CONTRADICTION in Quran

Introduction

This guide is a compilation of contradictory verses in the Qur’an, the holiest book of Islam. Muslims consider the Qur’an as the infallible words of Allah, free of any ambiguities, contradictions, errors and irrationalities. This guide will demonstrate that far from being perfect, free of ambiguities and errors, the Qur’an is replete with hundreds of contradictory statements that will surprise the critical readers of the Qur’an. It is unbelievable that an omnipotent, omniscient, all‑knowing, and all‑powerful Allah will have such a demented intellect to construct so many contradictory passages.

For easy understanding, the Qur’anic verses are provided in summarized, plain English. For the complete translation please refer to the translations of Yusuf Ali, Picthal, and Shakir:
(http://www.usc.edu/dept/MSA/reference/reference.html) or the translation of Hilali and Khan (http://www.mlivo.com/translations/Hilali%20Khan.htm).

Many contradictory verses are repeated; it is because of the repetitive nature of the Qur’an. One amazing aspect of the Qur’an is that there may be several contradictions in a single verse.

Please note that this guide does not address Qur’an’s errors, absurdities, and irrationalities on various subjects such as science, mathematics, astronomy, history, embryology, geology, and cosmology. This is a vast topic and a separate guide is necessary to understand Allah’s expertise on these issues.

This guide may not be complete. There might be many other contradictory verses which the author might have missed. The author will appreciate if any reader finds other contradictory verses not included in this guide, and brings them to my attention. I shall include them in the list to make this guide as comprehensive as possible.

Sura 2: al-Baqara (The Cow)

2:21Allah created the mankind; they should worship Him.
Contradiction: 3:97, 35:15 say Allah does not need mankind and the jinns; He is free of all want.

2:29Allah created the earth (first) then He perfected the seven firmaments (heavens); He has the perfect knowledge of all things. (This verse indicates that Allah started creation by creating earth, and then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors—ibn Kathir).
Contradiction: 79:27‑30 says Allah created the heavens first.

2:34All the angels bowed to Adam, except Iblis. He was haughty and a disbeliever.
Contradiction: 16:49 says every creature in the heavens and in earth prostrates to Allah.

2:35Allah forbade Adam and his wife to approach the tree of knowledge. (Allah spoke directly to Adam—ibn Kathir.)
Contradiction: 42:51 says Allah never speaks directly to a human; He speaks either from behind a veil or through a messenger.

2:37Adam learned the words of inspiration from Allah. Adam was the first Muslim.
Contradiction: 2:131 says Abraham was the first Muslim.
Contradiction: 6:14 says Muhammad was the first Muslim.
Contradiction: 7:143 says Moses was the first Muslim.
Contradiction: 26:51 says some Egyptians were the first Muslims.

2:38Allah ordered Adam and his wife to descend on earth, and to preach on people whatever message they received from Allah.
Contradiction: In verse 20:123, before sending Adam on earth, Allah told him humans on earth would be enemies of one another. This means there were already people on earth when Adam descended on it. So Adam was not the first human created by Allah.

2:47Allah blesses the Children of Israel more than other believers; He has preferred them above all beings.
Contradiction: 3:33‑34 says Allah preferred Adam, Noah, the house of Abraham, and the house of Imran above all beings.

2:50Allah parted the sea (Red sea); saved the Children of Israel (i.e., Moses’ people), and drowned Pharaoh in front of the eyes of the Children of Israel.
Contradiction: 10:90 says Pharaoh submitted to Islam.
Contradiction: 10:92 says Allah saved Pharaoh.

2:51When Moses went to keep his appointment with Allah for forty days, his people reverted to worshipping a cow during his absence.
Contradiction: 7:142 says Moses’ appointment with Allah was for forty nights.

2:52Despite their sins of idolatry, Allah forgave the people of Moses.
Contradiction: 2:63 says Allah raised the Mount Sinai above the Children of Israel and threatened them to submit to Him.
Contradiction: 7:152 says Allah punished them.

2:58Then Allah asked the people of Moses to humbly enter a city (Jerusalem or Jericho—ibn Kathir) through its gate so that they could find all the provisions they needed for their sustenance.
Contradiction: Allah says in 7:137 He let Moses’ people inherit the land east and west, that is, the land of greater Syria.

2:62Muslims/Jews/Christians/Sabians—anyone who believes in Allah and the last Day and does a righteous deed will get rewards.
Contradiction: 9:17 says unbelievers will go to hell.
Contradiction: In 3:85 Allah says He only accepts Islam.
Contradiction: 4:150‑151 says Allah will severely punish those who deny Allah and Muhammad and those who separate Allah from His messengers.
Contradiction: in 5:33 Allah commands Muslims to Crucify or behead those who criticize Islam and Muhammad or do not convert to Islam.

2:79Those Jews wrote their Book with their own hands, and faked that as the Book from Allah, Allah curses them.
Contradiction: 6:34, 6:115 say none has the power to change the words of Allah.

2:106Whatever verses Allah abrogates or causes Muhammad to forget, He replaces them with similar or better verses (Muhammad did forget some Qur’anic verses—Walker, p. 166).
Contradiction: 6:34, 6:115 say none can change the words in the Qur’an.

2:107The dominion of the heavens and the earth belongs to Allah; there is no protector besides Him.
Contradiction: In 13:11, 41:31, 50:17‑18, and 82:10 Allah says angels are our protectors and guards.
Contradiction: 5:55 says Allah’s messengers are our protectors.

2:116The Christians belief that Allah had begotten a son is untrue; Allah possesses everything in heavens and on earth, everything worships Him.
Contradiction: 3:180, 15:23, 19:40, 19:79‑80, 21:89, 28:58 say Allah inherits from infidels/other creatures.

2:117Allah creates instantly, by decree; He says ‘be’ and it is.
Contradiction: 7:54, 10:3, 11:7 and 25:59 say six days of creation.
Contradiction: 41:9–12 say eight days of creation.
Contradiction: 6:101 says Allah could not create a son for himself because He does not have a consort (a wife or a concubine).

2:131Allah asked, and Abraham cheerfully submitted himself to Allah (Abraham was the first Muslim—ibn Kathir.)
Contradiction: 2:37 says Adam was the first Muslim.
Contradiction: 6:14 says Muhammad was the first Muslim.
Contradiction: 7:143 says Moses was the first Muslim.
Contradiction: 26:51 says some Egyptians were the first Muslims.

2:139The Islamic, the Jewish and the Christian Allah is the same Allah, do not argue on this. Allah will reward each group according to their deeds.
Contradiction: 9:30 says Jews and Christians are idolaters.
Contradiction: 3:118, 5:51, 5:57, 58:14 and 60:13 say not to be friendly with unbelievers, including Jews and the Christians.

2:148Every nation has a qibla; Allah has given each group of people a law and a way of life.
Contradiction: 25:51 says if willed, Allah could have sent messengers to every nation to instill fear; but He didn’t.

2:167Those who plead for another chance, Allah will disown them and send them to hell to dwell there forever.
Contradiction: 6:128 says as long as Allah wishes, not forever.

2:185As a guide to mankind, Allah sent the Qur’an in the month of Ramadan (the ENTIRE Qur’an).
Contradiction: 17:106, 25:32 say Allah sent the Qur’an in stages.

2:219Wines and gambling are Satan’s handiwork—there are some good but great sins.
Contradiction: 47:15 and 83:25 say Allah will serve Satan’s handiwork, wine, in Islamic Paradise.

2:221Do not marry idolatresses until they believe. A believing slave woman is better than a non-believing free woman; do not get your girls married to unbelievers until they (the unbelievers) convert to Islam.
Contradiction: 9:30 says the Jews and the Christians are idolaters, but Allah allows Muslim men to marry their women without converting to Islam. According to ibn Abbas, ‘I do not know of a bigger Shirk than her saying that Jesus is her Lord!’ This means that the Christian women are idolaters.

2:253Some apostles (messengers) are above others; to some of them Allah spoke (i.e., Allah has graded His messengers, He had spoken directly to a few of them); to Jesus, Allah gave clear signs and the Holy Spirit.
Contradiction: Allah says in 4:152 He makes no distinctions among prophets.

2:254Unbelievers (non‑Muslims) are the real wrong‑doers; they will have no intercession on the last day.
Contradiction: 2:255 says Allah might appoint intercessor for anyone He wishes, including some unbelievers.

2:255Allah sustains and protects all that exists. His throne extends over the heavens; no one can intercede without His permission.
Contradiction: see 2:254.

2:259Allah caused a man to sleep for a century, then raised him up, and questioned the man how long he thought had been in sleep (in this verse Allah is directly speaking with an ordinary person).
Contradiction: 42:51 says Allah speaks only through a veil or through a messenger.

