Mercy To Mankind

“And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107
 
 
Muslim scholars quote 21:107 to support their claim that prophet Muhammad has been given special status and above all other messengers due to the fact that he was sent as a “mercy to all the worlds”.
 
 
This claim leads us to investigate four separate issues:
First– Does the Quran say that Muhammad was superior to other messengers?
Second– Is the phrase “sent as a mercy” used in the Quran exclusively in connection to Muhammad?

Third– What is the Quranic meaning of a mercy “sent to the worlds”?

Fourth– What is the significance of the words “to the worlds” in 21:107?

 

First: Does the Quran say that Muhammad was superior to other messengers?
The answer is no. When we read the Quran we note two important matters:
1– God commands Muhammad to say that he is not any different from other messengers:
Say (O Muhammad), “I am not different from other messengers”. I have no idea what will happen to me or to you. I only follow what is revealed to me. I am no more than a clear Warner.” 46:9
 
 
If Muhammad was superior to all other messengers, would God command him to say that he is not any different from other messengers?

  

2– God tells us in the Quran that He favored some messengers above others. A number of names are mentioned and they include Moses, Jesus and others, but Muhammad is not one of them which once again would not support the claim that he was superior to all others. The following verses are significant:

 

These messengers; we favored some above the others, some spoke to God (Moses) and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit” 2:253
 
The above verse speaks of how Moses was favored by the fact that he spoke directly to God, also the words “higher ranks” may refer to Idris (see 19:57); then we have Jesus who was also favored among other messengers since he was constantly accompanied by the Holy Spirit Gabriel.

Idris is mentioned twice in the Qur’an, where he is described as a wise man.

In chapter 19 of the
Qur’an,

God says:  “Also mention in the Book the case of Idris, He was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station”. 19:56-57

Later, in chapter 21, Idris is again praised: “And (remember) Isma’il, Idris, and Dhul-Kifl,[13] all (men) of constancy and patience; We admitted them to Our mercy: for they were of the righteous ones.
 85-86
The same message is repeated in 17:55 without the mention of Muhammad’s name:
 
…. And we favored some prophets over others and we gave David the “zabur” (psalms).” 17:55

SecondIs the phrase “sent as a mercy” used in the Quran exclusively in connection to Muhammad?
 
 
Since God’s messengers are sent to deliver a message and guidance from God it follows that all God’s messengers are sent as an act of mercy from God to mankind.

In the following verse for example we read how Jesus was also sent as a sign of mercy from God:

He said, “Thus said your Lord, `It is easy for Me. We will render him (Jesus) a sign for the people, and mercy from us. This is a predestined matter.” 19:21
 
 
Hence, those who claim that Muhammad had the exclusive blessing of being sent as a “mercy” to the world only show their ignorance with the Quran.

 

 
ThirdWhat is the Quranic meaning of a “mercy sent to the world”?
 
Every prophet brings a scripture from God. This scripture contains guidance to the people from God and it is the guidance within the scripture that provides the mercy sent from God.
Muhammad delivered the Quran from God, and it is the Quran which is an act of mercy to the people and not the person of Muhammad himself.
 
 
The same applies to all other prophets who delivered a scripture from God. The Quran tells us that the sole duty of all messengers is to deliver God’s message (5:92) and thus all mercy is embodied in the scripture they deliver.

All scriptures sent from God contain guidance and healing for the souls as well as mercy for the people.

And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification. 5:92

 
The following verses speak of the mercy which was sent with the Torah:
 
As for those who are given solid proof from their Lord, reported by a witness from Him, and before it, the book of Moses has set a precedent and a mercy, they will surely believe.”11:17
 
When Moses‘ anger subsided, he picked up the tablets, containing guidance and mercy for those who reverence their Lord.”7:154
 
All the following verses confirm that the mercy we received (through Muhammad) was in the Quran itself:
 
The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.” 16:89
 
We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.” 17:82
 
FourthWhat is the significance of the words “to all the worlds” in 21:107?
 
  “And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107
The words in 21:107 address Muhammad and describes the mercy sent with him as a mercy “to all the worlds”. When we compare this to 19:21 which speaks about the mercy sent with Jesus, we find that in 19:21 the words “all the worlds” are not used‘.

He said, “Thus said your Lord, `It is easy for Me. We will render him (Jesusa sign for the people, and mercy from us. This is a predestined matter.” 19:21
This distinction has not escaped the eyes of those who made the above claim using it to further support their ascertain that Muhammad was superior to all other messengers since he was sent as a mercy to “all the worlds” coupled with the that the phrase has not been mentioned in the Quran in connection with other messengers.
 
However, after we have witnessed all the Quranic verses reviewed under the Third section above, the reason for this distinction becomes clear. We now know that the mercy sent with a messenger is embodied in the scripture he delivers and not in his person (11:17, 7:154, 16:89, 17:82).

As for those who are given solid proof from their Lord, reported by a witness from Him, and before it, the book of Moses has set a precedent and a mercy, they will surely believe.”11:17
When Moses’ anger subsided, he picked up the tablets, containing guidance and mercy for those who reverence their Lord.”7:154


The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.” 16:89
We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.” 17:82
 ‘
We also know that all previous scripture were intended for specific people and for specific times. However, the Quran is the final scripture to be sent by God (33:40),  and is thus for “all the worlds” and for all time.

Thus the mercy spoken of in 21:107 which is contained in the scripture delivered by Muhammad, is correctly described as a mercy to “all the worlds”.

Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah , of all things, Knowing
.” 33:40
———————————-

Indeed, in this [Qur’an] is notification for a worshipping people
21:106
And We have not sent you (O Muhammad) except as a mercy to all the worlds.” 21:107

To conclude, the glorious words in 21:107 confirm the nature of the mercy which God sends to mankind and it also confirms that this mercy is sent with all messengers and not just Muhammad. Finally it confirms that the mercy is embodied in the scripture which the messenger delivers and not in the person of the messenger.

One who is desirous of attaining perfection in knowledge, should have no concern with immoral acts but derived from the Quran and teachings of other scriptures.

So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters. 10:94

Indeed, Allah will not change the condition of a people until they change what is in themselves. 13:11

EID Mentioned in the QURAN

Unknown to many Muslims, the term ‘Eid‘ has never been used by the Quran to mark the end of Ramadan or to celebrate the conclusion of the fasting period.

Before we take a look at how the Quran uses the word ‘Eid‘, it is to be noted that there is absolutely nothing wrong with coming together, participating in wholesome festivities within social groups and upholding traditions which don’t impinge on Islamic values. Eid is no different.

However, to understand these festivities such as ‘Eid‘ as being part of ‘ordained’ religion instituted by God, when there is absolutely no support for this in the Quran, is quite a different matter.

Albeit an extremely pleasant festivity, it is to be appreciated that Eid remains a traditional‘ celebration and not a ‘religious‘ one ordained by the Quran.

For example, the requirements to fast in the month of Ramadan, to pay ‘zakat‘ and to establish ‘salah‘ are not learnt by ‘prophetic sunna‘ or tradition. These are clear directives instituted by the Quran as are many other prescriptive laws and edicts.

There is absolutely no ‘religious‘ prescription to celebrate ‘Eid‘ in the Quran.

The reason for fasting in the month of Ramadan is also at times misunderstood. The Quran makes it absolutely clear that the reason for fasting is to magnify the greatness of God in that He has guided believers by way of the Quran and to render Him thanks.

002:185
...and (He desires) that you should complete the number and that you should exalt the greatness of God for His having guided you and that you may give thanks”

USING ISOLATED QURANIC VERSES TO JUSTIFY THE Religious REQUIREMENT FOR THE EID FESTIVITY

010.057-58
“O mankind! There has come to you a direction / instruction / admonition (Arabic: mawizatun) from your Lord and a healing for what is in your breasts, and for those who believe, a guidance and a Mercy. Say “In the bounty of God and in His Mercy, in that let them rejoice (Arabic: yafrahu)”: That is better than the (wealth) they hoard”

It is asserted by some Muslims, that the above verse by way of encouraging believers to rejoice, commands them to participate in the festivity of Eid as an occasion to celebrate the revelation of the Quran.

Quite apart from the above verse having a general context, where believers are asked to rejoice (on no specific day) for the guidance given, there is absolutely no Quranic justification to make use of this verse to support the religious requirement for a
dedicated day of Eid.

Furthermore, the word ‘Eid‘ is well known to the Quran and is not the term used here.

COMMEMORATING THE ‘LAST SUPPER‘ –

A CHRISTIAN FESTIVAL

The term ‘Eid‘ has only been used once in the entire Quran and possibly in the context of the Eucharist which is the Christian ceremony which commemorates the Biblical Last Supper of Prophet Jesus. According to the New Testament, the festival is celebrated by Jesus’s followers as per his instructions to remember him.

Christian celebrate The Lord’s Supper regularly. Christian Communion is a remembrance of what Christ did for us and a celebration of what we receive as a result of His sacrifice and ask for forgiveness.

“And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood”

Scholars of Islam are rebellious against christian teaching of Jesus dying on the cross and have successfully minipulated  the interpretation into a feast of miracles rather looking into its true essence of its teachings of breaking of the bread and drinking wine and what it signifies.

According to the Quran asking Jesus to produce a miracle of a feast from the heavens for the sake of seeing a miracle is a very ambigious statement and is refuted on the basis that Islam are trying to break up the connection of the last supper to the death of Jesus.

