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AKHTAR SHERAZI TO DR. Maqsood Jafri
PUZZLEMENT ABOUT PRAYING FIVE TIMES A DAY Your comments; You like Mr. Sherazi insist on the Quran and reject the Sunnah (Practice) of the holy prophet of Islam. You have cited many verses signifying the Quran as the only source of the Islamic laws and teachings. No body denies this truth. But I am trying to say that The Quranic verses need interpretation and practice. Suppose the Quran says "offer prayers". How can we pray? Should we invent some exercise of standing and sitting? We have to pray as the holy prophet prayed. As I earlier mentioned that the Quran is an ideology and the prophet is its' picture by practice. We can not change the basics of the Quran but we can interpret them in the light of modern sciences and needs of time. Hence, we can say that the basic source of law is the Quran and the prophet practiced it. There are basic laws in the Quran and we can make new laws and regulations in the light of Ijtehad. The Quran and the Sunnah are complementary to each other. My comments; Firstly, I would like to clarify that the Quran does not instruct Muslims to ‘offer prayers’. I do not know how Mohammad was praying because I was not over there but I do know one thing with confidence from the Quran that Mohammad was completely unaware present kind of Zoroastrians Nimaz and Jews prayers. How come Mohammad could give his nation the present form of prayers which is the main cause of the blood shed in the mosques and disintegration in the Muslim society? This worship has destroyed the unity of the Muslims. Do you think Mohammad could give his nation dissimilar rituals of worshipping which is the main cause of hatred and disintegration among the Muslims on account of following reasons? a- Dfferent Nimaz or prayers for Shiah and Sunni. b- Different Azan [call for pray] for Sunni and Shiah.
c- Differen kind of wadoo fo Sunni and Shia nt or ah
The below mentioned logical question abou Nimaz or pra m d ns, ut z, ayers alw ways cau use puzzl lement in my mind Would you plea ask yo learne Shiah and Sunn Imams to d. ase our ed ni provide me answers of my apprehe ensions? [Conden nsed from my b m book titl led “Adm ministrativ and the Econom system of the Q ve e my m Quran.”
1-Allah auth horitatively declares through various ver y v rses; the Q Qur’an pre esents the code deali ing with th practica life of humans, making it easy for the to man he al h m em nage their normal, da routin aily nes. Howev if a pe ver, erson asks the Islamic priests, th comman for prac c he nd cticing five daily pray does not e yers n exist i the last revelation they, im in n, mmediately, come ou with the typical response, “One cann ut eir not find ev verything in the Qur’ For thi particula subject, one has to consult Ahadith and Sunnah.” i ’an. is ar o d Don’t you think, this weird and bizarre statement c u s d coming from you, the priesthoo is not a m e od, deceptive answer, a derogatory declaratio and defiance aga y on, ainst Allah’ proclam ’s mation, when He proclaims “We hav revealed the comp s, ve d plete code of life for the entir e r re humanity y?”
1. If one fur rther argue that, in the case of inheritanc Allah w es t f ce, went into t details of shares for the th each fami membe and use fraction like 1/2 and 1/6 to guide the people Why then, ily er, ed ns 2 e. there is not even a single pas ssing refer rence abou the pray ut yers and su upplication or for th ns hat matter Du in the last revelat ua l tion of Al llah? If the are so important and prov ese o t vide the on nly ladder to the coveted Junnah [paradise], then why Allah doe not men t d [ es ntion even minor deta ails of daily pr rayers in th Qur’an? Would yo please l he ? ou like to answ that qu wer uery?
2. Allah has provided clear infor rmation ab bout the mo onth of fas sting in the Qur’an; t e then why, the t same Alla ignores the impo ah, s ortant topic, pertaini to the ritual of S ing Sallat? Do you have a o e rejoinder for that one? f
3. Why the Qur’an does not specify timings for prayers? Who created these and why? Would you like to comment on that?
4. If the Iranian Nimaz or supplication is an essential element of Al-Deen, then why the names of five daily prayers: Fajar, Zohar, Asar, Mugrab and Isha are non-existent in Allah’s final Book? If these are non-existent in the Qur’an, then wherefrom did these originate, and who was the originator? How do you view that important topic?
5. Why the Qur’an is completely silent about the number of the component rakats [modules] of various prayers such as Sunnat, Fard, Nafal, Vitar, and Traveh? Where did these come from, and who were the perpetrators of such blasphemy? Do you have any answer?
6. Why does the Qur’an not identify the verses suitable for recitation in each rakat of every prayer? What do you say about that?
7. Atta-Hyatt, an essential component to be recited before the completion of each module of prayer, consisting of two Rakats, is not available in the Qur’an. Who wrote and introduced this Arabic passage for the Nimaz, [prayer] and how did they dare to equate this human insertion with the text of Allah? Come out with your response!
8. Where does the Qur’an mention that recitation of Surah Al-Fatiah is compulsory in every Rakat of each Nimaz? How do you look at that aspect of Iranian Nimaz?
9. If one points out, ‘well the Farad modules of all prayers are for Allah, and the Sunnat component is for Mohammad,’ the Muslim priests would gladly agree. Now, here a question pops up; the companions of Mohammad, during his lifetime, used to perform Farad for Allah, but what did they used to do during Sunnat? It seems ridiculous for the last Messenger to
declare his personal prayer. Did he use to sit in front of his praying companions, while they performed the ritual in his name? Conversely, it means during Farad they bowed down to Allah, but during the performance of Sunnat, they doubled over in front of Mohammad. It is evident that along with worshipping Allah, they offered adulation to Mohammad by executing his Sunnat, but it could have never happened, as it would tantamount to challenging Allah’s unique and exclusive position within the universe. Therefore, the Sunnat prayer constitutes an antithesis of Allah’s declaration of solitary existence [Towheed]. Would you like to contradict the above statement?
10. The term Allah-o-Akhabar is a repetitive and essential constituent of all prayers, but why it does not appear anywhere in the Qur’an? Have you ever thought about that?
11. All Muslim sects claim that Sallat or prayers, without Qayyam, Rakooh and Sajood, are incomplete, but all of them execute funeral prayers [supplication not recommended by the Qur’an] without those essential elements, Rakooh and Sajood. Is it possible, Allah could come up with such contradictory commands? How do you explain that paradox?
12. The Shi’ah begin their Wadu or ablution from the feet, in contrast to the Sunni, who begin with the face first. Can Allah issue such stupid and inconsistent commands? Do you agree or go the other way?
13. The followers of Khalifa Arashad confirm [Moslem. Org. edited by Edip Yuksel], one can pray naked, in one’s own privacy. It may be all right to do so in a nudist club, where all members are naked in an exclusively secluded spot. Would it be all right to visit such a sexy environment for supplication? Would you condemn the command of Khalifa Arashad or go there for the fun?
14. Is it possible to identify even a single verse of the Qur’an, which issues specific command on the subject of funeral prayers? Come out with your rejoinder, if you have any!
15. Which verse or, verses of the Qur’an provide details about Eid-ul- Fitar prayer? Please tell the Ummah if you know!
16. Does the Qur’an mention Eid-ul-Dahha prayer in any verse, and where is it written for the Muslims to follow the Sunnah of Abraham, pertaining to the sacrificial lamb?
17. Does the Qur’an instruct the Sunni Muslims to celebrate the festival of Eid-e-Meellaad-unNabi, through any verse? What do you say about that?
18. Sahih Bukhari presents separate Darood-o-Salam, for the Sunni sect! The question arises; from where did he get anecdotal eulogies for the last Messenger of Allah, and who authorized such extreme variations among various Muslim sects? Do you have any information about that topic?
19. Aazan and Ata-Hayyat, two fundamental ingredients of Sallat lack authentication of the Qur’an. Undoubtedly, all these practices are time wasting rituals, which can never be an integral part of the dynamic charter of rights and obligations the Qur’an presents to the entire humanity. In addition, every sect, including Shi’ah, Sunni, Isamali, Wahabi, and the followers of Khalifa Arshad of the USA, have basic differences in their way of praying, contradicting the Qur’an’s claim; this book is free of conflicts. How would you react to that factual statement?
20. Shi’ah has different Aazan as compared to their Sunni counterparts. Can you identify, which one is in line with Allah’s commandments?
21. The word Sallat has appeared 67 times in the Qur’an and at most spots; it is followed by the term Zakkat. This in simple term means, administration and fiscal management of an Islamic
state. The Islamic priesthood has made a blatant violation of the Arabic lexicon and syntax, by translating Sallat into an Iranian word Nimaz. The five prayers per day is a figment of some demented mind’s imagination or, had been a deliberate attempt to derail the dynamic program of government formation, under the charter of the Qur’an. This twisted introduction into the divine social order has destroyed the effectiveness of Allah’s constitution, given to the human beings for having a successful, prosperous, and secure way of life, in this world. Sunni, Wahabi and Shi’ah pray five times a day, while the followers of Agha Khan and those of Ballag-ul-Quran establishment in Pakistan opt for three prayers a day. Both of the latter sects claim; three times supplication is better than five times, as it saves valuable time, and constitutes a straight passage to heaven. Would you please comment on this terminal issue from the viewpoint of the Qur’an?
22. Iqam, Ruku, and Sajjdah are integral constituents of all prayers except the funeral. The following Duas are recited in all prayers on daily basis:
Before starting the prayer, the worshipper has to say in the mute mode, ‘Auzu billahiminash-shayta nirrajeem’ [I seek refuge in Allah from Shaytian (devil), the evicted one].
In the starting Rakat, the following Dua is recited: Subbhanak Allahumma wa bihamdika wa tabarakasmuka wa taala jadduka wa la ilaha ghayruk [Glory to you, O Allah! And praised be the blessed name of our forefathers. Saying Ameen loud during the prayers of Fajar and Isha is considered essential.
Note: Jews and Christians also do the same drill with Ameen in their prayers.
The following bunched up Addyyah [plural of Dua] are conspicuously absent from the Qur’an:
Subhana Rabbi Al-Azeem [during Kneeling]; Subhan Kallah huma wa Bihamdika [during Iqaam]; Sami Allah Huleman Hamdah [reverting to Iqam] and Rabbana wa alakal hamd [a rejoinder at Iqam]; Subhana rabbi yallala [recital during Sajjdah] Do you happen to know, who invented these fake expressions, resembling the text of the Qur’an, and why? Do you acknowledge, writing any material resembling that of the last revelation is an unpardonable criminal offence?
23. According to the Muslim faith, the five daily prayers were awarded to Mohammad, because of the incident of his Ascension, Allah knows where. As per the Ahadith on the subject, Mohammad became a kind of yo-yo between Allah and Moses, because Moses was calling the shots in opposition to Allah, and he sent Mohammad back to Him about ten times to get the final tally of the fasting days and number of prayers. Here the question arises; the earlier Messengers of Allah used the same term Sallat, but did not get the command of Nimaz; how do you explain that discrepancy? Furthermore, they never received any invitation to visit Allah’s abode, wherever it is. Why did Allah maintain such an enormous discrimination, between Mohammad, and the previous Messengers? This is not fair because their nations were saved from the stipulation of Sallat ritual, which, indeed, is nothing but Iranian Nimaz. What logical answer you can come up with for that ridiculous account?
24. According to the crap Iranian ‘literature’ based upon Ahadith and Sunnah, Mohammad, before soaring towards Allah’s abode through deep space, without even a space suit, led the prayer attended by all previous Messengers of Allah, except Jesus, who was resting at the fourth level of heaven. Isn’t a glaring discrepancy existing here? How could Mohammad lead any prayer before having tête-à-tête with Allah? The command of prayers had yet to be given to him. If it was not the regular, run of the mill, prayer, what kind of supplication was it? Don’t you think all this silliness about prayers is simply mind-blowing?
25. All nouns in the verses of Surah Al-Fatihah are in the plural form. Recitation of this Surah in a group supplication [Ba Jamat] makes sense, as more than one person are doing the recitation But when an individual supplicant recites the same seven verses, he is not praying at all, but performing a mockery of the Arabic syntax. What would you say about that?
26. According to the Quran, all previous Messengers of Allah including Moses, Abraham, Jesus, Ishmael, Lot, Isaac, Zachariah and Shuaib had used the term Sallat in the verses, 10: 87; 14:40; 19:31; 19:55; 21:73; 3:39; 11:87. Do you think they should also have got involved with this ridiculous business of praying? Why did Allah let them go scot-free and did not order them to do some supplication?
27. The Muslims are performing the rituals of prayers and Hajj, besides scores of others for the last twelve centuries, but as an Ummah, they are facing worsening situation day by day. At the biggest Muslim congregation of Hajj, they do all kinds of supplications, and offer Dua, but what is the result? ‘Nothing at all, besides a big fat zilch.’ Allah does not listen to them, because they are violating the code of the Qur’an by performing ceremonials, which the last revelation strictly forbids. Can you propound any theory, about the failure and ineffectivess of Sallat, over the centuries?
