The document discusses objections raised regarding the author's previous article arguing against the ritual prayer of namaz.
1) The author explains there is no discrepancy, as the Quran verse quoted did not endorse namaz but rather rejected determining a qibla direction for rituals.
2) The author addresses how the black stone object is the same deity worshipped in different traditions as Shiva, Shahar, or al-Lat, though the Quran rejected its worship.
3) Scholars intentionally avoid translating the Quran verse's use of "qibla" to obscure its rejection of facing east/west for rituals like namaz. The author argues this was meant to abolish both the eastern Kaaba
THOSE WHO KEEP TRADITIONAL HUNGER FASTING ARE OUT OF ISLAMDr Kashif Khan
1. The author argues that traditional Islamic fasting practices during Ramadan are not supported by the Quran, citing their analysis of original Arabic words and grammar.
2. The author provides a detailed explanation of how scholars have incorrectly translated the imperative verb "anzala" in the Quran to fit traditional beliefs about Ramadan, contradicting proper Arabic.
3. The author asserts that following the true meaning of words like "anzala" from the Quran's original Arabic would abolish many non-Quranic beliefs and traditions.
QURANIC HORحور & NAHAR نھر IN THE HEBREW BIBLE Dr Kashif Khan
The document discusses the origins and meanings of the Arabic words "Hor" and "Nahar" that are mentioned in the Quran. It explains that "Hor" is actually a masculine word meaning noble, shining, etc., not referring to women. It was incorrectly interpreted by Muslim scholars as referring to beautiful women in heaven. The document also discusses the Hebrew root of the word "Nahar" and argues that traditional interpretations of religious texts have been corrupted over time. It shares a story of a British woman who converted to Islam but was troubled by the interpretation of men receiving 70 wives in heaven.
The document discusses the correct understanding of fasting (sawom) in Ramadan based on Quranic verses 2:185 and 2:187. It argues that traditional interpretations contradict the Quran by claiming fasting involves hunger and abstaining from sexual relations at night. Instead, it says the Quran enjoins conveying Allah's message during Ramadan, including at night in places of prostration like temples at the time, and cooperating with women in related activities with their safety in mind. Key words are explained based on Arabic grammar and usage to support this reading, challenging traditional translations.
KAABA IS NOT بیت اللہ NOR WAS IT BUILT BY PROPHET IBRAHIM (PBUM). CORRECT MEA...Dr Kashif Khan
The document discusses the meaning of the Arabic word "بیت" (bayt) that is used in several verses of the Quran. It argues that bayt has incorrectly been translated as "house" when referring to the Kaaba, when the actual meaning is "charter" or "fixed way". It provides historical context about how pagan rituals were incorporated into Islam by using the Persian/Zoroastrian meaning of bayt as "house". The document elaborates on different uses of bayt in various Quranic verses and argues the correct translation should be "charter", "refuge" or "fixed way", not "house". It aims to clarify the true meaning and correct the misunderstanding caused by
The document discusses life on other planets according to the Quran. It makes three key points:
1) The Quran does not explicitly mention physical life on other planets, but it does describe life existing in different dimensions, some of which are beyond Earth.
2) While life likely exists elsewhere in different forms, the Quran provides no evidence that similar animal/creature life exists on other planets. References to life in the "skies" actually refer to life progressing through higher dimensions.
3) Scholars have misinterpreted verses like 42:29 to support the idea of physical animal life on other planets, when the Quran does not state this directly. The document aims to clarify the
This document discusses the concept of rebirth and accountability according to the Quran. It examines different perspectives on rebirth from traditional societies and metaphysical viewpoints. The document analyzes various Quranic verses that discuss death, the soul, and punishment in the afterlife. It argues that the Quran indicates rebirth and changing forms as a punishment for wrongdoers, supported by verses discussing changing skins in Hellfire and becoming apes. The document aims to reveal the "concealed truth" about accountability and rebirth based on extensive research of the Quran.
This document discusses the pagan origins of ablution (wudu) in Islam. It argues that wudu is not mentioned in the Quran and was introduced from pre-Islamic Arab pagan rituals. The document provides evidence that after the death of Muhammad (pbuh), Western Arab pagans reoccupied Islam and replaced Quranic practices like prayer, fasting and hajj with their own pagan rituals, including wudu. It questions the validity of hadiths used to establish the rules and rewards of wudu, arguing they deviate from the Quran. The purpose is to analyze where mistakes were made and revert Islam to its original form taught by the Quran alone.
RITUALS AND CONTACT PRAYER (nAMAZ) IN ISLAMDr Kashif Khan
This document discusses the concept of rituals and contact prayer (Namaz) in Islam based on evidence from the Quran. It argues that while the Quran does not explicitly mention praying 5 times a day, it is the complete and final source of guidance. The document analyzes verses stating the Quran contains full guidance for religious practice. It concludes that following any sources outside the Quran would mean not believing it is complete or that the religion of Islam is finished, and would make one a non-believer.
THOSE WHO KEEP TRADITIONAL HUNGER FASTING ARE OUT OF ISLAMDr Kashif Khan
1. The author argues that traditional Islamic fasting practices during Ramadan are not supported by the Quran, citing their analysis of original Arabic words and grammar.
2. The author provides a detailed explanation of how scholars have incorrectly translated the imperative verb "anzala" in the Quran to fit traditional beliefs about Ramadan, contradicting proper Arabic.
3. The author asserts that following the true meaning of words like "anzala" from the Quran's original Arabic would abolish many non-Quranic beliefs and traditions.
QURANIC HORحور & NAHAR نھر IN THE HEBREW BIBLE Dr Kashif Khan
The document discusses the origins and meanings of the Arabic words "Hor" and "Nahar" that are mentioned in the Quran. It explains that "Hor" is actually a masculine word meaning noble, shining, etc., not referring to women. It was incorrectly interpreted by Muslim scholars as referring to beautiful women in heaven. The document also discusses the Hebrew root of the word "Nahar" and argues that traditional interpretations of religious texts have been corrupted over time. It shares a story of a British woman who converted to Islam but was troubled by the interpretation of men receiving 70 wives in heaven.
The document discusses the correct understanding of fasting (sawom) in Ramadan based on Quranic verses 2:185 and 2:187. It argues that traditional interpretations contradict the Quran by claiming fasting involves hunger and abstaining from sexual relations at night. Instead, it says the Quran enjoins conveying Allah's message during Ramadan, including at night in places of prostration like temples at the time, and cooperating with women in related activities with their safety in mind. Key words are explained based on Arabic grammar and usage to support this reading, challenging traditional translations.
