50 QUESTIONS ABOUT NAMAZ 41-50

presents

SIMPLE TRUTH ISLAM

By Akhtar Shirazi

50 QUESTIONS ABOUT

SALAT

QUESTION 41 TO 50

Q. 41 The Qur’an issues clear directives to humans, ‘Every Sallat program should

always be commenced on the appointed time, and wound up within the period

allotted for that activity. [4:103]

The routine translation of the above verse, attempted by the alleged exponents of

the Qur’an, is as follows:

‘The prayer should be performed at the appointed time!’

The above translation raises the following question, even in the mind of a person of

average intelligence:

Where is it mentioned in the Qur’an; if a Muslim misses one prayer then same can

be performed later on in the form of a Qaza or late supplication. However, the

concept of delayed action, with reference to praying, directly clashes with the

principle enunciated above. No relaxation appears in the form of a conditional

clause.

Furthermore, if Aazan [call for prayer] is an integral part of each prayer, then why

Allah did not provide its final text composition to Mohammad, when he went visiting

Allah on his first and final space voyage?

Q42. Islamic priesthood keeps on issuing edicts off and on against vocal

and even instrumental musical performances, because as per their viewpoint

it is prohibited by Allah. However, the Shi’ah Aazan in the morning uses

typical notes of Raga Bhairoun that is why its melancholy tone touches the

hearts of listerners. The rest of Shi’ah / Sunni Aazans are musically very

close to Ragni Bhairaveen. How can the Muslim clergy totally isolate music,

when it is interwoven with every recital of the Qur’an, and follows a

particular rhythm?

Q43. The Sunnis pray with right forearm folded over the left, with the right

hand holding on to left wrist, just over the the abdomen, slightly below the

ribcage. However, Shi'ah prefer to leave their arms straight down by their

sides, while in the state if Iqama.

Are you of the view that Mohammad left two ways of praying, as his legacy?

Was he responsible for dividing Ummah into two distinct sects during his

lifetime? Do you think he arrived in the world to leave a heritage of weak and

strong Ahaidth so that Muslims should always be at odd with each other?

Q44. The Shi'ahs during Sajjadh [when brow hits the ground] place

their foreheads over a small clay tablet, known as Turba [made in

Najaf, Iraq], whereas Sunnis rub theirs against the mat. The question

pops up did Allah or Mohammad directed any one to indulge in such

actions? In case, the answer is no, then who did introduce such

ritualistic actions in the first place and why?

Q45. In the Shi’ah Aazan, the name of Ali, the alleged son-in-law of

Mohammad, is also called out. What was the need of that infusion,

and who ordered that? In fact, this is an act of hero-worshipping,

which the jealous Shi’ahs introduced to weaken the hold of

Mohammad on Aazan. However, both names do not make much of a

difference in the status of Aazan, because it is redundant to begin

with. In accordance with mathematical expression, that proves 0+0=0.

Q46. Sunni mosques have domes, whereas Shi’ah Imam

Bargahs are often decorated with the fictitious portraits of

Ali and at times that of Hussain. A question pops up here, is

this order coming down from Allah, or is the command of

Mohammad, and if it is none of the two, then why are they

keep on constructing the mosques or Imam Bargahs for

venerating humans along with Allah?

However, Allah warns Sunni and Shi’ah sects; personality

cult is firbidden in the mosques. [72:18]

‘Mosques belong to Allah and no person should ever be

associated with Him [Ali or Hussein] in those places.’

Q47. Shi'ah’s Aazan or Aadan [call for prayer] differs from

that of Sunni’s with respect to the following minor details:

· Shi’ahs include the following additional information about

Ali, who is dead since fourteen centuries, and constitutes

the worst kind of personality cult, which the Sunnis omit:

اشهد ا ن على و لى هللا وصى هللا و خليفه بال فصل

·Only Shi’ahs adds the pharse حي على خير العملin their

prayer call, where as Sunnis leave it out of their Aazan.

· Sunnis put forth the testimonial ال اله ا ال هللاonce only, in

their Aazan, whereas the Shi’ahs calls it out twice.

Q48. The Sunnis have an outstanding edict for centuries, whoever shall add

the name of Ali in Aazan shall turn into an infidel.

Here a simple question pops up, was this the purpose of appointing

Mohammad as a Messenger in the world? Did he ever testify to the effect,

both Sunni and Shi’ah are right in this regards? Luckily, the sectarian curse

had not surfaced in his time, and he enjoyed a relatively tranquil period.

Mohammad accomplished his assignment of showing humans the kind of

government that could be built by applying the constitution of the Qur’an,

along with establishing a compatible fiscal system. He did his job in the best

possible manner and passed on to the next abode. The sect mongering

profiteers came on to the scene much later.

How could Mohammad deliver such an ambiguous and conflicting message

in the presence of the Qur’an about which Allah has claimed that the

commandments of this document are free of all kinds of paradoxes and

confliting views. [4:82]

‘Don’t they contemplate about the Qur’an? If it had been from any other

source, besides Allah, they would have pinpointed many inconsistencies

therein.’

Q49. No one out of the entire Muslims Ummah knows, whom do they

offer greetings with Assalam-u-Alaikum wa Rehmatullah, during the

final act of their prayers. First they address the air with Assalam-u-

Alaikum wa Rehmatullah by turning their faces on the right side and

then repeat the same salutation on the left. This is a real absurd end

part of the Iranian ritual Nimaz. Some are of the opinion that this

salutation is just for Allah. In that case, what is the need of turning the

entire head first to right and and then to left, because Allah is not a

vector quantity, or suffers from directional limitations. He is

everywhere; greetings could be expressed easily by keeping the face

forward. There is another view also; this social activity is meant for

the angles occupying right and left shoulders of every individual. The

question arises, what they have got to do with the Nimaz ritual a

person performs. Moreover, this greeting must be responded, but that

never happens, as no Muslim has ever heard them saying Wa Alaikum

Assalam. Like the entire Nimaz, the closing of this ritual is just

absurd.

Q50. Islamic priesthood raises a serious objection. If Sallat is merely the establishment of an

administration, based on the system, devised by the Qur’an, then, why Zakat is mentioned

separately? Does Zakat not fall under Sallat, as part of the system? What is the need to identify it

separately, in the same sentence?

The answer is very simple. Under the establishment of the Qur’an, there are no taxes; people work

hard utilizing their education, training, skill, and experience to earn a living. However, every one of

them voluntarily hands over that part of the earnings to the system, which is over and above one’s

personal and family needs. The government utilizes funds generated this way to work in

accordance with its policy. That is why along with administration, economic system is given equal

importance.

However, the Qur’an also endorses this viewpoint. A couple of verses given below shall further

clarify the concept of Zakah:

· In the modern terms, Aatuz-Zakah” means; the Islamic government does not take Zakah, from the

people but gives out Zakah in the form of neccerary amenities of life like, housing, health care,

education, and security to its citzens, in order to let them move forward in all possible fields of

human activity. The term Aatuz-Zakah is a complementary part of the term Sallat. The Qur’an has

frequently repeated the complete expression ‘Wa-Aqeemus-Salata-wa-Atuz-Zakah’ to instill the

fiscal concept of the economic system of the Qur’an, which is equally important, in hearts and

minds of the people.

· However, the expression ‘Atu-Zakata’ does not mean distribution of 2.5% Zakah, calculated on

yearly savings of the people, among the have-nots of the society, as charity. There is also no truth

in the common myth; the people should calculate 2.5% Zakah on their total yearly income.