MASJID JERUSALEM THAT PROMOTE DIVISION AND FALSEHOOD.

 ( MASJID JERUSALEM IS NOT MASJID AL AQSA)

9:107.  And there are THOSE WHO HAVE TAKEN a  (MASJID) to DO HARM and CAUSE REJECTION, and to DIVIDE BETWEEN the BELIEVERS, and as an outpost for those who fought Allah and His messenger before. They will swear that they only wanted to do good, and Allah bears witness that THEY ARE LIARS.

9:108.  DO NOT STAND  IN IT  EVER. A  (MASJID) that is founded on righteousness from the first day is more worthy that you stand in it; in it are men who love to purify themselves. And Allah loves the purified.

9:109.  Is he who founds his building on obtaining righteousness from Allah and His acceptance better, or he who founds his building on the edge of a cliff which is about to crumble, so that it crumbled with him into the fires of Hell? And ALLAH DOES NOT  GUIDE the WICKED PEOPLE.

9:110.  Their BUILDINGS that THEY BUILT CONTINUE to CAUSE DOUBTS in their HEARTS, until their hearts are severed. And Allah is Knowledgeable, Wise.

9:111. Allah  has purchased from the believers their very lives and their wealth, that they will have the Paradise; they fight in the cause of Allah so they kill and are killed; a promise that is true upon Him in the Taurat and the Injeel and the Qur'an. And whoever fulfills this pledge with Allah, then have good news of the pledge which you are concluded with. Such is the great triumph.

MUNAFIQ- HYPOCRITE, TWO-FACED

 ✅ 4.61-63 

When they are told, 

‘Come to what God has sent down and to the Messenger,’ you see the hypocrites turn away from you. 

How will it be when an affliction befalls them 

because of what they themselves have done? 

They will come to you, swearing by God, 

saying that they were seeking nothing but 

goodwill and conciliation. 

But God knows all that is in their hearts; 

so ignore what they say, admonish them 

and speak to them 

in such terms as will address their minds. 

▪️Hypocrites are turncoats, two-faced

✅ 4:141-144

The hypocrites wait to see what happens to you 

and, if God grants you a victory, they say, 

‘Were we not on your side?

And if those who deny the truth have a share of it victory they say to them, 

‘Did we not help you win, and protect you from the believers?’

God will judge you all on Judgement Day. 

And never will God allow those who deny the truth to harm the believers. 

The hypocrites seek to outwit God 

but it is He who outwits them. 

And when they stand up for THE SALAT, 

they do so reluctantly and to be seen by others, 

and they hardly REMIND THE GOD at all. 

They vacillate between the two, 

belonging neither to one side nor the other. 

But for him whom God allows going astray, 

you can never find the way for him. 

Do not take deniers of the truth who are 

at war with you for your allies in preference to MÛMĪNS. 

Would you give GOD clear proof against yourselves?

✅ 5.61

When they come to you they say, 

‘We believe,’ 

but they come with the resolve 

to deny the truth and leave in the same state.

God knows best what they are concealing. 

You see many among them vie with one another 

in sin and transgression and practice what is unlawful. 

It is vile indeed what they have been doing! 

✅ 63:1

When the hypocrites come to you, Oh Muhammad, 

they say, “We testify that you are the Messenger of Allah.” 

And Allah knows that you are His Messenger, 

and Allah testifies that the hypocrites are liars. 

They have taken their oaths as a cover, 

so they averted people from the way of Allah. 

Indeed, it was evil that they were doing. 

That is because they believed, 

and then they disbelieved; 

so their hearts were sealed over, 

and they do not understand.

▪️Hypocrites may seem pleasing from outside

✅ 63:4

And 

when you see them, their forms please you, 

and if they speak, you listen to their speech. 

They are as if they were pieces of wood propped up

-they think that every shout is against them. 

They are the enemy, so beware of them. 

May Allah destroys them; how are they deluded?

✅ 63:5-6

And when it is said to them, 

“Come, the Messenger of Allah 

will ask forgiveness for you,” 

they turn their heads aside 

and you see them evading while they are arrogant. 

It is all the same for them whether 

you ask forgiveness for them 

or do not ask forgiveness for them; 

never will Allah forgive them. 