KAABA IS NOT بیت اللہ NOR WAS IT BUILT BY PROPHET IBRAHIM (PBUM). CORRECT MEA...Dr Kashif Khan
The document discusses the meaning of the Arabic word "بیت" (bayt) that is used in several verses of the Quran. It argues that bayt has incorrectly been translated as "house" when referring to the Kaaba, when the actual meaning is "charter" or "fixed way". It provides historical context about how pagan rituals were incorporated into Islam by using the Persian/Zoroastrian meaning of bayt as "house". The document elaborates on different uses of bayt in various Quranic verses and argues the correct translation should be "charter", "refuge" or "fixed way", not "house". It aims to clarify the true meaning and correct the misunderstanding caused by
The document discusses life on other planets according to the Quran. It makes three key points:
1) The Quran does not explicitly mention physical life on other planets, but it does describe life existing in different dimensions, some of which are beyond Earth.
2) While life likely exists elsewhere in different forms, the Quran provides no evidence that similar animal/creature life exists on other planets. References to life in the "skies" actually refer to life progressing through higher dimensions.
3) Scholars have misinterpreted verses like 42:29 to support the idea of physical animal life on other planets, when the Quran does not state this directly. The document aims to clarify the
This document discusses the concept of rebirth and accountability according to the Quran. It examines different perspectives on rebirth from traditional societies and metaphysical viewpoints. The document analyzes various Quranic verses that discuss death, the soul, and punishment in the afterlife. It argues that the Quran indicates rebirth and changing forms as a punishment for wrongdoers, supported by verses discussing changing skins in Hellfire and becoming apes. The document aims to reveal the "concealed truth" about accountability and rebirth based on extensive research of the Quran.
This document discusses the pagan origins of ablution (wudu) in Islam. It argues that wudu is not mentioned in the Quran and was introduced from pre-Islamic Arab pagan rituals. The document provides evidence that after the death of Muhammad (pbuh), Western Arab pagans reoccupied Islam and replaced Quranic practices like prayer, fasting and hajj with their own pagan rituals, including wudu. It questions the validity of hadiths used to establish the rules and rewards of wudu, arguing they deviate from the Quran. The purpose is to analyze where mistakes were made and revert Islam to its original form taught by the Quran alone.
RITUALS AND CONTACT PRAYER (nAMAZ) IN ISLAMDr Kashif Khan
This document discusses the concept of rituals and contact prayer (Namaz) in Islam based on evidence from the Quran. It argues that while the Quran does not explicitly mention praying 5 times a day, it is the complete and final source of guidance. The document analyzes verses stating the Quran contains full guidance for religious practice. It concludes that following any sources outside the Quran would mean not believing it is complete or that the religion of Islam is finished, and would make one a non-believer.
شَاءُ, يَشَاءُ & تشَاءُ WRONGLY INTERPRETED IN THE TRANSLATION OF THE QURANDr Kashif Khan
This document discusses the correct meanings of certain Arabic words found in the Quran that are often mistranslated. It provides evidence from classical Arabic literature and lexicons that the words شاء, شيء, and شات, which are commonly translated as "honor" and "humiliation", actually refer to "power/strength" and "weakness". It argues that replacing these Arabic words with similar Persian words has sabotaged the message of certain Quranic verses. The document also gives the proper translation of verse 3:26 using the correct meanings of the words.
ACCOUNTABILITY AND CYCLE OF BIRTH PART 3 FINALDr Kashif Khan
1) The document discusses the concept of cyclic rebirth and accountability in Islam.
2) Key Quranic verses are presented that use the word "يدعي" which means "to repeat or reproduce" in reference to Allah originating and repeating creation.
3) The verses presented indicate humans will be held accountable for their beliefs and actions, with believers being rewarded and non-believers punished.
4) The document encourages understanding these verses by comparing how the same words are used in different places in the Quran.
ACCOUNTABILITY AND THE CYCLE OF BIRTH PART 2 FINALDr Kashif Khan
The document discusses life after death according to the Quran. It summarizes that the Quran explains there is a combination of linear (direct) and cyclic (rebirth) aspects to the afterlife. It notes that scholars have differing personal views that sometimes contradict the Quran. The document then analyzes verses stating the righteous will only die once and not face punishment, attaining a higher life as reward. Those who do not qualify will die and revive repeatedly in a cycle. The document aims to clarify these concepts based on close analysis of the original Arabic text and context.
ACCOUNTABILITY AND CYCLE OF BIRTH PART 4 FINALDr Kashif Khan
The document discusses accountability after death in three parts. It argues that the Quran clearly states that people will face hardship or ease in life based on how they followed God's message. It criticizes scholars and translators who suggest accountability only occurs on Judgment Day, contradicting the Quran. Verses are discussed showing people rising from their graves and being accountable immediately after death.
SALAAH “صلاۃ” IS NOT CONTACT PRAYER (NAMAZ)Dr Kashif Khan
The document discusses the meaning of the Arabic word "Salaah" (صالۃ) as mentioned in the Quran. It argues that Salaah does not mean "contact prayer" or "Namaz", as is commonly asserted, but rather means "connection, link, circuit, clinging, meeting, relation, communication, join, joint, arrive to meet, network, attachment, liaison, linkage, linkup, union, gather, unitedness, following and shadowing". It provides evidence from the Quran, the origins and uses of the root word "Sal" in Arabic language and historical sources to support this interpretation.
The document discusses the mistranslation of verse 2:149 in the Quran regarding facing the Kaaba during prayer. It argues that translations stating people should face the Masjid Al-Haram (Kaaba) are incorrect, as that would require standing on one's head in some parts of the world. The key Arabic words "حرام" meaning unlawful/forbidden and "شطر" meaning break/separate have been mistranslated to protect the pagan shrine of the Kaaba. The verse should be translated that people's first aim should be to break/separate the unlawful mosque wherever possible. This suggests the Kaaba was not meant to be a permanent site of worship but a pagan site to be demolished
The document provides a grammatical analysis of the Quranic surah Al-Kawthar, arguing that previous translations have distorted its meaning and incorporated pagan rituals. It analyzes each word of the Arabic text in the three verses of the surah. The analysis argues that the first verse using the word "innā" does not mean "we have given you" but is an adverbial expression. It also argues the word "yaṭiʿā" is a gerund verb in the present tense, not past, contradicting translations implying Allah gave something in the past. The purpose is to provide the true meaning without distortions and establish it did not incorporate pagan practices like prayer or sacrifice.
The document summarizes the history of tafseer (Quranic exegesis) in 3 main periods:
1) During the time of the Prophet Muhammad, when the Quran was being revealed and any questions could be asked directly to him. Key companions like Ibn Abbas were known for their knowledge of tafseer.