End of Part 1

(Link:- https://exposingislamblog.blogspot.com/2014/08/muhammad-criminal-mastermind-of-arabia.html?m=1)

Salat by Zia Mahmood fbfd

SALAT PER QURAN
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(Source link: https://m.facebook.com/groups/233232853928910?view=permalink&id=491441541441372).
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Often people ask about details of Salat. I edited an article and posting here as a reference guide.

Part one

Introduction

What is the definition of the Salat in the Quran? How should we observe it and is the Salat practiced today by millions of Muslims in agreement with the Quranic Salat?

In accordance to 6:114 we must accept the Quran as the only source of law:

Shall I seek other than God as a lawmaker when it is He who has brought down to you the Book fully detailed? 6:114

God asserts that the Quran is fully detailed and contains everything we need in order to practice our religion:

We did not leave anything out of the Book. 6:38

We brought the Book down to you providing explanations for all things. 16:89

He who has brought down to you the Book fully detailed. 6:114

In spite of these clear Quranic words, it is sad that most Muslims still claim that the Quran does not include everything and that the Quran alone is insufficient. They are arrogantly arguing against God just as God describes them in the following verse:

We have diversified in this Quran all kinds of examples for the people, yet the human being is, more than anything, argumentative. 18:54

They will say that the Quran speaks of the headlines only and that the details are to be found only in the hadith!

Note the words "all things" in 16:89 means all matters, big and small alike. The words "fully detailed" in 6:114 simply mean that the Quran contains all the details. It is necessary here to explain exactly what is meant by saying that the Quran contains all the details. The followers of hadith claim that the hadith contains many details that are not to be found in the Quran. This is quite true, however the absence of these details from the Quran is not because the Quran is not fully detailed, but because these details were never authorised by God. The Quran contains all the details that are authorised by God which we will be held accountable to. The followers of hadith have a wide collection of books which they highly cherish which contain all sorts of totally irrational details to say the least. The following verse includes a mockery about such behavior and a warning against such acts of idolatry:

Or do you have some book in which you are studying? Do you have in it whatever you choose? 68:37-38

Consequently, in accordance with 6:114 and other similar verses, all guidance can be derived from the Quran and nothing else.

Importance of the Salat

The Salat provides the nourishment needed by our souls and is a sure method of attaining righteousness and nearness to our Creator. The Quran lists a number of benefits attained from observing the Salat:

1- The Salat protects believers from evil and vice:

Observe the Salat, for the Salat forbids immorality and evil. 29:45

2- The Salat strengthens our belief and make us attain certainty:

Glorify your Lord with praise, and be among the prostrators, and worship your Lord in order to attain certainty. 15:98-99

3- The Salat (along with charity) is the best investment for the hereafter:

Those who recite God's Book, observe the Salat, and give from what We have provided for them, secretly and publicly, are seeking a trade that can never go to waste: that He may pay them their reward in full and increase for them His favour. Indeed, He is Forgiving, Appreciative. 35:29-30

4- Above all, the Salat is to commemorate God:

Surely, the most important objective of the Salat is to commemorate God.

Recite what is revealed to you of the Book, and observe the Salat, for the Salat prohibits immorality and evil, and the remembrance of God is of greater importance. God knows what you do. 29:45

I am God, there is no god except Me. Therefore, you shall worship Me and observe the Salat to commemorate Me. 20:14

Part Two

Salat Pre-Requisites

Before observing the Salat, believers are to adhere to a number of pre-requisites. These are Intention, Devotion, Ablution, and Direction.

1- Intention

This first pre-requisite is the conscious intention to establish contact with God Almighty. The believer does not need to utter an intention declaration as is commonly practiced, for God knows our intentions, we do not need to declare it. The intention to observe the Salat cannot be present if one is under intoxication:

O you who believe, do not approach the Salat while intoxicated until you know what you are saying. 4:43

The Salat is not accepted from anyone who is intoxicated from the effect of alcohol or drugs. As a matter of fact, intoxicants present the only case in the Quran where the human being is deprived from the blessing of Salat. This does not mean that intoxication is the greatest of all sins; it only means that a person who is intoxicated would simply not know what he/she is saying.

It is not the sin of taking intoxicants in itself that robs a person from the blessing of Salat, but it is the effect of the sin on the mind that is the cause of the prohibition. What this means is that as soon as the person is free from the effect of intoxication, they must resume observing the Salat.

The Quran asserts the fact that no believer is ever deprived of the gift of Salat, provided that he/she are in their full senses, even after committing the most gruesome of sins. Sins and good deeds are independent of each other; each will be recorded and judged equitably. No sin will erase a good deed:

Whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it. 99:7-8

However, and because God is the Most Merciful, He has decreed that for the believers, their good deeds will wipe out their sins:

The good deeds wipe out the bad deeds. 11:114

And if that was not enough to demonstrate God's boundless mercy He has also decreed that for those who believe and lead a righteous life, He will even transform their sins into credits:

God replaces their bad deeds with good deeds. Indeed, God is Forgiver, Merciful. 25:70

For all that it becomes apparent why we should increase our good deeds, especially and immediately after committing a sin.

2- Ablution

O you who believe, when you get up to observe the Salat, wash your faces and your arms to the elbows, and wipe your heads and your feet to the ankles. 5:6

This is the ablution that is decreed in the Quran, it consist of four simple steps:

1- Wash the face 2- Wash the arms to the elbows 3- Wipe the head 4- Wipe the feet to the ankles.

In spite of this very clear command in the Quran, the majority of Muslims today perform their ablution in a different way. The ablution they perform is taken from the 'Sunna' (methodology) of the Prophet. Somehow they believe that the Prophet left the ablution prescribed to him by God and devised an amended ablution! In addition to the four steps prescribed in the Quran they add washing the hands to the wrists, the mouth, the nose, the ears and the neck.

They argue that since 'cleanliness is part of a good belief (as a famous hadith states), then the cleaner one is before the Salat the better. These additional measures that are not found in the Quranic ablution raise the following questions:

1- Is it conceivable that the Prophet whom we are told in the Quran was a "good example" for the believers (33:21), and who was blessed with receiving the Quran, and who was commanded by God to follow the Quran and nothing else (5:48 and 46:9), has in fact ignored the Quranic ablution and devised a different format?

2- Is the ablution prescribed by God inadequate?

3- The previous question ultimately leads to the crucial question; is the purpose and aim of ablution cleanliness after all?

The reply to all these three questions is the negative.

Part Three

The Purpose of Wudu (Ablution)

O you who believe, when you get up to observe the Salat, wash your faces and your arms to the elbows, and wipe your heads and your feet to the ankles. 5:6

The Ablution prescribed by God in the Quran consists of four simple steps:

1- Wash the face

2- Wash the arms to the elbows

3- Wipe the head

4- Wipe the feet to the ankles.

One would think that if God was deliberate in giving us such a precise format for ablution, that all Muslims would say, "We hear and we obey" and follow it to the letter; but no! It is a sad fact that the largest majority of Muslims do not follow this precise ablution but a different format!

The Ablution they perform is taken from what they are told is the sunna (methodology of Prophet Muhammad). They follow an Ablution which they believe was devised and followed by Prophet Muhammad. In addition to the four steps prescribed in the Quran, they add:

1- Washing the hands to the wrists

2- Washing the mouth

3- Washing the nose (nostrils)

4- Washing the ears

5- Washing the neck

As a result, instead of observing the 4-step Quranic Ablution, they observe an Ablution that consists of 9 steps!

They argue that since "Al-Nazafah min al-Imaan" (cleanliness is an attribute of good faith), as one hadith states, then, the more thorough one performs the act of cleansing the better.

Performing these additional steps in Ablution, none of which are in the Quran, raises the following questions:

1- Is it possible that Prophet Muhammad, who was commanded very firmly by God to follow nothing other than the Quran that was revealed to him, has in fact ignored God's commands and devised an Ablution that is different from the one prescribed to him in the Quran?

Say (O Muhammad), "I am not a novelty among the messengers, nor do I know what will happen to me or to you. I follow nothing other than what is revealed to me (Quran). I am no more than a clear warner. 46:9, also 10:15

2- Those who perform the alleged Ablution of the Prophet; are they implying that the Ablution prescribed in the Quran by God is inadequate, and that they prefer an 'improved' format?

3- The above questions ultimately lead to another crucial question: is physical cleanliness the real purpose and aim of ablution after all?

The only answer to the first and second questions must be the negative. The Prophet would have never devised or followed a different format for Ablution than what God gave him in the Quran, not if he obeyed the following command from God in 46:9.

As for the third question one must pose and reflect on a number of issues.