Indeed, Allah does not guide the defiantly disobedient people.

✅ 63:7

They are the ones who say, 

“Do not spend on those who are 

with the Messenger of Allah until they disband.” 

And to Allah belongs the depositories of the heavens 

and the earth, but the hypocrites do not understand.

CHARACTERISTICS OF THE RIGHTEOUS

 They believe in the unseen, scriptures including previous scriptures and they are certain about hereafter (2:3-5)

They lead a righteous life (2:62)

They love God the most (2:165)

They observe God (2:178)

They make no distinction among God's messengers (2:285)

They are steadfast, truthful, submitting, charitable and meditators at dawn (3:17)

They never ally themselves with the disbelievers instead of believers (3:28)

They are suppressors of anger (3:134)

They are pardoners of people (3:134), (45:14)

They do not persist in sins knowingly (3:135)

They do not fear people (3:173)

They remember God always (3:191), (30:17-18)

They are united with other believers (3:200)

They trust in God (5:23)

They are kind with the believers and stern with the disbelievers (5:54), (48:29)

Their hearts tremble when God is mentioned and when they hear God’s revelations their faith is strengthened (8:2)

They immigrating in the cause of God and support each other (8:74)

They advocate righteousness and forbid evil (9:71)

They are repenters and keepers of God's law (9:112)

They recognize the truth and they fulfill their covenant (not worship the devil) (13:19-21)

They counter evil with good (13:22)

They are regular observers of Salat and are reverent during Salat (23:2), (70:34)

They avoid vain talk (23:3)

They give Zakat anytime they receive any income and fast the month of Ramadan (23:4) (70:24), (33:35)

They maintain their chastity (23:5-6), (70:29-30), (17:32)

They are trustworthy, and keep their word (70:32)

They never implore beside God any other god (25:68) they discard the worship of all idols (39:17)

They never react to reminders as if they are deaf and blind (25:73)

They tread the earth gently and treat the people amicably (25:63), (32:18-19)

When they are given proof or evidence from God and His messenger they submit right away (4:65), (32:15)

They are content with whatever God gives them, they are content with submission (39:22)

They promote the truth and believe in it (39:33)

Their affairs are decided after due consultation (42:38)

They avoid gross sins and vice (42:37)

When gross injustice befalls them they stand up for their rights (42:39)

They don't aggress unless they are aggressed upon (42:42)

They always have a happy face.   (happy face is  their mark on their face) (48:29)

They do not place their opinion above God and His messenger (49:1)

They are respectful (49:2-3)

They investigate rumors before believing them (49:6)

They set a good example by not mocking or ridiculing  (49:11)

They do not befriend hypocrites and those who oppose God and His messenger (58:22)

They observe Salat Al-Jum'ah regularly (62:9)

They are not anxious and do not  worry  (70:19-22)

They are not stingy (70:21-22) ((17:29)

When something bad happens to them they don't get upset or loose hope (70:20-22)

They dress modestly (24:30-31)

They are not extravagant (17:26-27)

ALLAH AKBAR -

ALLAH AKBAR - LINGUISTICALLY

It is Shirk to say Allah al Akbar not because it is not in Quran. It can't be in the Quran (as an attribute of Allah) because Akbar is a superlative.

Have you ever heard -

Big Bigger Biggest Or Great Greater Greatest.

The word 'Great' has two applications-

A. quality

B. superlative.

Greater, Greatest are just superlatives*.

*Here is some more examples of Superlatives.

كبير (kabir) Big / Great

أكبر (akbar) Bigger / Greater

جميل (gamiil)- Pretty

أجمل (agmal) - Prettier

*When we say 'Prettier ' it means prettier than someone or something. It becomes a comparison.  But when we say 'Pretty' it just means a Quality of someone or something.*

طيب (Tayyib) - Nice

أطيب (aTyab)- Nicer *From above examples, you should get a sense of how it works.

So, Allah Akbar means Allah is the Greatest of all the gods.  Nouzubillah

Idol worshippers of Arabia use to say -

Al Hubal Akbar

Al Manat Akbar.

Should we follow them and say - no Allah Akbar and not Hubal?