2) The period of the companions after the Prophet's death, when leading figures like Ibn Abbas systematized tafseer using sources like the Quran, hadiths, Arabic language etc. Key centers of learning emerged in Makkah, Madinah and Kufa.
3) The period of the successors (tabi'een
This document provides information about Surah Al-Ikhlas (Chapter 112 of the Quran). It discusses the meaning and themes of monotheism/tawhid in the surah. Key points include:
1) Surah Al-Ikhlas affirms the oneness of Allah and that He begets not nor was He begotten.
2) It is considered one of the most important surahs regarding the concept of tawhid (monotheism).
3) The Prophet Muhammad instructed that Allah loves those who recite this surah often due to its emphasis on Allah's qualities.
4) The surah was revealed to emphasize monotheism in response
This document provides a summary and analysis of Surah Al-Bayyinah from Tafsir Ibn Kathir.
1. It explains the context and meaning of key terms and phrases in the surah, such as the "People of the Scripture" referring to Jews and Christians, and the "idolators" being polytheistic Arabs.
2. It analyzes the verses discussing how disbelievers would not cease until the "clear proof" or Quran came to them, and how the People of the Scripture differed after clear proofs were provided to them.
3. It summarizes the surah's message that believers who do righteous deeds will receive eternal reward in Paradise, while dis
The document discusses several topics related to the Qur'an including its essence and philosophy, universal values mentioned within, and how its teachings can help manage conflict and stress. Some key points:
1) The Qur'an deals with problems related to concepts like God, the world, the soul, good and evil while also addressing existence, attributes, human destiny, and more.
2) It promotes values like worshipping God alone, kindness to parents, avoiding wastefulness, not killing children, prohibiting adultery and unjust killing.
3) Managing stress can be done by practicing Qur'anic teachings like accepting that everything belongs to God, not mourning losses beyond our control, and finding
The document is a translation foreword for the book "The Lamp Niche for the Best Traditions" which is a translation of the 12th century book "Mishkat ul-Anwar Fi Ghurar il-Akhbar". The foreword provides background on the original book, details on the translation process, and biographies of those involved. It explains that the translation aims to make the authentic Islamic traditions more accessible to English readers while maintaining academic rigor.
Yā Sīn (سورة يس) is the 36th 'chapter' of the Qur'an with 83 ayat, and is one of the Meccan suras. It is often referred to as "the Heart of the Qur'an" i
شَاءُ, يَشَاءُ & تشَاءُ WRONGLY INTERPRETED IN THE TRANSLATION OF THE QURANDr Kashif Khan
This document discusses the correct meanings of certain Arabic words found in the Quran that are often mistranslated. It provides evidence from classical Arabic literature and lexicons that the words شاء, شيء, and شات, which are commonly translated as "honor" and "humiliation", actually refer to "power/strength" and "weakness". It argues that replacing these Arabic words with similar Persian words has sabotaged the message of certain Quranic verses. The document also gives the proper translation of verse 3:26 using the correct meanings of the words.
ACCOUNTABILITY AND CYCLE OF BIRTH PART 3 FINALDr Kashif Khan
1) The document discusses the concept of cyclic rebirth and accountability in Islam.
2) Key Quranic verses are presented that use the word "يدعي" which means "to repeat or reproduce" in reference to Allah originating and repeating creation.
3) The verses presented indicate humans will be held accountable for their beliefs and actions, with believers being rewarded and non-believers punished.
4) The document encourages understanding these verses by comparing how the same words are used in different places in the Quran.
ACCOUNTABILITY AND THE CYCLE OF BIRTH PART 2 FINALDr Kashif Khan
The document discusses life after death according to the Quran. It summarizes that the Quran explains there is a combination of linear (direct) and cyclic (rebirth) aspects to the afterlife. It notes that scholars have differing personal views that sometimes contradict the Quran. The document then analyzes verses stating the righteous will only die once and not face punishment, attaining a higher life as reward. Those who do not qualify will die and revive repeatedly in a cycle. The document aims to clarify these concepts based on close analysis of the original Arabic text and context.
ACCOUNTABILITY AND CYCLE OF BIRTH PART 4 FINALDr Kashif Khan
The document discusses accountability after death in three parts. It argues that the Quran clearly states that people will face hardship or ease in life based on how they followed God's message. It criticizes scholars and translators who suggest accountability only occurs on Judgment Day, contradicting the Quran. Verses are discussed showing people rising from their graves and being accountable immediately after death.
SALAAH “صلاۃ” IS NOT CONTACT PRAYER (NAMAZ)Dr Kashif Khan
The document discusses the meaning of the Arabic word "Salaah" (صالۃ) as mentioned in the Quran. It argues that Salaah does not mean "contact prayer" or "Namaz", as is commonly asserted, but rather means "connection, link, circuit, clinging, meeting, relation, communication, join, joint, arrive to meet, network, attachment, liaison, linkage, linkup, union, gather, unitedness, following and shadowing". It provides evidence from the Quran, the origins and uses of the root word "Sal" in Arabic language and historical sources to support this interpretation.
The document discusses the mistranslation of verse 2:149 in the Quran regarding facing the Kaaba during prayer. It argues that translations stating people should face the Masjid Al-Haram (Kaaba) are incorrect, as that would require standing on one's head in some parts of the world. The key Arabic words "حرام" meaning unlawful/forbidden and "شطر" meaning break/separate have been mistranslated to protect the pagan shrine of the Kaaba. The verse should be translated that people's first aim should be to break/separate the unlawful mosque wherever possible. This suggests the Kaaba was not meant to be a permanent site of worship but a pagan site to be demolished
The document provides a grammatical analysis of the Quranic surah Al-Kawthar, arguing that previous translations have distorted its meaning and incorporated pagan rituals. It analyzes each word of the Arabic text in the three verses of the surah. The analysis argues that the first verse using the word "innā" does not mean "we have given you" but is an adverbial expression. It also argues the word "yaṭiʿā" is a gerund verb in the present tense, not past, contradicting translations implying Allah gave something in the past. The purpose is to provide the true meaning without distortions and establish it did not incorporate pagan practices like prayer or sacrifice.
The document summarizes the history of tafseer (Quranic exegesis) in 3 main periods:
1) During the time of the Prophet Muhammad, when the Quran was being revealed and any questions could be asked directly to him. Key companions like Ibn Abbas were known for their knowledge of tafseer.
2) The period of the companions after the Prophet's death, when leading figures like Ibn Abbas systematized tafseer using sources like the Quran, hadiths, Arabic language etc. Key centers of learning emerged in Makkah, Madinah and Kufa.
