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Posted - Saturday, May 26, 2007  -  5:48 PM Reply with quote
Excellent reply, bro.. perv1!

Posted - Monday, May 28, 2007  -  11:31 AM Reply with quote

Q:- this is what this site is endeavoring to do i.e. purge the hadith literature from such defects and bring out the right as taught by the teacher, the last prophet Muhammad,pbuh.

R:- Smile. What thing your site is doing, everyone(believer) knows it. (Smile). Please at first provide your proof/evidence that ahadith(fabricated) were preached by Muhammad….

Q:- those who claim to believe in Qur'an but reject the teachings of the bringer of Qur'an must think seriously about their claim such a claim will make even a school child laugh!! it is like accepting the syllabus in a class room at a school but pushing the teacher out...

R:- Bahen, what was the teaching of Muhammad? Do you know that Muhammad taught ONLY Qur’an??? He was the bringer of ONLY Qur’an. He was the preacher of ONLY Qur’an, not the ahadith(fabricated).

Bahen, don’t claim anything like a child. At first provide evidence from Qur’an that Muhammad preached/taught another things called ahadith(fabricated)….

I again say what your site is doing, every believer is known. Your site is propagating NOTHING BUT HISLAM. Smile.


Posted - Monday, May 28, 2007  -  4:42 PM Reply with quote
Salam and Thanx brother sksamshirali!

Is there any Qura'n software having complete translation by Rashad Khalifa?

Posted - Monday, May 28, 2007  -  11:30 PM Reply with quote


surah ale imran verse 31 and many other verses in Qur'an which clearly says that if we claim to love Allah, we ought to follow Muhammad. sws.

this is why this site stresses on the study of the sciences of hadith literature in order to distinguish the right from the wrong; and also on the fact that hadith literature cannot be the source of deen/islam.

the sources of islam are Qur'an and the sunnah/practices of all the prophets sent for guidance-their teachings ratified by the last prophet Muhammad sws/pbuh.


iv. Holy Qur’an and the Sunnah/practices

The entire Islam is to be found in the Holy Qur’an and the Sunnah. Islam
consists of beliefs and practices. The Holy Qur’an contains all the beliefs and the Sunnah essentially gives the practical form of religious rites and also guidance on a number of other practical issues.

Sunnah thus complements the Holy Qur’an towards fulfillment of Islam.

Since Qur’an (beliefs) and Sunnah (practices) have both reached down through Tawatur/perpetuation, we can say that the entire Islam (beliefs and practices) has reached us through Tawatur. That is why the Muslims believe that their sources of knowledge on Islam are extremely authentic and their authenticity is proven beyond any
shadow of doubt.

(adapted from Studying Islam courses)


Posted - Friday, June 1, 2007  -  7:15 AM Reply with quote
quote: 'Bring verses from Qur'an in favour'

(plz note that all the comments and info we endeavour to give here is to share with our participants and visitors;studying islam does not believe in unnecessary arguement just for the sake of it which is called 'munazra' or the sake of just replying-due to ego or trying to prove oneself right-because such come from satanic inclinations and lead to the cancers of society like sectarinism and distance from true practice )

instead of asking or looking for verses in favour of following the prophets and therefore the last prophet Muhammad sws ,who ratified the teachings by them all-one may look for any verse directing otherwise--because Qur'an itself is not only a book of guidance now for all the times to come, but basically the elaboration of Muhammad's inza'r/warnings. as during each prophet's time, a 'qiamat e sughra/miniature day of judgement happened in order to prove the stance of God that there is a God, there will be accountability and Hereafter and humans ought to do good deeds in order to save themselves from the eternal torment; the miniature day of judgement or qiamat e sugra at the time of Muhammad is Qur'an which will remain forever.

as i looked thru the index for the verses in favour of the prophet's obedience, they are endless-some of which are...'