There is only one God.* *So, when you say Greatest among gods - you are saying more than one god.

The case of attributes / names of Allah is different. He is the BEST Judge, Provider,  Decider. You are also a Judge, Provider, Decider within the authority given by Allah You name yourself Rahman,  Raheem as well. That is not a comparison with Allah. None of the Qualities / Attributes or Allah can be compared with anything or Anyone.

Summary -

1. Kabir is Quality.  Akbar is Superlative. You won't understand if you don't know basics of language.

2. Best follows with the Quality.  Best Provider. As explained earlier, you also provide for your family from His providence

3. Allah Akbar - Allah is greatest. None of these statements clarify greater - from / of / to / in - what.

Allah is a proper noun. It simply means God. Akbar is superlative. So, the phrase has a silent part.

Basically, you are saying -

الله أكبر بين الآلهة - 

Allah Akbar (bayn alaliha) -

Allah is the greatest among the gods

An example may help you understand better. We all know Michael Phelps is the greatest Swimmer of all time. So, if you say - Phelps al Akbar- it has a silent part in that phrase - Phelps al Akbar (baeen / among Swimmers). It won't mean he is greatest father, husband...

So, if you need to utter as Tasbih, in salat, or proclaim - say - Allah l-kabir - Allah the Great as in verse 13.9.

TAHAJJUD - IS IT A SALAT?

 TAHAJJUD - IS IT A SALAT? IS IT SALAT AL ESHA OR AL SALAT AL USTA?

The Traditionals claim that Tahajjud is an additional Nafl Salat. This is simple to debunk. Quran mentions 3 Salat by name - Fajr, Usta,  Esha.  There is no Salat mentioned in verses 17.78- 79.

Now, some persons / a group calling Al Salat al Usta is at the evening after sunset and then Esha is between this evenning salat and Fajr salat. - or something like that - which one is what is not clear from their claims. The claim is so manipulated that even difficult to fathom.

You find answer to Traditionals claim embedded in following write up. In addition, let us address this second claim.

1. There is no salat named Salat al Jumma. It is Salat on the day of Jumma. That is one of the 3 salat mentioned in Quran. But it has two clear conditions -

     A. You leave your work to join Jumma

     B. You return to work after Jumma.

Think- which salat or time of salat fulfills these conditions? 

      Fajr? No- you do not leave work at Fajr

      Esha? No - you do not go back to work

      Midnight? No - neither leave or join back.

Please read my article - SALAH IN JUMMAH AND DAY OF JUMMAH AND SALAH ON THE DAY OF JUMMAH.

2. Next they do is manipulation of verse 11.114. It talks about two salats and not 3. The 2nd WA is a clarifier / emphasis for 1st part of the verse.

[11:114] Stand / Do the Salat at (NEAR) the two ends of the day THAT IS (AW) during the approaches of the night. The good deeds wipe out the bad deeds. This is a reminder for those who remember.

'Ends of the Day' are demarcation lines and not end of a day or day time. They are Sunrise and sunset.  There are 4 approaches- 

Before Sunrise

After Sunrise 

Before Sunset

After Sunset.

Next part of the verse - 'during the approaches of the night' ' clarifies which two of those approaches are Salat times. The ones touched the night that is - Before Sunrise and After Sunset.

So, two salats referred in this verse is Fajr and Esha. 

3. Next they manipulate the meaning of Duluk in verse 17.78. Unfortunately, Quran used the word only once. Few things to note to determine the meaning of the word from Quran-

  A. There is a salat during day time when you leave work and join back to work on the day of Jumma and that is one of the 3 salats.

  B. 11.114 talks about only two salats.

  C. Sunset and sunrise has different names in Quran- 

20.130 So be patient over what they say and GLORIFY with praise (of) your Lord BEFORE (the) RISING (of) the SUN and BEFORE ITS SETTING; and FROM (the) HOURS (of) THE NIGHT, and GLORIFY (at the) ends (of) THE DAY so that you may be satisfied.

50.39 So be patient over what they say and GLORIFY (the) praise (of) your Lord, BEFORE (the) RISING (of) the SUN and before the SETTING,

   D. Tarafayi in 11.114 are two and not one. But Duluk is only once. We do not see use of Duluk to name these demarcations. Instead Allah uses - ṭulūʿi l-shamsi and qabla ghurūbihā as in verse 20.130.