Reflect on the Bible regarding the true essence of EID

Matthew 26:17-30 – The Last Supper

The Last Supper is what we call the last meal Jesus ate with His disciples before His betrayal and arrest. The Last Supper is recorded in the Synoptic Gospels (Matthew 26:17–30; Mark 14:12–26; Luke 22:7–30).

It was more than Jesus’ last meal; it was a Passover meal, as well. One of the important moments of the Last Supper is Jesus’ command to remember what He was about to do on behalf of all mankind: shed His blood on the cross thereby paying the debt of our sins (Luke 22:19).

According to the Quran, Jesus in response to an initial request made by his disciples (5:112), prayed to Almighty God that He send from heaven a table
spread (with food) as a festival (Eid). This festival would constitute a sign from God from the ‘first to the last of them

5:112 Ith qala alhawariyyoonaya AAeesa ibna maryama hal yastateeAAurabbuka an yunazzila AAalayna ma-idatan mina assama-iqala ittaqoo Allaha in kuntum mu/mineen

5:112 [And remember] when the disciples said, “O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven? [Jesus] said,” Fear Allah , if you should be believers.”


5.114

Said Jesus, the son of Mary, “O Allah ,our Lord! Send us from heaven a table spread, that there may be for us a festival (Arabic: Eid(an)) for the first and the last of us and a sign from You; and provide for our sustenance, for You are the best Sustainer (of our needs).””

Qala AAeesa ibnu maryama allahummarabbana anzil AAalayna ma-idatan mina assama-itakoonu lana AAeedan li-awwalina waakhirinawaayatan minka warzuqna waanta khayru arraziqeen

Despite fasting being ordained in the month of Ramadan for the believers to render thanks to God for His guidance, many Muslims still stand aloof from studying the Quran and extracting its message. This somewhat dismissive approach leaves them oblivious to the Quran’s real contents, its exquisite arguments, guidance, directives and at the mercy of religious leaders.

In effect, the very purpose of fasting seems to be neglected. It is quite one thing to thank God for His guidance by virtue of revealing the Quran and quite another to put that very Quran aside in a nonchalant manner.

More pertinent questions to be asked at the end of the fasting period would be:

Did one study the Quran, its verses, its content and ardently seek guidance from it? or did many attempt to read and listen to it in a language many Muslims don’t even comprehend? (Please see related article below).

Did one do ‘Tadabbur‘ with the Quran as instructed by it? ‘Tadabbur4:82, 23:68, 38:29, 47:24 i.e. research / ponder intently till the matter is clear.

Did one feel spiritually renewed and cleansed after reading, reflecting and pondering over the Quranic verses?

Did one acquire a sense of patience, humility, abstention from worldly lusts and did one increase in God consciousness?

In the end, did one really fulfil the purpose of ‘Ramadan‘, the reason why it received the title ‘blessed‘ and why one fasted?

FINAL THOUGHTS

So why do Muslims really celebrate Eid?

Has the MuslimUmmah‘ lost the true essence of what may have once been a noble tradition, where celebrations were solely for thanking God for the Quran after reading, studying its content and gaining God consciousness?

As true essence and spiritual meanings possibly become obfuscated in what are known as ‘religious‘ traditions, quite ironically, it takes guidance from the Quran to take one back to first principles.

 

Let’s elaborate on those verses that actually speak about Jesus. After reading the verse I do suggest  you pickup the bible and learn about Who is JESUS whereas even Quran glorifies JESUS in this world and the hereafter.

https://wiki-islam.org/2013/07/12/5196/

 

 

Did Prophet Muhammad perform miracles?

First let us see what information does Quran provides on this subject.

6:109 And they swore by God using their strongest oaths; that if a sign came to
them they would believe in it. Say: “The signs are from God; and how do you know
that once it comes, that they will not disbelieve?”

17:59 And what stopped Us from sending the signs except that the previous
people disbelieved in them. And We sent to Thamud the camel with foresight,
but they did her wrong. And We do not send the signs except to make them
fearful.

13:7 And those who reject say: “If only a sign was sent down to him from his
Lord.” You are but a warner, and to every people is a guide.

3:183 Those who said: “God has pledged to us that we should not believe in a
messenger unless he brings us an offering which the fire will devour.” Say:
“Messengers have come to you before me with clarity and with what you
have said, so why did you kill them if you were truthful?”

30:58 And We have put forth for the people in this Qur’an of every example.
And if you come to them with a sign, those who rejected will say: “You are
bringing falsehood!”

20:133 And they said: “If only he would bring us a sign from his Lord!” Did
not proof come to them from what is in the previous scripts?

6:124 And if a sign comes to them they say: “We will not believe until we are
given the same as what the messengers of God were given!” God is fully aware
of where He makes His message; those criminals will have debasement with
God and a painful retribution for what they had schemed.

6:35 And if their aversion has become too much for you, then perhaps you
could make a tunnel in the earth, or a ladder to the heavens, and bring them a
sign. Had God willed, He would have gathered them to the guidance; so do not
be of the ignorant ones.

Noting in the above verses of the Quran which says that any miracle / unusual
sign was given to Prophet Muhammad. Also nowhere in the Quran it is mentions
about any miraculous incidence, which he performed in public to make his
people believe.

NOW WHAT INFORMATION HADITHS GIVE ON THIS SUBJECT:

Muslim Book 30, Number 5656:

Anas reported that Allah’s Apostle (may peace be upon him) called for water
and he was given a vessel and the people began to perform ablution in that and
I counted (the persons) and they were between fifty and eighty and I saw water
which was spouting from his fingers.

Muslim Book 30, Number 5658:

Anas b. Malik reported that Allah’s Apostle (may peace be upon him) and his
Companions were at a place known as az−Zaura’ (az−Zaurd’ is a place in the
bazar of Medina near the mosque) that he called for a vessel containing water.
He put his hand in that. And there began to spout (water) between his fingers
and all the Companions performed ablution. Qatada, one of the narrators in
the chain of narrators, said: Abu Hamza (the kunya of Hadrat Anas b. Malik),
how many people were they? He said: They were about three hundred.

BUKHARI ,Volume 1, Book 4 , Hadith number 170:

Narrated Anas bin Malik: saw Allah’s Apostle when the `Asr prayer was due
and the people searched for water to perform ablution but they could not
find it. Later on (a pot full of) water for ablution was brought to Allah’s Apostle .
He put his hand in that pot and ordered the people to perform ablution from it.
I saw the water springing out from underneath his fingers till all of them
performed the ablution (it was one of the miracles of the Prophet).

BUKHARI , Volume 1 Book 8 , hadith number .454:

Narrated Anas bin Malik: Two of the companions of the Prophet departed from
him on a dark night and were led by two lights like lamps (going in front of them
from Allah as a miracle) lighting the way in front of them, and when they parted,
each of them was accompanied by one of these lights till he reached their
(respective) houses.

BUKHARI Volume4 , Book 56 , Hadith number 831:

Narrated Anas: That the Meccan people requested Allah’s Apostle to show them
a miracle, and so he showed them the splitting of the moon.

Bukhari Volume 6.Book 60 , Hadith number 387:

Narrated Ibn Masud: During the lifetime of Allah’s Apostle the moon was split
into two parts; one part remained over the mountain, and the other part went
beyond the mountain. On that, Allah’s Apostle said, “Witness this miracle.”

Bukhari Volume 8. Book 73 , Hadith number 115:

Narrated Anas: A man came to the Prophet on a Friday while he (the Prophet)
was delivering a sermon at Medina, and said, “There is lack of rain, so please
invoke your Lord to bless us with the rain.” The Prophet looked at the sky when
no cloud could be detected. Then he invoked Allah for rain. Clouds started
gathering together and it rained till the Medina valleys started flowing with
water.
It continued raining till the next Friday. Then that man
(or some other man)
stood up while the Prophet was delivering the
Friday sermon, and said,

“We are drowned; Please invoke your Lord to withhold it (rain) from us”
The Prophet smiled and said twice or thrice, “O Allah! Please let it rain round
about us and not upon us.” The clouds started dispersing over Medina to the
right and to the left, and it rained round about Medina and not upon Medina.
Allah showed them (the people) the miracle of His Prophet and His response to
his invocation.

It is clear from above hadiths that  Prophet Muhammad performed miracles
publicly.

Sahih Muslim and Sahih Bukhari are most trusted books of hadith among
Orthodox Muslims. These are some of the examples of Hadiths, which teaches
that Muhammad performed miracles. There are many more hadith which are
not mentioned here.

45:6 “These are the verses of God that We recite to you with truth. Then in
what ‘
Hadith’ (statement / narrative) after God and His ‘Ayat’ (verses) will
they believe?”

68:36-38 What is wrong with you, how do you judge? Or do you have another
book which you study?, In it, you can find what you wish?

17:36 “And do not follow that of which you have no knowledge. Indeed! The
hearing and the sight and the heart – of each of these you will be questioned”

The only Miracle, which was given to Prophet Mohammad, was the
Quran. Indeed Allah’s Best Hadith the Quran that exposes the fake
man made Hadiths. Alhumdulilah 

Do Muslim women have to be covered from head to toe?

Do Muslim women have to be covered from head to toe?

Email with Question:

Dear brother, I am a newly converted muslim woman and I have been having
a lot of pressure on me to cover my whole body except my face. Please give
me any assistance brother that this is not what Muslim women must do, I need
your help because this is not what I really want to do.