see key word 'iteeoo' and 'ateeoon' /follow/obey: (in some verses you will note previous prophets asking their people to follow them-because they brought God's message and what their previous prophets brought and passed on in a chain)
3:32; 3:132; 4:59; 5:92;8:1; 8:20; 8:46; 20:90(here moses pbuh asking his people to follow him) ; 24:54,56; 47:33; 58:13; 64:12; 3:50(jesus pbuh asking his people to follow him) ; 26:198 (noah pbuh asking his people to follow him) 26:110, 126, 131, 144, 150,163, 179; 43:63; 71:3

Posted - Friday, June 1, 2007  -  1:01 PM Reply with quote
Salam bahen hena,

Quote: surah ale imran verse 31 and many other verses in Qur'an which clearly says that if we claim to love Allah, we ought to follow Muhammad. sws.

R:- That means your opinion is ‘if we want to follow Muhammad, the messenger of Allah, then we should follow his ahadith, which is fabricated long after the death of him and attributed on him!!! It seems to me that my bahen h.khan is totally hyptonised by
Long bearded mullah, preacher of HISLAM.

Q:- this is why this site stresses on the study of the sciences of hadith literature in order to distinguish the right from the wrong; and also on the fact that hadith literature cannot be the source of deen/islam.

R:- Yes I know, I know that your site is preaching hadith literature is the criterion through which one can judge what is right or what is wrong when actually this is not true, because Qur’an says otherwise and it teaches us that IT Itself is the ONLY CRITERION/ FURQUAN through which we should judge amongst ourselves.

It is very laughable that in one side you said that through the hadith literature you can distinguish what is right or what is wrong, but in another side you opined that it (hadith literature) can’t be the source of islam!!! A logical question must arise here, If it is not source of islam then why one should judge any matter of islam through it???

Q:- the sources of islam are Qur'an and the sunnah/practices of all the prophets sent for guidance-their teachings ratified by the last prophet Muhammad sws/pbuh.

R:- Wrong. The source of Islam is ONLY ONE BOOK FOR US i.e. QUR’AN.(6:114-115). Muhammad’s sunnah is ONLY QUR’AN i.e. he practiced ONLY THE DIRECTIVES OF QUR’AN. Muhammad’s sunnah can find only in the Qur’an and Qur’an reached to us through the form of preservation about which Almighty Allah Himself took the responsibility. So your theory that qur’an….reached down through tawatur is non-qur’anic it has no value/importnce in Islam.


Posted - Saturday, June 2, 2007  -  8:57 AM Reply with quote
Q: Are Sunnah and Hadith Synonymous:
Sunnah and Hadith are Synonymous

The word Hadith is often understood to be a synonym for the word Sunnah. This is not correct. There is a great difference between the two not only regarding the extent of their authenticity, but also their content.

A narrative of the words, deeds or tacit approvals of the Prophet (sws) is called Hadith. It does not add anything to the content of Islam stated in the Qur’an and Sunnah, the two original sources of Islam. Ahadith (plural of Hadith) only explain and elucidate what is contained in these two sources and also describe the exemplary way in which the Prophet (sws) followed Islam. The scholars of Hadith employ the term, khabr for Hadith. A khabr bears the possibility of being either right or wrong. In other words, the scholars of Hadith believe that a khabr may be true or it may be false. For this very reason, A%hadith are also called dhanni (presumptive or indefinite).

On the other hand, the word Sunnah literally means “busy path”, “trodden path”, “beaten path”. As a term, it means the practices of the Prophet Abraham (sws) to which the Prophet Muhammad (sws) gave religious sanction among his followers after reviving and reforming them and after making certain additions to them. The Qur’an has directed the Prophet (sws) to obey these Abrahamic practices in the following words:

Then We revealed to you to follow the ways of Abraham, who was true in faith and was not among the polytheists. (16:123)

The following three aspects further bring out the difference between Hadith and Sunnah.

