Obey God and obey the messenger

Salam,

There are two interpretations of understanding of the phrase in the Quran “Obey God and obey the Messenger”. The majority of the Muslims understand the phrase obey God to mean obey what is being commanded by God in the Quran and obey the Messenger is obeying what is commanded by the Prophet according to his Sunnah. So apart from the Quran as a book of faith there are other books they believe in. Those books these Muslims believe in will depend on which sect he belongs to, as the Sunni and the Shias have their own authentic hadiths collected by their Muslims scholars. Thus they believe not only God gives command but the Prophet also can make his own command.

The other understanding of the phrase “Obey God and obey the Messenger” interpret it to mean obey God is to mean obey the messenger as he obeys the command of God as laid down in the Quran. This group believes that there is no command of God other than the Quran and the messenger is not allowed to issue command other than God. To them believing that the Prophet had his own power to issue command is tantamount to putting partner to God if the Prophet did so. 

Obey God (commands in the Quran) and obey the Messenger (the Sunnah or the Hadiths of the Prophet)

This group believes that they are being told in the Qur'an to obey the Sunnah of the Prophet (Pbuh). They claimed that the Sunnah through the authentic hadith is indivisible from the Qur'an, for it is the living interpretation of the Qur'an by Prophet Muhammad (Pbuh),

They claimed that the Qur'an cannot be understood and implemented in one's life without the Sunnah. It is claimed for example, in the Qur'an Allah tells believers to be affectionate toward each other, speak good words, and behaves modestly. Commanding the right, forbidding the wrong, communicating the moral values of Islam to all humanity is set out as obligatory duties (fara'id). Cleanliness has been made obligatory. However, such matters are explained in the Qur'an in certain ways but the details to actually implement all these commands in their lives is by means of the practices of the Prophet (Pbuh) as stated in the Sunnah.

In the Qur'an, Allah reveals: 

You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much. (Surat 33:21)

The Prophet is a role model. The followers who believe look at his Sunnah and learn how to implement its precepts and practices in their lives. Indeed, as soon as one looks at the Sunnah, one can see that the Prophet instructed his community in all matters and showed them how to act befitting a Muslim's honor.

Refutation on the Sunnah

On the other hand the promulgators who believe that the Prophet perform and executed his duties only based on the information from the Quran is conclusive enough for them to worship God in this world and to seek God’s pleasure in the hereafter by following the examples of the Prophet Muhammad (Pbuh) and of other obedient personalities as depicted in the Quran. 

The emphasis is that in the Quran there is no word “Sunnah” of the Prophet to support Prophet Muhammad’s actions beyond the fold of the Quran but there is the word “God’s Sunnah” or “Sunattullah” which refer not only to Prophet Muhammad actions but to all actions by the other messengers who follow the course of God as stated below:

(Such has been) the course of Allah (Sunnatullah) with respect to those who have gone before; and you shall not find any change in the course of Allah (Sunnatullah). (Surah 33:62)

This is evidence that all the messengers of God since earlier times followed the same creed and deed in worshipping God and the Prophet Muhammad is not exceptional or surpassing and thus obey God and obey the messenger in the Quran is not restricted only to Muhammad the messenger but all the examples done by the other messengers of God.

This is legitimate because there are also commands in the Quran to follow the examples of Abraham and other messengers in the following verses:

There is for you an excellent example (to follow) in Abraham and those with him, when they said……..(Surah 60:4-6)

So We have taught thee the inspired (Message), "Follow the ways of Abraham the True in Faith, and he joined not gods with Allah." (Surah 16:123)

Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans." (Surah 3:95)

Those were the (prophets) who received Allah's guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations." (Surah 6:90)

So the only source one can find to follow the religion of Abraham and the examples of the other prophets is in the Quran. The Quran has all the details for salvation and the ways to worship Allah shown by the Prophet Muhammad and the other messengers and is made easy with every detail as confirmed by the following verses:

There is not an animal (that lives) on the earth or a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end. (Surah 6:38)

Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. (Surah 6:114)

And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? (Surah 54:32)

Thus the Sunnah by Bokhari and others is highly questionable as the sources of the actions of the Prophet as most of it contradicts the message of the Quran and is against the true actions of the Prophet as written out in the Quran. A clear example is the capital punishment of stoning to death of the adulterers was not God’s command. The stoning to death is Biblical law while Prophet Muhammad applied the Quranic law of lashing as law of Equality (Alqisas) which is life-saving as stated in the following verses:

The woman and the man guilty of fornication flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment. (Surah 24:2)

In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves. (Surah 2:179)

The claim of danger in abandoning the Sunnah by hadith promulgators

"The loss of the religion starts with the abandonment of the Sunnah. Just as a rope breaks fiber by fiber, so does religion vanish with one by one abandoning the Sunnah." (al-Darimi)

Present day too, some people reject the Sunnah of the Prophet (Pbuh). "We read the Qur'an," they say, "and interpret it for ourselves without the need for any clarification by the Prophet." They turn their backs on the Sunnah, the practical application and implementation of the Qur'an.

The fact is that these people who have abandoned the Sunnah in fact ignore the Qur'an's commandments. That is because the Sunnah is an explanation of the Qur'an and more importantly, the Qur'an orders Muslims to follow it. Allah has not only made obeying the Qur'an obligatory, but also obeying the Prophet.

For this reason, Islam can only be practiced together with the Sunnah and Muslims can only apply the Qur'an into real life with its help. The Sunnah, on the other hand, is the belief of the Ahl al-Sunnah, which is the totality of the Prophet's authentic hadiths and their subsequent interpretations by the great Islamic scholars.

The “Sunnah” inspired by other than God is the source of manipulation and dereliction of the Quran

On the other hand those who take the Quran to be the only source of guidance believe that any diligent and intelligent person who examine the message of the Quran and submit and implement God’s command claimed they are following the real action of the Prophet and the actions of other messengers as depicted in the Quran. A good example can be seen that the Prophet never washes his pair of ears during his ablution as there is no inspiration as shown in the verse commanding ablution:

O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill…..(Surah 5:6)

Similarly in the establishment of the obligatory salat or prayer the Prophet obey the command of God saying all his salat at middle tone while most Muslims disobeyed the Prophet and do it at laud and silent in their prayers. By obeying God, the Prophet also made the following verse of the Quran as compulsory in his salat but most Muslims did not follow his example and so disobeyed him and in turn disobeyed God:

Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speaks thy Prayer (Salat) aloud, nor speaks it in a low tone, but seek a middle course between." And say (in your salat): "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!" (Surah 17:110-111)

The above examples clearly showed that the “sunnah” is the cause the Muslims to abandon the Quran as they either reject the Quran or manipulated the meaning that it becomes deviated from the true message of God. The following verses demonstrate the followers of the Prophet did not follow his action based on the Quran they tend to follow other books:

Then the Messenger will say: "O my Lord! Truly my people took this Qur'an for just foolish nonsense." (Surah 25:30)

Others they keep away from it (the Quran), and themselves they keep away; but they only destroy their own souls, and they perceive it not. (Surah 6:26)

But thy people reject this (Quran), though it is the truth. Say: "Not mine is the responsibility for arranging your affairs; for every message is a limit of time, and soon shall ye know it." (Surah 6:66)

God had sent the Quran to the Prophet and explained the contents with God’s words in detail and the claim that it is not sufficient enough presents no excuse as the Prophet will be among those who witnesses that the Quran is enough for man’s salvation:

One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims. (Surah 16:89)

We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious. (Surah 18:54)

The claim that obeying the Prophet means complying with the Sunnah

The vital importance of the Prophet to believers is emphasized, as follows, in the Quranic verses addressed to him: One who has taken a vow of allegiance to the Prophet has taken it to Allah the Lord also tells us that:

"Whoever obeys the Messenger has obeyed Allah." (Surat 4: 80)

It can be seen from this verse just how important such obedience is. All Muslims are obliged to obey him due to his nature as a role model and his identity as a rule-maker. The Qur'an reveals that complying with the Prophet's commands and rules is just as obligatory as is complying with the verses in the Book of Allah. Indeed, in another verse, the Lord tells us this with regard to the Prophet's power of forbidding and commanding:

(The believers are) those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Gospel, commanding them to do right and forbidding them to do wrong, making good things lawful for them and bad things forbidden for them, relieving them of their heavy loads and the chains that were around them. Those who believe in him honor and help him, and follow the Light that has been sent down with him are the successful. (Surat 7:157)

In another verse the Lord states:

You should accept whatever the Messenger gives you and abandon whatever he tells you to abandon. Have taqwa of Allah... (Surat 59:7)

These verses show that in addition to what the Qur'an prohibits, the Prophet can prohibit other things to his community. Therefore, the Prophet states in one hadith: "Avoid that which I forbid you to do and do that which I command you to do to the best of your capacity." (Sahih Muslim, book 30, hadith no. 5818)

The genuine meaning obeying the Messenger is obeying the messenger who obey the commands of God in the Quran  

The responsibility of the Prophet commanding what is right and forbidding what is wrong were all clearly laid down in the Quran. This becomes distinguishable if the Surah 7:157 above is read with the verse following it which specified that it is the words of God in the Quran that the Prophet is obeying:

Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided." (Surah 7:158)

Again in the Surah 59:7 the claim that the Prophet is given a “blank cheque” to add prohibition in addition to that of God in the Quran is preposterous. The verse should be read in full to understand the real meaning and that the verse is not related to everything but related with the distribution of the spoils of war:

What Allah has bestowed on His Messenger (and taken away) from the people of the townships, belongs to Allah, to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment. (Surah 59:7)

Proof that the Prophet is not given the freedom to make prohibition other than that of God’s in the Quran is stated in the following verse where he was reprimanded:

O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. (Surah 66:1)

But say not - for any false thing that your tongues may put forth, "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah will never prosper. (Surah 16:116)

Role of the Prophets and the Messengers to support the sunnah

Looking at human history reveals that life began with the prophets. This is a true statement, for no religion can be comprehended and implemented in the absence of a messenger. For that reason, a messenger has been sent as a guide to every community.

As with the other prophets, Allah sent Prophet Muhammad with the perfect religion and the straight path. He has also made him a prophet for everyone until the Day of Judgment. Obeying, respecting, and loving him, in addition to imitating his lifestyle and abiding by his Sunnah, are responsibilities that all Muslims must try to fulfill.

But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. (Surah 4:65)

As this verse makes crystal clear, the Prophet's Sunnah is an absolute and immaculate source of commands, because it is the way of "interpreting, explaining, and applying the Qur'an." Therefore, no believer has the right to

make interpretations (ta'wil) or be disobedient with regard to the Sunnah, the application of the Qur'an. When Allah and His Messenger have decided something, no believing man or woman has a choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is clearly misguided. (Surat 33:36)

In another verse, the Lord reveals:

The believers' reply, when they are summoned to Allah and His Messenger so that he can judge between them, is to say, "We hear and we obey." They are ones who are successful. (Surah 24: 51)

Judging is based on the guidance of God’s Book not the sunnah

Messengers make decisions based on their books and will not deviate from what has been sent down as revelation written in those books. All the messengers from various creeds were to apply their books to make judgment and the Prophet Muhammad (Pbuh) is no exception that he is to judge by the book which is sent down to him The Quran and not by his so-called “sunnah”. It is made clear in the Quran that for making judgment the books of God must be the reference:

It was We who revealed the Law (Taurat): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.(Surah 5:44)