Is there any proof from the Quran that this is wrong?

please help me, thank you, Samantha

Reply:

Dear Samantha,

I am glad you wrote to me and not followed whoever is giving you a twisted
version of Islam.

Yes we have proof from the Quran that this is a false claim:

Many so-called Muslim scholare have invented extreme rules for women’s
dress which are not found in the Quran. Some, like the ones putting the pressure
on you, say that all the woman’s body must be covered except for her face,
while others even more extreme say that all the woman’s body must be covered
from head to toe exceot for two holes where the eyes can peep out from!

Proof 1: There are no words in all the Quran where God commands the woman
to cover all her body. We must accept that the Quran has all the details (6:114),
and that God does not forget. If God wanted the woman to cover all her body
from the neck to the feet God would have said that clearly. Those who make
such un-Quranic claims cannot find words in the Quran with such extreme
commands, so they manipulate Quranic words, mainly in 24:31 and 33:59, to
comply with their false claims.

And tell the believing women to lower their gaze and be modest, and to display
of their adornment only that which is apparent, and to draw their veils over
their bosoms, and not to reveal their adornment save to their own husbands or
fathers or husbands’ fathers, or their sons or their husbands’ sons, or their
brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves,
or male attendants who lack vigour, or children who know naught of women’s
nakedness. And let them not stamp their feet so as to reveal what they hide of
their adornment. And turn unto Allah together, O believers, in order that ye
may succeed.
24:31

O Prophet! Tell thy wives and thy daughters and the women of the believers to
draw their cloaks close round them (when they go abroad). That will be better,
so that they may be recognised and not annoyed. Allah is ever Forgiving,
Merciful.
33:59

Proof 2: The fact that God says in 24:31 to specifically cover the breast indicates
clearly that there are other parts of the woman’s body that do not have to be
covered. 

The following example God willing should make the point clear:

Think of your house and in it you have a garden. You have a gardener who
comes to look after your garden.
 One day you ask him: please water the area
around the trees and also water the back of the garden.

What does this example tell us?

It tells us that since you specified only certain areas to be watered, then this
is a clear indication that there will be other areas in the garden that do not
need to be watered. If you wanted the gardener to water the whole garden you
would have asked exactly that, by saying: please water the whole garden.

When we apply this example to the issue of women’s dress code in the Quran,
the same principle applies, if God wanted the whole body of the woman to be
covered, God would not have bothered saying “cover your chest” since an
overall command to cover all the body would be a more appropriate command,
and it would also be the only command that is needed.

But since God specifies certain parts of the woman’s body to be covered, then
this is clear proof that here are other parts of the woman’s body that do not have
to be covered, as long as there are not beauty spots of sexual connotation (zinah),
and as long as righteousness in dress is maintained (7:26).

O children of Adam, We have bestowed upon you clothing to conceal your
private parts and as adornment. But the clothing of righteousness – that is best.
That is from the signs of Allah that perhaps they will remember.
7:26

Proof 3: The command to “lengthen the garment” also proves that the woman is
not commanded to be all covered from head to feet. For if that is the case, and
the woman is covered down to the ground, there would be no meaning to
lengthen the garment”.

“Lengthen your Garments “O prophet, tell your wives, your daughters, and 
the wives of the believers that they shall lengthen their garments. Thus, they 
will be recognised and avoid being insulted. God is Forgiver, Most Merciful.” 33:59

How can the woman lengthen a garment that is already down to the ground

I hope this will help you expose the extreme hypocrites who are distorting the
beautiful religion of Islam
.

The following page has more details about the Quranic law regarding women’s dress:

Women’s dress code in the Quran

Corruption of 24:31 – Hijab

“And tell the believing women to lower their gaze and to guard their
private parts, and not to reveal any of their ‘zinatahhunna’ (beauty spots)
except what is normally apparent, and to draw their ‘khumurihhinna
(their khimars) over their ‘juyoob’ (cleavage/bossom)”

24:31

The starting point for this inquiry is to address the following questions:
Do we see the Arabic words ‘shaar’ (hair) or ‘raas’ (head) in 24:31?
!

The answer is no.
 ‘
Are there any words in 24:31, or anywhere in the Quran, which address
women and 
which say in plain words “cover your shaar (hair) or raas
(
head)?
The answer once again is no
However, traditional scholars and Imams insist that God issued such a
command for women to cover their hair and they refer to 24:31 to make
such claim.
 ‘
The fact that the words ‘hair‘ and ‘head‘ are not found in 24:31 should be
sufficient 
for any unbiased reader to conclude that there cannot be a
command to cover parts 
of the body if these parts are not mentioned in
the first place.
 ‘
Nevertheless, traditional Muslim scholars manipulated the words in 24:31
in order to
enforce the covering of the hair on women, but in reality they are
enforcing their culture 
on people and claiming is it Islamic!
!
It is thus the aim of this paper to analyse 24:31 in detail. In the light of the
Quran it can 
be shown that their claims are all based on manipulated
interpretations of the text in
24:31.
 ‘

Their claim
:
They state that the word ‘khimar’ in 24:31 means head cover, and thus they
state that this 
word alone makes it obligatory for all women to wear a khimar
to cover their hair.
 ‘
Here it is necessary to analyse two issues:
 ‘
1- What is the correct meaning of the word khimar?
2- Is there a command in 24:31 for women to cover their hair?
 ‘
1- What is the correct meaning of the word khimar?
 ‘
The Arabic word khimar means cover. Any cover can be called a khimar
such as a curtain,
a dress, also a table cloth that covers the top of a table is a
khimar, also a blanket can be called a khimar and so on. The word khamr, which
is used in the
Quran for intoxicantshas the same root as khimar. Both words
mean that which covers. The
khimar covers a window, our body, a table and so
on, while
khamr is that which covers the mind.
Traditional translators, being influenced by Hadith and culture, claim that
khimar in 24:31 
has only one meaning, and that is veil or hijab, and thus they
mislead women into believing 
that 24:31 commands them to cover their hair!
The fact that the word
khimar can mean any cover, and not just head cover, is a
matter which can be verified by consulting any Arabic 
dictionary.
 
In 24:31 God is telling women to use their khimar (cover/garment), which
could be 
a dress, a coat, a shawl, a shirt, a blouse, a scarf and so on to cover
their
cleavage/bosoms.
 
2- Is there a command in 24:31 for women to cover their hair?
 
For a start, we note that the words ‘head’ and ‘hair’ are not found in 24:31.
In addition, we must differentiate between two components in the wording of 24:31.
God says to women to draw their khimar (garment) over their cleavage/bossom
!
Here we have:
1- The subject of the command, which is the cleavage/bossom
2- The tool, which is the khimar.
 
The command is only obligatory in relation to the subject and not the tool.
If the obligation was for the tool as well God would have said:
~
cover your hair and cleavage with your khimar
 
God is not short of words, nor is God vague in the commands He decrees for us.
God will hold us accountable on the Day of Judgement to the commands He
gave us, so it is not rational to imply for one moment that God would give us
vague commands which lack precision and certainty.
 
To further demonstrate the difference in obligation between the command and
the tool, 
reference can be made to 5:4. In 5:4 God tells us that we can eat what
our trained birds 
of prey catch for us. Does this mean that all believers are
commanded to own or use a 
trained bird of prey for what they eat?
!
Obviously not, for even though the trained birds of prey are mentioned in 5:4
(as a tool), 
yet the message of 5:4 is related only to how God made it lawful for
us to eat the catch of 
trained birds.
 
Similarly, in 24:31 all women are obliged to obey the command to cover their
cleavage/bosom.As long as the woman covers her cleavage she would have
obeyed 
God’s command in 24:31.She can use any garment she is wearing (tool)
to cover her chest 
(subject of the command).
 
In addition, the command to cover the cleavage/bosom also proves that there
is no 
obligationto cover what is above the cleavage/bosom (neck, head and hair).
If these parts above the bosom are also to be covered then why would God single
out the cleavage/bosom
This rationale proves once again that the Quranic command to cover the
cleavage/bosom 
indicates that there is no obligation to cover what is above the
bosom, that being the neckhead and hair.
 
Finally a mention must be included regarding the words:
 
“not to reveal any of their ‘zinatahhunn’ (beauty spots) except what is
normally apparent”
 
Somehow, the scholars managed to manipulate these words as well to imply
that the 
woman must be covered from head to toe.
This claim can be easily refuted by analysing these words.
 
The immediate question is: what are the parts of the body which people (in general)
and 
women (in particular) normally cover, and thus would be described as
normally apparent“? When we have defined what is normally covered, it follows
that the remaining parts of the 
body are what is referred to as “normally apparent“,
or normally uncovered.
!
In general, people cover the following :
 
1- People cover their private parts in order to maintain righteousness (7:26).
For women 
this would include all parts of the body which have sexual
connotation such as the private 
parts, the backside, the chest, thighs and
so on. It is for this purpose that
God commands women in 33:59 to lengthen
their garments so as not to be too revealing.
O children of Adam, We have bestowed upon you clothing to conceal your
private parts 
and as adornment. But the clothing of righteousness – that is
best
. That is from the signs 
of Allah that perhaps they will remember. 7:26
O Prophet! Tell thy wives and thy daughters and the women of the believers to
draw their cloaks close round them (when they go abroad). That will be better,
so that they may be recognised and not annoyed. Allah is ever Forgiving,
Merciful. 
33:59
!
2- People also cover their bodies in order to keep warm. In warm climates
people would 
only cover what is included under item 1 above, which would
be the minimum clothing 
required but also with maintaining righteousness,
while as in colder climates people would 
cover more of their bodies depending
on the severity of the weather.
 