Firstly, while Ahadith can be inauthentic or spurious, the Sunnah cannot be so. The Sunnah is in fact as authentic as the Qur’an. This is because the difference in the nature of transmission. A%hadith have been transmitted by a few individuals and therefore become dependent on their character, memory and intellect – all of which can falter even if the person in question is very pious. On the other hand, the Sunnah has been transmitted by whole generations to the next. Such is the vast number of people who have adhered to certain practices that there is no possibility of any error. The memory, intellect and character of a few persons can falter but when thousands of people deliver the same thing, any faulty transmission is ruled out. Furthermore, not only have a large number of people transmitted these practices, but also there is a consensus in the ummah regarding the authenticity of these practices. In other words, people not adhering to these practices also vouch for their veracity.

Secondly, Sunnah is purely related to the practical aspects of Islam such as the prayer, hajj, nikah wudu tayammum. Issues that pertain to belief, history, occasion of revelation and explanation of Qur’anic verses lie outside its domain. On the other hand, Ahadith are not confined to a certain sphere of Islam. Their content ranges from the practical issues of religion to intellectual ones and from historical episodes to explanation of the Qur’an and of the Sunnah itself.

Thirdly, the Sunnah is not based on Ahadith. For instance, we have not adopted the prayer, pilgrimage, etc in all their details because a few narrators explained them to us; on the contrary, we have adopted them because every person in our surroundings is either adhering to it or vouching for its veracity. In other words, Sunnah is an entirely independent source of Islam. However some Ahadith may contain a record of the Sunnah just as they may contain the record and explanation of certain verses of the Qur’an. But just as having a record of the Qur’an does not make Ahadith the same as the Qur’an, having a record of the Sunnah does not make Ahadith equivalent to the Sunnah.

Posted - Saturday, June 2, 2007  -  9:06 AM Reply with quote
Q: Is Every Act of the Prophet (sws) a Sunnah?
Every Act of the Prophet (sws) is a Sunnah

Some people are of the opinion every act and every deed done by the Prophet (sws) is a Sunnah. This view is not correct.

The Qur’an is absolutely clear that the prophets of Allah were sent to deliver His religion. In their prophetic capacity, the ambit of their thoughts and deeds was only that of religion. Everything besides this, was primarily of no concern to them. No doubt besides their prophetic capacity they were also Ibrahim Ibn Azar, Musa Ibn ‘Imran. ‘Isa Ibn Maryam and Muhammad Ibn ‘Abdullah in their human capacity; however, in this human capacity, they never asked obedience from their followers. All their demands were confined to their prophetic capacity, and what was given to them in this capacity was religion, and thus it was only religion whose propagation they were liable to:

He has enjoined on you the same religion which He enjoined on Noah, and which We have now revealed to you, which We enjoined on Abraham, Moses, and Jesus, with the assertion: “Adhere to this religion [in your lives] and do not create any divisions in it.” (42:13)

Consequently, it is known history that the Prophet (sws) used weapons like swords and arrows in wars, travelled on camels, constructed a mosque whose roof was made of palm trees, ate some foods which were customary in the Arab society and showed his like or dislike for them, wore a certain dress which was in vogue in Arabia and whose selection also had much to do with his personal taste – however, none of these things can be termed Sunnah and neither can any man of learning regard them to be Sunnah. At one instance, the Prophet (sws) himself is reported to have said:

I am also a human being. When I direct you about something which relates to your religion, take it from me and when I express my own opinion [about something which is outside this sphere] then my status in this regard is nothing more than that of a human being … I had conjectured about something[1]. Do not hold me accountable for such things which are based on opinion and conjecture. However, if I say something on behalf of God, take it because I will never forge a lie on God … You very well know about your worldly affairs. (Muslim, Nos: 2263, 2361, 3262)
[1]: Reference is to pollination of palm trees.