And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel (Injil): therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.   Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel. (Surah 5:46-47)

To thee (Muhammad) We sent the Scripture (Quran) in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. (Surah 5:48)

Now then, for that (reason), call (them to the Faith), and stand steadfast as thou (Muhammad) art commanded nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you…. (Surah 42:15)

It can be seen that the Prophet follow exactly what has been revealed to him in the Quran and that he is to submit only to the laws as laid out in it and to discard applying what is beyond the guideline given in the Quran. Muhammad did not make his own interpretation but replicate God explanation as has been inscribed in the Quran and the following are some examples he follows the words of God from the Quran:

The Prophet will say it is not him but God Who gives the best explanation (tafseer) of His book and accomplished it in detail:

And no question do they bring to thee but We reveal to thee the truth and the best explanation (tafseer) thereof. (Surah 25:33)

Thus do We explain (nufassilu) the signs in detail: that the way of the sinners may be shown up. (Surah 6:55)

But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear  (yubaiinu) His Signs to you: for Allah is full of knowledge and wisdom.

(Surah 24:59)

All have been explained by God in the Quran and the Prophet need not add or deduct what has been inspired to him. He followed those guidelines as he was commanded to the very word.

The claim that the Prophet received other inspiration besides the Quran

Each verse in the Qur'an that deals with obeying the Prophet states that doing so is obligatory for all believers. That is why the Prophet's practices are impeccable and are under the protection of Allah. To put it another way, everything in the Sunnah is, in essence, based upon revelation.

Nor does he speak from whim. It is nothing but Revelation revealed.

(Surah 53: 3-4)

The Prophet gives the following glad tidings to those who comply with the Sunnah:

"Whoever gives life to my Sunnah certainly loves me, and whoever loves me is with me in Paradise." (al-Tirmidhi)

While the Prophet imparts the above glad tidings to those who adhere by the Sunnah, in the Qur'an, the Lord warns the terrible consequences that result from rebelling against the Prophet:

As for those who disobey Allah and His Messenger and overstep His limits, We will admit them into a Fire, remaining in it timelessly, forever. They will have a humiliating punishment. (Surah 4:14)

Evidences is against whatever is said by the Prophet is revelation

All the Prophets and the Messengers of God are human beings and being humans they are bound to make mistakes and being sinful. Similarly Muhammad as a man made mistakes and this is out of his own doings. He was asked to make amend and seek God’s forgiveness and surely the mistakes he made were not inspiration is thus proof that not all he speaks were inspiration. The following evidences of his mistakes cannot be inspiration from God:

He made his own prohibition

O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. (Surah 66:1)

He refused God’s command to marry the wife of his son in law Zayd being ashamed of ridiculed by his community

And (remember, O Muhammad), when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished. (Surah 33:37)

He snubbed a blind man

(The Prophet) frowned and turned away, because there came to him the blind man (interrupting). But what could tell thee but that perchance he might grow (in spiritual understanding)? Or that he might receive admonition, and the teaching might profit him? As to one who regards Himself as self-sufficient (rich), to him dost thou attend; though it is no blame to thee if he grow not (in spiritual understanding). But as to him who came to thee striving earnestly, And with fear (in his heart), of him was thou unmindful. (Surah 80:1-10)

Good is from God but bad is from yourself

Whatever good, (O Muhammad) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness.

Therefore he was told to ask forgiveness of his sin

Know, therefore, that there is no god but Allah, and ask forgiveness for thy sin and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. (Surah 47:19)

The claim that without the sunnah there is no Islam

Those who are unable to understand the Sunnah's importance and who criticize it, despite what has been related above, are acting directly against the Prophet.

The Prophet's words and behavior, described as "conforming to sublime morality" by Allah in the Qur'an and by Aisha (ra) in her words that "the Prophet's (Pbuh) nature was the Qur'an," constitute a role model for all human beings. Just as one cannot attain true virtue without taking him as a role model, neither can one attain happiness in this world and the Hereafter without doing so. Those who abandon the Sunnah will lose a highly auspicious reward and be deprived of his intercession on the Day of Judgment.

