Religion is part of human nature and our brains are hard wired to believe in God, scientists believe.

The evidence includes studies of babies and children which have shown the brain is programmed to think of the mind as being separate from the body.

This distinction allows us to believe in the supernatural, to conjure up imaginary friends  – and to conceive of gods, this week’s New Scientist reports.

Other studies suggest our minds come with an overdeveloped sense of cause and effect, which primes us to see purpose and design everywhere, even when there is none.

Children as young as seven or eight believe that rocks, rivers and birds have been created for a specific purpose.

Taken together, the two traits mean were are perfectly programmed to believe in god.

Professor Paul Bloom, a psychologist at Yale University in the US, said: ‘There’s now a lot of evidence that some of the foundations for our religious beliefs are hard-wired.

‘All humans possess the brain circuitry and it never goes away.’
 

Scientists also believe that when the going gets tough, we find it harder to resist the lure of the supernatural, perhaps explaining why so many turn to religion at times of crisis.

Richard Dawkins. Britain’s most famous atheist, argues in his book the God Delusion that religion is propagated through indoctrination, especially of children.

Evolution predisposes children to swallow whatever their parents and elders tell them, he argues, as trust and obedience are important for survival.

Asked about the idea of pre-programming, the  Oxford University professor said: ‘I am thoroughly happy with believing that children are predisposed to believe in invisible gods – I always was.

‘But I also find that indoctrination hypothesis plausible.  The two influences could, and I suspect do, reinforce one another.’

Others argue that religion spread because it aided the survival of our ancestors.

Shared religious beliefs helped our forefathers form tightly knit groups that co-operated in hunting, foraging and childcare, enabling them to out-compete others, so the theory goes.

However, none of this necessarily means that the gods we believe in do not exist.

New Scientist says: ‘All of the researchers involved stress that none of this says anything about the existence or otherwise of gods: whether or not a belief is true is independent of why people believe it.’

Taken from HERE.

Why are they doing what Allah did not order them to do?  On whose authority are they doing all this mess? Why on earth are they polluting the deen of Allah which is the best deen that was ever revealed.  Islam is clean and pure… Hence, these muslims are polytheists and dirty.

May Allah guide them to His worship.

This is not Islam!  Islam does not teach all these… You will not find these polytheistics precepts in the Quran.  If you want to learn about true Islam, read the Quran.

The following article is an excellent example of how the sectarians (Shias in this case) have corrupted God’s teachings to suit the agendas and interests of their clergy. It is a living breathing example of using fabricated hadiths in order to twist the meaning of the Koranic verses beyond recognition, and is a testimony to the “desease of extra-contextual interpretation”. 

The shias, who worship their imams (although through their “taqiyya” claim to be worshipping God), always like to point out verse 33:33 of the Koran, which they call “ayat al tatheer” (verse of purification). They claim that God has purified the so-called “ahlulbayt”, made them infallible, sinless, and pure. They say that the “ahlulbayt” mentioned in 33:33 are:  Ali, Fatima, Hasan, and Hussain, exclusively. (Wives of the prophet are not included).

If we ask them “What proof do you have for this claim?”, they will immediately point out the so-called “hadith al kissa” (kissa=blanket or large cloak).
In brief, the hadith- which they claim is necessary to interpret verse 33:33- states that when the prophet was asked by one of his wives (the fictional Aisha of Islamic folklore)  about the identity of the “ahlulbayt” , he quickly called for Ali, Fatima, Hassan and Hussain, gathered them under his cloak, embraced them in his arms, and said: “Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a perfect purification”.

Now, my aim is to show you how they have surpassed even the corruptors of Ahlul-Kitab before them, (Jewish and Christian clergy). My aim is to show you how- since they could not corrupt the Koran directly by modifying its text- they invented Hadiths in order to “interpret” the Koran, and give the verses which they like, the verses which sound nice to them and suit their pre-conceived dogmas, meanings which are completely outside their context.
Please bear with me.

Let’s now put their claims to the test of logic and criticism ,(the logic and criticism which they have made “haram”, in their corrupted and no doubt Persian-originated version of “Islam”): 

{You shall settle down in your homes, and do not go about like in the olden days of ignorance. You shall uphold the connection, and contribute towards betterment, and obey God and His messenger. God wishes to remove any affliction from you, O people of the House, and to purify you completely.}
[33:33]

The part marked in blue is what they call the “verse of purification”. 

As you have all noticed, it’s not even a whole complete  verse. It’s just a sentence that they have cut out and given it an interpretation – using their Persian hadith  – and taken it completely out of its context (just like their counterparts, the “Sunnis” did with the opening verses of chapter 53).

The prime argument of the Shias is that in all of the verses 33:32-34, God is adressing the wives of the prophet, and using the female suffix, except in that sentence of verse 33 - marked in blue – we see that God switches to the masculin suffix, which means that now their must be at least one male among the ones being addressed. (Arabic readers, please see the Arabic text to verify this).

 {O wives of the prophet, you are not like any other women. If you are righteous, then do not speak too softly, lest those with disease in their hearts will move with desire; you shall speak in an honorable manner. 
 You shall settle down in your homes, and do not go about like in the olden days of ignorance. You shall uphold the connection, and contribute towards betterment, and obey God and His messenger. God wishes to remove any affliction from you, O people of the Sanctuary, and to purify you completely. 
 And recall all that is being recited in your homes of God’s revelations and the wisdom. God is Sublime, Expert. }…….[33:32-34]

This proves – according to them- the validity of “hadith al kissa”, and that the “ahlulbayt” mentioned in 33:33 are not , nor do they include, the wives of the prophet. They are exclusively:  Ali, Fatima, Hassan, and Hussain. If they were the wives of the prophet – as the Sunnis claim -then why did God switch suddenly from the feminin suffix to the masculin one?? 