If the primary purpose of Ablution was in fact cleanliness, why did God not command us to wash other parts of our bodies that are more in need of cleaning than our faces, such as our arm pits or our private parts? Better still, if it is all about cleanliness, why did God not instruct us to take a full bath before observing the Salat? In addition, if the purpose of Ablution was cleanliness why did God only say "wipe your heads" and not "wash your heads"? Surely, wiping the head does not properly clean it!

There can only be one answer to such questions: The purpose of Ablution cannot be primarily for physical cleanliness. Ablution can only be a simple command from God to test our obedience. Are we going to obey God's four simple steps, or will the devil dupe us into changing God's command, thinking we are doing good? This simple test that resides in the Ablution is in fact identical to the test given to Adam with regards to the forbidden tree. Why did God place the forbidden tree among all the other trees of Paradise then warn Adam not to eat its fruit? There was nothing physically wrong with the fruit of the tree, because when Adam ate its fruit no physical harm befell him. However Adam failed in the simple test of obedience to God. The devil tricked him in exactly the same way he is tricking millions of Muslims today into disobeying the simplest of God's commands!

The devil's tricks are always the same. God Almighty has warned us that the devil will entice us with lies and illusions. In the case of Adam, the devil tricked him into believing that the fruit of the forbidden tree was of immense benefit when he said:

O Adam, shall I show you the tree of immortality and sovereignty that never perishes? 20:120

Similarly, in the case of Ablution, the devil has enticed millions into believing that there is a better ablution than the one prescribed by God! To make it more convincing, he has tricked many into believing that Prophet Muhammad followed the 'improved ablution'! In reality, the Prophet is innocent of such fabricated lies which are attributed to him. There is no doubt whatsoever that the Prophet, in compliance with the command he received in 46:9, must have followed God's commands in the Quran to the letter without altering them.

If cleanliness was the issue exploited by Satan to mislead people, we find that God has given us sufficient indications in the Quran to confirm that Ablution is merely a test of obedience and not a matter of cleanliness. To confirm the points presented above, the following points are re-affirmed:

First: The parts of the body addressed in the Quranic Ablution (5:6) are not necessarily the parts of the body that need cleaning the most. A person's arm pits and private parts are more in need of frequent cleaning.

Second: The deliberate command from God to only wipe our heads, when a simple wiping does not in any way clean the head, is a firm indication from God to tell us that Ablution is not primarily for physical cleanliness, rather, that obeying God's simple commands is the real core of the Ablution instruction.

Third: The third confirmation is found in the following verse:

If you are ill or travelling, or if any of you has come from the toilet or had sexual contact with women, and you could not find water, then observe dry ablution by means of wiping your faces and hands with clean dry soil. 4:43

An important observation here is that the one who has just been to the toilet or has just had sex with his/her spouse really needs to wash their private parts and not the face and hands! However, and in the absence of water, the command from God is to wipe the face and the hands with clean soil (dry Ablution) which will obviously not clean the private parts. Once again, this confirms that the whole issue of Ablution is not one of physical cleanliness, but simply a test of obedience.

Sadly, the falsifiers will not only add rituals never authorised by God, which makes them guilty of shirk (42:21), but they also add ridiculous conditions that must be observed during Ablution. One of the totally absurd conditions they set is in the direction of water during washing. They insist that if the water slides from the elbow to the wrist then the Ablution is void! They insist that the correct method is for the water to slide from wrist to elbow!

God made the religion easy to practice and rendered the Quranic commands simple and unambiguous (39:28), but sadly, the majority of people who are not satisfied with the Quran alone, have rejected the Quranic instructions and allowed their Imams and scholars to dictate to them a totally complicated and hard to follow version of Islam! When shown the simple commands of God, they will argue against them and will treat them with contempt!

God has already told us that no matter how simple His commands may be, the human being will always argue unnecessarily:

We have diversified in this Quran all kinds of examples for the people, yet the human being is, nore than anything, argumentative. 18:54

Part Four

3- Devotion

Say, "My Salat, my worship practices, my life and my death, are all devoted to God, the Lord of the worlds. He has no partner. This is what I was commanded with and I am the first of the submitters." 6:162-163

I am God, there is no god except Me. Therefore, you shall worship Me and observe the Salat to commemorate Me. 20:14

In accordance with the above Quranic commands, believers must devote and dedicate all their Salat (as well as all other rituals) to the name of God alone. The commemoration of any names other than God in the Salat is in total violation of the Quranic rules and immediately voids the Salat.

Those who dedicate all their religion to God alone are given the title of 'Ebad Allah Al-Mukhlaseen' which translates to God's pure servants. The word "Mukhalseen" comes from the Arabic word 'Khales' which means pure. The phrase 'Al-Deen Al-Khales' as in 39:3 means the Pure Religion and it describes the religion that is devoted absolutely to God alone.

We brought down to you the Book with truth, so worship God, devoting the religion purely to Him. Unquestionably, it is to God that the pure religion is due. 39:2-3

Indeed devotion to God and total submission is an important pre-requisite for the Salat:

Successful indeed are the believers; those who are humble in their Salat. 23:1-2

4- Direction (Qibla)

With the revelation of the Quran, the Qibla has been set towards the Masjid Al-Haram (2:144). In addition, we are given a command to turn our faces towards the Masjid Al-Haram wherever we are when we observe the Salat (2:149-150):

From wherever you set off, turn your face towards the Masjid Al-Haram. This is the truth from your Lord, and God is not unaware of what you do. 2:149

Indeed, from wherever you set off, turn your face towards the Masjid Al-Haram. And wherever you may be, turn your faces towards it so that the people will have no argument against you, except for the transgressors among them. So do not fear them but fear Me instead, so that I may complete My blessings upon you and so that you may be guided. 2:150

Part Five

Salat Positions

The Quran speaks of three positions to be observed during the Salat, they are: Standing, Bowing and Prostrating.

The following verses confirm that the Salat starts in the standing position:

You shall maintain the Salawaat and the Salat Al-Wusta, and stand devoutly obedient before God. 2:238

O you who believe, when you get up to observe the Salat, you shall ....... 5:6

So the angels called out to him while he was standing, praying in the sanctuary: "God gives you news of John, confirming a Word from God, who will be honourable and celibate, as well as a prophet, from among the righteous." 3:39

And if you are among them and you lead the Salat for them, let a group of them stand with you and let them hold on to their weapons. 4:102

After the standing position comes the bowing and prostrating:

We appointed for Abraham the location of the House: "Do not associate anything with Me, and purify My House for those passing by and those standing, bowing, and prostrating." 22:26

Muhammad, the messenger of God, and those with him are stern with the disbelievers and compassionate amongst one another. You see them bowing and prostrating, seeking favour from God and consent. 48:29

The Salat ends with prostration:

Then once they have prostrated, let them be positioned behind you and let another group, who has not yet observed the Salat, observe the Salat with you while remaining cautious and while holding on to their weapons. 4:102

The words 'once they have prostrated' indicate clearly that prostration marks the end of the Salat, after which a new group comes to observe their Salat in the place of the first group. There is no mention in 4:102, or anywhere else in the Quran, that the believers should follow prostration by standing once again and repeating the cycle.

Part Six

Three Salat (Prayers) Authorised in the Quran

The Prayers mentioned by name in the Quran are:

1- Salat Al-Fajr (Dawn Prayer) 24:58

2- Al-Salat Al-Wusta (The Middle Prayer) 2:238

3- Salat Al-Isha (Night Prayer) 24:58

However, 99% of all Muslims in the world observe 5 daily prayers.

Their 5 Salat are: Fajr - Zhohr - Asr - Maghrib - Isha.

What they did was add two Prayers to the ones authorised by God in the Quran.

The question is: If the prescribed Prayers are indeed five per day, why does the Quran give us only three named Salat?

First: Why are there only three named Salat in the Quran?

If it is true that God authorised 5 obligatory Salat per day, then we should have a good reason as to why there are only 3 names of Salat given in the Quran?

Let us consider a number of options for this matter:

1- The names of the other Salat are not in the Quran because the Quran does not contain all the details.

This claim is immediately refuted by God's assurance that the Quran is fully detailed and that nothing has been left out of the Book:

Shall I seek other than God as a lawmaker when it is He who has brought down to you the Book fully detailed? 6:114

We did not leave anything out of the Book. 6:38

2- God forgot to mention the other two names of Salat!

This cannot be the case because we read in the Quran that God, be praised, does not forget:

He said, "The knowledge thereof is with my Lord in a Record. My Lord does not err, nor does He forget." 20:52

3- God did not mention the names of the other 2 Salat because they are not as important as the other 3.

If some Salat were not important they would not be compulsory, and as a result, to claim that there are five compulsory prayers becomes a false claim.

4- God did not mention the names of the other 2 Salat because God wants us to guess them!