28. Do the following terms not constitute Shirk, in the opinion of Muslim clergy [offence against Allah’s code]?
The Quran from Allah and Ahadith from Mohammad Farz Rakats for Allah and Sunnat for Mohammad Allah’s Qur’an requires terribly twisted Iranian fabrications in the form of Ahadith and other ‘junk literature’ for understanding its verses.
29. Following are the major differences between the Muslims of 21st century and those existing in the time of Mohammad and his companions:
They were winners in all lifestyles, whereas, we are the loser in every field of human
endeav vor. They neither bel n lieved in any Dua no perform any su a or med upplications, whereas we are ve s ery ritualis perform stic, ming wort thless actio in the n ons name of ‘M Muslim reli igion.’ They were one nation and had one form of g d governmen based u nt, upon the c charter of the t Qur’an whereas we are torn apart into nume n; s, t erous natio ons, sects and factio ons, sufferi ing from continuous infighting. What do you say ab bout that?
However, in the opin nion of the authors, they were w e t wonderful people, ha the real knowledge ad e of the Boo and pos ok, ssessed the following outstandi attribut e g ing tes:
All pronou lah unces in the Quran; al Muslims are one fa e ll s amily. [49:10]
‘Th buddies who are making collective e he s, c effort for t establi the ishment of a peacefu f ul soci iety, in accordance with the constitutio of the Q c on Qur’an, ar like brot re thers to on ne ano other.’
The Qur’an commands all Muslim to be th member of only one party, which Allah c ms he rs call Hiz-ba-llah ls . [58:22]
All Muslims are one Ummah, working fo the worl peace, k l s U w or ld known as Ummat-tu umMus slimah [2:128 8].
Mu uslims are One Milla and the Qur’an ide at Q entifies it a Millat-a- Abraham as m foll lower of Ab braham’s chosen way of life. [1 c y 16:123]
, the t
Mu uslims are one people, and the Qur’an id dentifies this nation a as Qoumi imMo’mineen [a establis an shment of unified na ations wor rking for i internation peace and nal a just tice]. 9:14
There is only one char for the entire hum y rter e manity and Allah di d istinguishes it as Al-Dee en-ul-Islam [3:19] m.
The M Muslim Um mmah stand geograph ds hically div vided into 5 indepen 57 ndent nation because of a large ns, e variety of suppli y ications and Addiyah. Then in each countr there ex substa e ry, xist antial numb of ber religio sects an factions like Shi’a Sunni, Ahamdi, W ous nd s ah, A Whabai, Ha anfi, shaafa Maalki, Qaadri, fai, , Chisht Naqshba ti, andi, Suha arwardi, an Agha Khani, besid many o nd Kh des others. To t it all off, there ar top re all kin of polit nds tical parties. Do yo have any clue, how all Musli of the world can join hands to becom one natio live in ou y w ims w s me on, one co ountry, and have one party, Hiz d zbullah?
30. The Qura says th ‘Allah has no co . an hat ollaborator associat rs, tes, or ass sistants att tached to the t formulatio of his commands controls, and set o laws.’ H on c s, of However, the Muslims defy th hat divine ord dinance and are repea d atedly com mmitting the following Shirks: e g
Ho olding on fast to som of Alla f me ah’s rules, but simul ltaneously, adopting and obeyi , ing artificial and legislated regulations l r s. Ab biding by th charter of the Qur he r’an to a ce ertain exten but at th same tim followi nt, he me ing the Ahadith an Sunnah which did not exist in the tim of Moha nd h, t me ammad and his brilliant d asso ociates? Th is the decree of the Qur’an and thi is the d his d n, is diktat of Is slamic Fiq [artific qah cial juri isdiction]; Muslim Um M mmah has to obey bo and co oth, ommit Shir rk.
Th is the code of the Qur’an, and these are the or his c e rders of sa aints or di ictums of the t Aim mmah. Mus slim Umma has to adopt both and comm Shirk. ah a mit
All sects have differ kinds of Sallat, and diverse Addiyah. Does it no constitut an ugly h rent o a e ot te sacrilege or, Shirk? o
31. According to the ve 18:26, there are no shareh . g erse holders of Allah in H exclusi soverei His ive ign hold.
‘There no partners or associa in His infinite r o s ates s realm, and in the cr d reation of H absolu His ute code.’
According to the abo Jurisdi g ove iction of Allah, and H unboun A His nded autho ority of creating command dments, is it not forbid dden to change any o those, or to add on fabricated Addiyah of r n d and suppli ications to His charte The sup er? pplication modules id dentified w terms like, Farz, with Nafal, Wit ttar, Sunna Tarveeh and many more, are non-exist in the Qur’an, an there are at, h y e tent nd e neither ge eneral, nor specific di irectives fo their pra or actice. Simi ilarly, wor apart S rlds Sunnah, Ahadith, Traditions, and Fiqah believed by differen sects, cr T h nt reated by th alleged Iranian he Aimmah, and mainta a ained by th Islamic priesthood is an act o outright rebellion a he p d of against the e charter of the Qur’an The Muslim clergy as a who is the p bearer of Muhsr f n. y, ole, pole r rikeen! Hav ve you any doubt about that? d t
32. If you tak the litera meaning of the ter . ke al g rm , ‘bow down in prayer wi those who w ith w bow down then acc n,’ cording to Islamic pr riesthood y your suppli ication wit thout Iqam and Sajjd m dah is incomplete. In add dition, if you take the meaning of the term y g m to reci or to of ite ffer
prayer the accordin to the decree of the Qur’an your sup en ng d n, pplication must be w without Iqam and Sajjda Howev this ve does not carry a comma for Iqam and Sa ah. ver, erse n any and ajjdah, and if d you do not perform Iqam an Sajjdah then you supplica m nd h, ur ation is in direct cl n lash with the t Iranian Nimaz. Mor Ni reover, wh here is it mentioned in the ent Qur’an to recite during Ru m tire n uku [bowing], phrases like ‘All lah-ho-Aka abar’, ‘Su ubhana R Rabbi-al- A Azheem,’ ‘Subhana akAllahumm –wa- bih ma hamdik All lahummag ghfir-lee,’ e etc.? Taking the term Iqam ut-Sallat, and usin it as a rit e m ng tual to pray fives tim a day, i like y mes is ridiculing Allah, the Quran, an Mohamm It is s e nd med. shear injus stice to Ara langua and abic age literature. Do you se to have any answ for that eem wer t? 33. Actually, Allah wan you to learn and discuss the laws of th Qur’an during the meetin . nts d e he ese ngs, enabling you to esta y ablish the system acc cordingly. The verse 62:2 prov e vides the d details of the t activities that Moham t mmad carr out du ried uring the as ssemblies o Sallat. of
‘We have sent Our Messenge to you for this pu e er f urpose. He talks at length and explains e d the detail of this Divine Ord to you in his mee ls D der etings. He teaches y variou articles e you us and sectio of this Charter, and educa you a ons s ates about the J Justice sys stem of the Qur’an, e along with manage ement of Is slamic gov vernment, based on reasoning and wisd g dom, provided by the Qu ur’an. The purpose of his spee e eches is to provide y the de o you etailed informati about of the dev ion velopment program for the no ourishmen and ben nt nefit of you u all, along with that of entire humanity. Certainly you did not have any know y, d wledge abo out this progr ram befor as you did not rec re, d ceive any revelation prior to this one.’ n The above verse clea exhibi leading prayers, f e arly its; g five times a day, was not the pu s urpose of sending Mohammad to this wo M d orld. His as ssignment was much more imp h perative, as compared s d to conducting that mundane rit m tual. He wa here to t as teach his p people the c constitutio of the on Qur’an, an establish a govern nd nment with their help To achiev that obj h p. ve jective, he regularly conducted meetings of Sallat, almost on daily basis to train t d s, them as qu uickly as po ossible. Do oes it all make any sense to you? Alternative are you still stuck up with t Iranian Nimaz? e e A ely, u k the 35. The verse 2:115 pin . e npoints the fact, ther is no ne to face a particul directio or towar e re eed lar on rds Ka’bah to please All becaus he is any lah, se ywhere an everywh simult nd here taneously.
‘The code of Allah is neither restricted to a part e d ticular dir rection nor confined to a r d specific place. You will find His laws working simultaneou both in the east and the H w usly t west, and these orig d ginate with the One Who tra h e, anscends th limitati he ions of tim and me space. Th herefore, you the com y mpanions of Moham mmad, wh are striv ho ving hard for the establishm ment of a peaceful society, wh p s henever or wherever you will start your struggle, r r r , you shall find all pa aths ultim mately lead to Him. C d Certainly, this statem ment com from mes Allah, wh is vastn person ho ness nified, cou upled with infinite k knowledge, and wisd dom.’
Since faci the Ka’ ing ’bah during the five sessions of Zoroastria supplications [a ri g s f an itual lackin ng Qur’an’s endorseme is not mandatory why the M e ent] m y; Muslims k keep on wo orshipring w their with faces turned towars the Ka’bah h?
36. The phon literature comprisi of Ahad and Su . ny e ing dith Sunnah stat the onl way of r tes, ly rememberi ing God is to do five ses ssions of prayers eve p eryday. In a addition, e every new s supplicatio deletes the on t sins comm mitted durin the time lapse of last and the current p ng e l e prayer. Whereas, the Quran declares, properly en p nforcing la of Alla gives yo a break from all aws ah ou sorts of rit tuals and keeps you away from the comm k a m mission of s sins. [7:205 5]
‘Always enforce law of Allah; obey th e ws hose with h humility, o your ow free will, and wit of wn th all your heart.’ h
37. Shah Wa Ullah writes in his book entitled, ‘H . alli w h e Hujja-tulla Albalag ahgha,’ in th beginni he ing
there were only thre praying sessions per day, bu latter on these we extende up to five. e ee p ut n ere ed Who was responsibl for this increment, when, wh le i here, and w why?
38. The liter . rature com mprising of Ahadith and Sunn f nah empha atically cla aims, ‘If o does the one t supplicatio only once at the time of Hajj or d on o e during the month of fasting, o shall get f one g blessings or reward equivalent to million of praye t ns ers.’ The Qur’a howeve presents an entirel different viewpoin which is as under: [99:7-8] an, er, s ly t nt, s
‘If one wo orks equiv vqlent to a speck of dust for th freedom prosper he m, rity, and w wellbeing of humanity one shal observe the effect of one’s e y, ll efforts.’
The Qur’a again ch an hallenges th kind of mytholog hat f gical faith i the verse 99:8 in
‘If one ac in an ev unjust and wick manne against the society equivale to a cts vil, ked er y, ent speck of dust, one shall face physical and menta distress, as a resul of one’s corrupt d s p a al lt ways.’
According to the lite g erature com mprising of Ahadith a Sunnah doing five sessions of prayin f and h, ng per day, bestows rew ward equal to million of time u ns upon the pr ractitioner, without m making any y
other effor This kin of utopi philoso rt. nd ian ophy inculc cates indol lence amon nations, drastically ng , y conflicting with the tentes of th Qur’an, which dec g he , clares time and again every on would be e n; ne rewarded according to the effo one pu in. [53:3 orts uts 39]
‘In that society, one works to the best of one’s ab e o o bility [givi one’s b shot, as per ing best American slang] an is rewa n nd arded in ac ccordance with the e e efforts ma ade.’
39. Where do the Qu . oes ur’an insist upon the need of an Imam [m n male or fem male] leadi collecti ing ive supplicatio ons?
40. During ea collective prayer, for whom does an I . ach m Imam recit verses o the Qura If it is for te of an? the listening pleasur of the bu re unch he lea it is al right, but in fact, he is making a worthless ads, ll t e g effort, as there is a 99.99% chance that the peop standin behind h do no understa c t ple ng him ot and even a sin word of the text, he utters at the top o his voice ngle o a of e. However, if the recit is mean for Allah then aga it tantam tal nt h, ain mount to a futile effo because ort, e Allah reve ealed the constitution of the Qu n ur’an [Sura Al-Fatih for the humans to implemen ah ha] o nt in the form of a gove m ernment, and not read out loud during the ritual created by the wicked a e e Iranian Ai immah. All democrat nations of the wor form go l tic rld overnments based on their writt n ten or even pr recedential [English] constitutio Howe l ons. ever, Musli constit the onl obtuse ims tute ly nation of the world, which reci its cha t ites arter quadri illions [or may be mo of tim the world ore] mes, over, ever day, dur ry ring a synth hetic ritual, not even authorized by the Qu d ur’an. Is it not the height of irrationalit i ty?