In their proud arrogance, they believe that they have “owned” the Sunnis in this argument. 

What they have failed to realise is the following:

1- The verses are dealing with certain rules of ettiquette(sp?) that the wives of the prophet had to abide by. (Note that I used the past tense “had”, because these verses are circumstancial and historic. They are a no longer applicable today. )

 {O wives of the prophet, you are not like any other women. If you are righteous, then do not speak too softly, lest those with disease in their hearts will move with desire; you shall speak in an honorable manner. 
 You (wives of the prophet) shall settle down in your homes, and do not go about like in the olden days of ignorance. You (wives of the prophet)shall hold the Connection, and contribute towards betterment, and obey God and His messenger. God wishes to remove any affliction from you, O people of the Sanctuary, and to purify you completely.} 

The question I want to ask all Shias who might be reading this is: ”What in God’s name does Ali, Fatima, Hassan and Hussain have to do with a list of rules of conduct that the wives of the prophet had to abide by”

Absolutely nothing. There is no connection whatsoever between the two matters. 

God is telling the wives of the prophet to abide by these instructions because God wants to “purify” Ali , Fatima, Hassan, and Hussain??? 
What does this have to do with the context??

When I asked a Shia cleric (SC) about this point, you know what he said to me? (I still recall his answer, word for word). He said the following:
 - SC:  “Have you ever heard of ‘iltifat’ ?”
 - Me:  “No. What is it?”
 - SC:  “Iltifat is a tool God uses in the Koran. He changes the subject suddenly in the middle of a verse, talks about  something else, then reverts  back to the original subject. You can see it a dozen times in the Koran”
 - Me: “Can you show me another example?” (At this point he was aware of my rejection of hadiths)
 - SC: “In the verse 5:3, we see this phenomenon of “iltifat” again. The verse starts by talking about the prohibitions of food (muharramats),  then suddenly, God changes the subject, and says: [ ....Today I have perfected your system for you, and completed My blessings upon you, and I have accepted Islam as the religion for you....]. (At this point, my face had turned green, and I had felt the sudden urge to vomit).
“If you don’t understand ‘iltifat’, then how can you explain the sudden change from the feminin suffix to the masculin suffix in 33:33″?

2- Answer: The reason why there’s a change in the suffix, can be understood once we realize that the command in these verses was actually issued to the prophet himself, not his wives.

If we look closely, the subject actually begins in 33:28

{O prophet, say to your wives: “If you are seeking this worldly life and its vanities, then come, I will make a provision for you and release you in an amicable manner.”}…….[33:28]

God was commanding the prophet to say to his wives so and so… The command was directly to the prophet, and indirectly to his wives.
All the following verses are actually a continuation of 33:28.

Now the riddle is solved:  The change in the suffix in 33:33 from female to male, is because there is now one male among the addressed. (Elementary Arabic grammar rule: If we are talking about 10000 women and 1 man, we still use the masculin suffix), not because there is “iltifat”. 

This single male is the prophet himself, to whom the command was actually issued in 33:28.

Now the context becomes clear: God is asking the prophet to tell his wives (because the revelation came to the prophet, and not directly to his wives), to do so and so…to abide by these strict laws of behavior BECAUSE God wants to purify the “ahlulbayt”.

Hence, “ahlulbayt” =  (PROPHET + HIS WIVES….PERIOD)

The Persian-made and folkloric decendants of Muhammad – the last of whom has been “hibernating” in a cave for 12 centuries- have nothing to do with verse 33:33. 

3- The sentence “God wishes to remove any affliction from you, O people of the House, and to purify you completely.” which the corruptors have cut out from the rest of the verse is NOT a case of “kun fa yakun” ( Be, and it is!!)  Yes, it’s true that “God wants” it, but that does not mean it’s automatic or as if by magic. It is under the condition that the prophet’s wives actually abide by these instructions.
This is a case of cause and condition; NOT a case of ‘iltifat’. 

There are other examples of “God wants” in the Koran, without them being cases of “kun fa yakun”:

{A month, marked by heat, in which the Koran was revealed; as a guide to the people and a clarification of the guidance and the criterion. Therefore, whoever of you witnesses the month, then let him fast therein. And whoever is ill or traveling, then the same number from different days. [color=red]God wishes to bring you ease and not to bring you hardship[/color]; and so that you may complete the count, and glorify God for what He has guided you, that you may be thankful}
[2:185]

God is giving a license to whoemever is ill or traveling to fast on different days, because God wishes to bring us ease and avoid hardships. 
This is not a case of “kun fa yakun”, because some people might insist on fasting anyway, eventhough they are ill or traveling.

{O you who believe, if you rise to hold the Connection, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you have had intercourse, then you shall bathe. And if you are ill, or traveling, or you have excreted feces, or you have had sexual contact with the women, and you cannot not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to place any hardship on you, but He wants to cleanse you (yutahhirukom)  and to complete His blessings upon you that you may be appreciative}
[5:6]

Here God is asking the believers to do all these things because God wishes to “yutahhirukom” (purify/cleanse)
The exact same expression is used in 33:33!!. So, does this mean all the believers “mu’minoon” have now become “infallible (sinless) and pure” as if by magic.. “kun fa yakun”

Other examples..