3) The period of the successors (tabi'een
This document provides information about Surah Al-Ikhlas (Chapter 112 of the Quran). It discusses the meaning and themes of monotheism/tawhid in the surah. Key points include:
1) Surah Al-Ikhlas affirms the oneness of Allah and that He begets not nor was He begotten.
2) It is considered one of the most important surahs regarding the concept of tawhid (monotheism).
3) The Prophet Muhammad instructed that Allah loves those who recite this surah often due to its emphasis on Allah's qualities.
4) The surah was revealed to emphasize monotheism in response
This document provides a summary and analysis of Surah Al-Bayyinah from Tafsir Ibn Kathir.
1. It explains the context and meaning of key terms and phrases in the surah, such as the "People of the Scripture" referring to Jews and Christians, and the "idolators" being polytheistic Arabs.
2. It analyzes the verses discussing how disbelievers would not cease until the "clear proof" or Quran came to them, and how the People of the Scripture differed after clear proofs were provided to them.
3. It summarizes the surah's message that believers who do righteous deeds will receive eternal reward in Paradise, while dis
The document discusses several topics related to the Qur'an including its essence and philosophy, universal values mentioned within, and how its teachings can help manage conflict and stress. Some key points:
1) The Qur'an deals with problems related to concepts like God, the world, the soul, good and evil while also addressing existence, attributes, human destiny, and more.
2) It promotes values like worshipping God alone, kindness to parents, avoiding wastefulness, not killing children, prohibiting adultery and unjust killing.
3) Managing stress can be done by practicing Qur'anic teachings like accepting that everything belongs to God, not mourning losses beyond our control, and finding
The document is a translation foreword for the book "The Lamp Niche for the Best Traditions" which is a translation of the 12th century book "Mishkat ul-Anwar Fi Ghurar il-Akhbar". The foreword provides background on the original book, details on the translation process, and biographies of those involved. It explains that the translation aims to make the authentic Islamic traditions more accessible to English readers while maintaining academic rigor.
Yā Sīn (سورة يس) is the 36th 'chapter' of the Qur'an with 83 ayat, and is one of the Meccan suras. It is often referred to as "the Heart of the Qur'an" i
What does “Islam” mean?
The word الإسلام [Islam] is an infinitive word derived from س ل م [silm] root in if‘al pattern and used as noun and infinitive. The word silm means “release/keeping away; and to be distant from fear, doubt, trouble, lack of peace, unhappiness, fight, war, pain, suffering, material and spiritual inconveniences, weakness and decaying, and all the negativities.” This word is also the root of salim, selam, teslim, Islam etc. The word’s “Islam” form means “strengthening” [removal from problems, worries, fear, unhappiness, fights, wars, and similar negative things]. Hence, the religion Islam means the “the religion that strengthens humans [entire range of principles that protects and secures people by putting a distance between them and problems, worries, war, weakness, spiritual illness, unhappiness, and similar things].”
1. The document provides an introduction to an English interpretation of the Quran, outlining some key terms and concepts.
2. It explains terms like Quran, Ayat, Surat, the division of the Quran into Meccan and Medinan revelations, and the different types of Ayat.
3. The introduction emphasizes the importance of properly translating and interpreting the Quran so that its messages can be understood by all people, given it was originally revealed in Arabic. It notes challenges in translating works of literary and artistic nature.
Tafseer soorah al hujurat by dr abu ameenah bilal philipsdocsforu
Tafseer Soorah Al Hujurat by Dr Abu Ameenah Bilal Philips
“Bilal Philips’ Tafseer Soorah Hujurat is worth
reading for any serious and sincere reader of the
Qur’an. The meaning and history of the science of
tafseer contained in the book’s introduction add to
its readability. As Bilal explains in the foreword,
the core of the tafseer and the introduction to the
science of tafseer were originally prepared for a
course in tafseer which he taught during the
Imam’s Training Course held by Daar al-Ifta in
Trinidad in September 1981. The present tafseer
is an edited and revised version of the course
material.
The two-page summary at the end helps easy and
ready recapitulation of the Soorah, and the index of hadiths is a welcome
addition.”
Habib Shaykh, Arab News, 11/4/1989
“There are a number of good translations of the Qur’an in English but
commentaries, we have very few... As such, Bilal Philips’ commentary on
Soorah al-Hujurat is very welcome. Rendered in an easy language and fluent
style, the commentary will be of benefit for everyone...
Soorah al-Hujurat enumerates some fundamental values and norms of social
behavior in the Islamic society. The author has explained these norms and
reviewed some contemporary events in their light. This is worth reading.”
Dr. M. Abdul Haq Ansari, Muslim World Book Review, vol. 10, no. 3, 1990
ABU AMEENAH BILAL PHILIPS was bom in Jamaica, West Indies, and
grew up in Canada, where he accepted Islam in 1972. He completed a B.A. in
Islamic Disciplines from the Islamic University of Madeenah, Saudi Arabia,
an M.A. in Islamic Theology at the University of Riyadh, College of Education
and a Ph.D. in Islamic Studies at the University of Wales, UK. From 1994 to
2001, Dr. Philips founded and directed the Islamic Information Center in
Dubai, United Arab Emirates. He was a professor of Arabic and Islamic
Studies at the American University in Dubai and Ajman University, head of
the Department of Arabic and Islamic Studies at Preston University — Ajman,
UAE, and is currently the director of Da‘wah and Education at Qatar Guest /
Center, Doha, Qatar. More information about him and his activities may be
found at www.bilalphilips.com.
This document provides an introduction and overview of key concepts for understanding the Quran. It begins by seeking refuge in Allah and offering praise. It then defines important terms like Quran, Ayat, Surat, and discusses how the Quran was revealed in divisions over time. It outlines the different types of Ayat and discusses challenges in classification. The introduction concludes by clarifying the meaning of exegesis and distinguishing translation from interpretation.
This document provides an introduction and overview of the book "Kitaab at-Tawheed" by Shaykh Muhammad ibn 'Abdul-Wahhaab. It discusses the importance and significance of the book, its organization and comparison to Sahih al-Bukhari. It also outlines the types of hadith evidence used in the book and lists several other books titled "Kitaab at-Tawheed" written by other scholars. The introduction aims to establish the scholarly authority and beneficial content of Shaykh Muhammad ibn 'Abdul-Wahhaab's book on the topic of tawheed, or Islamic monotheism.
The reality of_tasawwuf - dr. israr ahmednabeelsahab
This document discusses the origins and goals of tasawwuf (Sufism) in light of Islamic teachings. It makes the following key points:
1. While the goals of tasawwuf (purification of self, devotion to God, etc.) align with Islam, the terminology and some practices diverge from original Islamic sources.