Once again this is false. The Quran is unambiguous and is not a book of puzzles:

A.L.R. These are the signs of the clear Book. 12:1

We have made it (the Quran) easy to understand, in your own tongue, so that they may be reminded. 44:58

5- God does not mention the names of the other 2 Salat because God wants us to find them in the hadith.

Once again this is a false claim since we are commanded in the Quran not to believe or follow any hadith other than the Quran:

These are God's revelations (Quran) that We recite to you with truth, so in which hadith other than God and His revelations (Quran) do they believe? 45:6

It is also a false claim because God assures us in the Quran that the Quran has all the details.

6- God does not mention the names of all the Salat since they came to us through inherited rituals, and because God wants us to follow what we inherited from our parents, even if it is not found in the Quran!

This once again is a claim that violates the Quran. In the Quran we are commanded not to follow what we inherited from our parents if it is not clearly found in the Quran:

And when it is said to them, "Follow what God has brought down (Quran)," they said, "No, we only follow what we found our fathers upon." What! Even if their fathers did not understand anything and were not guided? 2:170

7- God does not mention the names of the other 2 Prayers, because there are no 2 other Prayers according to the law of the Quran.

The genuine believers who believe that the Quran contains all the details, with no ifs or buts, will not accept any option other than option 7.

Second: The Salat is given precise times in the Quran

We read in 4:103 that the time of each Prayer is precisely given in the Quran 'kitaban mawqootan'. The word 'kitaban' means 'book', and the Book we received from God is the Quran. The word 'mawqootan' means specifically timed. The deliberate use of these two words by God confirms that the precise appointed time for each of the Prayers is given in the Quran. This conforms to the fact that the Quran contains all the details.

The exact times of the three Salat are given in the Quran and they are as follows:

1- Salat Al-Fajr (Dawn Prayer), mentioned by name in 24:58

This Prayer starts when Fajr (dawn) starts. The start of Fajr is given in 2:187. It starts when the first thin ray of light is observed in the sky. The words in 2:187 are: 'until the white thread of dawn becomes distinguishable to you from the dark thread.' The Prayer ends at sunrise as will be explained in more detail below.

2- Al-Salat Al-Wusta (Middle Prayer), mentioned by name in 2:238

The time of the Middle (Wusta) Prayer is given in 17:78. It starts when the sun starts to decline from its highest point in the sky (dulook al-shams), which is at noon, and ends at sunset as detailed below.

3- Salat Al-Isha (Night Prayer) mentioned by name in 24:58

The Night Prayer corresponds to the latter end of the day. It is the mirror image of the Fajr Salat. This Prayer starts as soon as the sun has set and ends when all light has disappeared from the night sky.

Part Seven

How many raka?

Traditional Muslims conduct their Salat in units which they call raka. One raka is a cycle of standing, bowing then 2 prostrations. They also follow a strict format for the Salat which is 24434. This means that the first of their Salat (Fajr) has 2 raka, the second of their Salat (Zhohr) has 4 raka and so on. We don’t find this format, nor any other format in the Quran. In addition, the word raka itself is not found in the Quran.

The Quran gives us the following assurances:

Should I seek other than God as a lawmaker when it is He who has brought down to you the Book fully detailed? 6:114

We did not leave anything out of the Book. 6:38

This (Quran) is not a fabricated hadith, but an authentication of what came before it, a detailed account of all things, and guidance and mercy for people who believe.12:111

We brought the Book down to you providing explanations for all things, guidance, mercy, and good news for the submitters. 16:89

Nevertheless, many still argue against God's words about the full detailed attribute of the Quran. They are often heard saying:

- "If the Quran has all the details, then can you show me where do we find the number of raka in the Quran?"

By asking such a question, they rubber stamp a clear admission that they do not believe any of the above verses! They will reject the direct and straightforward meaning of these verses and will always come up with a twisted meaning then claim that these verses in fact, mean something else!

Indeed the Quran does not have any number of raka, but it is not because the Quran does not have all the details, but because the concept of raka itself is not authorised by God.

As a result, when they ask to be shown the number of raka in the Quran, the answer to them would be: How can we show you in the Quran something that was never authorised by God in the first place?

Their question about the number of raka is not any different from someone asking the following question:

- "Where would we find in the Quran the number of pebbles we must throw when we observe the ritual of rajm (stoning) during our Hajj?"

The same answer is given:

God never authorised the ritual of stoning, so how do you expect God to provide a number (of pebbles) for a ritual that He never authorised in the first place?

The Quranic Salat is simply made up of standing, bowing then prostrating in that order. This means that as soon as prostration is observed, the Salat is complete.

To observe one sequence of standing, bowing and prostrating does not mean that the Salat will be reduced to a very short time either! Not at all, those who observe Salat are free to spend as much or as little time in each of the three positions. One can stand in prayer for two minutes, twenty minutes or for any duration of time. The same applies to how much time is spent bowing and prostrating.

Some have also suggested that in 4:101 God gives us the concession to shorten our Salat at times of war or danger. As a result, they claim that the Salat must be made up of at least 2 raka since it is not possible to shorten one raka!

Once again, the error in their interpretation is because they chose a starting point (number of raka) which is not a Quranic concept, thus their result is also un-Quranic.

Shortening the Salat is related to the overall time that is given to the Salat and not to the number of the un-Quranic rakas observed. How can it be possible that God would instruct us to shorten something He never authorised in the first place?

When we adopt the correct meaning of shortening the Salat (time spent), it follows that if we normally spend 10 or 15 minutes in our Salat, at times of war this can be shortened to only a few minutes. In all cases, the Salat would still be comprised of standing, bowing then prostrating.

In addition, we are given Quranic evidence in 4:102 that prostration marks the end of the Salat. The words in 4:102 which speak to the Prophet (or to any leader of the Salat at times of war) say:

And if you are among them and you lead the Salat for them, let a group of them stand with you and let them hold on to their weapons. Then once they have prostrated, let them be positioned behind you and let another group, who has not yet observed the Salat, observe the Salat with you while remaining cautious and while holding on to their weapons. 4:102

The words 'once they have prostrated' are very clear and they indicate that as soon as any group has prostrated, this would mark the end of their Salat, and thus another group may come and observe the Salat with the same Imam. Note that God never said that they should prostrate a number of times, nor did God say that they should stand and repeat the cycle. A clear Quranic proof that the Salat is complete after the first prostration.

If we wish to repeat any of the positions of the Salat, or all of them, as many times as we wish, that is fine, but we should never impose rules and un-Quranic concepts and attribute them to God. This in the Quran is labelled as an act of shirk:

Or do they have 'shuraka' (partners) who legislate for them of the religion what God did not authorise? If it were not for a decisive Word, judgement would have already been passed over them. Indeed, the transgressors shall have a painful punishment. 42:21

The word 'shuraka' is the plural of the word 'shareek' which means partner. The importance of this word should not be overlooked.

God could have said: 'do they have others who legislate for them', but God deliberately chose the word 'shuraka'. The word 'shareek' is an adjective from the noun 'shirk' (setting up partners with God in any of His exclusive rights). One of God's exclusive rights is that He is the Only Law Maker (6:114). Since the words in 42:21 connect the word 'shuraka' with the words 'of the religion what God did not authorised', thus the word 'shuraka' in this verse can only be speaking about partners with God in His exclusive right to be the Only Law Maker. It follows that all who advocate or follow religious rules or rituals not authorised by God are committing shirk. On the Day of Judgement, those who committed shirk will be asked:'where are your shuraka?' (6:22).

Part Eight

Salat Words

With regards to the words of the Salat, we must remember that the purpose of the Salat is to commemorate and glorify the name of God alone.

God instructs in the Quran to utter our Salat in a moderate voice that is not shouting nor whispering:

Say, "Call upon God, or call upon the Almighty. Whichever you call upon, to Him belong the Beautiful Names." Do not shout your Salat nor whisper it, but seek a path in between. 17:110

In addition, we find guidance in the Quran with respect to the following matters:

First : All the words of the Salat should be from the Quran.

Second : Specific Quranic phrases are to be spoken during the Salat.

______________

First : The words of the Salat should be from the Quran.

1- Recite what has been inspired to you of your Lord's Book. None can change His words, and you will not find any refuge besides Him. 18:27

This verse does not specify any one activity, as a result, reciting Quranic words can be done at all times including when we are worshipping God through the Salat.

2- Recite what is revealed to you of the Book and observe the Salat. 29:45

In this verse we read a clear connection between the recitation of the Quran and observing the Salat.

3- They are not all the same: among the people of the Book are an upright nation. They recite God's revelations during the night while they prostrate. 3:113

This verse speaks of the righteous and how they recite the Scripture while prostrating. Prostration, being one of the positions of the Salat, provides another strong link between reciting from God's Book during the Salat.