{ God wants to make clear for you and guide you to the ways of those before you, and pardon you, and God is Knowledgeable, Wise. 
 And God wants to pardon you, but those who follow their lusts want that you would be diverted into a great diversion. 
 God wants to make easy for you; and mankind was created weak }
[4:26-28]

4- Read the following verses, and tell me who “ahlulbayt” are:

{And Our messengers came to Abraham with good news, they said: “Peace” He said: “Peace,” and it was not long before he came back with a roasted calf. 
 But when he saw that their hands did not go towards it, he mistrusted them, and he began to have fear of them. They said: “Have no fear, we have been sent to the people of Lot.” 
 And his wife was standing, so she laughed when We gave her the good news of Isaac, and after Isaac, Jacob. 
 She said: “O my, how can I give birth when I am an old woman, and here is my husband an old man? This is indeed a strange thing!” 
 They said: “Do you wonder at the decree of God? God’s Mercy and Blessings are upon you O people of the House. He is Praiseworthy, Glorious.”} 
[11:69-73]

Are they Ali, Fatima, Hassan and Hussain?? 

Or are they Abraham and his wife?? (Prophet +  wife….PERIOD)

5- Finally, concerning the alledged “iltifat” in 5:3:

{Forbidden to you is that which is already dead, and the blood, and the meat of pig, and what was sacrificed to other than God, and that which has been strangled, and that which has been beaten to death, and that which has fallen from a height, and that which has been gored, and that which the wild animals have eaten from except what you managed to rescue, and what has been slaughtered on alters, and what you divide by the arrows of chance. This is all vile. Today the rejecters have given up from your system, so do not fear them, but fear Me. Today I have perfected your system for you, and completed My blessings upon you, and I have accepted submission as the system for you. So, whoever is forced by severe hunger and not seeking sin, then God is Forgiving, Merciful.}……..[5:3]

According to “our holy bearded ones” , the part marked in red is an example of “iltifat”. 
What they fail to understand is that sentence consists of an interruptory clause, not a change of subject. It is essentially telling us that the laws of prohibitions of food are part of the “deen” (SYSTEM), which God has set for us.
Just as using a calendar system of 12 months of which 4 are restricted is also part of this system:

{The count of the months with God is twelve months in God’s record the day He created the heavens and the Earth; four of them are restricted. This is the correct system;(deen) so do not wrong yourselves in them; and fight those who set up partners collectively as they fight you collectively. And know that God is with the righteous.}……….[9:36]
_______________________________________________________________________________________________________________________________

Conclusion:

I invite all of the sectarians who are members of this forum to read and contemplate upon this issue. I invite them to pay attention and to see what happens when we ignore the Koran and resort to the man-made  innovations , traditions and folklore of the 9th Century to “interpret” it, rather than let the self-explanatory Koran explain itself. 

Here the Shias have resorted to an innovation known as “hadith al kissa”, a fabrication by corrupt Persian scholars to suit their own political agenda of causing division among the believers. 

This is an example of what happens when we use hadiths to interpret the Koran, under the guise of  “obey the messenger”.  
It’s a clear case of corruption in the name of “obey the messenger” . Obey the fabrications of  the corrupt Persian ancestors of Sistani, Qazwini, Sadr and Co., because they alone can “interpret”  the ARABIC  Koran for us. 

It is an example of proffessional corruption that is no different than the corruption of the clergy of the people of the book (Jewish and Christian priests).

All under the guise of “Obey the messenger”. 

Abd Allah Ibn Ibad was a khawarij and theoretically the founder of the Ibadite sect in Islam (Today mostly in Oman). In 76 A.H (695) he wrote two letters to the Caliph Abs al-Malik. Despite the fact that Cook in his book “Early Muslim Dogma” disagrees about the authorship and the date of the Letters, we can say for sure that these Letters have originated either in the first century A.H. or the mid-second century. Two Quotes in these Letters are of great importance:

“They abandoned the judgment of their Lord and took hadiths for their religion; and they claim that they have obtained knowledge other than from the Koran…” (Michael Cook, Muslim Dogma, Cambridge, 1981, p. 9)

“They believed in a book which was not from God, written by the hands of men; they then attributed it to the Messenger of God” (Michael Cook, Muslim Dogma, Cambridge, 1981, p. 9)

References: Aisha Musa, “Hadith as scripture”

Michael Cook, “Early Muslim Dogma”

THE ANGEL OF DEATH BEATEN UP BY PROPHET MUSA!!  AND WORST… HE WAS ALLOWED TO DELAY HIS DEATH… BY SOME FUNNY METHODS.  I READ THAT FOR THE FIRST TIME IN TAFSEER IBN KATHIR 4YRS AGO…

Sahih Bukhari 004.055.619

Narrated Abu Huraira:

The Angel of Death was sent to Moses when he came to Moses, Moses slapped him on the eye. The angel returned to his Lord and said, “You have sent me to a Slave who does not want to die.” Allah said, “Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life.” Moses said, “O Lord! What will happen after that?” Allah replied, “Then death.” Moses said, “Let it come now.” Moses then requested Allah to let him die close to the Sacred Land so much so that he would be at a distance of a stone’s throw from it.” Abu Huraira added, “Allah’s Apostle said, ‘If I were there, I would show you his grave below the red sand hill on the side of the road.”