The above two points define what parts of the body would normally be covered
under the 
words “normally apparent”.
 
To imply that the words “normally apparent” mean all the body, as some
Imams preach, 
is yet another manipulation of God’s words.
!
If God wanted the woman to cover all her body God would not have bothered
with words 
such as the “cleavage” nor with “what is normally apparent”!
God
would have simply said cover all your body”. But for God to single out
specific parts of the body for covering is 
the proof that God never required
women to cover all their bodies.
 
 
For more info please see the following related page:

The Dress Code for Women in the Quran

                                       The Dress Code for Women in the Quran

Introduction:

Before presenting the Quranic rules for women’s dress, it is essential first
to remind ourselves of the following:

1– The Quran is the only source of law that is authorised by God (6:114).

2– The Quran is complete and fully detailed (6:38, 6:114, 6:89 and 12:111).

3– God calls on His true believers to make sure not to fall in the trap of idol
worship by following the words of the scholars instead of the words of God
(9:31).

“They have taken their scholars and monks as lords besides Allah , and
[also] the Messiah, the son of Mary. And they were not commanded except
to worship one God; there is no deity except Him. Exalted is He above
whatever they associate with Him.”
9:31 4

– God calls those who prohibit what He did not prohibit, aggressors, liars
and idol worshippers (5:87, 6:140, 7:32, 10:59).

“O you who have believed, do not prohibit the good things which Allah
has made lawful to you and do not transgress. Indeed, Allah does not like
transgressors.”
5:87

“Those will have lost who killed their children in foolishness without
knowledge and prohibited what Allah had provided for them, inventing
untruth about Allah . They have gone astray and were not [rightly]
guided.”
6:140

“Say, “Who has forbidden the adornment of Allah which He has produced
for His servants and the good [lawful] things of provision?” Say, “They are
for those who believe during the worldly life [but] exclusively for them on
the Day of Resurrection.” Thus do We detail the verses for a people who
know.”
7:32

Say, “Have you seen what Allah has sent down to you of provision of
which you have made [some] lawful and [some] unlawful?” Say, “Has
Allah permitted you [to do so], or do you invent [something]
about Allah ?”
10:59

The command to follow the Quran alone is given very clearly in
the Quran, see: Dozen Reasons

Quranic guidelines for women’s dress

First Rule :

The Best Garment

“O children of Adam, we have provided you with garments to cover
your bodies, as well as for luxury. But the best garment is the garment
of righteousness. These are some of God’s signs, that they may take
heed.” 7:26

Righteousness is the basic rule of dress code in the Quran. Any woman
knows quite well what is decent and what is revealing. Women do not need
to be told, they know how to maintain righteousness and how not to.

God created the woman and therefore He knows that she can make that
distinction, and that is why God set this rule of righteousness as the first rule.

Second Rule :

Cover your Bosoms

The second rule can be found in 24:31. Here God commands women to
cover their bosoms. But before quoting 24:31 let us review some crucial
words that are always mentioned with this topic, namely ‘hijab‘ and ‘khimar‘.

The word ‘hijab‘ in the Quran Hijab is the term used by many Muslim
women
to describe their head cover that may or may not include covering
their face except their eyes, and sometimes covering also one eye.
The Arabic word ‘hijab‘ can be translated into veil or yashmak. Other
meanings for the word ‘hijab‘ include, screen, cover(ing), mantle, curtain,
drapes, partition, division, divider.

Can we find the word ‘hijab‘ in the Quran?

The word ‘hijab‘ appeared in the Quran 7 times, five of them as ‘hijab‘ and
two times as ‘hijaban‘, these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 &
19:17.

Arabic text used :

ihijabin – Patition

hijabun – Partition

Wabaynahuma hijabunwaAAala al-aAArafi rijalun yaAArifoonakullan
biseemahum wanadaw as-habaaljannati an salamun AAalaykum lam
yadkhuloohawahum yatmaAAoon

“And between them will be a partition, and on [its] elevations are men
who recognize all by their mark. And they call out to the companions of
Paradise, “Peace be upon you.” They have not [yet] entered it, but they
long intensely.” 
7:46

                                                           ***********************

“O you who have believed, do not enter the houses of the Prophet except
when you are permitted for a meal, without awaiting its readiness. But
when you are invited, then enter; and when you have eaten, disperse
without seeking to remain for conversation. Indeed, that [behavior]
was troubling the Prophet, and he is shy of [dismissing] you. But Allah
is not shy of the truth. And when you ask [his wives] for something, ask
them from behind a partition. That is purer for your hearts and their
hearts. And it is not [conceivable or lawful] for you to harm the
Messenger of Allah or to marry his wives after him, ever. Indeed, that
would be in the sight of Allah an enormity
. 33:53

                                                           ***********************

Faqala innee ahbabtu hubbaalkhayri AAan thikri rabbee hatta
tawaratbilhijab

And he said, “Indeed, I gave preference to the love of good [things] over
the remembrance of my Lord until the sun disappeared into the curtain
[of darkness]
.” 38:32

                                                           **********************

Waqaloo quloobuna fee akinnatinmimma tadAAoona ilayhi wafee
athaninawaqrun wamin baynina wabaynika hijabun faAAmalinnana
AAamiloon
And they say, “Our hearts are within coverings from that to which you
invite us, and in our ears is deafness, and between us and you is a
partition, so work; indeed, we are working.”
41:5
                                                           **********************
Wama kana libasharin anyukallimahu Allahu illa wahyan aw min
wara-ihijabin aw yursila rasoolan fayoohiya bi-ithnihima yashao
innahu AAaliyyun hakeem
And it is not for any human being that Allah should speak to him except
by revelation or from behind a partition or that He sends a messenger to
reveal, by His permission, what He wills. Indeed, He is Most High and
Wise. 42:51
                                                           **********************
Wa-itha qara/ta alqur-anajaAAalna baynaka wabayna allatheena
layu/minoona bil-akhirati hijabanmastoora
“And when you recite the Qur’an, We put between you and those who
do not believe in the Hereafter a concealed partition.” 17:45
                                                           **********************
Fattakhathat min doonihim hijabanfaarsalna ilayha roohanafatamaththala
laha basharan sawiyya
“And she took, in seclusion from them, a screen. Then We sent to her Our
Angel, and he represented himself to her as a well-proportioned man.”
19:17

None of these ‘hijab‘ words are used in the Quran in reference to what the
traditional Muslims call today ‘hijab‘ as a dress code for the Muslim woman

God knows that generations after Muhammed’s death the Muslims will use
the word ‘hijab‘ to invent a dress code that He never authorised. God used
the word ‘hijab‘ ahead of them just as He used the word ‘hadith‘ ahead of
them (45:6).

“These are the portents of Allah which We recite unto thee (Muhammad)
with truth. Then in what fact, after Allah and His portents, will they
believe?”
45:6

The word ‘hijab‘ in the Quran has nothing to do with the Muslim women’s
dress
 code. Historical Background: While many Muslims call ‘hijab‘ an
Islamic dress 
code, they completely ignore the fact that, ‘hijab‘ as a dress
code has nothing to 
do with Islam and nothing to do with the Quran.

In reality ‘hijab‘ is an old Jewish tradition that infiltrated into the hadith
books like many innovations that 
contaminated Islam through alleged
hadith and sunna.

Any student of the Jewish traditions or religious books will see that head
cover for
 the Jewish woman is encouraged by the Rabbis and religious
leaders.
Religious Jewish women still cover their heads most of the time
and especially 
in the synagogues, at weddings and religious festivities.
This
Jewish tradition is a cultural not a religious one. Hijab was observed
by the women of the 
civilisations that preceded the Jews and was passed
down to the
Jewish culture.

Some Christian women cover their heads in many religious occasions while
the
 nuns cover their heads all the time. This religious practise of covering
the head 
was established from traditions thousands of years before the
Muslim scholars claimed the ‘hijab‘ as a Muslim dress code.

The traditional Arabs, of all religions, Jews, Christians and Muslims used
to wear ‘
hijab‘ not because of Islam, but because of tradition.

In Saudi Arabia, up to this minute most of the men cover their heads,
not because of Islam but because of tradition. North Africa is known for
its Tribe
 (Tuareg) that have the Muslim men wearing ‘hijab‘ instead of
women.

Here the tradition has the ‘hijab‘ in reverse. If wearing ‘hijab‘ is the sign of
the 
pious and righteous Muslim woman, Mother Teresa would have been
the first 
woman to be counted. In brief, ‘hijab‘ is a traditional dress and has
nothing to 
do with Islam or religion.

!
In certain areas of the world, men are the ones who wear the ‘hijab‘ while
in others the women do. Mixing religion with tradition is a form of
idol-worship 
since it implies setting up other sources of religious laws
besides the
Quran.

The word ‘khimar’ in the Quran: The word ‘khimar‘ can be found in the
Quran 
in 24:31 While the first basic rule of Dress Code for the Muslim
women can be found in 7:26, the second rule of the dress code for women
can be found in 
24:31.