4- In 20:14 we are told that the Salat is observed for the purpose of commemorating (zhikr) God:

I am God, there is no god but Me. Therefore, you shall worship Me and observe the Salat to commemorate Me. 20:14

We see the same word, "zhikr" of God mentioned in the following verse:

When you mention your Lord, in the Quran alone, they turn their backs and run away in aversion. 17:46

(p.s. the word 'zhikr' is the noun and the word 'zhakart' is the verb)

17:46 tells us that the true believers commemorate God by using the Quran alone. And therefore, the commemoration of God is the principle purpose and core of the Salat (20:14), then it follows that all commemoration of God in the Salat must be by means of the Quran alone.

Quran ok link resourceful.pl ck

Here is a good way to research Al Qur'an good links that can be very resourceful

"The Messenger will say: My Lord, Truly, My People 'Ittakhadu' (took) 'Hadha' (this) 'Qur'ana' (Qur'an) 'Mahjuran' (as a Foraken thing)" Surah 25:30

"Why do they not study the Qur’aan carefully? Are their minds blocked?" Surah 47:24

This is a brief resource to help us in our journey of studying Allah's Book. The links below have links to different translations of Qur'an, to Qur'an word for word, to Arabic roots, dictionaries, index, Qur'an search, concordance and Arabic Keyboard...etc. Insha Allah I will add more as I go along still work in progress. If you find anything that should be added please post it here and let me know I'll add it to the list. I hope this resource is of benefit for us all to use as a AID/TOOL. 

Allah says the following, He clearly refers to the believers when he speaks of those who have knowledge:

"Allah bears witness that there is no god but Him, so do the angels and those with knowledge upholding justice. There is no god but Him, the Almighty, All-Wise." (Qur'an 3:18)

And not to 'ulamas' or 'sheikhs', just as is the same in the following verse:

"Allah will raise in ranks those of you who believe and those who have been given knowledge. Allah is aware of what you do." (Qur'an 58:11)

Hence, the Quran itself says those who GRASP its meaning best are those who are SINCERE. It is not about who has the most knowledge of CLASSICAL ARABIC or who is the most qualified linguistics professor. These are simply AIDS/TOOLS but are no match for a sincere and diligent HEART/MIND. 

Al-Baqara [2:44] "Do ye enjoin right conduct on the people and forget (to practise it) yourselves and yet ye study the Scripture? Will ye not understand?"

Al-Baqara [2:121] "Those to whom We have sent the Book! study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own."If any one would like to help add to this please let me know just give me the link and I'll add the information so that others may have access.  

Complete indexing of Quran Topics from A to Z.

http://www.searchtruth.com/quran_topics_index.php

A good reference for different translations of Qur'an

http://readquranonline.org/index/view/s/2/a/148

Table ofContents | Words: Alphabetical - Frequency - Inverse - Length - Statistics 

http://www.intratext.com/X/ENG0027.htm

Another good source of Qur'an translations

http://www.islamawakened.com/quran/2/128/default.htm

Search the Qur'an

http://www.searchtruth.com/search.php

Another good Qur'an search

www.quransearch.com

Search in up to 30 different languages!

http://beta.globalquran.com/

Dictionary of the Qur'an

http://emuslim.com/quran/Dictionary/English/set-1.pdf

Qur'an - Word by Word 

http://corpus.quran.com/wordbyword.jsp?chapter=114&verse=1#(114:1:1)

Qur'an - Word by Word

http://www.allahsquran.com/learn/

Word by word Quran reciter/teacher program

http://www.houseofquran.com/qsys/quranteacher1.html#

Quran Dictionary 

http://corpus.quran.com/qurandictionary.jsp?q=qwl#(114:1:1)

Project Root List

http://www.studyquran.co.uk/PRLonline.htm

Browse Qur'an

http://www.openislam.org/quran

yaqb.org (search transliteration, 13 English, 2 French translations)

http://www.yaqb.org/#

Root Words

http://www.openislam.org/root_words/

Quranix 

http://www.quranix.net/#MA1

A CONCORDANCE OF THE QUR'AN

http://www.studyquran.org/resources/Quran-Concordance.pdf

Edward William Lane Arabic-English Lexicon London: Williams & Norgate

http://www.tyndalearchive.com/tabs/lane/

Arabic keyboard

http://www.arabic-keyboard.org/translate/index.php

Dictionaries - Dictionaries (Arabic) to English included

http://qamoos.sakhr.com/

Edward William Lane's Arabic-English Lexicon (Dictionary)

http://www.studyquran.co.uk/LLhome2.htm

The FreeDictionary

http://encyclopedia2.thefreedictionary.com/Holy+Quran

Han's Wehr: A Dictionary of Modern Written Arabic

http://www.studyquran.org/resources/HansWehr-cowan.pdf

The Meaning of the Holy Qur'an (PDF)

http://www.deenresearchcenter.com/LinkClick.aspx?fileticket=%2bjBQHazdlBg%3d&tabid=98&mid=437&language=en​-US

Research Library » English Library » Qur'an Research: Translations, Tafsir & Arabic

http://www.deenresearchcenter.com/ResearchLibrary/EnglishLibrary/QuranResearchTranslationsTafsirArabic/ta​bid/98/language/en-US/Default.aspx

Posted by Kidr Amari at 9:08 PM 2 comments: 

MONDAY, JULY 25, 2011

Sheikh Feiz : 6. The Quranists - The Importance of The Path of Rasulullah (refuted)

                      In the Name of Allah, the Most Beneficent, the Most Merciful

Sheikh Feiz : 6. The Quranists - The Importance of The Path of Rasulullah (refuted)

http://www.youtube.com/watch?v=gupqrEQI9dI

by Kidr Amari

Honestly, Sunni and Shite Muslims are notorious for controlling information that their followers receive rather than foster independent thinking to acquire EVIDENCE/PROOF/FACTS/TRUTH as Allah in the Qur'aan advocates.

I listen to the other side of the argument all the time and he does the same with others who follow Hadith and Sunnah books. He brings the same arguments:

1) He says no devout Muslim would ever go against the Sunnatu Rasoolillah.

2) Then brings out a premise of now these days there are Muslims saying that the Qur'an is sufficient, calling us Ahlul Qur'an or Quranist basically saying that those calling to Qur'an Alone are idiots then making an assumption that this call to Qur'an alone is new. Yet, it's not new there are Hadith they call authentic that says the Prophet was against his own Hadith, Umar ibn Al Khattab, Abu Bakr, Uthman and Ali. All of the four caliphs according to their own Hadith were anti Hadith. Yet, this call to Qur'an is new. For him to be arrogant calling others idiot exposing his true beliefs because Allah says in Qur'an: 

"Be modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is the voice of the ass." Surah 31:19 

3) Of course the Qur'an alone prohibits any outside books called Hadith.

4) He claims the Qur'an cannot be understood without the 'Sunnah' yet The Qur’an hasn’t left anything out.

Allah says

“…There is none beside Him as Lord and Master, and He never permits any partners to share in His kingship. You shall recite what is revealed to you of your Lord’s scripture. Nothing shall abrogate His words, and you shall not find any other source beside it. (18:26-27).”

“You shall recite what is revealed to you of your Lord’s scripture. Nothing shall abrogate His words, and you shall not find any other source beside it. (18:27).”

“Is it not enough of a miracle that we sent down to you this book, being recited to them?... (29:51).”

“Is it not enough of a miracle that we sent down to you this book, being recited to them? This is indeed a mercy and a reminder for people who believe. (29:51).” 

“Whatever argument they come up with, we provide you with the truth, and a better understanding. (25:33).” 

So the best understanding of the Qur’an is in the Qur’an.

"And in truth We have made the Qur'an easy to remember; but is there any that remembereth?" Surah 54:17

"And in truth We have made the Qur'an easy to remember; but is there any that remembereth?" Surah 54:22 

“…We did not leave anything out of this book… (6:38),” 

and 

“…We have revealed to you this book to provide explanations for everything… (16:89),” 

and 

“…This is not fabricated Hadith; this (Qur’an) confirms all previous scriptures [and] provides the details of everything… (12:111).”

“…We have revealed to you this book to provide explanations for everything… (16:89),”

“We have given them a scripture that is fully detailed, with knowledge, guidance, and mercy for the people who believe. (7:52)"

 ‎5) He says, "any one who denies one transmission (Hadith) that is sound, authentic, confirmed REJECTS THE QUR'AN IN TOTALITY!!!!!!!

This is a insane, ridiculous and ignorant premise he makes to say that the Qur'an which is a STANDALONE BOOK without needing man's assistance (Hadith/Sunnah) book he's making the Qur'an deficient. 