Posted - Saturday, June 2, 2007  -  9:13 AM Reply with quote
Q: Should The Qur’an be interpreted through Hadith?
The interpretation of Qur’an through Hadith

There is a group of scholars who believes that the Qur’an should be interpreted through the Hadith. However, the status occupied by the Qur’an as the mizan and the furqan entails that everything should be interpreted in light of the guidance it provides. The Qur’an says about itself:

It is God who has revealed with truth the Book which is this scale [of justice]. (42:17)

The verse means that the Almighty has revealed the Qur’an which is a scale of justice meant to distinguish good from evil. It is the only scale that weighs every thing else, and there is no scale in which it can be weighed:

Blessed be He who has revealed al-furqan to His servant that it may warn the whole world. (25:1)

The Qur’an is also a furqan in the same sense, ie a book which has the final and absolute verdict to distinguish truth from falsehood. This word also connotes the fact that this Book is the standard on which everything needs to be judged and is a decisive word on matters which relate to religion. Every one must turn to it only to resolve differences of opinion. Nothing can be a judge on it; it shall reign supreme in the dominion of religion and every person is bound not to make it subservient to any other thing.

The Qur’an is the most definite and authentic record of whatever Muhmmad (sws) did in his status of a prophet and a messenger. Consequently, most topics covered in the Hadith are related to the Qur’an the way a branch is related to a stem or the way an explanation is related to the text it explains. Without a recourse to the original text, it is obvious that its corollaries and explanations cannot be understood. If all the mistakes in interpreting the Hadith are minutely analyzed, this situation becomes abundantly clear. The incidents of stoning to death in the times of the Prophet (sws), the assassination of Ka‘b Ibn Ashraf, punishment meted out in the graves, narratives such as مَنْ بَدَّلَ دِينَہُ فَاقْتُلُوہُ (Execute the person who changes his faith)[1] have become issues which have caused a lot of confusion and have been subjected to misinterpretation because they have not been understood by relating them to their basis in the Qur’an.
[1]: Bukhari, No: 2854. For an explanation of this narrative in the light of the Qur’an, see “Apostasy is punishable by Death” in this issue under “Punishments”.

Posted - Saturday, June 2, 2007  -  9:21 AM Reply with quote
Q: Are Hadith as Authentic as the Qur’an?
Authenticity of Hadith and The Qur’an

There are scholars who believe that the Hadith are as authentic as the Qur’an.

Here, it needs to be appreciated that besides investigating the chain of narration of a Hadith, the second thing which requires investigation is the text of a Hadith. Although scholars of Hadith have left no stone unturned in investigating the characters and biographies of the narrators and have spent a greater part of their lives in this research, yet like every human endeavour, the natural flaws which still exist in the narration of a Hadith requires that the following two things must always remain in consideration while investigating the text of a Hadith:

1. Nothing in it should be against the Qur’an and Sunnah

2. Nothing in it should be against established facts derived from knowledge and reason

The Qur’an, it has been alluded to earlier, is the mizan (the scale of truth) and the furqan (the distinguisher between truth and falsehood). It is like a guardian of every religious concept and it has been revealed as a barometer to judge between what is right and what is wrong. Thus no further explanation is required of the fact that if anything is against the Qur’an, then it must stand rejected.

Similar is the case of the Sunnah. Whatever religion has been received through it is as certain and authentic as the Qur’an, as has already been explained earlier. There is no difference between the level of authenticity of the two. Just as the Qur’an is validated thought the consensus of the ummah, the Sunnah is also determined from its consensus. Since this fact is an absolute reality about the Sunnah, thus if a Hadith is against the Sunnah and if there is no way out to resolve a conflict between the two, the Hadith in consideration must necessarily be rejected.