2. The term "tasawwuf" does not appear in the Quran or hadith, instead entering Islamic vocabulary centuries later, with debated origins like "wool" or Greek "wisdom".
3. Using the foreign term "tasawwuf" diminished focus on the important Quranic concept of "ihsan", meaning excellence or
The document discusses the importance and challenges of translating the Quran. It notes that only 20% of Muslims are Arabic speakers, so the majority rely on translations. However, translating the Quran is difficult as the original text is in highly symbolic classical Arabic. A good translator requires a deep understanding of the meanings and culture, as well as knowledge of Hadith and historical context. While translations allow more people to understand the Quran, Muslims believe the original Arabic is uniquely sacred and translations are only interpretations of meanings. The document examines different English translations and their translators.
This document provides a summary of a book titled "The Book of Eemaan" by Abu Ubaid al-Qaasim bin Sallaam al-Baghdaadee. It begins with a biography of the author, noting that he was a renowned scholar and jurist born in Iraq in the 2nd century AH. It then outlines the first chapter of the book, which discusses differing views on whether faith consists of intentions, sayings and actions, or just intentions and sayings. The chapter argues that the Quran and hadith indicate faith encompasses all three based on verses that refer to believers in relation to obligatory acts like prayer and zakat. It notes faith evolved over time as more obligations
This document discusses several questions related to Islamic rulings and theology. It provides detailed responses to questions about visiting the Prophet's grave, divorce during anger, and attributes of Allah. The responses clarify different scholarly opinions and aim to correct misconceptions. The document also warns against certain claims made by some callers and advises caution when editing classical texts to avoid introducing innovations.
En the prophets_prayer_albaani صفة صلاة النبي صلى الله عليه وسلم من التكبي...Loveofpeople
This document summarizes a book about the Prophet's prayer from the beginning to the end. It was compiled to provide Muslims with knowledge of how the Prophet prayed so they can properly follow his example. The author compiled authentic hadiths from various sources to describe each aspect of the prayer, from the opening takbir to the final salam. A subsidiary text provides context and references for the hadiths. The goal is to help Muslims establish prayer as the Prophet did and gain its rewards and blessings.
This document provides an introduction to Aisha Farina's thesis examining Italian translations of the Quran. It begins with opening prayers and establishes that the Quran is the word of God revealed to the Prophet Muhammad in Arabic. It then discusses debates around whether and how the Quran can be translated given its divine origin and status as a miracle in Arabic. The introduction notes common issues with past translations, including bias, and establishes Farina's aim to analyze Italian translations and evaluate their adherence to Islamic scholarship.
This document is a preface written by Dr. Sheikh Yusuf al-Qaradawi for a translation of "The Goodly Word" by Shaykh al-Islam Ibn Taymiyyah. Al-Qaradawi praises the translators, Ezzeddin Ibrahim and Denys Johnson-Davies, for their accurate yet readable translations of important Islamic religious texts. He notes they have previously translated "Forty Hadith" by al-Nawawi and "Forty Hadith Qudsi" to make these works accessible to English readers. "The Goodly Word" contains supplications and prayers from authentic hadith sources, making it a valuable resource. Al
- The document discusses whether Tawheed al-Haakimiyyah is a bid'ah or innovation in Islamic terminology and classification.
- It argues that the earliest generations of Muslims did not use precise terminology like Tawheed al-'Uloohiyyah or Tawheed ar-Rooboobiyyah, rather referring generally to Tawheed.
- Later scholars divided Tawheed into categories for teaching purposes, and some like Ibn al-Qayyim only referred to two categories - of knowledge/belief and intention/purpose.
- The document concludes that using new terminology like Tawheed al-Haakimiyyah is not an innovation as long as it
The obligations muslims_owe_to_the_quran - dr israr ahmednabeelsahab
The document summarizes the five main obligations that the Qur'an places on Muslims:
1. To believe in the Qur'an as the divine word of God revealed to Prophet Muhammad. True faith requires inward conviction, not just verbal profession.
2. To read the Qur'an regularly.
3. To understand the teachings of the Qur'an.
4. To act upon the teachings of the Qur'an and make it a guide for life.
5. To convey the message and teachings of the Qur'an to others.
The first obligation of faith is the most important, as fulfilling the other obligations depends on being firmly convinced that the Qur
This document provides an introduction to a classical commentary on the Quran titled Tafseer Al-Qurtubi. It discusses the importance of studying and understanding the Quran, and commends Al-Qurtubi's commentary work as providing insight into the legal implications of verses. It notes that Professor Jibril Aminu generously supported the publication of the commentary's translation.
Spiritual Purification In Islam The Life And Works Of Al Muhasibi by Picken, ...ccccccccdddddd
The document discusses the life and works of the early Islamic scholar al-Ḥārith al-Muḥāsibī, who lived in the 2nd/8th century and wrote extensively on spiritual purification (tazkiyat al-nafs) in Islam, examining his understanding and methodology regarding the purification of the soul; it provides biographical details of al-Muḥāsibī's life and an overview of his significant body of work, which explored this important facet of Islamic spirituality that had not been widely studied previously.
Similar to NAMAZ IS THE PAGAN PACKAGE OF COMMITTING SHIRK 5 TIMES A DAY (20)
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NAMAZ IS THE PAGAN PACKAGE OF COMMITTING SHIRK 5 TIMES A DAY
1. 1
NAMAZ IS THE PAGAN PACKAGE OF
COMMITTING SHIRK 5 TIMES A DAY
NEITHER THE QURAN ACCEPTS ANY QIBLA NOR DOES IT
RECOGNISE THE NAMAZ
A few months ago I have written a research article on the NAMAZ under the title of
“RITUALS AND CONTACT PRAYER NAMAZ”
Many people raised objections because of their traditional dogma and non
Quranic beliefs and started baseless arguments, which I have answered
with evidence based on solid arguments and since then I have not received
any further objections. However, a new reader has raised the following
questions in relation to the same article. A full explanation is given
underneath for the benefit of other readers as well who may want to have
clarifications on similar questions on my article on the ritual of Namaz.
Question:
In your above article you have argued against Namaz but in the end you
have endorsed it by quoting 2:177 by Asad. Kindly explain the discrepancy.
2. 2
In the above article you say that the cube represents a female goddess [A-
lat] and black stone is shaped like a women's private part but in then on
page 20 of the same article you say that the black stone is known as Hindu
idol Shiv's ling !