41. The Qur’an issues clear directives to humans, ‘Every Sa . s allat progr ram shoul always be ld commence on the appointed time, and wound up within the period al ed p e llotted for that activi ity. [4:103]
The routin translati of the above verse, attempte by the a ne ion a ed alleged exp ponents of the Qur’an n, is as follow ws:
‘The prayer should be perform at the appointed time!’ b med a
The above translatio raises th followin question even in t mind of a person of average e on he ng n, the e intelligenc ce: Where is it mentione in the Qur’an; if a Muslim m i ed Q misses one prayer the same can be en n performed later on in the form of a Qaza or late sup d n m a pplication. However, the conce of . , ept delayed ac ction, with reference to praying directly c h g, clashes wit the prin th nciple enun nciated above. No relaxation appears in the form of a cond o n i m ditional clau use. Furthermo if Aaza [call for prayer] is an integra part of e ore, an r s al each prayer then why Allah did r, y d not provid its final text compo de osition to Mohamma when he went visi M ad, iting Allah on his first h and final space voya s age?
42. Islamic priesthood keeps on issuing ed . p dicts off an on agai nd inst vocal and even instrumen ntal musical performances, because as per th viewpo it is prohibited b Allah. H heir oint by However, the t Shi’ah Aa azan in the morning uses typica notes of Raga Bha e u al f airoun that is why its melancho t s oly tone touch the he hes earts of listerners. Th rest of Shi’ah / S he Sunni Aazans are mu usically ve ery close to Ragni Bha R airaveen. How can the Muslim clergy t H t m totally iso olate music when it is c, t interwove with eve recital of the Qur’ and fo en ery o ’an, ollows a pa articular rh hythm?
43. The Sunn pray wit right for . nis th rearm fold over th left, with the right hand hold ded he h ding on to left l wrist, just over the the abdom t t men, slightly below th ribcage. However Shi'ah pr he . r, refer to lea ave
their arms straight down by the sides, while in the state if Iq s d eir w e qama. Are you of the view that Moha o ammad left two ways of prayin as his le ft s ng, egacy? Wa he as responsibl for divid le ding Umma into two distinct s ah o sects during his lifetim Do yo think he g me? ou e arrived in the world to leave a heritage of weak and strong Ah d haidth so t Muslim should that ms always be at odd wit each oth e th her?
44. The Shi'a during Sajjadh [w . ahs when brow hits the ground] pl w lace their foreheads over a sm mall clay tablet known as Turba [m t, a made in Najaf, Iraq], whereas S , Sunnis rub theirs aga b ainst the mat. m The question pops up did Alla or Moha u ah ammad dire ected any o to indu in suc actions? In one ulge ch ? case, the answer is no, then who did in w ntroduce su ritualis action in the first place and uch stic ns a why?
45. In the Shi’ah Aazan the nam of Ali, the alleged son-in-la of Moh . n, me d aw hammad, i also call is led out. What was the need of tha infusion, and who ordered th In fact this is an act of herot n at , hat? t, n worshippi ing, which the jealo Shi’ahs introduced to wea h ous s aken the h hold of Mo ohammad on Aazan. However, both names do not make muc of a difference in the statu of Aaza H b s m ch n us an, because it is redun ndant to begin with. In accor . rdance wit mathem th matical exp pression, th hat proves 0+ +0=0.
46. Sunni mo . osques hav domes, whereas Shi’ah Im ve , mam Barga are oft decora ahs ften ated with the t fictitious portraits of Ali and at times th of Huss p a hat sain. A qu uestion pop up here, is this ord ps , der coming do from Allah, or is the comm own A mand of M Mohammad and if it i none of the two, th d, is hen why are they keep on constr t ructing the mosques or Imam Bargahs for venera e ating huma ans along with Allah? h However, Allah war Sunni and Shi’ah sects; pers rns a sonality cu is firbidden in the mosques. ult [72:18]
‘Mosques belong to Allah an no perso should ever be associated with Him [Ali or s o nd on Hussein] in those places.’ p
47. Shi'ah’s Aazan or Aadan [ca for pray differs from tha of Sunn with r . A A all yer] s at ni’s respect to the t following minor details: Shi’ahs in nclude the following additiona informat al tion about Ali, who is dead sin nce fourteen centuries, and consti f c a itutes the worst kind of perso d onality cul which the lt, t Sunnis om S mit: ھد ا ن على و لى ﷲ وصى ﷲ و خليفه بال فصل ب اشھ Only Shi’ ’ahs adds the pharse حي ى خير العملin t t على their praye call, whe as Sunnis er ere leave it out of their Aazan. l A Sunnis pu forth the testimoni ال ه ا ال ﷲonce o ut e ial اله only, in their Aazan, whereas the , t Shi’ahs calls it out tw S wice.
48. The Sunn have an outstand . nis n ding edict for centur ries, whoev shall a the na ver add ame of Ali in Aazan sha turn into an infidel. all o Here a sim questi pops up was this the purpo of appo mple ion p, s ose ointing Mo ohammad a a as Messenge in the wo er orld? Did he ever test to the effect, both Sunni an Shi’ah a right in h tify h nd are this regard Luckily the secta ds? y, arian curse had not su e urfaced in his time, a he enjo and oyed a relatively tranquil pe eriod. Moh hammad ac ccomplishe his assig ed gnment of showing h humans the e kind of go overnment that could be built by applying the consti y g itution of t Qur’an, along wit the th establishin a compa ng atible fisca system. He did his job in the best possible manne and passed al H er on to the next abode The sect mongering profiteer s came on to the scen much la n e. g ne ater. How could Mohamm delive such an ambiguous and confl mad er a s licting mes ssage in the presence of e the Qur’an about wh Allah has claime that the command n hich ed dments of th document are free his e of all kind of parad ds doxes and confliting views. [4:8 c v 82]
‘Don’t they contem mplate about the Qur’an? If it had been from any other sou t n y urce, besid des Allah, the would have pinpo ey h ointed ma inconsi any istencies t therein.’
49. No one out of the entire Muslims Ummah kn . e M U nows, who do they offer gr om y reetings with w Assalam-u u-Alaikum wa Rehma atullah, du uring the f final act of their pray f yers. First they address the air with Assalam m-u-Alaiku wa Reh um hmatullah b turning their face on the r by g es right side and a then repea the same salutation on the le This is a real abs at e n eft. s surd end p of the Iranian ritu part ual Nimaz. So ome are of the opinio that this salutation is just fo Allah. In that case what is the f on n or n e, t need of tu urning the entire head first to right and an then to l e d nd left, becau Allah is not a vec use s ctor quantity, or suffers from dir s rectional limitations He is e s. everywher greetin could be re; ngs expressed easily by keeping th face forw d he ward. Ther is anothe view als this soc activity is re er so; cial y meant for the angle occupyi right and left sh r es ing a houlders of every in f ndividual. T questi The ion arises, wh they ha got to do with the Nimaz ritual a p hat ave o z person per rforms. M Moreover, this greeting must be res m sponded, bu that nev happens as no M ut ver s, Muslim has ever heard them sayi d ing Wa Alaiku Assalam Like the entire Nim the cl um m. e maz, losing of th ritual is just absur his s rd.
50. Islamic priesthood raises a serious ob . p s bjection. If Sallat is merely th establis f he shment of an administra ation, base on the system, de ed evised by the Qur’an then, w Zakat is mention n, why ned separately Does Zakat not fall under Sallat, as part of th system? What is the need to y? f he s identify it separately in the sam sentenc y, me ce? The answe is very simple. Un er s nder the est tablishmen of the Qu nt ur’an, ther are no ta re axes; people work hard utilizing their educa d t ation, train ning, skill, a experi and ience to ear a living However rn g. r, every one of them voluntarily hands over that part of the earn r nings to the system, w e which is ov ver and above one’s per e rsonal and family nee The go eds. overnment utilizes fu unds genera this way ated w to work in accordanc with its policy. Th is why along with administr n ce hat h ration, econ nomic system is given equa importan al nce. However, the Qur’an also endo n orses this viewpoint. A couple of verses g v given below shall w further cla arify the co oncept of Zakah: Z
In th modern terms, Aat he tuz-Zakah” ” m means; the I Islamic government d does not ta ake Zakah, from th people but gives out Zakah in the for of necc he b o rm cerary ame enities of life l like, housing, health care educatio and se h e, on, ecurity to i citzens, in order to let them its , move forward in all possi e i ible fields of human activity. T term A The Aatuz-Zaka ah is a i comp plementary part of th term Sal y he llat. The Q Qur’an has frequently repeated the complete y
expre ession ‘Wa Wa-Aqeemus s-Salata-w wa-Atuz-Zakah’ to insti the fiscal ill conce of the economic system of the Qur’an which is equally important, in hearts and ept e n, s a mind of the pe ds eople. How wever, the expressio ‘Atu-Za on akata’ does not mean distribut n tion of 2.5 5% Zakah, calculat on year savings of the peo ted rly s ople, amon the have ng e-nots of th society, as he , charity. There is also no truth in th commo myth; t people should ca he on the alculate 2.5 5% Zakah on their total yearly income. y
Best Re egards
“Ther is one famous battle des re b scribed by the ‘gre Islam historian Imam Tabri [t y eat’ mic m the comp piler of th very first histor of Isla that is called the ‘The Battle o Jumel or he fi ry am] e of Came The Islamic pr el.’ I riesthood claims it to be o of the finest w d i one e works eve produc er ced during that per riod and the author has rend t r dered a gr servi to the Muslim Ummah. reat ice
The a authentici of this claim req ity s quires ch hecking w the w with word of the Qur’an. According e . to Im mam Tabri the forc under the com i, ces r mmand of Ayesha, the wife of Moha f ammad, and a those lead by his son y n-in-law Ali clash hed, resu ulting in a fierce battle w wherein ten t thous sand Musl lims peris shed.
Here the verse 5:32 is of special interest, which sa e o ays, ‘If a person kills ano other int tentional it is like kill lly, ling the whole humankin nd. Conv versely, if a perso saves the life of an ind on dividual, it is lik saving the enti , ke g ire huma race. Homicid is a de an de espicable offence. Allah sh disg e . hall grace such a person in thi world, as well as in the hereafter is a h r.” To ch heck the authenticity of th event reported by Ima Tabri, it is im he d am , mperative to
concentrate on the principle stated in the Qur’an about unjust murdering of human beings. Allah’s verdict is loud and clear: ‘Unjust murder is a terrible act.’
Now the question is how such close companions and relatives of Mohammad could go that far against the specific injunction of the Qur’an, resulting in the slaughter of ten thousand Muslims. If they really did so, then Allah must have stuck to His word and both of them must have been disgraced in this world and dispatched to hell in this world the hereafter. It has been proven fact that Mohammad never married 6 or 9 year-old Ayesha. If she was non-existent then Ali did not have an armed clash with her and this incident was just the figment of Tabri’s ‘wicked’ imagination. Furthermore, where did he get pertinent information about this event, two and a half centuries after its occurrence, for adding on to his very first history of Islam? What sources did he have at his command to report that event? Why did the Arabs, the profuse writers of poetry and prose, the people proud of their language, not put their pen in motion to record the history of Arab conquests? How could they remain silent about the greatest leader ever born among them, who revolutionized their lives and turned them into the first rate nation of that particular era? Tabri, a die hard Shi’ah, tried his level best to defame Mohammad and his companions, except Ali, whom they used as a scapegoat or a façade to create disunity among the Muslim Ummah, by inventing such ridiculous incidents. It is fascinating to find out what the Qur’an says about Mohammad’s companions, both men and women who gave unrelenting support to their leader, for the establishment of a divine social order.
Allah says in the verse 48:29 that the comrades of Mohammad loved each other, as an expecting woman loves her unborn baby, she nourishes in her womb.
‘Moh hammad is the Messenger of Alla and hi compa M r ah is anions love each other [ju ust like a mother loves he children] beca r er ause of sh haring an suppo nd orting the Qur’an nic princ ciples; they are fir and strong lik a solid piece of rock for those w conce rm s ke d f r who eal or op ppose the Qur’ani comma e ic andment ts.’