   E. Duluk means decline. The day time starts at dwan and not at ṭulūʿi l-shamsi and that is when rising of the sun starts. It continue to rise till midday and then starts declining till the daytime ends and Night starts and not at qabla ghurūbihā. 

Mentionable here that ghasaqi al-layli is name of the last period of day time and not part of the night.

So, it is  clear from above notes - Duluk is not at Sunset. Duluk happens once a day and that is at mid-day. 

4. Lastly to debunk the Traditionals claim and as this new conjecture.

[17:78] Stand / Do  the Salat from the duluk of the sun until the darkness of the night, as well as the Quran at dawn; the Quran at dawn is witnessed.

[17:79] And during the night MEDITATE WITH IT, an additional benefit for you, then perhaps your Lord will raise you to a praiseworthy position.

Some interpreters have misinterpreted the word "tahajjad" in 17:79 to claim that this word speaks of a Salat which they gave the name 'Tahajjud Salat'. They add that this Salat is to be observed in the late night hours!

The first thing we notice when we try to verify this claim, is that the subject of 17:79 is not the Salat, nor is the word Salat mentioned anywhere in this verse. The Salat is indeed the subject of the opening words in 17:78, however, the subject changes in 17:78 with the words "as well as the Quran at dawn; the Quran at dawn is witnessed."

The last words in 17:78 speak about the reading of the Quran and that the reading of the Quran at dawn is witnessed. The words continue in verse 79 to say that we should do tahajjud (reflect/meditate) with the Quran during the night. Here we must pay very close attention to the Arabic words "tahajjad bihi" (meditate with it). The word "it" refers to the Quran, which is the subject carried forward from the last words in 17:78. The word "it" does not refer to the Salat. The Arabic word "bihi" (with it) is masculine. This is because the word Quran is masculine. In contrast, the word Salat is feminine. If the subject was the Salat, the Arabic word to use would have been 'biha'.

SECTARIAN ( TRADITIONAL) SUNNI CLAIM

 *WHICH ARE NOT MENTION IN THE QURAN BUT TRADITIONALISTS CLAIM* 👇🏻

1. Israq n Mikraj

2. Dajjal

3. The coming of prophet Isa

4. Tarrawih prayers

5. Breaking of fast at Magrib

6. Stoning for zina

7. Mensuration time no salat no fasting

8.70virgin in heaven

9. Al Mahdi coming

10. Questions asked the grave

11. Jesus being taken up bodily into heaven without the first death.

12. Killing the one who leaves religion. Hajj rituals.

13. Marriage is half your religion

14. Shariah law

15. Circumcision

16. Women having to cover their head.

17. Temporary hell

18. Temporary mutta marriage

19. Mother foot is Jannah

20. Men cannot wear silk and gold

21. Sex slavery

22. Women or under men

23. 4 witness to prove rape

24. Women cannot travel without mehram

25. Under age of marriage girls

26. Women have to do iddah for husband like not going out

27. Shahada including  the name of prophet muhammad

28. Prostrating to black stone and kissing black stone.

29.  Salat 5times a day 

30. second coming of jesus.

31. Women having to cover their head, face niqab, hand gloves and foot socks.

32. Beard

SALAT AL NABI / DAROOD

 AL-SALAT ALA AL-NABI AND AL-TASLEEM -  33.56

This very common phrase (Al-Salat ala al-Nabi and Al-Tasleem) which translates to (Salat to the prophet and tasleem) derives from the following verse:

God and His angels 'yusalloon ala al-nabi'. O you who believe, you shall 'sallu alayhee' and 'sallimu tasleeman'. 33:56

The word 'yusalloon', which is the verb from the word Salat, meaning 'to give Salat' and is the plural verb of the word 'yussalli'. The word is plural because it speaks of God and the angels.

FIRST: THE MEANING OF 'SALAT ALA AL-NABI':

The first thing they say is that God has exclusively honoured prophet Muhammad in 33:56 when God says that He and the angels give Salat to the prophet.