Regards,
Mubashir Inayet
Answer:
There is no discrepancy in the said article nor did I endorse Namaz by
quoting the reference from the verse of the Quran 2:177. The alleged
discrepancy is only created by the deadlock of our own minds due to which
we find faults, make excuses and react against everything that tends to
alter our regular practice. This is the reason why we blindly reject
everything that comes in the way of our firm routine.
The only reason for quoting the verse 2:177 was to give the readers a solid
reference from the Quran that Allah opposes making any place on earth a
QIBLAH. Allah does not count turning our face towards any particular
direction in the east or west and performing traditional rituals as an act of
His worship.
The very first thing that is observed in Namaz is determining the particular
direction in which to perform this ritual, this is contrary to Allah’s message
in verse 2:177 of the Quran. This verse is the biggest and clear statement
which Allah gave Himself to reject the Pagan practice of worship in which
they used to turn their faces towards the black cube idol storage known as
the Kaaba. The practice of worship of the Pagans consisted of standing
with respect in front of the black cube of the idols like we stand in Namaz,
bowing towards the cube like we bow in the Namaz (Raku), prostrating to
3. 3
the cube like we perform sajda in the Namaz and sitting in front of the cube
of idols ,the Kaaba, like we sit in Namaz on our legs in Attahayyat and the
last part of sending the salaam turning their face towards the rest of the
deities was exactly the same as we do in our Namaz.
In the end they used to pray to Allah, considering Him the biggest deity ْہللا
“اکبرAllah hu akbar” over all their deities. Indeed they believed in Allah, but
as the main deity above all other deities. The Pagan rituals of worship to
Allah and other deities is actually the Namaz that was being offered by the
pagans long before Islam. They used to consider this ritual as an Ibadat
(worship) of Allah. This is also reflected by pre Islamic names such as
عبدہللاAbdullah, which means ‘Allah’s worshipper’ or ‘Allah’s slave’. Islam
came and the Quran was revealed onto the Prophet Muhammad (pbuh) in
which Allah forbade this pagan worship and appointed Prophet Muhammad
(pbuh) to stop this pagan practice. Thus, the most honorable Prophet
Muhammad (pbuh) struggled all his life to stop this pagan ritual in which
Arabs bowed in rows around the cube of idols (Kaaba) as well as facing
towards the Kaaba in their homes and other places in the name of
worshipping Allah.
Apart from the daily regular Namaz of the dawn (Tahajjud), morning (Fajar),
noon (Zuhar), afternoon (Asir), evening (Maghrib) and night (Ishaa) they
used to get together around the Kaaba on every Friday to perform the large
prayer. They made special preparations for the Friday prayers by taking a
bath, wearing perfumes and clean clothes.
Although our pagan scholars did not translate this verse properly from its
original Arabic text, at least they have mentioned that “this is not
righteousness that ye turn your faces towards East or West” (2:177
Translation Yousuf Ali).
You might be wondering why I am quoting Yousuf Ali’s translation here
whereas I have quoted Asad’s translation in my earlier article. The simple
answer is that it’s just to give you an idea of how our scholars are united in
hiding the words of God despite the conflicts between their schools of
thought. All the scholars have diverted our attention from the actual matter
that Allah has addressed in this verse by purposely concealing the actual
message of Allah and translating this verse in the same way.
4. 4
You can see for yourself the Arabic text of this verse 2:177: ْاوُّلَوُت َنأ َّرِْبلا َسْيَّل
ربررْغَْملاَو رقررْشَْملا َلَبرق ْمُكَوهُجُو and how deviously they did not translate the important
word of this verse- َلَبر(قQibla)? Had they let the word َلَبرق (Qibla) enter their
translations the message of this verse 2:177 would have been different and
no-one would have been seen performing the pagan ritual of Namaz facing
the forbidden ex-idol cube, the Kaaba.
قبل (QBL) is the root word of ۃَلَبِق (Qibla), which came in the above verse
2:177 in its proto root form to read QIBLA . The proto root formation of the
words is a style of writing which is used in those clauses of speech in which
the readers are bound by the writer to take particularly known root meaning
only. Therefore, no pick and choose formula is applied to select the
meaning of your choice from the list of meanings given in the dictionaries
and also no one can use such words as a metaphor.
Perhaps you are aware that we have two main groups of scholars, out of
which the largest group consists of all traditional Sunni, Ahle Hadith,
Wahabi, Salfi, Shafai, Malki, Hanafi and Shia scholars. Whereas the other
group of scholars is called the Quranist group which belongs to the
scholars of forward block such as GA Parwez, Abdullah Chakdalwi, Khalifa
Rashad and other likeminded scholars. Both groups of scholars- the
traditional and the Quranist translate the Quran according to their school of
thought and personal belief. The traditional scholars insert the fabricated
Ahadith in the translation of the Quran while the Quranists believe that the
Quran was revealed in metaphorical language therefore, they translate the
Quran using their personal views. The Quranists accuse the traditional
group of scholars for believing the Ahadith are the secret revelation ( وحی
)خفی of Allah and using them in the traditional translation of the Quran.
However, the Quranists have failed to explain how it was revealed to them
which word of the Quran is a metaphor and which one gives no
metaphorical meaning. They are notorious for twisting and distorting the
meaning of the words of the Quran to derive the translation of the Quran
according to their personal views in which they ignore the words of the
Quran and insert their own misleading words in the translation.
Interestingly, however, the Quranists also keep the underlying traditional
track and this can be seen in their interpretations which are usually a
mixture of the translation of the traditional group and an addition of their
5. 5
own invention. Both groups of our scholars are apparently against each
other but in reality they are united in spreading Paganism. A little example
of their unity can be seen in hiding the word َلَبرق (Qbla) in the translation of
the verse 2:177 because they didn’t have the choice of taking this word as
metaphor or in a different meaning so they have concealed it and did not let
out the original statement of the Quran in which Allah has rejected the
Western Qibla and the Eastern Qibla, i.e. the Kaaba and Bait al Muqaddas.
If you pay even the slightest attention to the Arabic words in verse 2:177
you can correctly translate this verse on your own to mean
“Righteousness is not in turning your faces towards the Western and
the Eastern Qbla”. Therefore, it is useless to perform rituals facing towards
the Eastern Qibla, which is obviously the ‘Kaaba’ and similarly the Bait al
Muqaddas which is the Qibla of the Western nations (also called Qibla-e-
Awwal). Allah has abolished and rejected both eastern and western Qiblas,
and urged us to follow only His constitution instead of performing rituals
facing towards your eastern or western Qiblas. Hence why I gave the
reference of the verse 2:177 in my previous article to condemn Namaz
which is offered facing towards the Eastern Qibla. The next words of the
same verse 2:177 briefly describe what to follow to become Muslim and the
rest of the Quran is an open guide for those who want to become righteous.