Yet, Allah says, clearly:

“… We thus explain the revelations for people who know. (7:32),” 

and 

“…We thus explain the revelations for people who reflect. (10:24),” 

and

“…We thus explain the revelations for people who understand.

(30:28).” 

He also says 

“A scripture whose verses provide the complete details, in an Arabic Qur’an, for people who know. (41:3)”.

As for those like Sheikh Feiz and so many other Muslims making the Qur'an deficient who don’t know, they are the ones who challenge the Qur’an’s assertions, disbelieving its clarity and not believing that it details everything; they say:  

‘Where is the number of units of prayer mentioned in the Qur’an?’ 

or, ‘Where is the method for prayer mentioned in the Qur’an?’ 

or, ‘How should we perform the pilgrimage?’ Some of them mock and say ‘Where are the days of the week mentioned in the Qur’an?’ 

The Almighty says

“As for those who constantly challenge our revelations, they have incurred a retribution of painful humiliation. (34:5).”

Allah refers to them in this ayat in the past tense, so what of the present? He says:  

“As for those who consistently challenge our revelations, they will abide in retribution. (34:38)”.

We pray Allah Almighty that we do not be of those who challenge His revelations!

For any one to say that the Qur'an is in NEED of MAN'S ASSISTANCE pray that we never ever get that way. 

Rejecting Hadith that is outside of the Qur'an is not rejecting Al Qur'an. The Qur'an itself rejects Hadith outside of it.

Allah Almighty has described the Quran as hadith, and He challenged the polytheists to bring a hadith like it, Allah says, 

“Do they say, “He made it all up?” Instead, they are simply disbelievers. Let them produce a Hadith like this, if they are truthful. (52:33-34)”. 

He described the Qur’an as the best hadith 

“God has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe there from, then their skins and their hearts soften up for God’s message. Such is God’s guidance; He bestows it upon whoever wills (to be guided)… (39:23)”. 

So, if Allah has honoured us with the best hadith, then why should we take other hadith in its place and to say that hadith books outside of the Qur'an goes hand and hand with the Qur'an and to reject these man made books written and created by man is to reject the Divine Book, the Qur'an is Shirk.

Hence, Allah has made it clear that all truth is [found] in the hadith of Allah, i.e. the Qur’an Alone:  

“…Whose hadith is more truthful than God’s? (4:87).” 

Allah Almighty has threatened those who lie about His hadith in the Qur’an, 

“Therefore, let Me deal with those who reject this Hadith; we will lead them on whence they never perceive. (68:44)”.

Our Lord has confirmed that faith is not to be placed in anything other than His hadith, i.e. the Qur’an, 

Allah tells us at the end of Surah 77,

“Which Hadith, other than this, do they uphold? (77:50).” 

The same meaning was repeated when Allah said:  

“Have they not looked at the dominion of the heavens and the earth, and all the things God has created? Does it ever occur to them that the end of their life may be near? Which Hadith, beside this, do they believe in? (7:185).”

This is an open invitation for us to reflect before the inevitable appointed time comes to pass. Indeed, Allah Almighty has made faith in the Qur’an alone equal to believing in Him alone. Just as one should not believe except in the hadith of the Qur’an alone, then, so too, one should not believe except in Allah alone. And just as the believer suffices in Allah alone, then, using our Aql (reasoning) will tell us clearly to believe in the hadith of the Qur’an as sufficient as the only hadith.

“These are Allah’s revelations that we recite to you truthfully. In which Hadith other than Allah and His revelations do they believe? Woe to every fabricator, guilty. The one who hears God’s revelations recited to him, then insists arrogantly on his way, as if he never heard them. Promise him a painful retribution. (45:6-8).”

This refers to he who turns away from Allah’s verses, and instead holds fast to hadith of Sahih Bukhari, Muslim from the Sunnis or Shites in what they cling to as authentic hadith other than the Qur’an, which the Qur’an [itself has] called ‘baseless hadith’, 

Allah says

“Among the people, there are those who uphold baseless Hadith, and thus divert others from the path of God without knowledge, and take it in vain. These have incurred a shameful retribution. And when our revelations are recited to the one of them, he turns away in arrogance as if he never heard them, as if his ears are deaf. Promise him a painful retribution. (31:6-7).” 

Hence, we have to pay special attention:

When Allah says “Among the people,” Allah is establishing that the fact that this ayat is applicable to any community past or present, in any time past or present, and at any place ESPECIALLY NOW IN 2011.

Sheikh Feiz also said the Prophet Muhammad was aware of 1,400 years ago about people who would come in the ----> future and call to Qur'an alone and make a prophecy that this call to Qur'an alone is:NEW, SOMETHING INNOVATED and presenting an impression that this wasn't something that was going on 1,400 years AGO.

Now is this trickery let's go their own sources 1,400 years AGO to see if this was a not happening during the time of the Prophet Muhammad and his companions according to what, their own Hadith. 

There are several hadiths that say Prophet Muhammad forbade his sayings from being recorded. 

Abu Saeed al-Khudri said, “We exerted our best to get the Messenger of Allah to allow us to write his hadith but he refused.” Recorded by Al-Baghdadi in Taqyid al-Ilm 

Narrated Zayd ibn Thabit:

Al-Muttalib ibn Abdullah ibn Hantab said:

Zayd ibn Thabit entered upon Mu'awiyah and asked him about a tradition. He ordered a man to write it. Zayd said:

The Apostle of Allah ordered us not to write any of his traditions. So he erased it. [Sunan of Abu-Dawood Book 25, Number 3640:]

The reason most often given by Hadith followers as to why it was forbidden is formulated by Ramhurmuzi (d. 360 A.H.) as follows: 

“Apparently the prohibition was in the beginning to make their attention to the Qur’an only and to distinguish the recording of the Qur’an from the sunnah (traditions) of the Prophet and to keep things safe from any kind of mixture or confusion.” 

Muslims claim that in order for one to be a Muslim, one must uphold both the Quran and the Sunnah (Hadith) of Muhammad. Yet at the same time they claim that the Sunnah was not written down to prevent it from mixing with the Quran. 

It seems to me that for the followers of the hadiths, Quran and Sunnah (Hadith) are one in the same. Any difference seems to be merely lip service. In reality, there is no distinction drawn, since both are equally binding according to them.

However, in reality, as per the laws of Allah, it is only the Quran that is binding.

Some more hadith narrations which itself confirm the illegality of the Hadith institution, by confirming that the Prophet gave orders not to write anything except the Quraan.

1) Ibn Saeed Al-Khudry reported that the messenger of God had said,

"Do not write anything from me EXCEPT QURAN. Anyone who wrote anything other than the Quran shall erase it." 

The following is reported to have happened 30 years after the death of the Prophet Muhammadand shows that the Prophet never allowed anyone to write anything except the Quraan till the end. 

Those hadiths that claim or indicate that the Prophet later changed his mind and allowed the companions to write his sayings are considered fabricated or weak by the hadith scholars themselves. 

But the following which was narrated 30 years after the passing away of the Prophet (pbuh) is enough to conclude the Prophet Muhammed never authorized the writing of the hadiths since the time he told his followers not to write anything except the Quran.

(2) From Ibn Hanbal:

Zayd Ibn Thabit (The Prophet's closest revelation writer) visited the Khalifa Mu'aawiyah (more than 30 years after the Prophet's death), and told him a story about the Prophet. Mu'aawiyah liked the story and ordered someone to write it down. But Zayd said. " the messenger of God ordered us NEVER to write anything of his hadith," 

(3) The famous book, "Ulum Al-Hadith" by Ibn Al-Salah, reports a hadith by Abu Hurayra in which Abu Hurayra said the messenger of God came out to us while we were writing his hadiths and said; "What are you writing?" We said, "Hadiths that we hear from you, messenger of God."

He said, "A book other than the book of God ?!" We said, "Should we talk about you?" He said, Talk about me, that would be fine, but those who will lie will go to Hell. Abu Hurayra said, we collected what we wrote of Hadiths and burned them in fire. 

(4) In the famous book, "Taq-yeed Al-Ilm", Abu Hurayra said, the messenger of God was informed that some people are writing his hadiths. He took to the pulpit of the mosque and said, "What are these books that I heard you wrote? I am just a human being. Anyone who has any of these writings should bring it here. Abu Hurayra said we collected all these and burned them in fire. 

(5) Ibn Hanbal in his Musnad book, narrates a hadith in which Abdullah Ibn Omar said, "the messenger of God one day came out to us as if he was going to depart us soon and said, "When I depart you (die), hold to the book of God, prohibit what it prohibits and accept as halal what it makes halal." 

No mention of the Sunnah. 