So fro the above disc om a cussion we may reach the followin conclu w r ng usions in the light of Quran verses nic s. 1. If this war took place, th both Ali and Ayesha a proba w hen are ably burn ning in hell h because they both were re h esponsibl for the blood s le e shed of in nnocent p people ov ver their min matter nor r. 2. Because of this war, coun e ntless liv were w ves wasted fr rom both sides, an in doing h nd so, accor rding to Allah’s co A ommandm ment they are ‘kaf [infid and re y far’ del] ebellious of the Qura an. 3. If this war did not occur then all of the I w n r Islamic h history is one big lie and we w should co ompletely reject it from our Islamic history li y t r iteratures. 4. If this war did not take place then it is cle w n p n eared tha Imam Tabri fab at bricated the t name of Ayesha and Ali an on this basis he fabricate the ent Islam history a nd s e ed tire mic y In my point of view this war was nev took p t w, r ver place, it is the dis sgusting p preparatio on, ori iginated by Zoroastrian Im b mam Tabri, against the com t mpanions of Moha ammad who we very noble, hon ere n norable an peace loving pe nd eople. Le us consider the example of stonin Satan during H from our wide accept et ng Hajj ely ted ‘Is slamic’ hi istory. For centuries Muslims have been perform M h n ming the r rituals of stoning S Satan on t 11th , the
12th and 13th days of Hajj. This ritual is practiced only after the sun has passed the meridian (according to Sunnah it is not permissible to stone before noon on these two days). However, last year the Saudi Government issued a decree stating that pilgrims may only perform the Stoning ritual on one day- (due to serious accidents). In due time, this decree will eventually make its way to our books not as a decree by the Saudi Government, but instead as a order of Allah and our future generations will assume this as the word of god. Best Regards
Afif Kandi reported it to Yahya bin Furat, who quoted to Ibn-e-Saad about the Mecca in pre-Islamic days in these words: �I came to Mecca, the times were just before the dawn of Islam. I intended to buy cloth and perfumes for my wife. I stayed with Abbas son of Abdul Muttalib. Next morning I went to Kaaba (the House of God) in the company of Abbas. After a few moments I saw a young man coming to Kaaba who looked into the skies and then stood erect. Then a young lad came and stood beside on his right. After a short interlude, a woman came and stood behind the two men. These three offered prayers and then went away. I keenly observed them and told Abbas �Some great change is ahead�. �You know, who these people are?� Abbas asked. I said �No�.
Abbas said �This young man is Mohammad son of Abdullah who was son of Abdul Muttalib, and he is my nephew; and the woman was his wife Khadija daughter of Khawelid�.
And this was the beginning. Hadrat Khadija belonged to a respectable family of Quraish tribe. Her surname was Tahira (The chaste woman). Hadrat Khadija and the Holy Prophet hailed from the same tribe and the ancestrol chain met at grandfather Qussaiy. The marriage of Hadrat Khadija and the Holy Prophet Mohammad took place in very strange circumstances. It seems that this holy bondage was predestined. Hadrat Khadija was first married to Abu Hala, but unfortunately he died. After that she was married to Utayyiq son of Abid Makhzumi but he too died after some time and she was again a widow. Khadija was a very affluent woman but now least interested in the worldly affairs. She took to business and became very wealthy. She had many commercial agents working for her. When the Holy Prophet (SAW) reached the age of twenty five, by then the whole of Arab had known him because of his sublime character which mattered much in those days. People called him as �the honest� and �the truthful�. Khadija was looking for just such a person for her commercial operations. She sent a message to Hadrat Mohammad (SAW) that if you take my commercial consignments to Syria for business and earn good profits, I shall pay you twice more than usual. My slave Maisrah will accompany you.
The Prophet�s guardian and his uncle Abu Talib had also recommended the deal and predicted good profits in the business. On his recommendation, the Holy Prophet Mohammad (SAW) accepted the offer and proceeded to Basra with Hadrat Khadija�s merchandize. Soon, all the consignment was sold and after return to Makkah, the profit was found double than previous journeys. Hadrat Khadija was much impressed by Hadrat Mohammad�s integrity, nobility and intellect. In the meantime, she had also learned much about Hadrat Mohammad�s family affairs and she respected him because he had an enviable good repute. Time passed by, and this respect changed into keen interest and ultimately she decided to marry Hadrat Mohammad (SAW). Nafisa, the maid servant of Hadrat Khadija was entrusted with the job of conveying the proposal of marriage to Hadrat Mohammad (SAW) agreed to the proposal. Hadrat Khadija�s uncle Amr bin Saad was called for making the necessary marriage arrangements because Hadrat Khadija�s father had been killed in the battle of �Fijar� many years ago. Prophet Mohammad�s uncle Abu Talib and other dignitaries of the family congregated at Hadrat Khadija�s place for marriage ceremony. Abu Talib recited the matrimonial sermon. The Holy Prophet Hadrat Mohammad (SAW) was twenty five years of age at the time of his marriage with Hadrat Khadija and Hadrat Khadija was then forty
This marriage enhanced Hadrat Mohammad�s respect in Quraish tribe and struck a beautiful combination of wealth and virtue. Hadrat Mohammad (SAW) was rich in character and Hadrat Khadija was rich in money, so this combination created a powerful marital bond. Hadrat Khadija was a very loyal and loving wife and she provided all the domestic comforts to her husband. But the Holy Prophet was all the time mentally perturbed because of the deteriorating social and moral conditions in the Arab society. It was but natural of a Prophet. He was pondering over some cogent solution of the moral problems of the society. In the forthcoming years, he got so much engulfed in his meditations that he sought refuge, from the mundane problems in the Hira cave near Makkah. He made it a routine to visit Hira and stay there for weeks altogether for deep meditation and spiritual purification. Hadrat Khadija stood by her husband during this critical period and extended all help. She was the only source of solace for the Holy Prophet (SAW) in those days. When the Holy Prophet (SAW) received his first message from Allah, he was troubled and anxious. Its impact was so nerve wrecking that he rushed home shivering. The divine light illuminated his face. He said, �Khadija, I do not know what it is? I do not know what is going to happen. Wrap me in a blanket. Wrap me in a blanket�.
Hadrat Khadija said �Don�t worry, you are a truthful person. You care for others and are kind to all. You are honest and hospitable. Allah will not forsake you�. After sometime, she took the Holy Prophet (SAW) to her cousin Warqa bin Naufil, who was a great scholar of the Bible (old and new testament) and renowned intellectual. Warqa inquired about the whole incident from the Holy Prophet. The Holy Prophet gave full details about the appearance of a strange angel in Hira cave. He said that simultaneously with the appearance of the angel, the whole cave illumined with a bright light. The angel asked me to recite. I could not, because I never went to school. But when he embraced me, I could recite the holy verses.� Warqa listened and understood the whole situation. He explained. �By God, this is the same Angel who came to Moses, I wish I could be strong enough to help you in those days when your people will drive him you from their city. After a few days Warqa died and true to his prediction, the Makkans unanimously turned against the Holy Prophet. They started teasing him. In these tortuous days,
Hadrat Khadija stood by her husband. She was his lone follower and companion. She helped him all she could. She was loving, obedient, confirming and co-operative with her husband. She solved the problems he was facing. She used her social status to minimize the opposition against the Holy Prophet. Due to these factors she was his most beloved wife. He loved her so much that while she was alive, he did not marry another woman. In the later years of his age he used to recall the sweet memories of times passed with Hadrat Khadija. Hadrat Ayisha (R.A.) said about Hadrat Khadija, �I envied her the most of all the wives of the Holy Prophet. One day I expressed this feeling in front of the Holy Prophet in these words, �Oh, she was an old woman, now God has given you better wives�. On hearing this, the Prophet got so angry that the hair of his body stood on their roots, and he said, �No by God, I could not find a better wife. She embraced Islam when all opposed it. She believed in me when the whole society opposed me. She helped me financially when every body deprived me. And she bore me children by the grace of God. Ayesha (RA) said that I promised to myself that in future, I will never utter any thing negative against Hadrat Khadija�. Hadrat Khadija (RA) was the only wife, who bore children to the Holy Prophet (SAW). After Hadrat Khadija, it was only the bond maid Mariya Qibtiya who gave birth to a son, named Ibrahim, who died very young at the age of sixteen months. Before the announcement of apostleship, Hadrat Khadija gave birth to two sons Qasim and Abdullah who died soon after. Their sur-names were �Tahir� and �Tayyab�. In addition to these two sons, she gave birth to four daughters. Their names are Hadrat Zainab, Ruqqiya, Umme-eKulsoom and Fatima. Hadrat Khadija (RA) passed twenty four years of her married life with the Holy Prophet (SAW). In the tenth year of his prophethood and three years before the Holy Prophet�s migration to Medina, Hadrat Khadija died in the month of Ramadan. By that time offering of funeral prayers was not made obligatory so no funeral prayer was offered and she was laid to rest by the Holy Prophet (SAW). She was buried at a place called �Hajoon�. Abu Talib the loving uncle and the guardian of the Holy Prophet (SAW) too died in the same year. The Holy Prophet (SAW) declared that year as the �year of grief and sorrow� as he had lost two personalities who always gave him full support and backing in every test and trial of his life.
Hadrat Khadija was a very kind hearted woman. She was a loving mother too. Though very rich, she was a reputed philanthropist. She kept an eye over her business and managed her household affairs equally well. Due to these qualities the Holy Prophet called her �Mother of children and respect of the house�.
Throughout her life, she was obedience personified for the Holy Prophet (SAW). She followed him at every phase and step of the life before and after the declaration of his apostleship. It is reported, that one day she come out of her house in search of the Holy Prophet (SAW). These were the days, when whole of the Arab society was pitched against Hadrat Mohammad (SAW). On the way, Gabriel, the arch-angel met her, personified as a human being, and asked about the whereabouts of the Holy Prophet (SAW). She got scared that the stranger might not be an enemy looking for Hadrat Mohammad (SAW) to kill him. So she kept quiet. At home, on the arrival of the Holy Prophet (SAW), she narrated the incident. The
Holy Prophet (SA AW) listened and said similing, Oh he was G d, h, Gabriel who has given a message, that I sho ould congratulate Khad dija that sh has been blessed with a house in paradise made of pearls, free of noise and he n e e a hard w work�. During this period the opposition to Isla in Makka was so st d, am ah trong that t Holy Pro the ophet (SAW and his wife W) w Hadrat Khadija (RA) used to offer prayers se t ( ecretly at their home instead o Kaaba, the house of e of God. H Hadrat Abu Huraira has reported that the Ho Prophet remarked o day at M s t oly one Medina: �Four women are better tha the rest of the woman-kind, Ma e an aryam, daug ghter of Imr and mot ran ther of Christ, Aasia w wife of Phar raoh of Egypt, Fatima daughter of Mohammad and Khadi daughter of Khawelid�. d f d ija r It is a also reporte that the Holy Proph (SAW) praised no ne more th Hadrat Khadija am ed e het han mong his wiv ves. Ibn-e-I Ishaq says that she wa a very sin as ncere advisor to the H Holy Prophet Accordin to one re t. ng eport, once the t Holy Pr rophet (SAW) come to his daughter Hadrat Fatima (RA wife of Hadrat Ali (RA) while she was ail o t A) ling and ask ked, �My daughter, ho are you?� d ow � �I am ailing and do not have anything to eat�, sh replied. � m e t he �Dear daughter, don� you like the status of �t s being t the leader of women of the whole world�, the Holy Pro o e t ophet (SAW said. �F W) Father ! Then what about the sta atus of Mar daughter of Imran� Hadrat Fatima excl ry r �, F laimed! �Yo are the leader of y ou your era, Mary was th best wom he man of her age and Khatija is th best wom he man of the present ag till it la e ge ast�, the holy h prophe replied.” et
Let the readers sh r hould read above Islamic w I website reg garding I Islamic hi istory and d Ahad and le they should reac to their impartia conclus dith et ch r al sion. In this re egard, I ha refer ave renced Ch hapter 12 of the Qu uran as m respon The my nse. Quran has reco n orded Jo oseph’s masterpiec address which h deliver to his m ce s he red comp panions in a prison cell almo 5000 years ago n n ost y o.
The Q Qur’an repe eatedly add dresses all humans to use their i h o innate pote entialities f doing t same, and for the a rejects the rituals and the promotion of persona s s p ality cult in the strong possib terms. [ n gest ble [12:40]
‘Throug his invi gh igorating, and revita alizing spe eech, Josep counse ph eled his fel llow prisoner “You ar wasting your God given cap r, re g d pabilities in followin and wo ng orshipping g
some kin of cons nd secrated names, whi is, in f n ich fact, the se elf-creation of you a your n and ancestor Howev Allah has not giv you an directiv in this regard. M rs. ver, h ven ny ve Mind it! Th he right to exercise authority only belon to Alla Al- Dee or Allah code w the a o ngs ah. en h’s was precise system for you to fo r ollow, but most of th people s he simply ign nored the t truth.
2. ‘The peop who violate the laws and limits est ple, v d tablished b Allah d by during def fensive wars against op ppression and tyran nny, are no his esteemed peop ot ple.’[2:190 0] .