“And tell the believing women to lower their gaze and be modest, and
to display of their adornment only that which is apparent, and to draw
their veils over their bosoms, and not to reveal their adornment save to
their own husbands or fathers or husbands’ fathers, or their sons or their
husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or
their women, or their slaves, or male attendants who lack vigour, or
children who know naught of women’s nakedness. And let them not stamp
their feet so as to reveal what they hide of their adornment. And turn unto
Allah together, O believers, in order that ye may succeed.”
24:31

“O children of Adam, We have bestowed upon you clothing to conceal your
private parts and as adornment. But the clothing of righteousness – that is
best. That is from the signs of Allah that perhaps they will remember. “
7:26

Some Muslims quote verse 31 of sura 24 as containing the ‘hijab‘, or
head cover, by pointing to the word, khomoorehenna, (from khimar),
forgetting that God already used the word ‘hijab‘, several times in the Quran.

Those blessed by God can see that the use of the word ‘khimar‘ in this verse
is not for ‘hijab‘ or for head cover. Those who quote this verse usually add
(head cover) (veil) after the word ‘khomoorehenna‘, and usually between
brackets, because it is their addition to the verse not God’s.

Here we have 24:31: “And tell the believing women to subdue their eyes,
and maintain their chastity. They shall not reveal any of their
zeenatahhunna‘ 
(their beauty spots) except what is normally apparent.
They shall cover their 
chests with their Khimar and shall not relax this
code in the presence of other 
than their husbands, their fathers, the
fathers of their husbands, their sons
the sons of their husbands, their
brothers, the sons of their brothers, the sons 
of their sisters, other women,
the male servants or employees whose sexual 
drive has been nullified, or
the children who have not reached puberty.They 
shall not strike their feet
when they walk in order to shake and reveal certain 
details of their bodies.
All of you shall repent to God, O you believers, that you 
may succeed.”

24:31 The Arabic word khimar means cover. Any cover can be called a
khimar 
such as a curtain, a dress, a table cloth that covers the top of a table
is a
khimara blanket can be called a khimar and so on. The word khamr,
which is used in the 
Quran for intoxicants, has the same root as khimar.
Both words mean that which 
covers. The khimar covers a window, a body,
a table and so on, while
khamr is that which covers the mind.

Traditional translators, obviously influenced by Hadith and culture, claim
that 
khimar in 24:31 has only one meaning, and that veil or hijab, and thus
mislead 
women into believing that 24:31 commands them to cover their
hair!

This fact that the word khimar can mean any cover is a matter that can be
verified by consulting any Arabic dictionary.

In 24:31 God is telling women to use their khimar (cover/garment) which
could be a dress, a coat, a shawl, a shirt, a blouse, a scarf and so on to cover
their cleavage/bosoms. God does not wait for a clever scholar to decipher
the 
words of the Quran!

Third Rule:

Not to reveal any of their beauty spots The third rule can also be found
in 24:31
Here God commands women not to reveal their beauty spots
except what is 
normally apparent (face, hair, lower arms and lower legs
.. etc).

“They shall not reveal any of their ‘zeenatahhunna‘ (beauty spots),
except that 
which is normally apparent.” This expression may sound vague
to many 
because they have not understood the Mercy of God.

Once again, God here used this very general term to give women the
freedom 
that as long as they observe righteousness, they are free to decide
according 
to their own circumstances the definition of what is “apparent“.

The word ‘zeenatahunna‘ in this verse refers to the woman’s beauty spots
which carry a sexual connotation, examples are “thighs, breasts, back side
… etc).

At the end of the verse, God tells the women not to strike with their feet to
show their ‘zenatahunna‘. The way a woman strikes her feet while walking
can expose or shake certain parts of the body that do not need to be
emphasised.

For more detailed analysis of 24:31 please go to: Corruption of 24:31

Regarding Sexual Intercourse, Reveal Private Parts 
23:1 The believers must (eventually) win through,-
23:2 Those who humble themselves in their prayers;
23:3 Who avoid vain talk;
23:4 Who are active in deeds of charity;
23:5 Who abstain from sex,
23:6 Except with those joined to them in the marriage bond, or
(the captives) whom their right hands possess,- for (in their case)
they are free from blame,
23:7 But those whose desires exceed those limits are transgressors;-

!

Fourth Rule :

Ya ayyuha annabiyyuqul li-azwajika wabanatika wanisa-ialmu/mineena yudneena
AAalayhinna min jalabeebihinna thalikaadna an yuAArafna fala yu/thayna
wakanaAllahu ghafooran raheema

 

Lengthen your Garments “O prophet, tell your wives, your daughters,
and 
the wives of the believers that they shall lengthen their garments.
Thus, they 
will be recognised and avoid being insulted. God is Forgiver,
Most Merciful.” 
33:59

33:59 When we reflect on the above words, we would understand the
great 
wisdom of God.

In this verse, God, deliberately said that women should lengthen their
garments, but did not say how long is long. God could have said tell them
to lengthen their garments to their ankles or to their mid-calf or to their
knees, 
but He did not.

Verses 24:31 and 33:59 teach us what we need to know: If you look at the Arabic word
 Yudnina (which means lengthening), Alaihinna (which means on their / over their),
 Min- jaloabiibhinna (which means dress or garment), these are the only terms used
in that verse to specify the teachings of our dress code. And even more notably, Arabic
words describing head, hair, eyes or veil are nowhere to be found.

God knows that we will be living in different communities and have
different cultures and insists that the minor details of this dress code
will 
be left for the people of every community to decide for themselves,
as long as 
righteousness is always maintained.

Relaxing the Dress Code:

In the family setting, God put no hardship on the women,
and permitted them to relax their dress code. If you reflect on the verses,
33:35 
and 24:60, you will see that God did not give details of what this
relaxation is, 
because every situation is different. “The women may relax
(
their dress codearound their fathers, their sons, their brothers, the sons
of their brothers, the sons 
of their sisters, the other women, and their
(female) servants
.

“Lo! men who surrender unto Allah, and women who surrender, and men
who believe and women who believe, and men who obey and women
who obey, and men who speak the truth and women who speak the truth,
and men who persevere (in righteousness) and women who persevere,
and men who are humble and women who are humble, and men who give
alms and women who give alms, and men who fast and women who fast,
and men who guard their modesty and women who guard (their modesty),
and men who remember Allah much and women who remember – Allah
hath prepared for them forgiveness and a vast reward.”
33:35

“As for women past child-bearing, who have no hope of marriage, it is no
sin for them if they discard their (outer) clothing in such a way as not to
show adornment. But to refrain is better for them. Allah is Hearer,
Knower.”
24:60

They shall reverence God. God witnesses all things.” 33:55 “The elderly
women 
who do not expect to get married commit nothing wrong by
relaxing their dress 
code, provided they do not reveal too much of their
bodies.

To maintain modesty is better for them. God is Hearer, Knower.” 24:60

Reply to those who claim that a Muslim woman should be all covered
except for her face: 
Many so-called Muslim scholars have invented
extreme rules for women’s 
dress which are not found in the Quran.
Some say that a woman should be totally covered 
except for her face,
while others even more extreme say that all the woman must 
be covered
from head to toe except for two holes where the eyes can peep out from!

1- There is nothing in all the Quran that says to the woman to cover all her
body.
 We must accept that the Quran has all the details, and that God does
not forget. 
If God wanted the woman to cover all her body from the neck to
the feet God 
would have said that clearly.

Those who make such un-Quranic claims cannot find words in the Quran
with 
such extreme commands, so they manipulate 24:31 and 33:59 to
comply with 
their false claims.

2- The fact that God says in 24:31 to specifically cover the breast indicates
clearly that there are other parts of the woman’s body that do not have to
be covered.

Here is an example to make the point clear:

Think of your house and in it you have a garden. You have gardener who
comes to look after your garden. One day you ask him: please water the
area near the trees and also water the back of the garden.

What does this example tell us?

It tell us that since you specified only areas to be watered, then this is a
clear
 indication that there will be other areas in the garden that do not to
be watered. If you wanted the gardener to water the whole garden you
would have asked exactly that, by saying: please water the whole garden.

When we apply this example to the issue of women’s dress code in the
Quran, the same principle applies, if God wanted the whole body of the
woman to be covered, God would not have bothered saying
cover your chest” since an overall command to cover all the body would
be all that is needed
 to say. But since God specifies certain parts of the
woman’s body to be covered, then there are other parts that do not have
to be covered as long as the are not beauty spots of sexual connotation
and as long as righteousness in dress is maintained.

3- The command to “lengthen the garment” also proves that the woman is
not 
commanded to be all covered from head to feet. For if that is the case,
and the 
woman is covered down to the ground, there would be no meaning
to 
lengthen the garment”.

How can the woman lengthen a garment that is already down to the ground?

It is just like (another example) if a driving instructor tells the learner:
The most important rule for driving on this road is not to go over the speed
of 30 miles/hour This order from the instructor indicates that it is within the
ability of the learner to drive at speeds higher than 30 mph. But if the driving
instructor used a car that can never exceed the 30 mph speed, there would
not be any need to tell the learner not to go above that speed, because the
learner could not do so even if he wanted to.

 

Again we see the intent is to be modest, to be recognized as being righteous. But does
dressing modestly mean looking plain and unattractive? Not if we take the
descriptions of how the dwellers of Paradise will be dressed as examples!

