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SIMPLE TRUTH ISLAM

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50 QUESTIONS ABOUT SALAT


By Akhtar Shirazi

QUESTION 41 TO 50

Q. 41 The Quran 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 Quran, 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 Quran; 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 Shiah Aazan in the morning uses typical notes of Raga Bhairoun that is why its melancholy tone touches the hearts of listerners. The rest of Shiah / 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 Quran, 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 Shiah 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 Shiahs 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 Shiah 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 Shiah 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'ahs Aazan or Aadan [call for prayer] differs from that of Sunnis with respect to the following minor details: Shiahs 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:

Only Shiahs adds the pharse in their prayer call, where as Sunnis leave it out of their Aazan.
Sunnis put forth the testimonial once only, in their Aazan, whereas the Shiahs 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 Shiah 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 Quran, 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 Quran about which Allah has claimed that the commandments of this document are free of all kinds of paradoxes and confliting views. [4:82]
Dont they contemplate about the Quran? 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-uAlaikum 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 Quran, 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 Quran, 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 ones 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 Quran 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 Quran has frequently repeated the complete expression Wa-Aqeemus-Salata-wa-Atuz-Zakah to instill the fiscal concept of the economic system of the Quran, 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.

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