%;color:#000000;">) as having a dog, inside their dwelling place and allows meat killed by hunting dogs. There is nothing in the Koran, which even remotely suggests that dogs are unclean as pets. Indeed the Koran states that God has subjected animals to be of use to humankind.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">13</span><span style="font-size:100%;color:#000000;">.The Koran states that," <b><i>Vision cannot comprehend God, who comprehends all vision</i></b>," yet the <i>Hadith</i> of Bukhari 97/24 and 10/129 says that to prove his identity to Muhammed, God showed the prophet his thigh.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">14</span><span style="font-size:100%;color:#000000;">.The Koran mentions with absolutely no ambiguity that the punishment of adultery or<br />fornication is 100 lashes (</span><span style="font-size:100%;color:#ff0000;">Koran 24:1-3);</span><span style="font-size:100%;color:#000000;"> which is half in the case of slave girls (50 lashes) and double in the case of the wives of the prophet (200 lashes) if they were to become guilty. The<i>Hadith</i>, contrary to this mention "stoning to death," as being the punishment of adultery in the case of married couples. This is completely against the commandment of Allah in the Koran, which makes no distinction between married or unmarried in the case of adultery.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The <i>Hadith</i> is definitely borrowed from a similar ruling in the Old Testament. It contradicts the Koran. Could the prophet have issued a ruling contrary to the ruling of Allah in the Koran?<br />There is no verse on stoning adulterers in the Koran. <i>Hadith</i> forgers knew about this so they inserted another <i>Hadith</i> which claims that a verse on stoning existed in the Koran but it was eaten by a goat and so vanished from the earth (Ibn Maja 36/144; Ibn Hanbal 3/61;5/131, 132, 183;6/269). The <i>Hadith</i> also tells of a "planet of the apes" type story in which the prophet helped stone a monkey guilty of adultery whom the other monkeys had caught in order to bring it to justice. Why do they attribute such fairy tales to the prophet? Could not God protect his book from the goat? The Koran suggests halving or doubling the punishment for adultery, how can you kill someone (stone to death) half or double?<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">15</span><span style="font-size:100%;color:#000000;">.The Koran states that God is the protector of true believers, yet the <i>Hadith</i> states that the<br />prophet was bewitched by a Jew and for many days, he didn't know what he was doing (Bukhari 59/11, 76/47; Hanbel 6/57 and 4/367). This <i>Hadith</i> goes completely against the Koran, which counters in many places the claim of the unbelievers that the prophet was bewitched.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">16</span><span style="font-size:100%;color:#000000;">.The Koran talks of itself as being the only message that God intended the prophet to convey (</span><span style="font-size:100%;color:#ff0000;">Koran 42:52, 14:52;69:44;6:19 </span><span style="font-size:100%;color:#000000;">etc.). The <i>Hadith</i> of Muslim quotes the prophet as saying (Muslim, Zuhd 72, Hanbel 3/12,21,39) that no one should write anything from him other than the Koran. This particular <i>Hadith</i> is in harmony with the Koran, but then another <i>Hadith</i>contradicts not only the Koran but this <i>Hadith</i>. The prophet is quoted as asking, in Hanbel 2/162, Amr bin As, his companion to write everything he spoke.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#c200ff;">17</span><span style="font-size:100%;color:#000000;">.The Koran states that those who forbid things even though God has allowed them, are committing a great sin. Yet the followers of <i>Hadith</i> have forbidden (<i>haraam</i>) the use of silk and gold by men, even though Allah never forbade these in the Koran. Contrary to that Allah specifically allows them (</span><span style="font-size:100%;color:#ff0000;">Koran 7:30-32, 42:21;22:23; 35:33</span><span style="font-size:100%;color:#000000;">). The <i>Hadith</i> in keeping with its reputation of contradictions, even contradicts this forbidding law by stating that the prophet allowed a "gold ring" to be worn by one of his companions and forbade the others! Could the prophet have invented laws not in the Koran? Could he then have been partial in implementing those laws?