Established facts derived from knowledge and reason also have the same status in this regard. The Qur’an is absolutely clear that its message is based on these established facts. Its arguments on such basic issues as tawhid and the Hereafter are primarily based on these facts. It is the requirements and demands of these facts which the Qur’an highlights through its teachings. Every student of the Qur’an is aware that it presents these facts as deciding factors for the message it puts forth. It presented them as the final word both before the Idolaters of Arabia and the People of the Book. Those who oppose these are regarded by it as people who follow their base desires. Thus intuitive realities, historical truths, results of experience and observation – all are discussed in the Qur’an in this very capacity. Hence how can a Hadith which is against these facts regarded by the Qur’an as ones which distinguish between the truth and untruth be accepted? It is obvious that it shall stand rejected. All leading scholars of Hadith also hold this view. Khatib writes:

A khabr-i wahid cannot be accepted which is against sense and intellect, is against an established and explicit directive of the Qur’an, is against a known Sunnah or is against a practice which is observed like the Sunnah or its conflict with some conclusive argument becomes absolutely evident.[Khatib al-Baghdadi, al-Kifayah fi ‘Ilm al-Riwayah (Madinah: al-Maktbah al-‘Ilmiyyah, n.d.), 432.]

Posted - Saturday, June 2, 2007  -  9:31 AM Reply with quote
Q: Can Ahadith be interpreted Independently
Independent Interpretation of Ahadith

A general practice in interpreting Ahadith is that each narrative is interpreted independently even if its variant texts exist. As a result, the complete picture in which a directive was given is sacrificed and one often ends up deducing a directive from incomplete data.

It needs to be appreciated that all the variant texts of a Hadith must be studied in order to form an opinion about it. Many a time a person may form an opinion about a Hadith by not studying its variants; however, once he deliberates on all the variants his overall interpretation changes. One glaring example of this are the Ahadith which mention the prohibition of pictures and portraits. If some of the narratives are studied only, one can easily conclude that this prohibition is absolute and every picture and portrait is prohibited in Islam. However, if all the variants are collected and analyzed, it becomes evident that the prohibition is regarding only those pictures which have been made for worshipping. Many similar examples can be cited from the corpus of the Hadith literature. Thus it is essential that if one is not satisfied from the apparent words of a Hadith, one must gather and collate all its variants to form an opinion.

Posted - Monday, June 4, 2007  -  10:50 AM Reply with quote
A complete, and fullydetailed Scripture

To believe in the Quran, one must uphold six prime convictions:

The Quran is the word of God.

The Quran is perfect with no contradictions.

The Quran is comprehensible and with no ambiguity.

That the Quran is straightforward with no crookedness.

The Quran is complete.

The Quran is fully detailed, and it encompasses all matters.

All Muslims will certainly testify to the first condition, that the Quran is the word of God. It is in connection to the other five conditions that they will have lots of ‘ifs’ and ‘buts’ ! Sadly the great majority of them will fall short on some or all of these five conditions. Let us consider these six conditions in more detail.

The Quran is the word of God

God tells us in the Quran that a physical proof has been given to us to assert beyond any doubt that the book is God given, and not the work of any human being:

“This (Quran) too is a blessed scripture that we have revealed; you shall follow it and lead a righteous life, that you may attain mercy.
Now you can no longer say, "The scripture was sent down to two groups before us (Jews and Christians), and we were unaware of their teachings."
Nor can you say, "If only a scripture could come down to us, we would be better guided than they. " NOW THERE HAS COME TO YOU A ‘BAYENAH’ (CLEAR PROOF) from your Lord and a beacon, and a mercy. Now, who is more evil than one who rejects these proofs from God, and disregards them? We will commit those who disregard our proofs to the worst retribution for their heedlessness.”

The Quran is perfect and with no contradictions

“A.L.R. This is a book whose verses have been perfected” 11:1

What this means is that no Quranic verse contradicts or invalidates another. However, a great number of Muslim interpreters have shown their failure to uphold this truth. Through a false concept which they have devised, and which they call the ‘Al Nasekh’ (abrogator) and ‘Al Mansoukh’ (abrogated), they claim that some Quranic verses annul and invalidate other verses.