They have deserved gardens of Eden wherein rivers flow. They will be adorned
therein
 with bracelets of gold, and will wear clothes of green silk and velvet, and
will rest on
 comfortable furnishings. What a wonderful reward; what a wonderful
abode!
(18:31)

God will admit those who believe and lead a righteous life into gardens with flowing
streams. They will be adorned therein with bracelets of gold, and pearls, and their
garments therein will be silk. (22:23)

On them will be clothes of green velvet, satin, and silver ornaments. Their Lord will
provide them with pure drinks. (76:21)

Surely if the believers dress beautifully in Paradise, it cannot be unrighteous to do so
here. And indeed God tells to dress nicely when we go to the mosques:

Dress Nicely For The Masjid

O children of Adam, you shall be clean and dress nicely when you go to the masjid.
And eat and drink moderately; Surely, He does not love the gluttons. (7:31)

Thus, God makes it clear that we can and indeed should at times dress well. We do not
need to be plain to still maintain modesty.

In all of this discussion, the most important thing to remember is that: “the best
garment is the garment of righteousness.” If you keep your focus on pleasing God, the
garment of righteousness will never fade, or wrinkle, or become moth-eaten. It will
never go out of style, nor become too small. Clearly it is the most important garment in
your wardrobe!

And thus if all women are covered from head to feet, there would be no need
to tell them to lengthen their garments!

 

 

Quran Mentions Killing innocent Lives in Islam

 
It is important to know that all innocent lives are equal in islam.
There is no difference 
between the rich and the poor, the man and the woman,
the free and the slave.
All are equal in the eyes of Allah Almighty.
!
!
 “…if any one slew a person – unless it be for murder or for spreading mischief in the
land – it would be as if he slew the whole people: and if any one saved a life, it would
be as if he saved the life of the whole people…” Quran 5:32
!
“It was We who revealed the law (to Moses): therein was guidance and light.
By its standard have been judged the Jews, by the prophets who bowed (as in Islam)
to Allah.s will, by the rabbis and the doctors of law: for to them was entrusted the
protection of Allah.s book, and they were witnesses thereto: therefore fear not men,
but fear me, and sell not my signs for a miserable price. If any do fail to judge by
(the light of) what Allah hath revealed, they are (no better than) Unbelievers.
We ordained therein for them: “Life for life, eye for eye, nose or nose, ear for ear,
tooth for tooth, and wounds equal for equal.” But if any one remits the retaliation
by way of charity, it is an act of atonement for himself. And if any fail to judge by
(the light of) what Allah hath revealed, they are (No better than) wrong-doers. And
in their footsteps We sent Jesus the son of Mary, confirming the Law that had come
before him: We sent him the Gospel: therein was guidance and light, and
confirmation 
of the Law that had come before him: a guidance and an admonition to
those who fear 
Allah. Let the people of the Gospel judge by what Allah hath revealed
therein. If any do 
fail to judge by (the light of) what Allah hath revealed, they are (no
better than) those who 
rebel. “ Quran 5:44-48
!
Say, “Come let me tell you what your Lord has really prohibited for you: You shall not set up idols besides Him. You shall honor your parents. You shall not kill your children from fear of poverty―we provide for you and for them. You shall not commit gross sins, obvious or hidden. You shall not kill―GOD has made life sacred―except in the course of justice. These are His commandments to you, that
you may understand.”
Quran 6:151
!
“You shall not kill any person―for GOD has made life sacred―except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder, he will be helped.”
Quran 17:33
!
Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause, nor commit fornication; – and any that does this (not only) meets punishment.  (But) the Penalty on the Day Of Judgement will be doubled
To him, and he will dwell Therein in ignominy. “
Quran 25:68-69
!
Here the above Noble Verses, we see that if you kill one innocent soul (whether it was
a
Muslim soul or not), then it is like committing a crime against all people.
We also see that Allah Almighty considers the
innocent soul as a “sacredsoul.
!
Notice that Allah Almighty will double the punishment for those who commit murders
against any innocent souls.

The Major Commandments

Quran 6:151 Say, “Come let me tell you what your Lord has really prohibited for you:

 You shall not set up idols besides Him. 

You shall honor your parents. 

You shall not kill your children from fear of poverty―we provide for you and for
them. 

You shall not commit gross sins, obvious or hidden. 

You shall not kill―GOD has made life sacred―except in the course of justice. 

These are His commandments to you, that you may understand.”

While the Quran generally discourages capital punishment (2:178), murder is one of the few instances in which capital punishment is permitted.

The verse after 5:32, we see an explanation of when capital punishment may be
permitted.

Discouraging Capital Punishment*
Quran 2:178 “O you who believe, equivalence is the law decreed for you when dealing with murder―the free for the free, the slave for the slave, the female for the female. If
one is pardoned by the victim’s kin, an appreciative response is in order, and an
equitable compensation shall be paid. This is an alleviation from your Lord and
mercy. Anyone who transgresses beyond this incurs a painful retribution.”
!
!
Capital Punishment: When is it Justified?
Quran 5:33 “The just retribution for those who fight GOD and His messenger, and commit horrendous crimes, is to be killed, or crucified, or to have their hands and feet cut off on alternate sides, or to be banished from the land. This is to humiliate
them in this life, then they suffer a far worse retribution in the Hereafter.”
!
!
*2:178 The Quran clearly discourages capital punishment. Every kind of excuse is provided to spare lives, including the life of the murderer. The victim’s kin may find it better, under certain circumstances, to spare the life of the murderer in exchange for an equitable compensation. Also capital punishment.
!
!
To conclude, while capital punishment is discouraged in Quran, in certain cases it serves justice. When an individual who fights God and His messenger, and commits horrendous crimes is involved, God tells us in Quran 5:33 that capital punishment is justified.
!
Thus, the operation to kill Bin Laden, is not against God’s law in Quran, and it is in the cause of justice from a Submission-related (Islamic) perspective.
!
!
The laws of murder in Islam:

Let us look at what Allah Almighty said in the Noble Quran:

Quran 2:178 “O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman.  But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord.  After this whoever exceeds the limits shall be in grave penalty.”
!
Quran 2:179 “Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous.
!
!
We clearly see that Allah Almighty used to punish to death those who commit intentional murders among the People of Israel.  This law is still effective in Islam, and killing the murderer is still a valid law in Islam, but there is however another alternative for punishment, and that is accepting by choice the blood money
!
!
If the relatives of the slain person wish to have an open and forgiving heart, then they can forgive the murderer under the condition that he compensate them with money for their slain son or relative.  The demand should be reasonable.
!
If the relatives do not wish to forgive the murderer, then he is to get executed by the Islamic ruling authority.

If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. We ordained therein for them: “Life for lifeeye for eyenose or noseear for eartooth for toothand wounds equal for equal.” But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are (No better than) wrong-doers. Quran 5:44-48

The Purpose of Wudu

The Purpose of Wudu

(Ablution)

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

This is the ablution decreed in the Quran. It consists of four simple steps:

1Wash the face

2Wash the arms to the elbows

3Wipe the head

4Wipe the feet to the ankles.

But is this the ablution that is performed by 99% of Muslims today?

The answer is no!

In spite of this very clear command in the Quran, the majority of Muslims today perform their ablution in a different way. The ablution they perform is taken from the “sunna” (methods of the Prophet).

They follow an ablution which they believe is how the prophet Muhammad performed. In addition to the four steps prescribed in the Quran, they also wash the hands to the wrists, the mouth, the nose (nostrils), the ears, and the neck.

They argue that since “Al-Nazafah min al-Imaan” or (cleanliness is an attribute of good faith), as their hadith says, then the more steps one performs to achieve better cleanliness is encouraged.

Performing these additional steps in ablution, none of which are in the Quran, compels us to ask the following questions:

1- Is it conceivable that the Prophet whom we are told in the Quran was a “fine example” for the believers (33:21), and who was commanded very firmly by God to follow only what was revealed to him (46:9 and 10:15), has in fact disregarded the Quranic ablution and devised his own version of ablution?

2- And if the Prophet devised a different method for ablution, would that mean that the ablution prescribed in the Quran by God is inadequate? Has the Prophet in fact devised a better method of ablution?

3- All this ultimately leads to the crucial question: is physical cleanliness the main purpose and aim of ablution after all?

The only answer to the first and second questions must be the negative. The Prophet could never have devised or followed a different format for ablution than what God gave him in the Quran.

As to the third question one must pose and reflect on the following thoughts:

If the primary purpose of ablution was in fact cleanliness why did God not command us to wash under our arms (arm pits), or our private parts, or better still to take a bath? Surely those parts of our body are more in need of washing than ones face! If the primary purpose of ablution was cleanliness why did God only say “wipe your heads” and not “wash your heads”? Surely, wiping the head does not properly clean it!

The obvious and rational answer to these questions is that the purpose of ablution cannot be primarily for physical cleanliness. Ablution is nothing more than a simple command from God to test our obedience. Are we going to obey God in four simple steps or will the devil dupe us into changing God’s command?

This test is in fact identical to the test given to Adam and Eve with regards to the forbidden tree. Why did God place the forbidden tree among all the others and warn Adam not to eat its fruit? Obviously there was nothing wrong with the fruit of the tree because when Adam and Eve ate its fruit no physical harm befell them, however Adam and Eve failed in the simple test of obedience to God. The devil tricked them exactly in the same way he is tricking millions of Muslims today into disobeying the simplest of God’s commands!

Satan’s tricks are always the same, God Almighty has warned us that the devil will entice us with lies and illusions. In the case of Adam, the devil tricked him into believing that the fruit of the forbidden tree is better than the others saying:

“O Adam let me show you the tree of eternity and unending kingship 20:120

Similarly, in the case of ablution the devil has enticed the millions into believing that there is a better way than the one prescribed by God! To make it more convincing, he has tricked us into believing that the Prophet followed the “improved ablution“! In reality the Prophet is innocent of all these fabricated lies ascribed to him. There is no doubt whatsoever that the Prophet must have followed God’s commands in the Quran by the letter without altering them.