(6) Again, in the book "Taq-yeed Al-Ilm", Abu Saeed Al-Khudry said, " I asked the messenger of God a permission to write his hadiths, but he refused to give me a permission." 

(7) The farewell Pilgrimage of the Prophet Muhammad is a corner stone in the Muslim history. The Final Sermon given by the Prophet during this pilgrimage was witnessed by tens of thousands of Muslims. Yet there are THREE versions of this sermon in the Hadith books. This by itself reflects the degree of corruption of the Hadith books as this is the most witnessed speech of the prophet Muhammad. 

Prominent figure who was a rejector of Hadith 

Abu Bakr at one point was not sure whether to keep what he knows of hadiths or not. He had collected 500 Hadiths during very long companionship of the Prophet Muhammed, but he could not sleep the night until he burned them.

So far we have from their very OWN HADITH 1,400 years ago that their prominent figures rejecting Hadith such as:

1) the Prophet Muhammad himself

2) Zayd Ibn Thabit (The Prophet's closest revelation writer)

3) Abu Bakr

4) Umar ibn al-Khattab

The Tabaqat is not the only third-century source that portrays Umar as objecting to extra-Qur’anic materials. Several Hadith collections, both canonical and noncanonical, report Umar’s concern about extra-Qur’anic materials from the Prophet.

The collections of Hadith that eventually became canonized are not the earliest collections of Hadith that have come down to us.

An important earlier work is the Musannaf of Abd al-Razzaq al-San4ani (d. 211/827). Abd al-Razzaq reports both Umar’s decision not to commit the Sunna to writing for fear that it will lead to a book to which people turn and leave the Book of God, and also a story in which Umar gives this order to those he is sending out to govern.

According to their OWN conjecture about Umar's fear that these Muslims who loves Hadith/Sunnah love to quote Hadith after Hadith after Hadith, and not the Qur’an which Allah instructs the Prophet Muhammad to say of a prophecy that has taken place that the Prophet's poeple will have DESERTED/ABANDONED the Qur’an:

Qur’aan 25:30

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا

The Messenger said, “My Lord, my people have deserted this Qur’aan.

Who are his people, this is prophecy right in the Qur'aan being fulfilled. 

“By God, we have sent (messengers) to communities before you, but the devil adorned their works in their eyes. Consequently, he is now their lord, and they have incurred a painful retribution. We have revealed this scripture to you, to point out for them what they dispute… (16:63-64)”.

The details of the former story are nearly identical withminor but notable additions.

However, the details of the latter differ more dramatically between the version reported by Abd al-Razzaq and the version reported some two decades later by Ibn Sad. The story about Umar abandoning the idea of committing the Sunna to writing recorded by Abd al-Razzaq adds the statement that Umar consulted the Prophet’s companions on the issue and that they encouraged him to do so.

Abd al-Razzaq’s version also ends with a dramatic statement attributed to Umar. After recalling a previous people who wrote a book to which they dedicated themselves and for which they “left the Book of God,”

Umar is reported as saying, “wa-inni wallahi la ulabbis Kitab Allah bi-shayy’in abadan” (By God! I will never clothe the Qur’an with anything).

Looking back at the entry in Lisan al-Arab noted earlier in the discussion of the story related in the Tabaqat, Ibn Mannur specifies that jarridu al-Qur’an means not to clothe it with anything (la tulabbisu bihi shayyan). This addition suggests that the Hadith will not only cause people to desert the Qur’an, but that they may also somehow conceal it from them.

The details differ even more in the stories in which Umar is quoted as ordering his provincial governors to “bare the Qur’an.”

First, Ibn Sad’s version:

We were headed toward Kufa and Umar accompanied us as far as Sirar. Then he made ablutions, washing twice, and said:

“Do you know why I have accompanied you?” We said: “Yes, we arecompanions of God’s messenger.”

Then, he said:

“You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadiths, and thus engage them. Bare the Qur’an and spare the narration from God’s Messenger! Go and I am your partner.”

The earlier story related by Abd al-Razzaq is somewhat longer than the later story, containing a broad variety of orders. It is a list of commands and prohibitions that includes the command to

“bare the Qur’an and spare the narration from God’s Messenger.”

However, the later story recorded by Ibn Sad does not contain any of the other orders found in the early version. Instead, it focuses on this particular order and includes detailed reasoning, in lyrical wording, on Umar’s part:

“You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadith . . .”

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.

Another prominent figure according to the rejectors of Hadith is Ali Ibn Abu Talib, the fourth Khalifa

Ali Ibn Abu Talib, in one of his speeches said,

"I urge all those who have writing taken from the messenger of God to go home and erase it. The people before you were annihilated because they followed theHadiths of their scholars and left the book of their Lord." (Sunan Al-Daramy)

Some people claim that the "Hadith & Sunnah" are divine revelations.

Obviously, they are not aware that the criterion of divine revelations is PERFECT PRESERVATION.

Since the so-called Hadith & Sunnah of the Prophet have been vastly corrupted, they can never meet the criterion of divine revelation. It is an acknowledged fact that the vast majority of Hadiths are false fabrications.

Millions of Muslims thought, that obeying the God is obeying the Qur'an and obeying the Prophet Muhammad is obeying the Hadiths & Sunnah, but what God says about it?

5) Ali Ibn Abu Talib

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.

We also have later historical sources from their OWN ahadith 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 Umar 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. 

There are plenty of other evidence I could have produced that refutes Sheikh Feiz claim that the call to the Qur'an alone is something new. So you be the judge. Did the companions of the Prophet reject the Prophet's own Hadith? Sheikh Fiez is spinning words around pretending that the call to Qur'an alone is new when its' in their own Hadith going back 1,400 years ago that the Qur'an alone is sufficient. 

Sheikh Feiz then uses the fallacy of 

"..So take what the Apostle assigns to you and deny yourselves that which he withholds from you.." Surah 59:7

This is what he's inferring means 'Sunnah'. Of course there is nothing in this ayat that says 'Hadith' or 'Sunnah'. 

From the above verses it is clear that the statement:

i.e. "So take what the Apostle assigns to you and deny yourselves that which he withholds from you."

Does not refer to the teachings that the messenger is propagating among his people that the infer is 'Hadith' or 'Sunnah', but the booty or spoils that are to be assigned by him to the needy.

Secondly, even if this was to be accepted for the sake of argument that this phrase which has beentaken 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:

"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)

And,

"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)

"And this Quran has been revealed to me that with it I may warn you and whomsoever it reaches" (6:19)

As ordered by Allah:

"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)

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:

"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)

And,

"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)

"And We have not given them any books which they study, nor did We send to them before you a warner." (34:44)

"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)

In the above ayat 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:

"So judge between them by that which Allah hath revealed, 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)

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.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:

"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)

Again we have Allah saying:

"Surely the ‘HUKM’ (Law and Rule) is for none but Allah." (12:40)

"He does not make any one His associate in His ‘HUKM’ (Laws and Ruling)." (18:26)

So it says clearly that  "He (Allah) does not associate anyone in His Laws." (18:26)

This ayat 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:

"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; 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)

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 outside of the Qur'an called Hadith or Sunnah books or needing an fatwaa or opinion.    

Another thing Sheikh Reiz brings to argument is that the Prophet doesn't speak from his own desire. 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.

It is only the Qur’an which is the revelation and is "Matlu", i.e. recited. The following verses confute the claim that "wahy" or revelation is of two types, i.e. recited revelation and un recited revelation, and confirm that revelation is only of the recited type:

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:

"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)

In the above verse it is clearly evident that revelation is only "wahy al matlu", i.e. recited revelation as confirmed by the phrase:

"..that thou mayst recite unto them that which We have inspired in thee.."

In Surah Fatir, it is said that the "wahy" or inspiration/revelation is that which is present in the Book of Allah, and that is what consists of sure reality:

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)

It is this "wahy" that the messenger was ordered to recite to people:

"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)

The messenger himself confirmed that the revelation he received was none less but the Book of Allah:

"..And this Quran has been revealed to me.." (6:19)

And it was this "wahy" contained in the Book of Allah, with which he admonished mankind:

"Say: I warn you only by ‘wahy’. But the deaf hear not the call when they are warned." (21:45)

Thus the Qur’an has clearly stated that "wahy" 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.

Sheikh Feiz said the evidence is overwhelming in the Qur'an on why we should follow the 'Hadith' and 'Sunnah' but am I truly missing something. I haven't seen one ayat with the name telling us to follow'Hadith' or 'Sunnah'. If the evidence are overwhelming then why isn't the evidence provided?

One more thing Sheihk Feiz quotes a so called Hadith alleging the Prophet Muhammad saying he's been given the Qur'an and 'something similar' to the Qur'an. 