Let’s think for a minute, if all east and west belong to Allah then how can
we capture Him in a little idol cube which was used as a shelter to keep all
the filthy idols? The Quran clearly orders us to keep away from the filth of
idols “ رانَثَْوْاْل َنرم َسْجِّررال واُبرنَتْاجَف”(22:20) but we have made Allah’s house in the
same filthy place, which is clearly called حرام Haram in frequent Quranic
phrases- الحرام المسجدAl Masjid al Haram or الحرام بیتBait al Haram. Haram
means Haram and forbidden, for example pigs, which cannot be
considered sacred by twisting its meaning. Allah calls it a Haram and
forbidden place where filthy idols were worshiped but the idol worshippers
call it the most sacred place in the world. Would you ever make your home
in a filthy toilet if you owned a large house? If you cannot do that then how
can you think that Allah, Who is the master and alone owner of
uncountable universes, can make His house in such a filthy place where
idols were worshiped? In fact the whole Quran is wrongly translated
including the verse ُبررْغَْملاَو ُقررْشَْملا رِِّّرِّل لُق اَهْيَلَع ْاوُناَك رتَّلا ُمرهرتَلْبرق نَع ْمُهَّالَو اَم رَّاسنال َنرم ُاءَهَفُّالس ُولُقَيَس
ٍيمرقَتْسُّم ٍاطَررص ََلرإ ُاءَشَي نَم يردْهَي (2:142), the misleading translation of this verse is
6. 6
used to mention the transition of Qibla from Bait ul Muqaddas to Kaaba
(traditional scholars) and making Kaaba a focal point of the whole world
(Quranist scholars). Whereas the literal meaning of َلْبر(قQibla) is “putting
something in front” or in front of something and a particular direction. I will
write a complete analyses and word to word explanation of the above verse
2:142 in my further articles for a better understanding.
You have also raised another question about me mentioning the black
stone (Hajr-e-Aswad) as Shiv’s ling whilst also mentioning this black stone
to be shaped like a woman's private part that represents the female
goddess Al-lat.
If you want to know the answer in detail you will have to read my Urdu
Article “Moon god and animal sacrifice”. However, to briefly answer your
question; this same black stone is already mentioned in verse 71:23 which
was shaped like a black stone snake and was worshipped at the time of
Prophet Noah (pbuh). The Prophet raised his voice against this black
stoned snake deity and destroyed it. However, after Prophet Noah’s death
people began worshipping this black stone deity again. It is called Shiva in
Sanskrit and Shahar in Semitic languages, i.e. Hebrew, Aramaic, Syriaic
and Arabic. This black stone Shahar is called Haram in verse 5:2 of the
Quran. Also following Pagans rituals is called Haram in the same verse of
the Quran. The word of this verse 5:2 َدرآلئَقْلا (Al Qalayid) is actually derived
from its root word لدَق (Qalad) means to follow someone’s action. We all
know that َدليَقت (Taqleed) means “following, imitation or copying” someone,
which is also derived from the same root word لدَق (Qalad) but our pagan
scholars translate this word as “the necklaces in the neck of the sacred
animals who are made reserved for Qurbani (sacrifice)”. In this verse 5:2
the plural verb of 5th
form in passive mood ْاوُّلرُت (Tahillu) has been used in
the beginning and according to the grammatical rules the Arabic verb of 5th
form is used and applied on more than one items. Also this is the only verb
in this verse that covers all sub clauses of this verse up to ْاوُّلرُت َال ْاوُنَآم َينرذَّلا اَهَُّيأ اَي
َامَرَْْلا َتْيَْبلا َنيِّ
رآم َالَو َدرآلئَقْلا َالَو َيْدَْْلا َالَو َامَرَْْلا َرْهَّالش َالَو رِّاِّل َررآئَعَشthen the next verb َنوُغَتْبَي
(yabtaghona)appears for further statement of this verse. We know very well
that a sentence or even sub sentence is not made without the verb that is
known as an action. Therefore, if the verb ْاوُّلرُت (Tahillu) is not applied in the
7. 7
further clauses of the above verse such as “َامَرَْْلا َرْهَّالش َالَ,”و “َيْدَْْلا َالَ,”و “َدرآلئَقْلا َالَ”و
and “َنيِّ
رآم َالَ”و then which other verb will be used with the further clauses of
the speech coming in this verse with the negate َال(laa) and the conjunction
َو (wao)? According to the grammar no sentence or speech is completed
without the verb! Whereas we have the only verb in the beginning of this
verse which is ْاوُّلرُت (Tahillu) that represents all further clauses of the speech
being a verb of the 5th
form. Also as a pattern the negate َال(laa) is already
given before this verb ْاوُّلرُت (Tahillu) to negate the first speech or the first
clause of the full statement “رِّاِّل َررآئَعَش ْاوُّلرُت َال”. So, the same pattern of using the
verb ْاوُّلرُت (Tahillu) with all subsequent clauses coming with their own
negates and the conjunctions َالَو (walalaa) will be used to extend the same
verb ْاوُّلرُت (Tahillu) to all the sub clauses of the speech “َامَرَْْلا َرْهَّالش َالَ,”و “َيْدَْْلا َالَ,”و
“َدرآلئَقْلا َالَ”و and “َنيِّ
رآم َالَ,”و coming before the next verb. The verb ْاوُّلرُت (Tahillu)
means “to have/ to permit/ to allow” and it is in the passive form, which
makes “do not have”, “not allowed”, and “not permitted” in conjunction with
the negates َال (laa) of each and every subsequent clause of speech until
the next verb َنوُغَتْبَي (yabtaghona) comes in this verse. Thus according to the
correct grammar َنيِّ
رآم َالَو َدرآلئَقْلا َالَو َيْدَْْلا َالَو َامَرَْْلا َرْهَّالش َالَو رِّاِّل َررآئَعَش ْاوُّلرُت َال ْاوُنَآم َينرذَّلا اَهَُّيأ اَيall
further clauses of the speech will become “not permitted, not allowed and
forbidden to have”, in which َامَرَْْلا َرْهَّ(الشashshahrul haram) is the Haram
Shahar/Shive/Black stone deity that is not permitted/ not allowed. The next
clause of speech “َيْدَْْل(”اal hada), the sacrifice (Qurbani) is not allowed/not
permitted and likewise َدرآلئَقْل(اal qalayed) to follow the rituals of the Pagans
are not allowed/not permitted. The last clause of the speech of this verb ْاوُّلرُت
(Tahillu) is َنيِّ
رآم َالَ(و wala amen) which is negating “ameen” that is the chief
/head idol Habal which is not allowed/not permitted.