1- The Quran tells us that this is not totally correct. In the same Sura we read that God and also His angels give Salat to all believers and not just to the prophet:

He is the one who 'yu'salli alaikum' (offers Salat), as well as His angels, to bring you out of the darkness and into the light. 33:43

2- We also read in 2:157:

They (the believers) are granted 'Salawat' (plural of Salat) and mercy from their Lord, and they are the guided ones. 2:157

Both 2:157 and 33:43 tell us clearly that God offers 'salawat' to all believers. It is thus incorrect to say that the 'Salat' offered by God to the prophet is an honour that is exclusive to him.

3- In addition, in Sura 9 God commanded the prophet to offer Salat to the believers:

Take a charity from their money to cleanse and purify them with it, and 'salli alayhim'. Your 'Salawat' (plural of Salat) provides them with tranquillity. God is Hearer, Knowledgeable. 9:103

4- In the same Sura, we read the following important words:

And some among the Arabs believe in God and the Last Day, and consider what they give as a means to attain nearness to God and to gain 'salawat al-rasool' (the support of the messenger). Indeed, it will grant them nearness. God will admit them into His mercy. God is Forgiver, Merciful. 9:99

The phrase 'salawat al-rasool' cannot mean the honourary treatment of the messenger of God to the believers. Nor can it mean the blessings of the messenger, since all blessings come from God alone.

The only plausible meaning is that some Arabs, who believe in God and the last Day, give in order to attain nearness to God as well as to attain the support of the messenger.

----

If this verb 'yusalli' (offer Salat) is offered by God to the believers (2:157, 33:43) also by the prophet to the believers (9:103), how can the interpreters claim that it is an exclusive honour bestowed by God upon the prophet?

To wiggle out of this tricky situation the interpreters have come up with quite an extraordinary excuse. They claim that the word 'salawat', as used in the verses above, has no less than five different meanings!

1- When God offers 'salat' to the prophet (33:56), it means honouring him exclusively.

2- When God offers 'salat' to the believers (33:43, 2:157), it means granting them His mercy.

3- When the angels offer 'salat' to the prophet (33:56), it means constantly praising him.

4- When the angels offer 'salat' to the believers (33:43), or when the prophet offers 'salat' to the believers (9:103), it means imploring God's mercy for them.

5- When the believers offer 'salat' to the prophet (33:56), it is a sign of loving him and following him.

How convenient is that! How can God issue an identically worded command to the prophet, and to all believers, yet the scholars tell us it has different meanings?

None of these five meanings is correct. The word Salat has been mentioned in the Quran in two different meanings as follows:

First Meaning: The Salat that is offered by the believers to God. This is a well defined act of worship detailed in the Quran. It includes ablution, facing Qibla, standing bowing and prostrating while praising and glorifying God. This form of Salat is mentioned in numerous Quranic verses such as:

I am God, there is no god except Me. Therefore, you shall worship Me and observe the Salat to commemorate Me. 20:14

Second Meaning: The Salat that is offered by God and the angels cannot be an act of worship; God does not bow and prostrate for anyone, nor should the believers bow and prostrate to other believers. Such Salat must have a different meaning. This second type of Salat is what we read about in such verses as 33:43, 33:56, 9:103, and 2:157.

To arrive at the correct meaning of this second type of Salat, our starting point is 33:56. In this verse we learn that God and the angels offer Salat to the prophet, and by the same token, the believers are commanded to offer Salat to the prophet. In other words, the same act is done by God for the prophet, by the angels for the prophet, and by the believers for the prophet.

We must therefore search the Quran to find an act that is done for the prophet by God, as well as by the angels as well as by believers.

This search leads us to only one such act and that is to support:

1- God supports His messengers and supports all believers:

Most certainly, We will support Our messengers and those who believe, in the worldly life, and on the Day the witnesses rise. 40:51

2- The angels commanded by God to support the messenger and the believers:

You told the believers, "Would it not be sufficient for you if your Lord was to reinforce you with three thousand angels sent down?" 3:124

3- Believers commanded to support the messenger of God:

It (spoils of war) is for the poor immigrants who were driven out of their homes and their possessions as they sought God's favour and consent, and supported God and His messenger. Those are the truthful ones. 59:8

If you (believers) do not support him (the prophet), God has already supported him. 9:40

Those who have believed in him, honoured him, supported him and followed the light which was brought down with him; they are the successful ones. 7:157

It is also worthwhile to analyse the words in 33:43 and why they validate only one meaning for the word Salat in such verses, that being; to support.