AND THE QURAN SAYS…

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

“But Allah will not grant respite to any soul when its appointed time when has come, and Allah is well acquainted with (all) that you do.” [63:11]

The Qur’an has been revealed in the clear Arabic spoken in Makkah. It was spoken in the age of ignorance by the tribe of Quraysh. No doubt the Almighty has endowed it with inimitable eloquence and articulacy in the Qur’an, yet as far as its substance is concerned, it is no different from the one spoken by messenger of God and which in those times was the tongue of the people of Makkah: translated as: 
“Thus We have revealed this (Qur’an) to you in your own tongue so that they may take heed. ” (44:58) 
“Thus We have revealed to you the Qur’an in your own tongue that you may thereby proclaim good tidings to the upright and give warning to a contentious nation. ” (19:97)

Consequently, a correct understanding of this book is dependent on the correct knowledge and true appreciation of this language. It is essential that a person who wants to reflect on the Qur’an and attempts to interpret and explain it should be a very fairly knowledgeable of this language. He should also be adept in appreciating its styles and linguistic features so that at least the language is not an impediment to him in understanding the Qur’an.

An important fact about the language of the Qur’an which every student of this divine book should be well aware of is that its Arabic is not the Arabic in which poets like Hariri and Mutanabbi composed their poetry nor is it the Arabic in which Zamakhshari and Razi wrote their commentaries on the Qur’an.

It is also not the Arabic of the newspapers which are published in current times in Arab countries nor is it the Arabic prose and poetry written by their literati of today. No doubt, all this is Arabic too; however, it is very different from the Arabic of the Qur’an which can rightly be termed as clear Arabic.

Thus the difference in the vocabulary, style and construction of clear Arabic and the one spoken and written today is the same as the difference, for example, between the Urdu and Persian of Ghalib and Mir, and Sa’di and Khayam and the Urdu and Persian of the newspapers and journals of the Indian sub-continent and Iran. Similarly, ontinent and Iran. Similarly, this difference can be gauged if one compares the wide difference in the English of Shakespeare and Milton and the one written and spoken today in Britain for example.

It is thus an essential reality that not only does contemporary or medieval Arabic has no role in creating an appreciation of the language, this Arabic is in fact detrimental to this appreciation, and if one becomes totally involved in it he may end up losing his understanding of in the Qur’an.

 
Consequently, the very first thing which one a person must turn to in order to understand the language of the Qur’an is the Qur’an itself. No one can deny the fact that when it was revealed, the people of Makkah did dispute its divinity for a long time; however, no one was able to challenge its language. It said that it was not the work of a non-Arab because it was revealed in the most articulate Arabic. It declared itself to be a miracle of language and literature and that of lucidity and eloquence and dared them to produce a surah (chapter) like it.

So much so, it challenged them to bring to their aid their literati, poets, soothsayers, orators and even their jinn, devils and deities. It is however an irrefutable reality that none among the Arabs could refute the magnificence of its language nor was it possible for any person to respond to this challenge: translated as: 
“And if you doubt what We have revealed to Our servant, produce just one surah(chapter) like it, and for this call upon all your supporters except God if you are truthful.” (2:23) 
“Tell them: “If men and jinn combined to produce a book like this Qur’an, they would be unable to do so even if they become helpers of one another.” (17:88)

Moreover, this is also an established reality that this astounding miracle of language and literature has been transmitted to us without any change whatsoever. Thus, it is an acknowledged fact that the Qur’an is not only the final and ultimate authority in all matters of religion, it also represents the final criterion and standard for the language of its times.

Eloquence of Language The Qur’an has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is known to its addressees. The Qur’an says: translated as: 
“The faithful Spirit has brought it down into your heart (O Prophet)that you may become a warner (for people)in eloquent Arabic.” (26:193-195) 
“In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves from punishment.” (39:28)

This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’an is rare or unknown. Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qur’an, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable.

Thus in the verses:وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ 6:55, the meaning of the word النَّجْمُ can only be “stars”. In أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ 17:88, the word الْإِبِلِ has only been used for “camel”. The only meaning of the word بَيْضٌ in the verse كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ  49:37″is eggs”. In the verse فَصَلِّ لِرَبِّكَ وَانْحَرْ  2:108, the word انْحَرْ only means “sacrifice”. They do not mean “plants”, “recital”, “the hidden sheath of eggs” and “tying hands on the chest” respectively.

Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qur’an as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of few pioneers have fully proven that the declensions and styles adopted by the Qur’an are all in fact well-known and conventionally understood by the Arabs.

Taking into consideration this principle is a requisite of the eloquence of the Qur’anic language, which as stated above, is mentioned in the Qur’an itself. No explanation of the Qur’an is acceptable while disregarding this principle.

Uniqueness of Style 
The Qur’an has a unique style. It has the simplicity and continuity found in prose, yet it is not prose. It has the beat, rhythm and poise of poetry, yet it is not poetry. It is not the book we are usually acquainted with in which there are chapters and sections which deal with a specific topic or topics. The people of Arabia would sometimes call it as poetry and sometimes likened it to rhymed prose of the soothsayers, and it is this uncertainty of theirs which itself shows that they were not satisfied with what they said about it.

In reality, the Qur’an is a unique book as per its style. It has the flow of tumultuous torrents and the vigour of pounding seas waves. Its sound reasoning has many variations that cannot be emulated; topics are connected to one another with subtle harmony; it cites stories and anecdotes; the discourse returns to its central theme every now and then; verses which portray threat, intimidation and punishment are found in various styles; other verses depict sorrow and longing; emphatic expressions are another hallmark of its style; similarly, we find verses which express intense emotions of disgust, indifference and unconcern.