<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#e000e0;">18</span><span style="font-size:100%;color:#000000;">.The Koran only prohibits the meat of one animal, the pig. Certain sects in Islam however, based on the authority of the <i>Hadith</i> forbid clams, shrimp, crab etc. Why are they attributing against God a lie if they are submitters?<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">19.According to the Koran, division into sects is the work of evil, and is the result of following man made ideas like the <i>Hadith</i> (</span><span style="font-size:100%;color:#ff0000;"><b>Koran 23:52-56 and 6:159</b></span><span style="font-size:100%;color:#000000;">) Division into sects can never be a mercy as claimed by some schools of thought.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran claims to be the best <i>Hadith</i> (<b>Ahsan ul hadeeth </b></span><span style="font-size:100%;color:#ff0000;"><b>39:23</b></span><span style="font-size:100%;color:#000000;">), and states that after Allah and his ayat (verses) no other <i>Hadith</i> is to be followed (Koran 45:6). The Koran also states that people have fabricated <i>Hadith</i> to mislead from the way of Allah (</span><span style="font-size:100%;color:#ff0000;">Koran 31:6</span><span style="font-size:100%;color:#000000;"> <b>Lahwal <i>Hadith</i>).</b>The Koran challenges people to produce a "<i>Hadith</i>" like the Koran (</span><span style="font-size:100%;color:#ff0000;">Koran 52:34</span><span style="font-size:100%;color:#000000;">) if they are truthful. The difference in language, style and content between the Koran and the other "<i>Hadith</i>" has been evident and is not denied even by those who believe in the <i>Hadith</i> as being genuine.</span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>"These are the verses of Allah (God) which we rehearse to you with truth. Then in what <i>Hadith</i> will they believe after Allah and His verses? (Koran 45:6)."</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;"><b><u>The Koran's Verdict:</u></b></span><span style="font-size:100%;"></span></span></p><ul><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>" And the messenger says of Judgment Day, "O my Lord! My own people took this Koran as a thing to be shunned (KORAN 25:30)."</b></span></span></ul><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran says in well over 15 places that it is "<b>explained in detail (</b></span><span style="font-size:100%;color:#ff0000;"><b>6:114 etc</b></span><span style="font-size:100%;color:#000000;"><b>)."</b> One word used is <b><i>Tafseel</i></b> which means a detailed explanation. It further says that it contains a <i>Biyan</i> or clear exposition of everything (</span><span style="font-size:100%;color:#ff0000;"><b>16:89</b></span><span style="font-size:100%;color:#000000;">). God says in the Koran that He neglected nothing in the Book (<b>6:38</b>). The Koran talks about Moses' Book being <i>Tamam</i> (which means complete), and that the Koran is in no way less than that. The Koran also suggests that it should be <i>Kaafi</i>meaning "enough" for guidance by itself (</span><span style="font-size:100%;color:#ff0000;"><b>29:51</b></span><span style="font-size:100%;color:#000000;">).<br /><br />The Koran states explicitly that the messenger's duty was only <b>"to convey the message (</b></span><span style="font-size:100%;color:#ff0000;"><b>29:18</b></span><span style="font-size:100%;color:#000000;"><b>),"</b> and he said nothing on his own as his own sayings (</span><span style="font-size:100%;color:#ff0000;"><b>69:44</b></span><span style="font-size:100%;color:#000000;">). It states that the message that the messenger conveyed was the Koran only (</span><span style="font-size:100%;color:#ff0000;"><b>42:52 & 14:52 & 69:44</b></span><span style="font-size:100%;color:#000000;">). Therefore, to follow God's words in the Koran would be to follow the messenger , (4:80), as the words of the Koran is the messenger's speech (</span><span style="font-size:100%;color:#ff0000;"><b>69:40</b></span><span style="font-size:100%;color:#000000;">). It also claims to be the <b><i>Qawl</i></b> or the speech of the messenger (</span><span style="font-size:100%;color:#ff0000;"><b>69:40</b></span><span style="font-size:100%;color:#000000;">). The Koran claims that it contains answers to ALL relevant questions</span><span style="font-size:100%;color:#ff0000;">(<b>25:33</b></span><span style="font-size:100%;color:#000000;">) and contains the best explanation (<i>Tafseer</i>) of <b>itself (</b></span><span style="font-size:100%;color:#ff0000;"><b>25:33 & 2:159</b></span><span style="font-size:100%;color:#000000;">). The Koran claims to be the <i>Hukm</i> or commandments of God, according to which humankind is to be judged (</span><span style="font-size:100%;color:#ff0000;"><b>5:48</b></span><span style="font-size:100%;color:#000000;">). It also states that it is the <i>Shariah</i> or law/way with which God sent the messenger (</span><span style="font-size:100%;color:#ff0000;"><b>45:18 & 42:13</b></span><span style="font-size:100%;color:#000000;">).