But, as per Moudo oodi’s edic the Muslim sold cts, diers have every rig to rape the female e ght e prisoners of war. No only tha they can circulate them arou ot at, n und, among their fe gst ellow soldiers for fun, fr rolic and variety. Af having their full, they can sell them off to the people, who v fter g , w can pay th price. he
3- ‘Allah con ndemns pr roud and arrogant human bei a h ings.’[4:36 6]
4- ‘Allah has no love lo for dec s ost ceivers and crimina They th als. hink that they are f fleecing others, bu in fact, they are swindling no one els except themselve ut, s se, es.’[4:107] ]
5- ‘Allah do not appreciate indecent and vul oes a e t lgar verba express al sion. He also abho ors pornogra aphic mate erials and represent tations.’[4:148]
6- ‘Ad dhere to the laws of Allah prescribed for eata t o p d ables [both solids a h and liquids] and mu ust rem main within the limi avoidin proflig its, ng gacy. Allah hates ext h travaganc ce.’[7:31]
7- ‘Allah has no affection for double-crossing snitches.’[8:58] o n g
Av vast major of cur rity rrent Musl lims are ch heats [they recite th Qur’an for self-de y he eception]. As All does not apprec lah n ciate the likes of th l hem, that is why, t they are f facing hum miliation and a deg gradation every step of the way in this world. e y,
8- ‘A Allah veh hemently despises those humans, s big gheaded.’[ [28:76]
who a are arrog gant, stu ubborn and a
9- ‘Al llah does not love Zaleemeen. [3:57] n Z .’
Th word Zu defines the follow he ulm s wing situat tions and c circumstanc ces:
Darkn ness; or ligh not illum ht minating th correct s he spot. To dis slocate any thing or a body from its prope and requ y m er uired place by unnec e cessary for rce, or exce eeding the pertinent limits presc l cribed. Anyth hing being forcibly sn f natched aw from an way nother pers or peop son ple. Subjec cting peopl to unnec le cessary opp pression, o tyranny. or Mainta aining opp posing elem ments or liv ving things together, like puttin a wolf fo guarding a s ng for herd of sheep, ag f gainst wild animals. Killing a healthy camel, wi g y ithout any reason. Gettin somethin before its proper time, like t ng ng i t taking raw fruit from a tree. m Establishing a go overnment on the bas of huma legislati t sis an ion.
As per th last dire he ective men ntioned ab bove, all M Muslim go overnments in the w s world and the t alleged Re eligious Sc cholars are Zalmeen
11- ‘A Allah hates Kafreen [the peopl who con s le nceal the t truth].’ [3: :32]
Alm all Muslims of the world are Kafree because they are b most M en, e bent upon disregardi the divine ing soc order of the Qur’an, and ad cial o dopting the man-made rules and regulation e d ns.
ALLAH LO A OVES TH FOLLO HE OWING P PEOPLE
1- ‘Th ask yo about sexual intercourse with wom during their me hey ou s w men g enstruation cycle. Tell T the to stay away fr em y rom it, be ecause dur ring this period, w women are not in t e their norm mal phy ysical stat Once th period runs out, they can approach them in the manner suggest te! his d , h ted by Allah’s la aws. If you did not practice th safegua previo u p his ard ously, do s from no on! All so ow lah adm mires those, who ta care of persona hygiene get off t wrong path and follow the ake o al e, the g t rig one.’[2 ght 2:222]
2- ‘Allah has gr reat respec for Moh ct hsineen.’
Mo ohsineen ar the peo re ople, who avoid extremes in th daily lives and maintain a normal and a heir a we ell-balanced behavior in accord d r, dance with the teachin of the Qur’an. [2 ngs 2:195] 3- ‘Al llah admir Muttaq res qeen very much.’
The following character ristics qual Muttaq lify qeen:
The people, who apply the tenets of the Qur e w r’an to thei everyday lives. ir y Tho who re ose eject the man-made la in favo of the d m aws or divine constitution. The ones who struggle hard for th establish e o h he hment of th divine social order he r.
4- ‘Al llah has great rega for th people, who put their tru in All g ard he , t ust lah’s code only, aft e fter pra actically te esting and evaluatin it in var d ng rious situa ations.’[3:159]
5- ‘Al llah is the best judg of all an the peo ge nd ople, who award fai just an imparti decisions, ir, nd ial in t light of the Qur’anic set of laws, command gr the o o reat respe with Him.’[5:42] ect H ]
6- ‘Sa aabreen are categori ized as All lah’s estee emed peop ple.’
Saa abreen are defined as the people, who continuous struggl to achie a given or select e a c sly le eve n ted obj jective. Th continu struggling steadfa hey ue fastly, with patience and perse h everance, t establish a to h jus and even st nhanded system of go overnment on this pla anet. [3:146 6] The alleged Muslim Sc M cholars, usu ually transl Saabre in the sense of d late een, e despair, or a state doo om and gloom, which cann possibl be fixed d w not, ly, d.
7- ‘Al llah expre esses love and affect a tion for those, who p possess pu urity of mi and bo ind ody, care for f maint taining tha state, are free of sects and do not d at a f d discrimina on the basis of c ate color, cree ed, ethnic origin, ra etc.’ [9 c ace 9:108]
BELIEVER’S CONCEPT AN THE Q B ND QURAN
1- ‘Al llah is the One, Wh created Homo sapiens fo the ver first tim and endowed this e ho d s or ry me, ext traordinar species with spec powers of hear ry cial ring, watc ching, and mental c d capability to acq quire kno owledge of the cosm for producing excellent results, through tremendo mos p g t ous pro ogress, in every field of life.’ [23:78] d [
Bu it’s a sha ut, ame, that current 1.3 billions believers ar not utili c 3 b re izing the m marvelous g gifts of All lah and are wasti their precious tim by perf d ing p me forming us seless ritua like Nim [supp als maz plication] five fi tim a day, chanting Darood-o-S mes D Salaam and lots of o other worth hless mumb jumbo, about whi bo ich the are no directives given in the last revel ere d g lation of A Allah.
2- ‘M Mohammad these believers intend to drag yo into u d, b o ou unnecessar useless and tim ry, s mecon nsuming discussions Teach th d s. hem only the lively agenda of the Qur’an, pertaining to their t f rol in the peaceful so le ociety. But they are not of sou mind, which can be prove by aski t und n en ing the one sim em mple ques stion, “Tel me, who owns th earth, w ll o his with all it hidden treasures, if ts you got the knowledge?” The would admit, “I is all a u ey It according to Allah’ rules and ’s a reg gulations.” Then as them, “What is wrong wit you? W don’t you thin about the ” sk “ w th Why t nk t con nstitution presented by the Qur’an, for establish d r hing a just society, on this plan net?’[23: 84, 8 85] ]
3- ‘M Mohammad in orde to find out the real afflic d, er r ction of th believers, ask th he hem anoth her question, “W is the sovereign and wh Who e n, hose laws a nouris are shing you and the e evolutiona ary spi iral, throu ughout the entire un e niverse.” They woul reply im T ld mmediatel “Allah laws ha ly, h’s ave com mplete con ntrol.” Qu uickly ask them ag k gain! “The why ar you hesitant wit respect to en re th est tablishing a system based upo Allah’s laws?” [2 3:86, 87] b on
4- ‘T identif the be To fy eliever’s syndrome ask them anoth s e, her simpl questio le on, “If His H com mmandme ents have the sover reignty, an comple contro upon th entire c nd ete ol he cosmos, th hen wh hose laws protect yo and provide re ou, p efuge agai inst the de estructive forces of the hum f man leg gislations?” They will right away reply, “Allah laws.” Ask them then w w h‘s m, why are you y pre esenting, and follow a wing the phony syst p tem devel loped by t people [Islamic democracy, the e Isla amic socia alism, and Islamic autocracy] as the rea truth.’[2 d a al 23:88-99]
5- ‘When you ask these believers, “Who has created th earth a other innumera a b “ his and able hea avenly bod dies, and who has put the moon and the sun to se w e erve the hu umankind They d.” wo ould confir “Allah physica chemic and bio rm, h’s al, cal, ological la have c aws complete c control over the entire un e niverse.” Mohamma ask the blind b M ad, ese believers a again that after reco ognizing All lah’s immutable law why th turn aw from their deci ws, hey way ision of est tablishing a gov vernment based upo the cha on arter of the Qur’an? e ?’[29:61]
6- ‘If you ask them, “W create downpo out of the clouds [throug the gig t Who es our f gh gantic wat ter tre eatment sy ystem] to revitalize the dead land?” T d They will come out right aw with the t way t ans swer, ‘All lah!’ Add ding further, they would say “This la w y, and rejuv venating p procedure is wo orthy of praise, bec p cause of the excelle result it prod t ent ts duces.” An when you ask the nd t bel lievers again, “Why don’t you apply the same wholesom process to your society, in y e me ord to enl der liven the entire com e mmunity?” They rig away refuse to go that w ” ght way, becau use the person progra eir nal ams and vital inter v rests get o a collis on sion cours with th se heir ration nal con nsciousnes and sense of reaso ss oning, creating a sta atus quo.’ [29:63]
ALL LAH’S EX XISTENCE vs. THE INTELLECTUAL E E LS
1- ‘Pe eople have observed the cycle of life and death an they kn that W produc life from d nd now We ce m dea and vi versa. We revive the dead land [par ath ice W e rched, non n-producti ive] to sup pport new pla life [pr ant roviding th proper moisture and the n he nutrients]. Similarly the lifele nations y, ess s can revive th n hemselves by adopti and im ing mplementin the rei ng, invigorating, divine social e ord If they refuse to do so, th would get fossiliz right i this wor der. y o hey zed in rld.’ [30-1 19]
2- ‘Th gradual evolution of the hu he l n uman spec cies, out of the perio f odic table [in billions of years] is ] a s sign, a mark, and a proof of the exi o istence of Allah’s p f primordia laws. It provides a al t s con nvincing evidence fo the peo e or ople, who envisage t that marv velous mom ment in th geological he his story of the earth, when for th first tim sponta w he me, aneous for rmation of the prima group of f ary p Ho omo sapien occurre [30:20 ns ed.’ 0]
3- ‘W create life from a single living cell, which splits in male and fema gende We m e h nto ale ers. Na aturally, it proves the existen of Al t t nce llah, who created s spouses fo you fro amongst or om you urselves, so that yo may en s ou njoy peace pleasure and con e, e, ntentment with eac other. He t ch H als built a strong bon of love, affection intimacy and com so s nd , n, y mpassion b between hu usbands and a wiv for de ves, eveloping their inna and inherent cap ate pabilities, to lead a happy an successful nd life on this planet. The are am e p ere mple indic cations for proving t existen of Alla for tho r the nce ah ose, wh profoun ho ndly think about thi single pi k is iece of evid dence.’[30 0:21]
4- ‘Th creation of count he n tless stars, planets, galaxies, n , nebulae, e etc., and th existence of a lar he rge number of different language and colors sprea across the cosm es ad s mos, have played an e immensely important role in sp peeding up the pro u ocess of ev volution. T This is an irrefutab n ble evi idence, to prove the existenc and wo e ce orking of A Allah’s la aws. Spect troscopy, the study of inh herent colo alone, has provided an ex ors xcellent to for lea ool arning abo the com out mposition of the stars, the distanc and th speedy inter-gala e eir ces, he actic reces ssions. Thi is anoth proof for is her f
the intellectu e uals about the exce t ellent work king of th laws of Allah. A myriad o colors and he of a lan nguages enhance th beauty and und he y derstandin around the wo ng orld. All h humans are a res spectable members of the glo obal comm munity an must not divide themselve into sec nd es cts, fac ctions or political pa p arties and also shou oppose discrimi d uld e ination ba ased upon race, cree ed, col ethnic origin an nationa lor, c nd ality. These are som e of the re ealities based upon Allah’s co ode for those, wh possess innate ca r ho s apabilities to explore and com e mprehend, what lies between the t ear and th heavens rth he s.’[30:22]
5- ‘Pl lenty of ev vidence, proving Al p llah’s exis stence, are spread a around for the people, who e all d w hav the cap ve pabilities and the desire to in d nvestigate in the g e, growth of crops and fruits, li d ike oliv dates, palms, gr ves, , rapes and a large va ariety of o others.’ [16 6:110]
6- ‘If you do self analy f s ysis, watch your sle h eeping habits, duri ing the ni ight or th day tim he me, cou upled with your working schedule in pursuit of His bounties, you wou discov w i t uld ver suf fficient evi idence pro oving the existence of Allah.’[ e o [30:23]
7- ‘Th proof of His exist he f tence lies in the clou which harbor li uds, ightening, a source o fear, as of we as of hope. We po water from clou in the form of ra [to sus ell our uds, ain stain life a and con nfidence] to revive the lifeless land [a drought str t t s d ricken lan is virtua dead; nothing nd ally gro there] This sing event, carries su ows ]. gle ufficient te estimony f His exi for istence, esp pecially, fo or
tho who utilize their mental capabilitie while ke ose, u r c es, eeping the eyes op eir pen.’[30:24 4]
8- ‘Do the inte o ellectuals ever serio e ously think about th Rizziq [see the n k he note below We ha w], ave spr read all over this beautiful planet. Al o b p llah has p provided a ample and abundant means of d sus stenance for the ent human f tire nity, and has also provided m h measures f its distribution, for for f the maintena e ance of he ealthy life. Surely, it is a cred . t dible proof for those who use their hea f e, e ads and trust the peacef aspect of Our wholeso d ful ts r ome prog gram that works t t through the t dis stribution process.’[ [30:37]
The term Riz requir specific emphasis that is w a speci addend zziq res c s; why ial dum, explai ining its me eanings in detail, foll lows below which sh w, hould be r read in con njunction w the ab with bove verse: This term car rries a myr of mea riad anings, whi are ver importan in their p ich ry nt precise app plications. For a starter, it may be anything beneficial or profitabl for the p r b o le people, ind dividually a and col llectively. From the nourishmen point of view, all r F n nt f resources a associated with the production of cro like lan rain, nu ops, nd, utrients, minerals, su m unlight, fert tilizers, far machin rm nery, irrigat tion cha annels, etc, fall under this categ r gory. Besides that, all commu unications forces, ene ergy sources, includi electric and all others [ye ing city l et to b discove be ered] are ac ctively wor rking for making the human lif easy, pro m fe ofitable and pleasant. d This word als connote sustenan for the developm so es nce, ment of heal lthy body, sound min and nd