Instances which reflect warmth and affection are as warm and affectionate as dew drops and instances which reflect wrath and rage, are as fiery and compelling as thunder. The unique ways of address it contains simply enchants a reader to a state of trance. It is because of this unique and inimitable style that it has said about it: translated as: 
“Had We brought down this Qur’an upon a mountain, (O Prophet) you would have seen it humble itself and break asunder for fear of God. And we mention these parables to these people that they may deliberate.” (59:21)

 
But what exactly is the genre of the Qur’an? What at best can be said as an answer to this question is that it resembles an oration. No doubt this is only a mere resemblance; it cannot be termed oratory in the strict sense of the word. However, it does come close to it, and on this basis the following things should remain in consideration before a student of the Qur’an: 
First, in order to understand the Qur’an, its ambience should be studied; this means that the background, situation and the requisites be determined in which a surah was revealed. Nothing is required for this beyond deliberation on the Qur’an itself, and the light of the Qur’an itself suffices for this. When a person deliberates on the Qur’an, concentrates on each and every word of it, tries to understand the rhythm and beat of the words and the construction of the sentences, the occasions on which a discourse is uttered become fully clear. Such is the extent of this clarity that they become an evidence on themselves and no external argument is required for any corroboration.

The only correct way is to comprehend the background from indications and clues within the Qur’an. Once a person is able to ascertain the addressees of the discourse such that which among them are addressed directly and which indirectly; what is the phase whose circumstances the addressees are facing; what are the questions which have been raised by this phase whose answer is awaited by both friend and foe; what is the nature of the hostility by the enemies and what are the circumstances in which allies and friends find themselves in; what are various groups which have joined forces with the enemies while adopting various measures and tactics and what are the thoughts of the allies and associates, then the whole structure and sequence of the discourse shall become fully evident.

All these aspects speak of themselves within the drift of the discourse. Thus if they are ascertained through hard work, the whole sequence and arrangement of the Qur’an becomes fully evident and the effect of reading a surah (chapter) is the same as that of listening to an apt and timely oration of a great orator.

 
Second, the direction of address of the Qur’an should be ascertained at each place. The direction of address shifts a number of times in the Qur’an at very short intervals and sometimes even in a single verse. At one instant, Muslims would be addressees and at the next the mushrikun (polytheists) would become the addressees; similarly, the People of the Book would be addressed in a verse and all of a sudden the address would shift to the Muslims. A similar shift is experienced in singular and plural entities.

This change occurs both in the speaker and the spoken to. At one instant the speaker would be God and then suddenly Gabriel would assume the speaker’s role. At another instant, the speaker would be Gabriel and the suddenly the discourse would emanate from the mouth of Muhammad (pbuh). In short, just as an orator shifts from one addressee to another by shift in his tone, facial expressions and words used, in a similar manner, the address in the Qur’an also changes rapidly.

Thus it is essential that this aspect must be given full consideration while interpreting and explaining the Qur’an. It should be ascertained whether the speaker for example is God, Gabriel, the Prophet (pbuh) or the people. Similarly, it should be determined that the spoken to is God, the Prophet (pbuh) or the people. Among the people, it must be ascertained if they are Muslims or Hypocrites or the People of the Book or the Idolaters among the Ishmaelites or if they are two or three among these or if all of them are spoken to.

Then there may be instances of ambiguity in address as well. Sometimes, a verse would apparently address the Prophet (pbuh); however, in reality the address would be directed at the Muslim ummah. Similarly, an apparent address to him would actually be directed at the leadership of the Quraysh or to the People of the Book. Examples of such addresses abound in the Qur’an. Thus it is essential that this differentiation be made with full caution, and it should be fully ascertained as to who is the actual addressee. Without this, the real purport of the Qur’an cannot be grasped.

Third, general and specific verses should be differentiated. There are many places in the Qur’an where the words are general; however, the context testifies with full certainty that something specific is meant. The Qur’an uses the word ÇáäøóÇÓ (people), but it does not refer to all the people of the world; and many a time they do not even refer to all the people of Arabia: the word refers to a group among them. It uses the expression ßõáøöå ö Úóáóì ÇáÏøöíúäö (on all the religions), and it does not refer to all religions of the world; it refers to ÇáãõÔúÑßõæúä (polytheists) but they do not refer to all those who are guilty of polytheism. Similarly, the words Åöäú ãöäú Ãåúáö ÇáúßöÊóÇÈö (And from these People of the Book) do not refer to all the People of the Book of the world. It mentions the word ÇáÅöäúÓóÇä (man) but it does not refer to mankind.

This then is a common style of the Qur’an, and if it is not taken into consideration while explaining and interpreting the Qur’an, then a person can end up misunderstanding the whole purport of the Qur’an. Thus it is of paramount importance that the interpretation of words of the Qur’an must always remain subservient to its context and usage.