The Quran is clear and comprehensible

“A.L.R. These are the signs of the clear book.” 12:1

”We have made it (the Quran) easy to understand and in your own tongue (language) may you take heed.” 44:58

Although God confirms that the Quran is clear and easy to understand, as in the above verses, yet the same corrupt interpreters who advocate the 'abrogation lie' will tell you that the Quran is difficult to understand, and that nobody is qualified to interpret it except their likes! What nonsense! They even go to the extent of prohibiting its interpretation by anyone who does not possess a degree from one of their accepted Islamic academies. Often, the case is that their interpretations are far more ambiguous than what they claim the Quran to be!

They argue that since the Quran is ambiguous there is a justified need for the ’hadith’. For them, the ‘hadith’ is necessary to explain the puzzles of the Quran!
Generally speaking the Quran contains five types of verses:

1- Law giving:

These are the verses that include all the rituals, the prohibitions, and the laws of God.

2 - Warning:
These are the verses that warn against disobeying God. These verses usually include an assigned punishment.

3- Narrative:
Like the verses that relate the stories of previous prophets....etc.


These can also be narrative of previous people or could also be scientifically informative (e.g. verses that relate to the creation of the universe, geology or embryology ...etc).


Posted - Monday, June 4, 2007  -  10:57 AM Reply with quote


Like the verses that speak of matters related to the creation of the universe, or those that contain parables.....etc.

It is the first two types of verses that we will be held accountable to on judgment day. Thus no one will be thrown into hell for not knowing that the number of heavens is seven as in (Sura 2, verse 29), or for not knowing that God supported Moses with nine miracles as in (Sura 17, verse 101), or that the tribe of Saleh was called Thamoud as in (Sura 11, verse 61). On the other hand, we will all be held accountable if we should give false testimony, deceive orphans of their money or associate any name with the Name of God.

The Quran was not only revealed for the intellectuals or the scholars, but also for the unlearned and simple folk who may not be as clever. For that specific reason, and because God is the Most Fair, He deliberately made sure that these law giving verses in particular, and by which we will be held accountable to, are very clear and straightforward.

God distinguishes between the clear straightforward verses (the law giving in particular) and between other verses, which may interpreted in more than one sense:

“He sent down to you this scripture, containing authoritative verses, which constitute the essence of the scripture, as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this-all of it comes from our Lord." Only those who possess intelligence will take heed.” 3:7

Moreover, it is because God's justice and fairness that the law giving verses are made very clear and straightforward. Thus no injustices will be inflicted on anyone. This is made quite clear in the Quran in numerous verses such as :

“God does not inflict an atom’s weight of injustice.” 4:40

An example of the law giving verses that are quite straightforward is the verse that specifies the steps of ablution:

“O you who believe, when you observe the Contact Prayers (Salat), you shall wash your faces, wash your arms to the elbows, wipe your heads and wash your feet to the ankles.” 5:6

This simple order from God is put in such simple and direct words that it can hardly be expressed in simpler or more direct words.

The corrupted interpreters will tell you that, on your own, it is impossible for you to understand the Quran ! They will decipher the book for you ! By saying that, they again contradict the Quran, which clearly states that it is God who will teach the wisdom of the Quran.

“The Most Gracious, The Teacher of the Quran.” 55:1

“Once We recite it, you shall follow such a Quran. Then it is We who will explain it.” 75:18-19

This God bestows on the pure in heart who accept God alone as their Lord and the Quran alone as their source of guidance:

“We place shields over their hearts to prevent them from understanding it (the Quran), and deafness in their ears. And if you commemorate God in the Quran alone, they run away in aversion.” 17:46


The Quran is straightforward
and without crookedness

"An Arabic Quran, without ANY CROOKEDNESS, that they may take heed" 39:28

The interpreters who constantly twist God's words and claim that they mean something other than the obvious and straightforward meaning, are guilty of disclaiming this fourth attribute of the Quran. The examples to that run in the hundreds. These are presented in the section of (Misinterpreted verses). For now, this is one of the classic examples of such corruption:

1- God decreed that Hajj may be observed in the known months (the 4 Sacred months) (2:197) ....