sup perior intel llect, to acq quire huma friendly knowledg in a peac an y ge ceful envir ronment. A Additionall ly, Riz encom zziq mpasses healthy foodstuff, comi from a ing animal wor like hon milk, a meat, rld ney, and wh human do not manufacture directly. hich ns m
9- ‘Do on’t you watch All w lah’s Law of Buoya w ancy in action, whi facilit ich tates gigan ships to ntic cri isscross th oceans easily and on daily basis? This law is a wonderful blessi he d y s ing, and gift g fro Allah, providing sufficient proof of Allah’s p resence fo those, w persis om g t or who stently try to y unravel the mysteries of the universe. They alwa discov new p s u T ays ver phenomena, whenev ver the look dee into the space, which is the reward for their consisten efforts.’ [31-31] ey ep e w eir d r nt
10- ‘M Mohamma try to instill in the min of you advers ad, o n nds ur saries, tha there w at would be no rep prieve from the esta m ablished accountabi a ility system they w m, would defin nitely face in the ne e ext life beginnin at the end of the curren existenc in this w e, ng eir nt ce world! Ma them understan ake nd, unequivocall that th declara ly, his ation origi inates wit Allah, W creat them for the ve th Who ted ery firs time, th st hrough the evolution e nary proce They must com ess! mprehend i indubitabl that if He ly, H cou evolve them out of nothi uld e ing, the ve first time, it wo ery ould be no big deal for Him to o l rec create them in the hereafter. Why are they so mu bewild m h W t uch dered abou the con ut ncept of their bei alive in the hereafter, an what st ing i nd tops them from accepting thi fundam is mental trut th? In order to bring this point home, Allah wants th b s h hem to rev view His p process of procreati f ion for their ow reprod r wn duction. They shou just t T uld think abo it; how a male like the out w e em, eja aculates his sperm deep insid a fema and t hen throu de ale, ugh a seri of high compl ies hly lex pro ocesses, th most wonderful event un he w nfolds; wit life pr th rocreating life. The moment of e con nception, the forma ation of a fetus, an its dev nd velopment in a mo t other’s wo omb, till the t mo oment of truth, in the form of baby’s delivery, do not fo t t ollow any prescribe legislat y ed ted pro ocedures. I all happ pens in com mpliance with, Our Law of Pr w rocreation [56-57-5 n.’ 59]
11- ‘D you eve objectiv Do er vely think about the crops yo cultivat In your opinion, are you the e ou te? , t cau of thei growth, or We ar responsible for th The Q use ir , re hat. Qur’an enu unciates th a farm hat mer sow the seeds in a pr ws roperly pr repared so Allah r oil. recognizes and resp s pects the h hard work of k the cultivato but simultaneo e or, ously expl lains His contribution, thro oughout t this proce ess, beg ginning with the lan up to th harvest nd he ting of the full-grow crop.’ wn
The land which fa d, armers use for raisin crops, b e ng belongs to Us. o The kno owledge, capability and the skill a fa c armer pos ssesses for this wor has be r rk een imparted by Us. Water; without which life cannot sur w c rvive on e earth, is co ompletely Our crea y ation and no one else’s s. The Sun, which is the only source of energy fo the plan Earth, is moving in its orbit , s or net g and serving all life forms, because of our comma and co o and ontrol. The Moo that pr on rovides th cool mo he oonlight to you all during th night, a o he after the hot h day, and also imparts gorgeo colors to the fru and cro is our property too. ous uits ops, r y The seeds, which th farmer scatter in the soil, are also O creati he rs i , Our ion.
All states, “While, We do re lah , espect pla anters har work and skill fo prepar rd for ring the so oil, sow wing the seeds an waterin the fie nd ng elds at p proper tim mes, but We also have ma ade wo orthwhile contributi in the form of six tangibl items m c ion le mentioned above.” A Allah furth her add “Justice deman ds, nds, he sho ould take away his share of the prod s f duce, whic should be ch mo than enough for him till the harve ore e r esting of t next c the crop, and leave the rest as Our O par This sh rt. hould go to the adm ministrati establi ion ished upo the div on vine consti itution to be use as and when the need arises. Have you ever thought a ed, d e about the possibility that if Our y O ete ernal laws do not pr rotect your crops, ev beyond the ripe r ven d ening stage it could all turn in e, nto wo orthless ha Then you would be mour ay. y d rning with grief utte h ering inco oherently, “Surely, we
hav been ru ve uined com mpletely an suffered an enorm nd d mous loss.” [56:62-6 63]
12- ‘H Have you ever thou ught about the drin nking wate which is the ba er, asic ingred dient for the t sus stenance of life, in the entire universe? Do you pour it dow out of t clouds or We do it o u wn the s o [th hrough Ou contine ur ental water treatment system If We so desire, We can t r m]? turn it sal lty, the how wo en ould you be able to grow bu b o umper cro and ke the in ops eep ndustries r running th hat dep pend upon the agro products. n .’[56:68,69 9,70]
13- ‘D you eve give a serious tho Do er s ought to the fire yo ignite a burn? For a lon time aft ou and ng fter you appear ur rance on the Earth through the evolu t h, h utionary p progressio you di not know on, id tha so much latent en at h nergy was locked in the trees for your use, as a f n fuel source [trees he ere sym mbolize al kinds of vegetation and fo ll oliage, tha remaine buried in the bo at ed d owels of the t ear for millions of years and turned into fossil fuels, lik coal an petrole rth d l ke nd eum]. If you y car refully stu Our universal system of nourishm udy u s f ment, you would realize that though you y wo very hard to pro ork oduce food and othe stuff, ye all natu d er et ural resour rces, which you utilize fre eely to ach hieve your objective are Ou creation. It is, th r es, ur herefore, i imperativ for you to ve kee the por ep rtion neces ssary for your perso y onal and f family nee and turn over th rest to the eds he t est tablished administra a ation for utilizing th wealth accordin to Our command u hat h, ng r dments. [5 5671-73]
ALLAH’S EXISTEN E NCE IN HI OWN W IS WORDS
1- ‘In ndeed, We created Homo sapiens and We know innermos thought of every member of H W st ts y thi race. Fi is iguratively We are closer to each ind y, e o dividual th even its own J han Jugular ve ein, me eaning the ereby, Our Physical Chemical and Bio r l, ological la are in aws ntimately and actively inv volved with the phys sical funct tioning of every per rson.’ [50-1 16]
2- ‘A dying per rson is in complete control of Our rules governin the pha of life and death c c s, ng ases e h, on this plane You wa et. atch yours finally slipping a self y away towa ards the en of your time on nd r ear but yo cannot do anythi about it; you are simply h rth, ou ing i e helpless. It is just a o way t one pas ssage, and that is wh the dead people never com back, b you do think about it d hy, me but on’t ser riously.’ [5 56-85]
3- ‘He [means his immuta e h able and eternal law is with you, whe e ws] h erever you are.’[57:4 u 4]
4- ‘Mohammad have you adversaries, opp d, ur posing this peaceful revolution, ever th s hought abo out the absolute reality th whatev exists in the univ e hat ver i verse has been crea ated by All lah, utilizi ing His infinite knowledg and wisdom. He, theref s ge w H fore, know the in ws nfinitesima details of al wh hatever exi in the highest and the low parts of this un ists a west s niverse. H surveill His lance syste em is s perfect for the ac so ccountabil purpo lity oses that a a figure of speech if three persons are as e h, a sec cretly discussing any ything, then the fou urth one p present the is Alla represe ere ah, ented by His H La aws. Simila arly, with five, He is the sixt one. Allah furth explain that th numerical h th her ns he exa amples ar just me re etaphorica represe al entations for makin them u ng understan the tru nd uth abo the ac out ctive prese ence of Hi laws eve is erywhere. This mea that w ans wherever, H laws are His a in action, the He exi ere ists. In oth words the prin ciple rema her s, ains, “He is with yo wherev ou, ver you are”[57: u :4].
The purpose of this pre esence by means of Our laws [based up Our in pon nfinite know wledge] is to con ntrol the activities of every th a hing [anima or inan ate nimate] an to bring forth the evidence of nd g e the past goo or bad deeds and actions tak at the t eir od d a ken, time of acc countability [58:7] y.’
OTHE DEFIN ER NATIONS OF ALLA AH
1- ‘Allah is fully aware of the inner y f rmost thou ughts of H creation.’[3:154] His
2- ‘Ev verything in this cos i smos belon to Alla so no o else ha any righ to claim any part of ngs ah, one as ht m t it, how insig gnificant it might be It mean that bu t e. ns uying and selling la on this planet is a and s cle ear violati ion of the divine constitution presen nted by t the Qur’a In fac it is the an. ct, t res sponsibilit of the st ty tate to pro ovide free housing t every in to ndividual, till his de eath. Allah is h ful cogniza of the fact, how money le lly ant w enders [modern day mortgag provide financ y ge ers, cial cor rporations and insu s urance co ompanies] drown t the people in debt through buying and e a sell ling land, houses, an other residential and comm nd r l mercial pr roperties.’ [3:180] ’
If o only land distribution is carried out accor d n d rding to Al llah‘s rules and regul s lations, six percent of xty t the human pr e roblems lik poverty, economic dependen ke c ncy, and bankruptcy would van from the nish t fac of the ea ce arth.
3- ‘If you make an hones and con e st nscious eff fort to refo orm the so ociety in l line with A Allah’s cod de, by discardin the pr ng roblematic man-ma laws, this socie would live in p c ade ety d peace, enj joy sec curity, and leap into prosper d rity, as a reward fo that str r or ruggle, an Allah is the best in nd s bes stowing bo ounties up such people.’[3:195] pon p
4- ‘Im mplementa ation of th Qur’ani set of la he ic aws, exclu usively, de epends upon you. T one, who The w wo ould take a stand fo the esta or ablishmen of a jus stable and progr nt st, ressive society, wou uld enj a fair share ou of it. However, one who opposes such an e joy r ut H effort wou face the uld t res spective consequences in the form of misery, humiliat c o , tion and destructio Allah is on. wa atching an witnessing, whate nd ever you do to asse your ef d ess fforts for the final j judgment of you deeds.’[4:85] ur
5- ‘Th main ob he bjective of your stru f uggle is to establish a peacefu and pros ul sperous so ociety, bas sed upon the Qu ur’anic cha arter. If yo receive uplifting support f ou e from any q quarter, y must pay you p bac at leas in the same way without going ov ck, st, y, t verboard. Surely, A Allah keeps account of eve event or happen ery ning and it resultan outcom Undoub ts nt me. btedly, He is the rec e cord keeper, par excellenc r ce.’[4:96]
6- ‘Allah’s set of laws are in practic applica o e cal ation thro oughout th universe and noth he hing is out t of t their sphe of influ ere uence. A si imilar syst tem of rul and reg les gulations [based upon the cha arter of th Qur’an] should be establish by you upon thi magnifi he ] b hed u is icent plane to ensur et re ete ernal peace.’[4:126]
7- ‘Al llah is the preemine apprec ent ciator, ben nefactor a produ and ucer of ple entiful reco ompense for f
tho who im ose, mplement and live by His law on the own ac t ws, eir ccord. He accomplis shes all th hat, bec cause of his limitless compreh s hension.’[4 4:147]
8- ‘Al llah is the incompa e arable rec cord keeper of your thought deeds a ts, and action [It is so, ns. bec cause ever human being ca ry n arries a built-in me emory and overwhelming co d onsciousne ess, wh hich keeps one in close cont s c tact with one’s past, till de eath.] He, utilizing His perfect understandin of the human nature, which He c ng n created in the first place, d n t designed this ela aborate sys stem.’[4:148]
9- ‘Al llah has established the Ka’ e d ’bah [base on the Quranic p ed principles] as an internation ], nal cen for pr nter resenting the social order to the entire h t humanity. .’[5:97]
The total Mu uslim Umm divide into 57 independe countrie and inn mah, ed ent es, numerable sects, shou uld get together and turn th ancient house into the head t a hat t o dquarter of the United Muslim Organizati f d ion [UM MO]. They should quit UNO, where the comma no resp y q ey and pect at all, and are i the virtu in ual ser rvitude of the advanced Western nations. t n
‘Th house offers sel his lf-esteem, strength and indep pendence to all vul lnerable a and destitu ute nat tions of th world.’ [22:23, 29 he 9]
The yearly ritualistic pilgrimage by the common Muslims, just for the sake of Allah’s reward [swab], going on for the last millennium had never been the intention of the Qur’an. This periodic mammoth gathering, held per annum, has not solved any of Ummah’s pressing problems so far, except creating some more of the administrative nature. Going around the Ka’bah by a multitude of Muslims is kind of a vicious cycle that is totally nonproductive. It is just like going in circles, reaching nowhere. The right thing to do is to a have an annual meeting of the Muslim heads of states, to discuss the issues that need immediate attention and come up with adequate solutions. The religious rites, like running seven times between two outcroppings of granite, called Al-Safa and Al- Marweh constitutes a worthless activity. The same is true about hitting three pillars, known as Jamorah, or three imaginary Satan’s, with pebbles. There are many other rites, which, in reality, are a continuation of the typical pre-Islamic legacy, like stopping for a night at a place called Muzlfa. All of these constitute the biggest blasphemy, as there is not a single command in any verse of the Qur’an, supporting these activities.