 
The Final Authority 
The Qur’an is a mizan (scale that tells good from evil) and a furqan (distinguisher between good and evil) on this earth and a muhaymin (guardian) over other divine scriptures: translated as: 
“It is God who has revealed with truth the Book which is this scale (of justice).” (42:17) 
In this verse, the letter waw ( æ ) is for explication, and thus the word mizan (scale) is actually used to connote al-kitab. The verse means that the Almighty has revealed the Qur’an which is a scale of justice meant to distinguish good from evil. It is the only scale that weighs everything else, and there is in no scale in which it can be weighed: translated as: 
“Blessed be He who has revealed al-furqan to His servant that it may warn the whole world.” (25:1)

The Qur’an is also a furqan in the same sense, ie a book which the final and absolute verdict to distinguish truth from falsehood. This word also connotes the fact that this Book is the standard on which everything needs to be judged and is a decisive word on matters which relate to religion. Everyone must turn to it to resolve differences of opinion. Nothing can be a judge on it; it shall reign supreme in the dominion of religion and every person is bound not make it subservient to any other thing: translated as: 
“And (O Prophet!) We have revealed to you the Book with the truth in confirmation of the Book before it, and standing as a guardian over it. Therefore, give judgement among men according to the guidance revealed by God and do not yield to their whims by swerving from the truth revealed to you.” (5:48)

Here the word used to connote the above sense is muhaymin (guardian). It is an adjective formed from the words åóíúãóäó  which means “a guardian” and “a protector”. In this verse, the Qur’an has been regarded as a muhaymin on the previous scriptures. It means that the Qur’an is the real authentic and trustworthy version of the Book of God. Thus when the texts of other scriptures were lost to posterity and their translations were greatly tampered with, it was this Qur’an which was reposed with the status of judging between the right and wrong of those scriptures. Whatever it declares to be right is right and whatever it declares to be wrong is wrong and must necessarily be rejected.

Salaamun Alaykum

Here is an interesting set of videos which will give you an insight on how the Quran goes hand in hand with science and physical laws.  Most of these scientific discoveries were made recently but they were already stated in the Quran since 1400 years ago.  These videos are broken into small pieces of 10 minutes so you can take your time and watch it at your own discretion.

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Wassalaam

Salaamun Alaykum,

I was accused by abulhaarith that I added to the verse in an attempt to explain toubayyina from a quranic perspective when I said ‘Toubayyina means to show/proclaim/express clearly and NOT TO HIDE.  

So the clarification is upon them.  But here he trys to add “and not hide” to the meaning which is deception. He adds the part “not hide” to another verse. So he makes Idaafah (addition) to the meaning of the word Bayyinah, which we can accept as “clarify”. Here this Quraanite ADDS “and not hide what has been revealed”, this is NO WHERE in the Arabic. The word “تكتمونة” does NOT appear in this verse like it does in the other verse. If the word بينة means to clarify “and not to hide”, then the previous word would not be necessary in the verse he first quoted. However he uses that verse to add to the meaning of another verse. Allaahul Musta’aan. This is deception and trickery with the words of Allaah. He uses one verse to add to another. One being said about the People of the Book who hid some of the revelation, and one being said about the Prophet -peace be upon him-.

Firstly, I wish to say that I am not a quranite and I am a muslim.. No one can call me a quranite when Allah gave me the title of Muslim.. If we can play the ‘names calling game…’, then I have the full right to call them ‘followers of hearsay and fabrications…”.  So, abover as ou have read, he is saying that I took this not to hide from another verse and add it to another one which is totally false.  He did not understand anything about how we need to understand the Quran.  Think for yourself.. What does express/proclaim clearly means?? Can we proclaim something clearly and hide bits and pieces from it? Proclaiming clearly itself means not to hide and saying something outloud.  So where is an addition?  It is no addition at all and it was only more details into the meaning.  We cannot explain the meaning of a word, especially arabic, with another single word.. More that often, we need to describe the meaning with multiple words.  And the Quran give us the meaning most of the time when the word is used regularly.  Another proof for the toubayyina issue is in the verse where Jesus(Isa) is saying that he has been sent to that he can ‘oubayyina’ to his people in what they used to differ… And immediately in the next verse, Jesus is saying them the very first thing they used to differ on which is the worship of One single God.  So this is what Jesus proclaimed openly to his people.  Come and worship one God alone and do not set partners with him.

Now.. Look at this screeshot from abulhaarith blog.

In this verse, Allah is is ordering us tofollow what has been revealed to US from him and all over the Quran, you will never find a verse where Allah is saying He revealed the SUNNAH… But here in his interpretation, he puts QURAN and SUNNAH.  And he comes to this conclusion using external sources and other books while the Quran give no such indication at any time.  Everywhere you will find Allah saying he revealed Al-Kitaab, Al-Zikr, Al-Buhaan and so many other names which gives a clear and perfect description of this Quran… But in none of these you will find Allah saying ‘I revealed the SUNNAH so that you may so and so….”

SO now tell me… Who is adding?  Who is forcing the meaning?  My attempt of explaining the meaning was achieved using a quranic perspecive which he adds to the meaning of a verse and other verses as well…using EXTERNAL sources… most of which are fabricated, suspicious and very doubtful.. I leave the decision on this matter on you…

Also worth noting is.. He quotes Bukhari when it suits him, he quotes Ibn Kathir when it suits him and same for the Quran verses.  When I pointed out the BLUR spots on tafseer ibn kathir or Bukhari… He becomes dumb, death and blind…

Wassalaam

Salaamun Alaykum

Seems the character assasination is ongoing now as it seems to be evident there is no more left for him to counter the arguments I brought on the table.  Except that he will be telling the same thing on and on trying to prove his point and continue doing critics on my logic, my methods or tactics, my insincerity etc which he calls his ‘arguments’.  I have no intention to hide anything, anyone who wants to read through the little ‘debate’ if I can call it is free to browse the responses and check his replies on his blogs.  I think I will write a little reponse to what he recently wrote regarding our communications and that might be among the last ones because there is nothing positive coming out ot it.  That cannot even be called a debate of ideas because his views are definitely biased and there is not a slightest chance for him to see clearly at all the verses I am putting in front of him.  He is replying me in the sense that he has the best understanding and that I am ‘not worth a dime’.. And this is definitely not the right mindset to start with…  So let us look at what he got to say and what I got to tell him.