"Hajj is (in) the well known months. Whoever 'farada' (sets out to observe) Hajj 'feehinna' (THEREIN) shall refrain from sexual intercourse, misconduct and arguments throughout Hajj."

It is very clear from these Quranic words that God has decreed four whole months for the purpose of Hajj and not the first 10 days of the Islamic month of Zu Al-Hijja!

The Arabic words (Mann farada FEEHINNA al-Hajj) or (whoever sets out to OBSERVE Hajj THEREIN) are self indicative. The word 'farada' which means to observe or execute, comes from the word 'fard' which means a religious obligation. Thus the word 'farada' means to actually execute the obligation (Hajj). The word (THEREIN) refers to the four months. Together, these two words (observe) and (therein) confirm that God has decreed for us that may observe Hajj ANYTIME during the four months.

However, the twisted retarded bearded fabricators have come up with the most ridiculous excuse to twist the content of this Quranic law. In an attempt to over-rule the Quranic law and uphold their hadith and sunna, they have claimed that this verse speaks of the time 14 centuries ago when the journey of Hajj on camel and donkey backs took months to complete !!! They thus claim that this verse speaks of the intention of Hajj and not the actual observation of Hajj. In other words, people can prepare for their donkey and camel rides and start their journey anytime during the 4 months !!!!

Any human being with any degree of sense will immediately see the absurdity of this ridiculous interpretation:

1- Do these morons not realise that the Quranic law is directed to all people and to all times till the end of time, and not only to those who traveled on donkeys and camels 14 centuries ago? Have they restricted the law and guidance of this verse to the donkey/camel riders who lived 14 centuries ago?

2- Do these morons not see God's deliberate use of the word 'Farada' (to observe) in this verse? Do they not see the words 'Feehin al-hajj' which means (whoever OBSERVES the Hajj THEREIN) ? God did not say (whoever starts his journey therein)! the words (observe) and (therein) constitute God's clear and straightforward decree that hajj may be OBSERVED in these months ..... and not that the donkey journey may be started during these months .......

to be contd...

Posted - Monday, June 4, 2007  -  11:27 AM Reply with quote
Sadly, these morons get away with such corrupt interpretation because the majority of people are too lazy to verify Quranic truth for themselves and in stead rely on the scholars thinking that those with beards, baggy clothes and worry beads are the legitimate custodians of the truth!

May we always remember that God proclaimed that the Quran is straightforward and without crookedness. Therefore, if God says that Hajj may be OBSERVED during the four months, then He means just that. God does not say (observe therein) and means (start the donkey ride)!! God does not say one thing and mean another! The reader is free to believe God or believe the twisted interpreters!


The word of God is complete in the Quran.

The Quran categorically states that the Word of God is complete in the Quran.

“The Word of your Lord is complete in truth and in justice.” 6:115

The claim of the pro-hadith writers that God revealed to His prophet words or teachings outside of the Quran (what they call hadith Qudsi) is in clear violation off this verse. It is also in violation of 17:73 and 69:43-47 where God very clearly warns the prophet not to ever claim that he received and revelations from God other than the Quran:


“They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend.

If it were not that we strengthened you, you almost leaned towards them just a little bit.

Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us.”


“(This Quran) A revelation from the Lord of the universe. Had he uttered any other teachings. We would have punished him. We would have stopped the revelations to him. None of you could have helped him.”

Throughout the Quran, we are told that the only revelation received by Muhammad from God was the Quran (see 4:105, 5:48, 6:19, 6:92, 6:155, 29:47, 16:89, 39:2, 76:23).


The Quran is fully detailed.