If cleanliness was the issue exploited by Satan to instill his poison, we find that God has given us sufficient indications in the Quran to confirm that ablution is merely a test of obedience and not a matter of cleanliness, they are:

First: The parts of the body addressed in the Quranic ablution (5:6) are not the parts of the body that need cleansing the most (under the arm pits and private parts are more in need of frequent cleansing).

Second: Why did God command us to wash the faces and arms but only wipe the heads? Since wiping the head does not really clean it, it must be taken as another indication from God to confirm that physical cleanliness is not the main issue, and that obeying God’s simple commands is the real issue and test.

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

“………… if you are ill or travelling, or you had urinary or fecal-related excretion, or physically contacted the women, and you cannot find water, you shall observe “Tayammum” (dry ablution), by touching clean dry soil, then wiping your faces and hands therewith.” 4:43

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

Sadly, this is the route taken by millions of Muslims throughout the world. Not only do they add their own innovations to God’s simple commands, but they also add the most ridiculous conditions possible. Some will tell you that if the water slides from your elbow to your wrist that your ablution is void, and that the correct method is for the water to slide in the opposite direction! Others will quote hadith stipulating ridiculous things like the importance of sneezing upon waking up, and the method of sneezing .. etc!

God tells us in the Quran two pieces of knowledge that come to mind in connection to the issue of ablution and the arguments of such people:

1- God has created the human being, and thus God knows us perfectly well. God knows that no matter how simple His commands may be, yet the human being will always argue unnecessarily …..

“We have cited in this Quran every kind of example, but the human being is the most argumentative creature.” 18:54

2- Reference can also be made to the story of the people of Israel when they were commanded to sacrifice a heifer (young cow), but they went on dithering and demanding all sorts of unnecessary clarifications, when the command was very simple for them to execute (see Sura 2, verses 67-74)

Finally, we must also mention the word “taharah” (purification) and its connection to the subject of ablution. Does “taharah” mean physical cleanliness as many Muslims believe or does it have a different meaning?

Let us read some of the Quranic verses that speaks of “taharah“:

– “The angels said, “O Mary, God has chosen you and “tahharik” (purified you). He has chosen you from all the women.” 3:42

It is obvious here that God did not take Mary and physically clean her! The word “tahharik” used here is related to spiritual purity.

– “Take from their money a charity to “tuttaherahum” (purify them) and sanctify them.” 9:103

Once again it is clear that this command, which is directed to the messenger, is to take a donation to charity from the believers so as to purify them spiritually (and not to clean them physically).

– “God does not wish to “yotahir qulubahum” (purify their hearts). They have incurred humiliation in this world, and in the Hereafter, they will suffer a terrible retribution.” 5:41

Once again, the meaning here is of spiritual cleansing and not the physical cleansing of the heart.

The Quran stresses that the concept of “taharah” (spiritual purity) is attained through worshipping God and submitting to His commands and to His Will, and not through scrubbing away at our limbs!

Through our obedience to God and His law (the command in 5:6 is one example) and without arguing, amending and altering His commands, we would indeed attain the “taharah” (spiritual purity) which moves us closer to our God and our Creator.

The documentation of Hadith “Chinese Whispers”

The documentation of Hadith

Chinese Whispers

All the documentation of hadith present today, and which is regarded as ‘sahih‘, i.e. authentic, was collected over two hundred years after the death of the prophet Muhammad. The Prophet prohibited the writing of his hadith, and as a result, all the four khalifas who succeeded the Prophet also prohibited the writing of any hadith about the Prophet

(see: History of Hadith)

The prophet Muhammed himself when he died had no idea about any hadiths books.

We have more than one hadith in which the Prophet ordered the true believers not to write anything from him other than the Quran.

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

“Do not write anything from me except Quran. Anyone who wrote anything other than the Quran shall erase it.” [Ahmed, Vol. 1, Page 171, and Sahih Moslim, Zuhd, Book 42, Number 7147]

(2) From Ibn Hanbal;

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

(3) The famous book, “Ulum Al-Hadith” by Ibn Al-Salah, reports a hadith by Abu Hurayra in which Abu Hurayra said the Messenger of God came out to us while we were writing his hadiths and said; “What are you writing?” We said, “hadiths that we hear from you, messenger of God.” He said, “A book other than the book of God?” We said, “Should we talk about you?” He said, Talk about me, that would be fine, but those who will lie will go to Hell. Abu Hurayra said, we collected what we wrote of hadiths and burned them in fire.

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

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

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

  

(7) The farewell Pilgrimage of the prophet Muhammed is a corner stone in the Muslim history. The Final Sermon given by the Prophet during this pilgrimage was witnessed by thousands of Muslims. There are however three versions of this sermon in the hadiths books. This by itself reflects the degree of corruption of the hadith books as this is the most witnessed speech of the prophet Muhammed.


1- First version, ” I left for you what if you hold on to, you will never be misguided, the book of God and my family. Moslim 44/4, Nu2408; Ibn Hanbal 4/366; darimi 23/1, nu 3319.

This is the version made up by the Shi’te Muslims.


2-Second version, “I left for you what if you hold on to, you will never be misguided, the book of God and my sunnah” . Muwatta, 46/3

This is the version made up by the Sunni Muslims.

3- Third version, “I left for you what if you hold on to, you will never be misguided, the book of God.” Moslim 15/19, nu 1218; Ibn Majah 25/84, Abu dawud 11/56.


This last version is the version hated by the Sunni and Shiite Muslims alike. This is the only version which conforms with the repeated assertion in the Quran that Muhammed’s message was only the Quran. Many Sunni Muslims and Shiite Muslims do not even know that this version of the sermon exists. In reality, they do not want to know, the truth hurts


Now to the “Chinese whispers” ……….

The process of corruption of any piece of information through the verbal transmission of that information through a number of people is what is called “Chinese Whispers“.

The following is an example:

The lecturer in a college course was talking about the verbal transfer of information, demonstrating the effect of verbal transfer of information on altering an original message.

He asked 10 people to come forward from his audience. He then asked 9 of them to leave the hall, and then gave the one in the hall a small piece of paper to read out to the audience …..

The man read the following extract from the Bible :

“After this Jesus went down to Capernaun in company with his mother and followers and his disciples, but they did not stay there long. As it was near the time of the Jewish passover, Jesus went up to Jerusalem. There he found in the temple the dealers in cattle, sheep and pigeons, and the money-changers seated at their tables. Jesus made a whip of cords and drove them out of the temple, sheep, cattle, and all.”

After that, the lecturer took the piece of paper from the first man and put it in his pocket. He then called the 2nd man in, and asked the first man to repeat to the 2nd man the words that he had just read out from the paper.

The man said the following:

“After this Jesus went down to Capernaun in company with his mother and his disciples, and they stayed a long time. After that Jesus went back to Jerusalem. Beside the temple he saw people who were buying cattle and pigeons, he also saw money-changers. Jesus kicked them all out.”

Now the lecturer asked the third man to come in and asked the second man to repeat what he had just heard from the 1st man. He in turn said:

“After this Jesus went down to Jerusalem with his mother and some of his disciples and stayed for a couple of days …. After that Jesus went back to the temple. Beside the temple he saw people who were buying cattle and pigs, he also saw money-changers. Jesus shouted at them and told them they were wicked.”

Once again the next man came in , and the message was repeated as follows:

“One day Jesus was in Jerusalem with his mother where he was was for many years …. but one day Jesus left Jerusalem and went to a far away. Beside the temple he saw people who were buying horses and pigs, he shouted at them for having so much money and told them that money was wicked.”

By the time the next man narrated the same story it became:

“Jesus was born in Jerusalem and lived with his mother for many years there …. one day Jesus went to the market place in Jerusalem and in the market he saw people who were riding horses and selling pigs, he shouted at them for having so much animals and money asked them to give their money to charity for it is wicked.”

In turn, the next man said the following:

“Jesus was born in Jerusalem and lived with his mother all his life …. one day Jesus went to the market place in Jerusalem and in the market he saw people who were riding horses and selling pigs, he shouted at them for their cruelty to the animals and asked them to give up all their money or to make sure their animals are well fed.”

In turn, the next man said the following:

“Jesus was born in Jerusalem and lived near a market place where there were lots of people mistreating the poor pigs and whipping their horses ……… one day Jesus went to the market place and saw those wicked people who were only interested in selling their pigs, they were very loud and rude to him, so he did not reply back but cursed their money and left …”

The reader is now invited to go back and read the first account of this story and then once again read this last one which was only the 6th new narration!

What is also important to note is that this incident took place in a period of 10 minutes in a lecture, which would mean all participants would have good reason to remember the content of the message. What would be the case of thousands of hadith, most of them many pages long that were transmitted through many people and over a period of 200 years?

We must also note that the ten men in the lecture were all honestly trying to repeat the story as best as they can remember. We cannot accuse any of them of deliberately trying to corrupt the story they were narrating.

What this indicates is that the corruption in transmission is not due to bad character or the dishonesty of the narrator, but rather due to the altering of the facts through a sequence of verbal transmissions. These transmissions were from humans who cannot be expected to have tight proof memories.

Sadly, the scholars have assessed the authenticity of any hadith through a character reference of the narrators! If the narrator was of good character then they would label the hadith as authentic! How naive is this?