Allaah refuted this belief in many places in the Qur’aan. The Prophet salallaahu alaihi wa salam spoke about a time when these people will arise. The Sahaabah spoke about and mentioned these people.

You are intepreting these verses on your own will and there is no verses that you provided which refuted the belief of following only these very verses.  You were blaming my arabic knowledge but when I submitted the I’raab of the verses by the greatest language experts,it is as if you become dumb, deaf and blind and suddenly, you have no time as well.. But no worries, I can understand.  Weird enough, you refuse to comment on all these hadiths I showed here which are totally in contradiction with your arguments and you just move on with your blabla and act as if you did not notice anything.  SO which is which then?

The Taabi’een refuted these people in their books. The Taab at-Taabi’een wrote some of the strongest refutations of those people who reject the Sunnah and they labeled them as Kuffaar by consensus of the Taabi’een and the Sahaabah whom they narrated from. All of this in less than 80 years after the Hijrah. After this the Aa’imah wrote strong words in refuting the handful of clowns who completely rejected the Sunnah and even partially.

If you feel that following your fore-fathers beliefs is the right thing to do… Then christians, buddhism and other schism got their right to be followed on the same basis.  You are using same arument as the rejectors of truth used, as outlined in the Quran.  When the messengers called them to worship only ONE GOD… they replied to him… “Will we follow something which we never saw our fore-fathers following??”…  And that was a blatant lie because Monotheism was present since the beginning of mankind… So either these people were lying, or they were following their ancestors religion without any research and confirmation… hence, both will lead them to the blazing fire.  What you wrote about does not make sense.. The main reason why such books do not exist is because they do not have solid arguments to fight back and each of the argument they brought is immediately dismissed by the Quran itself. 

And the reason you dont see books in refutation of this deviant sect is because they never existed as a group until the 1800’s. They only popped up as individuals once in a while in very minuscule numbers.

This is just a fake argument.  I proved you that the belief exist even in your hadiths books.  Also, you are still identifying the truth based on the number of people following it… Total crap as the Quran says otherwise…

By far I am nothing and no one in refuting these people who reject the Prophet Muhammad salallaahu alaihi wa salam and his Sunnah.

So why did you care answer back to me in the first place?? You can follow your friends’ advices and remain silent..

Particularly with this guy Nadeem, it’s seriously a waste of time. I’ve gotten a number of people telling me not to waste my time addressing him.

Continued character assasination when your arguments goes to the ground.  Why did you waste your time answering in the first place… None of these people do know me… However, let me tell you that I do no care… Calling me a joker is nothing compared to how the messengers were treated by the unbelievers and they earned the worst and nastiest names… So clown or joker is not bad at all..

And they are right because every time I read his replies, I cant help wondering how he derives these conclusions if he knows the lugha. I just cant understand it, none of his arguments make much sense and worse yet is the twisting of statements and the intellectual dishonesty. hatal aan ya’ney he’s still arguing something I wasnt even speaking about.

Had you been really WONDERING as you said… You would have come up with proper answers for each of these arguments.  I highlighted the red part… I have no idea what you are referring to because all my responses are a direct reponse to your own arguments.  Maybe you are referring to ‘obey the messenger…’ but this as well was raised by yourself and not me.  Fair enough, all the accusations you made on me can be stick to your back as well.  But I am telling you again… It is for the readers to decide which in which and whether your arguments were tackled or not.

You have this very bad habit of constantly accusing me of all sorts of thing and above you are accusing me of ‘intellectual dishonesty’.. The next post I am going to write is to prove who is actually being deceitful between me and you.

Allah suffice as witness.. as well.

Wassalaam

In response: http://abulhaarith.wordpress.com/2009/06/15/obey-allaah-and-obey-the-messenger/

The meaning of “symmetry” in Webster’s dictionary is “balanced proportion, beauty of form arising from balancedproportions, the property of remaining invariant under certain changes.”  The meaning of equality is: “like in quality, nature, or status.” There is equality and symmetry all through the Quran. There is symmetry between the flies and the humans, among messengers and messengers, messengers and their followers, male and female. When God speaks of Heaven, usually the next  verse is balanced with discussion of Hell and vice versa. The same is true of day and night, the sun and the moon and so on.  

God puts the believers and the messengers on the same level: “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: They make no distinction among any of His messengers” [2:285]. Note also that He has put the messengers on the same level as us.  

Abraham is on the same level as the other believers: “Peace be upon Abraham . . . we thus reward the righteous. . . . He is one of our believing servants” [37:109, 110, 111].   

Moses and  Aaron are also put on the same level as the other righteous believers: “Peace be upon Moses and  Aaron. . . . We thus reward the righteous. . . . Both of them were among our righteous servants” [37:120, 121, 122].  

God places Muhammad on the same level as the other prophets. He does not want us to make any distinction among them: “We have inspired you, as we inspired Noah and the prophets after him. And we inspired Abraham, Ismail, Isaac, Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron, and Solomon. And we gave David the Psalms” [4:163].  