The following verses confirm that the Quran is fully detailed and that it incorporates all matters :

"We did not leave anything out of this book.” 6:38

”Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed?” 6:114

”The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient.” 6:115

”This is not fabricated ‘hadith’; this (Quran) confirms all previous scriptures, provides the details of everything, and is a guidance and mercy for those who believe.” 12:111

”We have revealed to you this book to provide explanations for everything, and guidance and mercy and good news for the submitters.” 16:89

In spite of the very clear words : “fully detailed”, “details of everything” and “explanations for everything” the corrupted interpreters will claim that the Quran does not cover the details !!!! Sadly, they claim that the Quran has only mentioned the major outlines of the religion while as the details of everyday rituals are only to be found in the Sunna!

These corrupted beliefs only go to expose these people’s ignorance of the Quran. God has proclaimed that the Quran is perfect, fully detailed and complete.

To conclude, belief in the Quran means belief in all of the above six convictions, and not only the belief that the Quran is the word of God. Consequently, all those who believe that the Quran does not include all the details of the religion or those who believe that the Quran is ambiguous .... etc .... all those do not really believe the words of God with regards to the six characteristics of the book.

taken from www.quran-islam.org

Posted - Thursday, June 7, 2007  -  6:37 AM Reply with quote
The teachings of Abraham (sws) were conveyed to his sons among whom his first-born Isma’il (sws) finally settled down in Arabia where Bani Isma‘il (children of Isma‘il) lived and multiplied.

(adapted from Studying Islam courses)

Abraham’s younger son Isaac (sws), and Isaac’s son Yaqoob (Israel) founded the clan of Bani Isra‘il (Children of Israel). Abraham’s teachings and practices were inherited by both the tribes, which developed independently.

The impact of Abraham’s teachings is conspicuous in the history, faith and practice of the Jews, in the form of prayers, fasts, circumcision etc. These practices have in fact remained the single most important distinguishing feature between the Jews and the Gentiles (non-Jews).

During the days of Jesus (sws), it was extremely convenient for the Jews to divide the world population on the basis of a practice that began with Abraham (sws), i.e. circumcision. The Jews split the entire population into those who were circumcised and those who were not. The Jews were required to remain fastened to Abraham’s tradition, and came to be known as the progeny of Abraham (sws). In fact their identity as a separate nation owes itself to the personality of Abraham (sws).

Posted - Thursday, June 7, 2007  -  6:42 AM Reply with quote
(some facts from recorded history)

The Holy Qur’an states:
ينِكِرشمْلا نِم َناَك امو اًفيِنح ميِهاربِإ َةَّلِم عِبتا ْنَأ كيَلِإ انيحوَأ مُث )١٢٣:١٦(

And then we revealed unto you [the command] to follow the religion of Abraham, who was steadfast and was not one of the polytheists. (16:123)

History of pre-Islamic Arabia is rich with frequent references to a number of religious and social practices which, the Arabs proudly attributed to their forefather Abraham (sws).
It is however apparent that these practices were transformed during the centuries of post-Abrahamic era. The transformations were largely the result of weakening of traditions and the gradual adoption of polytheistic ideas and rituals.

The verse of the Holy Qur’an quoted above stipulates that the Holy Prophet (sws) was to follow the Abrahamic Tradition. The Holy Prophet (sws) therefore gradually re-introduced these practices in their true spirit. He modified, amended and revived them, and induced his followers to practice them meticulously. These practices constitute the Sunnah, and were widely promoted and emphasized by the Holy Prophet (sws). He ensured that his immediate followers adopted them fully and perfectly.

iii. History
The Sunnah, in the present form, begins with the Holy Prophet (sws). The form, in which these practices existed before the Holy Prophet (sws), does not form an authentic source. It is evident from the pre-Islamic Arabian history that a lot of alterations in the rituals and spirit of the Sunnah had been affected. The Holy Prophet (sws), under the instructions of Allah, identified the genuine ones, reintroduced the practices that had died down, and reformed the practices that had been corrupted.

These practices were widely adopted because of their religious and historical importance, which becomes evident in the light of the following:

(adapted from SI courses)

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