A story narrated across 200 years and by 6 to 10 different men in a chain, cannot in any way be authentic.

We should not be surprised to see God clearly telling us in the Quran to follow no hadith other than the Quran.

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

“These are God’s revelations that we recite to you truthfully. In which hadith other than God and His revelations do they believe?” 45:6

“Among the people, there are those who uphold baseless hadith, and thus divert others from the path of God without knowledge, and take it in vain. These have incurred a shameful retribution.” 31:6

“God has revealed herein the best hadith; a book that is consistent, and points out both ways.” 39:23

“Let them produce a hadith like this, if they are truthful.” 52:34

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

For a detailed historical account of the compilation of hadith please check the article: The History of Hadith

The correct Testimony (Shahada)

The correct Testimony (Shahada)

The core of the faith is the “Shahada” (Testimony). This very first pillar of Islam is clearly stated in the Quran as it was also revealed to the recipients of previous Scripture. The Testimony of faith in the Torah (Old Testament) reads:

“Hear, O” Israel : the Lord our God, the Lord is One” Deuteronomy 6:4-5

The Testimony given in the Quran affirms the same truth:

“God bears witness that there is no god except He, and so do the angels and those who possess knowledge” 3:18

The correct Testimony has no name in it except the name of God.

First

First and foremost, the only Testimony authorised by God in the Quran is:

“God bears witness that there is no god except He, and so do the angels and those who possess knowledge. Truthfully and equitably, there is no god but He, the Almighty, Most Wise” 3:18

The words “there is no god but God“, which in Arabic are (La Ilaha Ila Allah), are the exact words which God Himself utters, also the angels and those who possess knowledge.

The majority of Muslims today are not satisfied with the Shahada given in 3:18 and they add to it the words: and I bear witness that Muhammad is His messenger”.

To add any words or names to the Testimony given by God is in fact to imply that the Testimony given by God in the Quran is incomplete, or that God forgot the second half of the Testimony! Needless to say, God is not forgetful nor does God make misatkes!

We are commanded clearly in the Quran to follow the Quran and nothing else (see: Quran Alone). As a result, all those who utter the shahada which includes the name of the prophet Muhammad are not following the Quran.

Second

Many people are oblivious of the fact that the utterance of the Shahada is indeed an act of worship and not just a statement of fact. Consequently, whenever we utter the Shahada we are performing one of the acts of worship of God. 

The Quran states very clearly that all our worship practices must be devoted to the name of God alone:

“Say, “My Contact Prayers (Salat), all my worship practices, my life and my death, are all devoted absolutely to God alone, the Lord of the universe. “He has no partner. This is what I am commanded to believe, and I am the first to submit.” 6:162-163

The words “all my worship practices” are very clear, they must all be devoted to the name of God alone. 

The following Quranic verse also confirms this issue:

“Those who hope to meet their Lord shall work righteousness, and never include any one when they are in the act of worship of their Lord.” 18:110

God’s Greatness is far beyond human understanding, so much so that we are not to associate anything or anybody with the name of God.

“You shall worship God alone, do not associate anything with Him.” 4:36

Note the words in 4:36: “do not associate anything

and in 18:110 we have the word: “never include any one

These words are very clear, they emphasise that we should never place the name of anything nor anybody next to the name of God, and certainly never utter any name other than the name of God when we are in an act of worship of God.

Also in the following verse we are told to dedicate all our religion (Shahada, Salat, Hajj …etc) to God alone:

“We sent down to you this scripture, truthfully; you shall worship God, devoting your religion to Him aloneAbsolutely, the religion shall be devoted to God alone. Those who set up idols beside Him say: “We idolize them only to bring us closer to God; for they are in a better position!” God will judge them regarding their disputes. God does not guide such liars, disbelievers” 39:2-3

We note that the message of devoting all the religion to God alone is repeated twice.

It is also interesting that all those who praise the name of Muhammad day and night say that they do this because God loves Muhammad so much and therefore this will bring them closer to God! Sadly, by doing so, they demonstrate how they are among those spoken of in the following Quranic words:

“Those who set up idols beside Him say, “We idolize them only to bring us closer to God; for they are in a better position!” 39:3

In reply to this claim, God says:

“God does not guide such liars, disbelievers” 39:3

Third

According to the Quranic definition (2:285), the concept of Al-Iman (Belief/Faith) comprises belief in the following:

1- God

2- The Angels

3- The Scripture

4- The messengers

Belief in all four is required in order to qualify a person to be a believer. However there is no testimony required from the believers except for God. No testominy is required for the angels, the scripture or the messengers.

There are those who try to justify their inclusion of the name of Muhammad in their Testimony by saying that when the Quran was revealed and Muhammad was sent by God, the Jews and Christians rejected him as a true messenger of God, and thus they testify that Muhammad is the messenger of God to proclaim their acceptance of him, as opposed to the Jews and Christians who rejected him.

This argument is clearly flawed. It is true that the Jews and Christians reject the prophet Muhammad, but they also reject the Quran as being the true word of God. Hence, if these Muslims are sincere in merely wanting to proclaim their belief in what the Jews and Christians have rejected, then they should (by the same logic and motives) utter an additional testimony to say:

“There is no god but God and the Quran is the word of God” …. but do they?

Why aren’t any of these Muslims uttering such a testimony to declare their acceptance of the Quran? In reality, their disguised motive is one of idolising Muhammad above all other messengers and placing his name alongside God’s name in everything.

Indeed, God invites us to believe in the Quran, to believe in Muhammad, as well as to believe in the angels, the Scripture and all other messengers. As mentioned, God does not command us to testify to any of these. The only Testimony sanctioned by God is dedicated to the name of God Almighty alone. The reason for that belief (belief in God, the angels, scripture and messengers) is an attribute of the hearts. However, the utterence of the Testimony (as mentioned above) is an act of worship.

Fourth

The fourth reason why the correct Testimony must contain the name of God and no one else is the fact that we are commanded in the Quran not to make any distinction between any of God’s messengers:

“The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in God, His angels, His scripture, and His messengers: “We make no distinction among any of His messengers.” They say, “We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny” 2:285

Muhammad is indeed the messenger of God , but so is Abraham, Moses, Jesus, David and all the others. We should not make special preference for Muhammad because we are told in the Quran that he is only God’s servant and he is not any different from any of the other messengers of God.

“Say (O Muhammad), “I am not different from other messengers. I have no idea what will happen to me or to you. I only follow what is revealed to me. I am no more than a profound warner” 46:9

Those who insist on making Muhammad greater than all the other messengers of God and call on him with such preferential titles such as “Sayeduna Muhammad” (Our Lord Muhammad), and “Sayed Al Khalq” (the Lord of all creation) and “Ashraf Al- Mursaleen” (the Most honourable of all the messengers), and “habib Allah” (God’s sweetheart!) …. etc, are those who in their blind idolising of Muhammad have rejected God’s words in the Quran, such as:

Say (O Muhammad), “I am not different from other messengers

and:

“Say (O Muhammad), “I am no more than a human like you …” 18:110

It is indeed interesting how God places words in the Quran! the words above which confirm that Muhammad was only human like anyone else are followed in the same verse by the words: “never include any one when they are in the act of worship of their Lord.”.

Moreover, if the ones who utter a shahada for Muhammad say they do so in order to testify to his messengership, the question which they need to answer is: why dont they ever say:

“There is no god but Allah and Moses is His messenger” ?

Moses was also a the messenger of God among many others, why do they not testify to any of the other messengers?

A small advice here to the reader: Never go into a masjid and make a testimony for any other messenger …… the Muslims there would probably stone you to death!

Fifth

The Quran speaks of another testimony. This other testimony is only spoken by the hypocrites:

“When the hypocrites come to you they say “We bear witness that you are the messenger of God” God knows that you are His messenger, and God bears witness that the hypocrites are liars” 63:1

From this verse we note a very significant observation. This observation becomes clear when we examine three important verbs in the verse:

1- The hypocrites saying “we bear witness that you are the messenger of God”

2- “God knows that you are His messenger”

3- “God bears witness that the hypocrites are liars”

We note that the verse starts with the words “bear witness” and ends with the same words, so why does God use the word”knows” when God speaks about Muhammad being a messenger? Why did God not say (God bears witness that you are His messenger)? Since nothing in the Quran is a coincidence, we must indeed be alerted to God’s deliberate choice of the word” knows“.

It is clear that God is telling us that the Testimony He authorised for us does not include a testimony for Muhammad. Surely if God had said (God bears witness that you are His messenger) then this would have constituted an integral part of the Testimony, and we would have been obliged to utter the same.

The fact that God declines from saying “bear witness that you are His messenger” and instead says (God knows that you are His messengerconfirms that the only lawful Testimony authorised by God is for the name of God alone (3:18), and that all other testimonies are false and are acts of idol worship.

Sixth

We are given in the Quran a great criteria for distinguishing the sincere believers from the hypocrites. In 39:45, we are told that those who do not believe will not be able to proclaim God’s name on His own, they must include the name of their idol/s in order to be satisfied:

“When God alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion. But when others are mentioned beside Him, they become satisfied” 39:45

The Testimony is one such criteria where true believers are tested in the purity of their faith. The true believers will have no problem uttering the correct Testimony which is given in the Quran (3:18) and which has no name in it except the name of God. On the other hand, the ones who have set up idols besides God, will never be satisfied with the Quranic Testimony on its own. They will not be able to utter the Quranic Shahada without adding to it a further testimony for Muhammad.