The idol Habal is still erected on Maqam-e-Ibraheem in Masjid Al Haram.
Now, keeping in mind all grammatical rules as mentioned above, please
look at the current translation of this verse from any Quran and find yourself
the dishonesty of our pagan scholars and how they mislead us by inserting
the Pagan ritual of Qurbani (animal sacrifice), worshipping the black stone
of Kaaba, the Habal and performing other Pagan rituals like Namaz that
8. 8
were not allowed under the clause of َدرآلئَقْل(اal qalayed). If we take the
meaning of َدرآلئَقْل(اal qalayed) the necklaces then again the negate (الlaa)
together with the verb ْاوُّلرُت (Tahillu) makes it forbidden, not allowed and not
permitted to have the necklaces of the Pagans in your neck to follow their
rituals.
The cube represents the female deity ‘Al Lat’, you can research on this in
your own time. The pagans used to gather all their idols around the Kaaba
and even engraved some deities on the wall of the cube so that they could
prostrate to them all at once from any direction. This is the reason why
they have made the Kaaba in the shape of their female deity ‘Al Lat’ and
used the said black stone as its private part so that they could worship Al
Lat together with Shahar (The Hindu Shiva) at the same time and in rows
just like how we pray BAA JAMAAT NAMAAZ facing towards the cube of
Kaaba.
Shiva and Hajre Aswad are the same thing because in reality the Arab
Pagans were Hindus worshipping statues and stone deities. This is the
reason why they have secretly exported their big deity Al Manat to India,
which was later installed in the famous Hindu temple called “So Manat”. It
is also a well-known fact that all Hindu Mandirs are made facing towards
the central idol shrine, the Kaaba. All Hindu Mandirs have an arch
(Mehraab) facing towards the cube of Kaaba just like our mosques.
In both the mandir and the mosque people prostrate towards the direction
of Kaaba under the banner of Shiva or Shahar, which is also known as
moon god (Chandarma). The moon crescent is a worshipping sign of the
Hindu deity Shiva which is known as Shahar in the Quran and in classical
Arabic in which the Quran was revealed. The crescent sign of this pagan
deity is duly installed on the minarets and domes of masjid (mosque) and
well displayed inside the mandir, and on the forehead of the statues of
Hindu gods.
Therefore, mosques and mandirs are the institutions of paganism as they
are linked with the same deities.
This is the reality of the Kaaba and our Namaaz which we offer facing
towards the forbidden Qibla. It is a severe SHIRK and paganism. We do
not observe our actions for pray (Duaa) and the prayer (Namaz). We pray
9. 9
(make Duaa) by raising our hands upwards towards the sky and we may
also raise our faces up in Duaa (pray), which is absolutely fine as we are
commanded from the sky. The Quran makes it clear that blessing of Allah
always comes from the sky and the sky is the upper hand of the earth.
There are many statements of the Quran such as: Allah sends water from
the sky to give new life to the earth to grow crops and fruits and in the
same way dead become alive. However, in our prayer (Namaaz) we
prostrate down to the earth, which is exactly the same way Hindus
prostrate to the earth referring to it as the امں“درھیتDHARTI MAA”, i.e., the
earth mother, which is also a deity in idolism. The Arab Pagans used to
prostrate down to the earth (DHARTI MAA) facing the stone walls of the
forbidden cube ‘the Kaaba’. That is disgusting and an insult to Allah (SWT).
If you have an access to ‘youtube’ watch the Arab Royal family praying
Namaz inside the black cube of Kaaba and then question yourself where
should they be turning their faces to offer their Namaaz whilst standing right
inside the Kaaba?
Wherever you face from inside the cube it will be right opposite to the
people who are praying their Namaz facing towards the walls of the black
cube from all across.
Logically, people standing inside the black cube cannot be facing the Qibla
to offer their prayer (Namaaz). However, our pagan belief justifies offering
Namaaz inside the cube next to Allah since we believe that Allah lives in
there as He could not find any other place to live except that cube which
was once home to filthy idols.
Furthermore, if the Earth is not flat but egg shaped, how can someone offer
Namaaz facing towards the Kaaba if they live in places like Hawaii or
Vancouver which are right under the Kaaba on the globe? How it is
possible to find the direction of Qibla from any magnetic compass if you
cannot draw a straight line from the location of Qibla in Makkah and the
state of Hawaii or other parts of the globe? You can see this for yourself if
you observe a globe and see where Makkah and Hawaii are located. This
simple experiment will show you how illogical it is to offer Namaaz facing
towards the Kaaba. If it is not technically possible to pray Namaaz towards
the Kaaba from all parts of the globe then how can Allah make the cube of
Kaaba a ‘Qbla’ for whole of mankind to offer their Namaaz facing towards
10. 10
it? Will the people in Hawaii stand on their heads to offer Namaaz so that
they can face towards the black cube of Kaaba? Hence those who
manufacture compasses to indicate the direction of Qibla are fooling us and
we are blindly following paganism. Out infidel scholars commit shirk 5
times a day in the name of Namaaz by prostrating towards the ex-home of
idols and so do their followers who also offer Namaaz- the Pagan way of
worshipping the stones before the advent of Islam.
Allah and the Prophet (pbuh) have forbidden this Pagan worship and the
Kaaba has been declared Haram in the Quran, which was demolished by
the Prophet (pbuh) when he conquered Makkah in 630 because idols were
engraved on its walls and it was not possible to destroy idols without
demolishing the cube of Kaaba which was the centre of idol worship. In my
article “Moon god and animal sacrifice” I have already quoted strong
references from Muslim and non-Muslim researchers, archeologists and
native historians of Makkah which show that Prophet Muhammad (pbuh)
demolished the shrine after conquering Makkah. I have also found many
verses in the Quran in which Allah ordered the Prophet (pbuh) to break
Masjid Al Haram. Allah’s message was concealed in the fabricated
translation of the Quran during the early Islam conspiracy. However, I will
present the true translation of all these verses in my forthcoming research
articles. Also the verses regarding turning your faces towards Qibla and
regarding the transformation of Qibla have been wrongly translated and I
will also be clarifying these in my forthcoming research.
To conclude, this is the early Islam conspiracy in which Namaaz, which
involves prostrating to the ground facing towards the ex- idol cube, the
Kaaba, was purposely canonised in Islam to continue paganism. Although
idols were removed from this cube we did not remove them from our hearts
as we continue to blindly prostrate to the idol cube and to the ground.
We must ponder upon what we are doing in the name of Namaaz when it is
not even mentioned in the Quran.
Regards
Dr. Kashif Khan
18th
April 2016
London