In the following verse Muhammad and his followers are placed on the same level: “. . . God will not disappoint the prophet and those who believed with him. Their light will radiate in front of them and to their right. They will say, ‘our Lord, perfect our light for us and forgive us, you are omnipotent’ ” [66:8]. Muhammad is put on the same level as other Messengers: “Muhammad was no more than a messenger like the messengers before him. . . ” [3:144]. God puts Muhammad and his followers on the same level. God tells Muhammad to say: “Say, “This is my path: I invite to God, on the basis of a clear proof, and so do those who follow me . . .’ ” [12:108]. We too must not elevate the messengers above righteous believers.   

Both Moses and Aaron are given manifest authority, and they are put onthe same level as their followers, “. . . We will strengthen you with your brother, and we will provide you both with manifest authority. Thus, they will not be able to  touch either of you. With our miracles, the two of you, together with those who follow you, will be the victors” [28:35]. Moses is in charge yet both of them are prophets and both have been given manifest authority. Also, it is Aaron who can speak well.   

Jesus is put on the same level as the righteous: “He will speak to the people from the crib, as well as an adult; he will be one of the righteous” [3:46].   
There is symmetry even in criminal justice: “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. Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous” [2:178,179]. If someone cuts  one’s ear one cannot turn round and kill him. There must be forgiveness or an equivalent esponse.   
   
All through the Quran we are told to be equitable in every thing we do, even in retribution: “During the Sacred Months aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe God and know that God is with the righteous” [2:194].   

In the following verse God has perfected His blessings on the family of Jacob, not Joseph alone. That is the same way he had blessed Abraham and Isaac. They were all given the equivalent  blessings. “Your Lord has blessed you (Joseph), and has given you good news through your dream. He has perfected His blessings upon you and upon the family of Jacob, as He did for your ancestors Abraham and Isaac before that. Your Lord is Omniscient, Most Wise” [12:6].   

God puts Mary and Jesus on the same level. He treats Mary and Jesus the same, calling them both a portent for the whole world. “As for the one who maintained her virginity, we blew into her from our Spirit and thus we made her and her son a portent for the whole world” [21:91].  

The following verses put husband and wife on the same level: “. . . You commit no error by mutually agreeing to any adjustments to the dowry. God is Omniscient, Most Wise” [4:24]. Note that the dowry adjustment is made after mutual agreement.   

Regarding divorcing a wife: God says not to take back anything you have given her and says:  ”How could you take it back after you have been intimate with each other . . .” [4:21]. Note it does not say you have been intimate with her — the women is put on the same level as the man.   

The following verse demonstrate equality between male and female: “Their Lord responded to them: ‘ I never fail to reward any worker among you for any work you do, be you male or female — you are equal to one another. . .”  [3:195].   

There is also a parallel between the bad men and bad women and the good men and the good women: “The bad woman for the bad men and the bad men for the bad women, the good women for the good men, and the good men for the good women.” [24:26].   

The following verse shows the parallel between men and women: “The submitting men, the submitting women, the believing men, the believing women, the obedient men, the obedient women, the truthful men, the truthful women, the steadfast men, the steadfast women, the reverent men, the reverent women, the charitable men, the charitable women, the fasting men, the fasting women, the chaste men, the chaste women, and the men who commemorate God frequently, and the commemorating women; God has prepared for them forgiveness and a great recompense” [33:35].   

God spreads human beings through joining male and female; they are equally responsible: “O people observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. . .” [4:1].   

The following verse is about Joseph and the governor’s wife. Joseph is not any better than the governor’s wife   except that God sent him a proof. Otherwise, “She almost succumbed to him, and he almost succumbed to her, if it were not that he saw a proof from his Lord. We thus diverted evil and sin away from him, for he was one of our devoted servants” [12:24].   
   
Speaking of property transactions, God tells us mutually acceptable transactions are permitted: “O you who believe, do not consume each other’s properties illicitly — only mutually acceptable transactions are permitted. . .” [4:21].   

On the subject of idol worship ,God brings the idol to the level of a fly, telling us that both are helpless. “O people, here is a parable that you must ponder carefully: the idols you set up beside God can never create a fly, even if they banded together to do so . Furthermore, if the fly steals anything from them, they cannot recover it; weak is the pursuer and the pursued” [22:73].   

God  tells us that the believers and those who are well founded in knowledge believe in the Quran and what was revealed before the Quran, putting both groups on the same level: “As for those among them who are well founded in knowledge and the believers, they believe in what wasrevealed to you, and in what was revealed before you. . .” [4:162].   

The Queen of Sheba places herself on the same level as Solomon: “. . . My lord, I have wronged my soul. I now submit with Solomon to God Lord of the universe” [27:44].  Note that she does not say she will follow Solomon.   

God in His infinite grace makes symmetrical statements by bringing Himself to our level. The following five verses demonstrate this:   
   

“. . . God supports those who support Him. God is Powerful Almighty” [22:40].   
“. . . If you support God He will support you, and strengthen your footholds” [47:7].  

“O you who believe, if you revert from your religion, then God will substitute in your place people whom He loves and who love Him. . .” [5:54].   

“As for the early vanguards who immigrated (Muhajerin ) and the supporters who gave them refuge (Ansar) and those who followed them in righteousness. God is pleased with them, and they are pleased with Him” [9:100].   

“Their reward (SENOBAR: FROM?)at their Lord is the garden of Eden with flowing streams, wherein they abide forever. God is pleased with them, and they are pleased with Him. . .” [98:8].   
   
“As for you O content soul . . . Return to your lord, pleased and pleasing” [89:27, 28]. 

God in His infinite grace has made Submission a symmetrical state.   

“You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative” [2:152].

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BY: Senobar Tafazoli