10-‘Belief in Allah means, to establish a government, based upon the constitution presented by the Qur’an. However, the current Muslim administrations collectively represent a bunch of Kafreen, Zalmeen and Fasqeen as far as Allah is concerned, because they are implementing legislated charters, or royal decrees.’[5:44, 45, 47]
A note of caution:
The Muslim rulers, who do not implement Allah’s constitution, after coming to power, and still claim that their governments are strictly following the tenets of the Qur’an, in fact, fall into the black hole of Kafreen, Zalmeen, and ‘Fasqeen.’ In addition, the Muslim clergy, who try to keep human legislations in line with the last revelation of Allah, instead of implementing the later in its totality, are committing a much bigger crime.
11‘Allah’s system of justice, based upo His ete f b on ernal and immutab laws, p ble possesses the t pow and authority to chase you dow for ad wer y e wn dmissible punishment, because of yo our rep peatedly committed felonies and crimes [5:95] a s.’
The ru of the mill translat un m tions, whic represen Allah as a revenge fiend, c ch nt eful commit a m malicious and de efaming ac against Him. This constitutes a definite attempt to construe twisted co ct, H s e o onnotations s from t straight the tforward verses of the Qur’an.
- ‘Allah does not guide, or show the correct way to thos who pu away fr t r e w se, ull rom the ri ight path of o their o own free will. It app w plies to tho also, who discar the trut or cross the limit ose w rd th, ts establ lished by the divine law.’[9:24 t 4]
13- ‘A Allah does not bless those wi His gu s s ith uidance, w refuse to ackno who e owledge th truth and he a hid the real facts of li de l ife.’[9:37]
14- ‘A Allah’s co ommandm ments are just like bright l e lights illu uminating the cosm and by mos fo ollowing these you can disco t over the tr ruth and t absolu values governin the entire the ute s ng co osmos.’[24 4:35]
15- ‘A Allah crea ated all sorts of life forms from wat ter. The common animals f fall into the t fo ollowing th hree main categorie n es.
Crawl on their bell n lies. Walk on four legs. Walk on two legs.
A Allah has created al living beings in accordance with His Law of Creation and for this c ll a e s p purpose He perfected the requ e uired measures, par rameters a standa and ards, whic are und ch der H comple contro You ca also di His ete ol. an iscover ba asic rules governin life, if y ng you run the t re equired te and co ests onduct nec cessary ex xperiments in your l s laboratori ies.’ [24:45 5]
16- A Allah introd duces Him mself to Moses in an exception n nally respe ectable an magnific nd cent mann ner, th hrough the Gabriel fo orce, declar ring, “O M Moses! I am Allah, who is the fountainh m w head of all wisdom a knowl l and ledge.’[27:9]
17- An nother extr raordinary introductio goes lik this, on ke “O M Moses! Her I am [th epitome of love and affecti re he e a ion], or he We are [all pow ere e werful] Alla ah, S Sustenance Provider and Nour e r risher of all nations a s.’[28:30]
18- ‘In the very beginnin Allah created lif by com y ng, c fe mbining tog gether ele ements of the Period dic T Table hidd in the slushy mu appeari alongs den ud ing side the w waterways. Later on, He allow . wed th simple process to evolve an embryo [from a droplet of sperm] i order to mould you his e t a o f in o y in mates, for repro nto , oduction.’[ [35:11]
19- Al llah alway fulfills His promises. The qu ys H uotes from the Qur’a to prove this decla an e aration are as fo ollows:
‘The pe eople, who are str o ruggling for the es f stablishme of a peaceful society and ent a implemen nting refor rms, in lin with the Qur’ani constitu ne ic ution, mus remain assured th st hat We shall transform that community from the regressiv state in a prog m e ve nto gressive and a dynamic one, wher every pe re erson wou enjoy p uld peace, pro osperity an securit They and nd ty. a their gene erations would succ w cessfully dwell in that environ d nment forever [with the proviso h that they keep chec and balances on its direc cks n ction, and keep it sa from t intrusi afe the ion of human legislatio n on]. It’s Allah’s cov A venant, w which alwa withst ays tands the test of tim me. Whose wo can be the trues as comp ord e st, pared to A Allah’s?’ [ [4:122] ‘Allah’s laws have total sup e premacy in the ent i tire univer and th statem rse his ment is bas sed upon abs solute real lity and unquestion u nable fact But mo people do not u ts. ost e utilize All lah given gift of rationa t ality and other men faculti to disco o ntal ies over the re truth.’ eal ’[10:55]
‘Allah’s laws, runn l ning the entire univ verse, are absolute. This is Al llah’s prom and He mise H never goe back on it, but most peo es o ople do no utilize their inh ot herent sen nses and full f potential of the faculty of rea asoning, to check out t k the truth of su h uch guarantee es.’[30:6]
20- ‘W regar to the matrimon bond, you mus stay with Our p With rds nial , st hin prescribed limits for a d r h happy and prospers family lif Remem d fe. mber, Our laws are watching your act r e g tivities at all ti imes.’[33:5 52]
21- ‘ ‘Allah is the one, Who rendered the Ea t W arth habit table for y and m you made the s a cano sky opy over it, as a result of evolution going on for bil o llions of y years. He gave you the perfect u p physique fr rom both esthetic vi iewpoint and practi a ical requis sites. As yo Nouri our isher, He has h p provided you with a large va y ariety of high-qualit but am h ty, mple mean of sust ns tenance. The T fo is dele ood ectable, de elicious, with a taste that one loves to s w e e savor, and fine arom comes as d ma an added bonus. Suc is your Allah, the Nourishe and the Nurturer His laws are etern b ch e er e r. s nal and immut table. The sources of foodstuff are not limited to any one nation, because He is e o o e th Provide for all nations.’[4 he er n 40:64]
22- ‘A Allah is th creator of all matter, cele he r m estial bod dies, and l forms that exis within the life st t co osmos. He knows, in what ma e n anner and which wa the thin are ch d ay ngs hanging. H maintai He ins fu contro over every ob ull ol bject and each ev d vent, thr rough Hi management, and is a administra ation.’[39:6 62]
‘No one, but Allah reveals the Qur’an with real and tangible facts, to present an h d in ndependen and sov nt vereign con nstitution. The code of the Qu . e ur’an can be consid dered akin to n a scale tha exactly determin your decent and indecen activitie Implem at nes d d nt es. mentation of th hese excel llent laws would establish an objecti govern s a ive nment, wh herein, ev very activ vity w would be monitored by these laws.’[42:1 m l 17]
24- ‘A Allah’s com mmandme ents instill courage, determin l nation, and will to fi d ight, withi the min in nds of Moham mmad’s outnumber o red comp panions, who are striving steadfastly for the t es stablishment of a peaceful so p ociety. To translate their eff o e forts into a resound ding victory, A Allah helps them thr s rough pos sitive natu ural forces which are active w s, within the universe at e all levels, and can inf a fluence th human efforts for a worthw he e r while caus imperce se, eptibly. This st trategy or riginates with Allah Whose cumulativ knowled and w w h, c ve dge wisdom is way beyond h human per rception.’[ [48:4]
25- ‘E Every hum man bein has a built-in record kee ng r eping system for a its [go all ood or ba ad] activities. Allah has perfected this arran A p ngement fo the pur for rpose of ac ccountabi ility. On th hat occasion, He shall re H emind ever one of even those insignifi ry e icant actio which had slipp ons, h ped out of one’ mind and Allah shall be a witness to those p ’s proceeding ensuri accura gs, ing acy d down to mi iniscule de etails.’[58:6]
A According to the Qur’ the ter Shaheed is an exc t ’an, rm d clusive attr ribute of A Allah, as a W Witness. This d definition is therefore, not mea to iden s, ant ntify any on else, ex ne xcept Allah Incident h. tally, the last l re evelation does not qu d ualify a ma artyr as Sh haheed, tho ough one m might have fallen, in a battlefie e eld, fi ighting for the cause of Al-Deen r n.]
26- ‘T There is no guidance for Fasqe o e een, Zalmeen and K Kafreen in Allah’s co ommandm ments.’ [61:5, 7 and 8]
27- ‘T There is no sovere eign, in this unive t erse, excep Allah and His code or constituti pt ion p presented by the Qur’an uplifts and diff ferentiates humans from the anim s s mal
st tratum.’[9 95:8]
28- ‘A Allah’s law protec and sup ws ct pport Sab breen, who besides being generous, ex o xhibited the t fo ollowing qualities during the on going struggle f the est q d for tablishme of the d ent divine soc cial order.’[2:153]
Persevere and rem ed, mained stea adfast durin the time of extrao ng e ordinary up pheaval and turmoil. d Kept on struggling constantly, till the ac s c , chievement of the obj t jective. Always re espected th limits pr he rescribed by the Qur’an. b Followed the divine charter in d e ntelligently and witho blind f y, out faith.
The w word Saber does not define a sta of helpl d ate lessness, as the Musl clergy has genera s lim ally unders stood and propagated the same meanings to the Um p d mmah. This is a very p pessimistic view of th c his term, w which is no permissible under the definit ot tions enum merated abo In fact if one loses the wil ove. t, ll to help oneself in the time of trouble, then no one can help such a pe p n , p erson. Tha is called a lost case at e, but su a person is not Sa uch n aber. On th contrary, such a pe he erson perso onifies the defeatist m mentality, which throws in the towel, even befo stepping into the r h ore g ring.
29- ‘A Allah’s acc countabilit system is very jus and mak sure th every one is jud ty st kes hat dged fairly y, without any dis sparity and speaking metapho d g orically, ev a micr bit of in ven ro njustice is not done to any on ne.’[4:40]
30- ‘I you get life-giving help from any one you mus pay it back in an equivalen manner, if If g m e, st nt n over and above, what you received Surely, Allah ma not , u d! aintains d detailed ac ccount of all th happens, becaus He is in hat se ncomparab in this area of ex ble xpertise.’[4 4:86]
31- ‘T Sunna of Allah or His code* describes this reality in unambigu The ah h uous term that All ms, lah d does not in nitiate alte eration in any one’ situation or circu n ’s umstances unless o does not s, one n ta initiat ake tive to rev volutioniz one’s ow life-force. Allah has the best syste in place, ze wn h em b because of his infinit knowled to mo te dge, onitor, wh hether the basic thin nking of a individu an ual or a nation has registered any change or not. [8:5 3] n r
*[Sunn of Mo nah ohammad or Sunnato -e-Rasool is a misno i omer as pe the term er minology of the Qur’an. f Islami priesthoo coined these un-Is ic od t slamic term to misgu ms uide the A Arabic illite erate Musli ims.] 32-‘Al llah know every se ws ecret plan the domin neering po owers hatc out aga ch ainst the w weak and the t opp pressed na ations. He is fully cognizant of the hidd mane e o den euvers bein made t rip off the ng to t hav ve-nots.’[9 9:78]
-‘Allah laws, fu opera h’s ully ative in a social setup not only eliminat ill effect of the de s p, y te ts estructive forces that crea hurdles in the ev s ate s volution of adequate nourishm f e ment progr ram, but a also streng gthen requ uisite resou urces requ uired for its promot i tion. The Q Qur’an do not end oes dorse the concep of merc forgive pt cy, eness, or sa alvation, which con w nstitute the basic pill e lars of the Christian e n faith.’ ’[22:65]
34-‘Th laws of Allah ope he f enly declare, that co onsequenc of ever action w ces ry would defin nitely ma aterialize, after the lapse of a specific pe l eriod of ti me, and o only Allah knows the exact e duration of that time slot. For in t s nstance, th downpo does n start ju out of the blue; it he our not ust i tak certain amount of time for building up to tha effect. Si kes n o r g at imilarly, A Allah know the ws sta ages, throu which a fetus pa ugh asses to tak the sha of a ba ke ape aby, in a m mother’s w womb. Ce ertainly, yo can also develop ways and means in the fields of Meteorology and ou d n s d Em mbryology to do exa y actly that. However, there are two event about w e ts which no o has any one knowledge, except Allah; firstly what the future ha in store for you, o even wh is goin e y, e as e or hat ng to h happen th very nex day, and secondly when an where a person i going to breathe his he xt y, nd is o h las Surely, Allah possesses the complete knowledg of what is going t happen and what st. ge t to fut ture holds for you. [31:34] [ He also kno when Mohamm and his compan e ows mad h nions are going to be succes ssful in their eff forts to rev volutionize the exist e ting society into a re peacefu one. Th process of death is a y eal ul he i built-in bles ssing; oth herwise bi illions up pon trillions of peo ople suffe ering from incurab m ble dis seases wou have made this planet sic to the c uld m ck core. Simi ilarly, ever one having no cl ry lue abo the da and tim of one’s death, together wit total ignorance a out ay me s th about, wha is going to at g unfold the ve next day, are wonderful gifts. How miserab the peo ery d w g w ble ople would have felt if d t, eve one had known exactly, when the end wou be coming. It w ery n e uld would hav been li ve ike cou unting one days to the grav Likewi if the p e’s o ve. ise, people wo ould have known, w what is goi ing to happen ev very day of their lif on earth they wo o fe h, ould simply had gon out of their minds, ne eith with grief or ha her g appiness.’