Beneath is the Hadith that claims that the Prophet was given the Qur'an and it's 'Equal' or 'Something like it' along with a Scholar name Ibn Baz explaining that the Sunnah is the Second Revelation next to the Qur'an that explains the Qur'an in detail according to the Sunnis.

In this Hadith, Muhammad, Allah’s Prophet, explained Ayat 75:16-29, by saying:

"I was given the Quran and its equal with it (i.e., the Sunnah)" (A Sahih Hadith; Al-Hadithu ‘Hujjatun bi-Nafsihi [21]).

29. [Albani, Muhammad Nasir ad-Deen. Al-Hadithu ‘Hujjatun bi-Nafsihi fi-l-A‘hkami wa-l-‘Aqa-id (The Hadith is Proof Itself in Matters of Law and Creed) (Pg. 26-27)…] (Introduction to: Muhammad The Prophet of Mercy – Muhammad’s Role in Islam, by Jalal Abualrub, edited by Alaa Mencke [Madinah Publishers and Distributors, First Edition: June 2007], p. 34)

Narrated Al-Miqdam ibn Ma'dikarib:

The Prophet said:

"Beware! I have been given the Qur'an and something like it,"

yet the time is coming when a man replete on his couch will say: Keep to the Qur'an; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Beware! The domestic ass, beasts of prey with fangs, a find belonging to confederate, unless its owner does not want it, are not permissible to you If anyone comes to some people, they must entertain him, but if they do not, he has a right to mulct them to an amount equivalent to his entertainment. (Sunan Abu Dawud, Book 40, Number 4587)

Question to the Shayhk:

What is the meaning of the words of the Prophet  (blessings and peace of Allah be upon him):

"I have been given the Qur'aan and  something like it along with it"? 

Question:

What is the meaning of the words of the Prophet (blessings and peace of Allah  be upon him): "I have been given the Qur'aan and something like it along with  it"?.

Answer:

Praise be to Allaah.  This hadith is one of the sound hadiths that are proven to be from the  Messenger of Allah (blessings and peace of Allah be upon him). What is meant by  the words

"and something like it along with it"

is that Allah has given him  another revelation, which is the Sunnah which explains the Qur'aan and  clarifies its meanings, as Allah, may He be glorified and exalted, says  (interpretation of the meaning):

"And We have also sent down unto you (O Muhammad) the Dhikr  [reminder and the advice (i.e. the Qur'aan)], that you may explain clearly to  men what is sent down to them, and that they may give thought" [al-Nahl 16:44] 

So Allah revealed the Qur'aan to him and also the Sunnah, which is the hadith  which are proven to be from him (blessings and peace of Allah be upon him),  which have to do with prayer, zakaah, fasting, Hajj and other religious and  worldly matters. 

The <span>Sunnah is a second revelation which Allah revealed to him to complete the message,</span> and he (blessings and peace of Allah be upon him) expressed that in the hadiths which he explained to the ummah in word and in deed and by means of his approval, such as his saying:

"Deeds are but by intentions, and each man will have but that which he intended";

and

"The prayer of one of you will not be accepted if he breaks wind until he does wudoo'"

; and

"No prayer is accepted without purification, and no charity is excepted from wealth acquired by treacherous means"

; and

"The five daily prayers, one Ramadan to another, and one Jumu'ah to another, are expiation for the sins that come in between them, so long as you do not commit major sins."

And there are many other sahih hadiths which speak of everything that a person needs to know and which have to do with explanation of the Book of Allah. This revelation is a revelation that Allah revealed to him, of which the Prophet (blessings and peace of Allah be upon him) spoke and explained to the ummah. The meanings are revelation from Allah, and the words are from the Prophet (blessings and peace of Allah be upon  him), like the words quoted above:

"Actions are but by intention..."

and like  his words:

"The two parties to a transaction have the option (of cancelling it)  so long as they have not yet parted..." 

The second revelation which was given to the Prophet (blessings and peace of Allah be upon him) also includes the sacred hadith (hadith qudsi) which the Messenger transmitted from his Lord, may He be glorified and exalted. They are revelation from Allah and are His words, but they do not come under the same ruling as the Qur'aan, such as what the Prophet (blessings and peace of Allah be upon him) said, narrating it from his Lord:

"O My slaves, I have forbidden injustice to Myself, and I have made it forbidden among you, so do not wrong one another. O My slaves, all of you are misguided except those whom I guide, so ask Me for guidance, I will guide you..."

this is a lengthy hadith, which was narrated by Muslim in his Saheeh from Abu Dharr al-Ghifaari (may Allah be pleased with him). All of that is included in the words of Allah (interpretation of the meaning):

"By the star when it goes down (or vanishes).Your companion (Muhammad) has neither gone astray nor has erred.

Nor does he speak of (his own) desire. It is only a Revelation revealed" [al-Najm 53:1-4]

>>Majmoo' Fataawa Ibn Baaz (25/58-61).

The Sunnites (Sunnis) accept these Ahadith set as authentic:

1. Bukhari

2. Tirmidhi

3. Muslim

4. Ibn Majah

5. Anas

6. An Nasa’i

7. A. Darimi

8. Al Kulini Just to name a few.

Shi’ite accept these Ahadith set as authentic:

1. Kafi of Abu Ja'fa Muhammad

2. Man la Yastuhdirahul Fiqah of Shaikh Ali

3. Tahdhib of Shaikh abu Jafar Muhammad

4. Najhu’l Balaghah of Sayyid Radi

They say Muslims don't reject Hadith yet these two Sects Sunni/Shite all claim to have the authentic Ahadith yet they both reject each other's claim of authenticity not to include the very fact that the Sunni/Shites Muslims have CHALLENGED The Sovereign of all the Boundless Universes (aalamin) and produced their Ahadith.

Allah knew the enemies of Islaam was going to produce books and call them hadith and attribute them to Rasuwl Allah (Prophet Muhammad) and this is why Allah specifically used the word “hadith”in the verses below where He (The Creator, Allah) has condemned them by name [hadith]. Allah has specifically used the word “hadith” to condemn those books (BEFORE) they were created/fabricated by the hands of the enemy.

God Almighty has described the Quran as hadith, and He challenged the polytheists to bring a hadith like it, The Almighty says

“Do they say, “He made it all up?” Instead, they are simply disbelievers. Let them produce a Hadith like this, if they are truthful. (52:33-34)”. 

He described the Qur’an as the best hadith

“God has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe there from, then their skins and their hearts soften up for God’s message. Such is God’s guidance; He bestows it upon whoever wills (to be guided)… (39:23)”. 

So, if God Almighty has honoured us with the best hadith, then why should we take other hadith in its place?

Our Lord has made it clear that all truth is [found] in the hadith of God, i.e. the Qur’an,

“…Whose hadith is more truthful than God’s? (4:87).” 

God Almighty has threatened those who lie about His hadith in the Qur’an,

“Therefore, let Me deal with those who reject this Hadith; we will lead them on whence they never perceive. (68:44)”.

 Our Lord has confirmed that faith is not to be placed in anything other than His hadith, i.e. the Qur’an, He says at the end of chapter 77,

“Which Hadith, other than this, do they uphold? (77:50).” 

The same meaning was repeated when He said

“Have they not looked at the dominion of the heavens and the earth, and all the things God has created? Does it ever occur to them that the end of their life may be near? Which Hadith, beside this, do they believe in? (7:185).”

The Almighty says about His Self,

“…There is nothing that equals Him. He is the Hearer, the Seer. (42:11).” 

And He says about His Book

“Say, “If all the humans and all the jinns banded together in order to produce a Qur’an like this, they could never produce anything like it…” (17:88)”

therefore, there is no equal to the Qur’an, just as there is no equal to God!

God is one in His Self and in His attributes, and there is no one like Him from among His creations,

“Proclaim, “He is the One and only God. The Absolute God. Never did He beget.  Nor was He begotten. None equals Him.” (112:1-4).” 

It isn’t within the capability of any creation to create one chapter like a Qur’anic chapter,

“…then produce one sura like these… (2:23),”

and

“…then produce one sura like these… (10:38).”

There is no equal to the Qur’an, and there is no chapter which is equal to any chapter of the Qur’an. In spite of this, they claim that God revealed to the prophet the Qur’an ‘and its equal alongside it’, so where is this ‘equal’ thing if God Almighty has denied its existence?

References: 

'Hadith as Scripture by Aisha Musa 

HADITH: A RE-EVALUATION By Kassim Ahmad

http://www.youtube.com/watch?v=gupqrEQI9dI Sheikh Feiz 6. The Quranists - The Importance of The Path of Rasulullah

The Quran: Sufficient as a Source of Islamic Legislation: http://www.ahl-alquran.com/English/show_article.php?main_id=6001

Posted by Kidr Amari at 1:56 PM 2 comments: 

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