1- The angels do not have the authority to bless the believers; all blessings come from God alone. The angels do not exalt any believers; only God is worthy of exaltation. The angels cannot grant mercy to any human; all mercy comes from God. The angels do not have the authority to forgive anyone; all forgiveness comes from God alone. All that the angels can do is support the believers, in accordance to God's commands.

2- Similarly, God would not ask forgiveness for the believers; God is the One who forgives. God does not exalt anyone; He alone is worthy of exaltation. However, God supports the believers (prophet Muhammad included) to take them out of the darkness into the light.

3- Similarly, when the prophet offers Salat to the believers, as God commanded him in 9:103, or when the believers offer Salat to the prophet, as commanded them in 33:56, it is in the sense of offering help and support.

4- Finally, it is necessary to point out that the act of support, whether it is from God to the prophet, or from the angels to the prophet, or from the believers to the prophet, can only be done during the lifetime of the prophet.

The prophet is now dead, he is not able to support the believers (9:103), nor are the believers able to support him (33:56).

SECOND: THE MEANING OF 'TASLEEM':

In the above analysis we arrived at the correct meaning of offering Salat to the prophet, and to whom the instruction to do so was applicable. The second part of the command in 33:56 is in the words 'sallimu tasleeman'. For that we need to determine the meaning of the word 'tasleem'.

Once again, this command has also been corrupted, resulting in Muslims performing an act of sending greetings to a dead man who, according to Quranic words, can neither hear them nor respond to them. This will be demonstrated below. This incorrect interpretation is based on wrongly interpreting the word 'tasleem' in 33:56 to mean greeting!

To verify the Quranic meaning of the word 'tasleem' we need to review this word plus all Quranic words which are similar to the word 'tasleem', and determine the correct meaning of each of these words.

1- Islam: 

The religion in the sight of God is Islam (submission to God). 3:19

Whoever seeks other than Islam for a religion, it will not be accepted from him, and in the Hereafter he will be among the losers. 3:85

2- Salaam: 

Do not say to one who offers you 'salam' (peace), "You are not a believer." 4:94

3- Salm: 

If they should incline to 'salm' (peace), so shall you be inclined, and put your trust in God. He is the Hearer, the Knowledgeable. 8:61

4- Saleem: 

The Day when neither wealth nor children can be of any benefit, but the only benefit will be for those who come to God with a heart that is 'saleem' (pure). 26:88-89

5- Istislam:

However, today, they are 'mustaslimoon' (in total surrender). 37:26

6- Sullaman: 

If their turning away is too great for you, then if you are able, seek a tunnel in the earth, or a 'sullaman' (stairway) into the sky, so as to produce for them a miracle (they still would not believe)! 6:35

7- Tasleem: 

This word, which is the subject of the instruction in 33:56, means recognition and acceptance.

It is noteworthy that the word 'tasleem' is found in only three Quranic verses. In each of the three verses this word means recognition and acceptance:

Verse 1

No! By your Lord; they are not believers until they make you judge the disputes which arise between them, then find no resentment within themselves towards what you have decided and 'yusalimu taslemman' (accept it wholeheartedly). 4:65

Verse 2

When the believers saw the parties, they said, "This is what God and His messenger promised us. God and His messenger have indeed been truthful." This only increased their 'iman' (faith) and their 'tasleem' (acceptance). 33:22

Verse 3

God and His angels 'yasalloon' (support) the prophet. O you who believe, support him 'sallu alayhee' and 'sallimu tasleeman' (accept him wholeheartedly). 33:56

The correct meaning of verse 33 of Sura 56 is thus:

God and His angels support the prophet. O you who believe, support him and accept him wholeheartedly. 33:56

The prophet is now dead, he is not able to support the believers (9:103), nor are the believers able to support him (33:56). And yes, we the Muslims accept him wholeheartedly.

An article adapted from Ali Muhammad.