<br />Who would know best on how to talk to humankind but their creator? Therefore, it makes no sense to say that outside sources better explain God's word.<br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">The Koran claims that it is explained fully in detail and lacks nothing. Therefore it must, according to its claim, contain a full explanation of everything in Islam, including <i>Salaah</i>(prayer). It surely does, we just need to study it. A careful reading of the Koran reveals that we are to get our <i>Salaah</i> from <i>the Masjid-el Haraam [the continuous practice at Mecca since the time of Abraham],</i> specifically the "place of Abraham (<i>moqaam e Ibraheem</i>)." The Koran tells us that the purpose of <i>Hajj</i> is to educate Muslims in Islam (</span><span style="font-size:100%;color:#ff0000;">Koran 22:27-28</span><span style="font-size:100%;color:#000000;">) and that the Masjid-el-Haraam is "guidance for all the worlds (</span><span style="font-size:100%;color:#ff0000;"><b>3:96</b></span><span style="font-size:100%;color:#000000;">)."</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">By indexing the verses of the Koran, we can check all relevant details on the <i>Salaah [the daily prayer]</i>. The Koran confirms and covers every aspect of Islam, more comprehensively and with no discrepancy compared to the books of <i>Hadith</i>. The Koran states explicitly that it guides to that "<b>which is the MOST STRAIGHT PATH (</b></span><span style="font-size:100%;color:#ff0000;"><b>17:9</b></span><span style="font-size:100%;color:#000000;"><b>)."</b><br /></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#000000;">In Koran </span><span style="font-size:100%;color:#ff0000;">2:185</span><span style="font-size:100%;color:#000000;"> it is stated explicitly that the Koran is the Criterion (<i>Furqaan</i>). It is the distinguisher between what is correct and what is wrong. If the Koran is missing details, as Muslim sects purport, how can it be a criterion or a distinguisher over those details?</span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#0000ff;"><b><u>Notes:</u></b></span><span style="font-size:100%;"></span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#006000;">The Koran is in detail [6:114; 2:159-160; 10:37; 11:11; 41:1-3; 22:16; 6:38; 12:111; 14:52; 17:89; 75:16-19; 18:54; 20:113; 39:27-28; 54:17; 25:33; 16:89 etc.]</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#00603c;">The messenger's duty is only to convey the Book [5:102; 16:35; 16:82; 24:54; 36:16-17; 14:52 etc.]</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#00603c;">The way sent down by God has been uniform in history in every way [41:43; 42:13; 46:9; 30:30; 6:20; 23:68; 21:24; 4:26; 1:7 read together with 19:58; 6:83-88]</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#002041;">Extra-Koranic Hadith an innovation [6:112; 22:52; 17:73-77; 10:15; 16:116; 42:21; 10:69-70; 5:47-49; 7:28; 33:64-68; 6:123; 6:144; 49:16; 39:23; 45:6; 31:6; 52:33-34; 31:20; 6:116; 2:170; 69:38-49;81:15-19; 51:7-11]</span></span></p><p><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b><u>Bibliography:</u></b></span></span></p><ol><li><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>Koran. Translated from the Arabic</b></span></span></li><li><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>The Bible. Revised Standard Version (1971)</b></span></span></li><li><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>Fazlur Rahman. Islam (1979). University of Chicago Press. Chicago. Illinois.</b></span></span></li><li><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>Sahih Al Bokhari. English Translation by M. Muhsin Khan.</b></span></span></li><li><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>Bucaille, Maurice. The Bible, The Qur'an & Science. 1987. Seghers. Paris</b></span></span></li></ol><span style="font-size:100%;color:#000040;"><span style="font-size:100%;color:#ff0000;"><b>References to the Koran in this paper e.g. 39:23 refer to Koran chapter or sura 39, aya or verse 23. References to the various books of <i>Hadith</i> e.g. Bukhari 56/152 refer to the Book of Bukhari, book (chapter) 56, <i>Hadith</i> number 152.<br />Copyright © 1997 Muhammed Asadi</b></span></span></div></span>Unknownnoreply@blogger.com0