35- ‘A Allah keep on adding to His creation according to His, on going, e ps a g n evolutionary progra am, as He is the architec of all that exists within the universe. He is wor ct w rthy of all admirati l ion b because He created the entire universe just out o void, an has all sorts of f e e of nd l forces at His H co ommand to complete His divine pl lan. Thes commu se unicative mediums and oth s her n naturally occurring energy pa o acks are multi-funct m tional. The watch, guide and control the ey d t ev volutionar stages the whol cosmos is passin throug in accordance w ry le ng gh, with Allah h’s p predestined plan of action. Si d ince the creation of all that e f exists, He does not have an id dle m moment, as He conti s inues to ad new ob dd bjects and dimension to what already e ns t exists, in li ine w with His predetermined plan He has devised p p n. procedure limitati es, ions and corridors of action for every mini and mega enti and h absolu contro over a m m ity has ute ol animate and a in nanimate beings and bodies.’[35:1] b d
36-‘If a nation, after imp f , plementing the Quranic soci order, deviates f ial from the g given line of act tion, or breaks awa from the center of the m ay t r movement [just like the exist e ting Musl lim Um mmah], th accord hen ding to Al llah’s laws, punishm ment in th form o internal disruptio he of l on, soc disintegration and humi cial a iliation wi ithin the comity of nations, becomes its destin f ny.’
The current Muslims all over the world, irr M a e respective of their p place of res sidence, w whether in the t We or the East, are fa est E acing const disgrace, as a wh tant hole. This is because of the rea e ason that th hey hav adopted other po ve d olitical sy ystems, dit tching the constituti e ion of the Qur’an, for the last e l mil llennium. Additional they have joined U.N.O., w A lly, d which is n nothing mo than a whore of the ore t Am merican an Western powers, and have forgotten all about Ka’bah, which, as per Allah nd n n t s h’s com mmand, sh hould be th center of a unified Muslim U he f Ummah.
37- ‘T best ty of adm The ype ministratio as per the comm on, mandment of Allah is Al- Is ts h, slam [neith her th monarchy of Sa he audi Arab nor th current governm bia, he t ments of t Muslim countri the m ies, in ncluding oppressive theocracy of Iran.] The soci order o Al-Islam when implement o e ial or m, ted in a given communit produces the follo n c ty, owing pos sitive chan nges.’[3:19 9]
Strengthe the soci morall econom ens iety ly, mically and politically d y. Unity am mong the pe eople impr roves inter rnal safety and secur y rity, which in turn pu an end to h uts d threats of outside ag ggression. Improves respect of such a nat f tion among all others g s. Every on gets an equal opportunity to move for ne o rward and change one’s life f the bett d for ter, with sky being the li b imit. Changes a permissiv society, suffering from mora degradat ve , al tion, into a bastion of decency.
The men and wom belong n men ging to su a happ and car free soc setup look equa uch py re cial ally handsome and beaut e tiful.
The pe eople pract ticing Alla Al-Isla are the real Muslim ah’s am meen and M Muslamoo on.
38- ‘J Jesus had a natural and norm birth like all o l mal other hum beings Life beg with the man s. gan t in nteraction of inanim n mate elem ments, and then pas d ssing thro ough innu umerable e evolutiona ary st tages, resu ulted into the forma ation of th human beings. T he n This truth originates with All lah and there is no room for doubt or skep i m pticism in this matt He cr n ter. reated the cosmos and a p possesses unlimited power; He, therefo u H ore, does n requir a son to lend Hi a helpi not re im ing h hand in the operation and mai e intenance of His ong going evol lutionary progressio [3:59] on.’ ]
39- ‘O Only, Allah laws go h’s overn this universe and becau of His Universal laws, eve body s use l ery and being are busy in the fulfi a n illment of their pred destined go [excep the hum oals pt man b beings].’[3: :109]
40- ‘A nation, which establishes a governmen in acco A w g nt, ordance w the con with nstitution provided b Allah in the Qur’an, and ge by n enerates exceptiona improve al ements in a walks o life, live all of es h happily eve after. Such a soci er iety enjoys the bliss of a parad on earth, which has no s dise h fe [of out ear tside aggression], an no worry [due to internal i nd o instability leading t civil y, to u unrest].’ [5 5:69]
T Muslim priesthoo howeve follows a policy d The m od, er, diametrical opposite to the above verse lly e [5 5:69]. They regularly and conti y y inuously te errorize the simplemi e inded, strai ightforwar but Arab rd, bic il lliterate Mu uslims in th every day sermo with th unneces heir ons, he ssary horro of Allah, dread of or h hell, torture of grave, fright of doomsday, worry of d e d death, and so many others. They have y sn natched aw the liberty of free way ethinking from their people, de f estroying th inherent potentia heir als an capabilities, which has stym their in nd mied ntellectual developm l ment, togeth with m her messing up th chances of steady progress, in all fields of human activity, over the la millenn he s i s n ast nium.’ 41- ‘J Justice mu be ava ust ailable to every one immedia e ately, and free of co The internation ost. nal d disputes sh hould be settled ac ccording to Allah’s Book. Allah’s la aws provi ide the best cr riteria, to differenti iate between the tru and the falsehoo uth e od.’[6:57]
42- ‘A per Alla As ah’s decisi ion, His worst creat w tion are th people, who do n utilize their inna he , not ate fa aculties of hearing, vision, sp f , peech, and on top of that si d imply refu to und use derstand the t st tark realit ty.’[8:22, 7:179, 2:18 8:55] 7 8,
43- ‘A Allah does not chang His law so these remain im ge ws, e mmutable e.’[10:64]
44- ‘Sa ame laws of Allah were bestow upon those, wh lived an passed away befo your o w wed ho nd ore ti ime, and you shall never find any chang in Allah code.’ [33:62] y n ge h’s
W an un What nwavering assurance Allah has provided a a A p about His e existence to the transi o ient h humans. 45- Al reassu again, llah ures
‘Even you shal not come across an amendments app n ll e ny pearing in our laws. [35:43] n .’
46- ‘T best and the most honor The a m rable, or the nobles amongs you, as per the e t st st evaluation of A Allah, is th one,’[49 he 9:13] Who neve ever opp er poses Allah code? h’s Who spen his enti life, fol nds ire llowing the teachings of the Qu e s ur’an? Who cons stantly stru uggles to es stablish a governmen in line w the div social order? g nt with vine
‘C Certainly, Allah ha complet knowled of you activitie due to His elabo , as te dge ur es, orate syste em of record keeping. The built-in system in k n nstalled in your con n nsciousnes keeps a tab on yo ss, our th houghts and the act tivities yo do, as a result of your mental prepa ou f aration an plannin nd ng. T all has been arr This s ranged for the accou r untability purpose f each on of you.’ for ne ’ 47- ‘A treasur preserv on the Earth and innumerable othe planets through All res ved e ers s, hout the en ntire cosm belong to Allah [63:7] mos, h. W are responsible to keep the means of nourishment ava We t ese ailable for all kinds of life r fo orms, whe erever they exist, wi y ithin the sp pace-time continuum [2:29] m.
48- ‘A Allah’s ev volutionary progres ssion [whi is con ich ntinuously on the m y move thro oughout the t co osmos], always ha a very humble start. Inf a as finitesima ally small entities at the ve ery b beginning, take up distinct an discern nd nable sha apes and f forms. Th is true both in the his t animate an inanima worlds [70:3]. nd ate s. A particula stage of the evolu ar f ution cycle may be s e spread ove millions of years.’[70:4; 32:5; er s 35:10; 78:3 97:4] 38;
49- ‘C Certainly, mosques are built to house th adminis a o he strative sta of the I aff Islamic sta for ate m meeting da to day challenges, head on. It also acts as an as ay c ssembly hall for the e governmen officials, and the communit leaders to come to nt c ty ogether, fo finding solutions to or g any problems imped ding the sm mooth oper ration of t divine social ord In the houses of the der. e f A Allah, the sovereignt of His rules and regulation reigns su s ty r ns upreme. In view of t n that fact, n nothing els carries any signifi se a icance at all.’ * [72:18] a
* The concept of sectarian mosques like Shi’ah Sunni an of other denomina f l h, nd ations are to otally against the ten of the Qur’an. These are offices of an Islamic governmen housing various f nets T o a nt, g functionari ies, to wor at the gr root le for the state. It is ridiculous to hold a election in such premises, for rk rass evel e s s any ns electin some kind of a governing body to ru its affai Under such circu ng k g b un irs. umstances, the mosq que loses i status as the house of Allah and is redu its s e uced to the category of any oth commo abode. The e her on T curren functions like hold nt ding five daily prayer calling people for that purp d rs, r pose, or arr ranging oth her ‘religi ious’ funct tions in the form of Darood-oe -Salam hav nothing to do wit the prin ve g th nciples of the t Qur’an All thes fallaciou and dec n. se us ceptive pra actices we introduced by the Islamic p ere e priesthood of Iran, to destroy the Al-Dee establish by Moh t en hed hammad, a his steadfast com and mpanions in the Arabi n ian Penins sula. The w word Allah appears almost 2000 times in various Su 0 urah’s of t Qur’an expressin myriad of the n, ng d His va arious attri ibutes, quit forcefull Besides mentioni Him by name, th Qur’an h also us te ly. s ing y he has sed a num mber of pow werful adje ectives to identify Him, as per the requir i rement of t text. Some of the the ese are: The most perfect. The most steady The everl lasting. The exquisiteness personified.
Tibri has done grave inju ustice to Allah, by only men A ntioning H 99 attr His ributes, alo with the ong t comm ments that th here aren’t any more He could have turn them i t e. d ned into an eve number by adding at en g least o which he could easily find in Allah’s last revela one, e ation.
The v verses of th Qur’an presented above, portray qui a vivid perceptio of Alla which the he n d p ite d on ah, t earthli ings can ea asily under rstand, esp pecially fro the pra om actical view wpoint. It i not nece is essary for the t human to find in great detail, what He looks like and ho he work Many m ns i H l ow ks. mythical re eligions ha ave created their ow gods fro stone an porcela and it m d wn om nd ain might be en nough to s satisfy the internal ur rge of thei manufac ir cturers. Ho owever, all their god look like humans. It means t l ds e they have created go ods for the emselves in their own image. n n Here N Nietzsche’s philosop comes handy. He says, “ I you wan to solve your earth problems phy e If nt hly associ iated with God, then create one for your n rself.” Perh haps, that sounds rig to some people, but ght e b this se eems to be a ridicu b ulous sugg gestion. Th problem is that imperfect human beings cann he m not produc a perfec god. Tho ce ct ough it is ri ight the oth way. her Moreo over, in the verse 6:103, the Qu e ur’an says Allah’s per A rsonality is infinite a no finit entity do s and te oes have the intellec ctual capacity to enco ompass His unique pe s ersonality.
‘He is beyond th grasp of human understan s he o nding and vision, bu He enco ut ompasses t vision or the percep ptive capa ability of every per rson’s min throug His su nd, gh uperior an detailed micro and nd d a macro mode of communi o ication sys stem.’ Best regards.
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