Muslims can only understand and discharge their duties as Allah's servants by studying the Prophet's practices. The first source of information for this is the great hadith compilations of Muslim, al-Bukhari, and other classical-era hadith scholars. The vast collections of his words, deeds, and personal attributes, particularly those displayed during his prophethood, were collected with great care by narrators or reporters whom all Sunni scholars consider reliable.

The Quran is enough for guidance toward righteousness in this world and salvation in the hereafter

God has notified the believers that the Quran is fully detailed and there is no need to rely on other books of faith for salvation. He has given all the details and He admonishes those who resort to books other than His own by the following verses:

Allah has revealed (from time to time) the most beautiful Hadith in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. (Surah 39:23)

And is it not enough for them that we have sent down to thee the Book which is rehearsed to them? Verily, in it is Mercy and a Reminder to those who believe. (Surah 29:51)

Consequently God will be the Watcher on how one deal with the guidance in worshipping Him and He will question the premises of our basis as stated below:

What is the matter with you? How judge ye? Will ye not then receive admonition? Or have ye an authority manifest? Then bring ye your Book (of authority) if ye be truthful! (Surah 37:154-157)

What is the matter with you? How do you judge? Or have ye a book through which ye learn that ye shall have, through it whatever ye choose? Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand? Ask thou of them, which of them will stand surety for that! (Surah 68:36-41)

Thus it is the Arabic word “Quran” which mean “Reading” that when one read and continuing reading one will get the full explanation of Allah’s Book and will enable one to follow and obey the Prophet who explain God’s Book not by his “sunnah” but by the words and actions depicted in the Quran as stated in the following verse:

And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a clear explanation of the book (The Quran), there is no doubt in it, from the Lord of the worlds. (Surah 10:37)

As to those who hold fast by the Book and establish regular prayer, never shall We suffer the reward of the righteous to perish. (Surah 7:170)

And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude! (Surah 17:89)

ASAR

There is no second coming of Jesus



Salam,

On the second coming of Jesus to this world there are several interpretations done by Muslims based on various verses stated in the Quran. Apart from the interpretation that Jesus will come as a second coming there is also the interpretation that he will not come back as he is dead.

The second interpretation that Jesus is dead is based on the same verses of the Quran as of those who interpret he will come a second time to this earth. However those who made exegesis that he will not come back to this world have other supporting verses from the Quran that dispel the second coming altogether.

The second coming of Jesus is believed by some Muslims based on the following verses of the Quran; there are two verses in the Qur'an that these Muslims believe to indicate the second coming of Jesus is firstly as stated in this verse:

"And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them".

(Surah 4:159).

According to the above verse they contended, all the Ahl-e-Kitab (Jews and Christians), will believe in Jesus before his death. These commentators state that the Arabic leuaminanna (must believe) refers to an event in the future. This they believe could only be possible should Jesus come again and live in this world till he dies.

However the above interpretation cannot be accurate considering there will be millions of Jews and Christians in the future until the end of the world whether there is or not the second coming of Jesus. Not every Jew or the Christian will have the opportunity to be with Jesus at the time of their death. The length of time that Jesus will live with them at the second coming will not be that long.

So most likely more Christians and Jews will not have the opportunity to be with him so as to believe in him. Thus the most probable meaning of the above verse is that all Jews and Christians will realize at the moment of their death that Jesus was really a Prophet of God and not an illegitimate or the Son of God as believe by the Jews and the Christians respectively. The above verse therefore did not predict the second coming of Jesus but emphasize the message about Jesus as not being God but a Prophet to those Christians and Jews as the truth before they die on this earth. These will be experienced by each Christian or Jew after the first coming of Jesus before the time of Prophet Muhammad (Pbuh) till the Day of Judgment.

The other verse considered as the second coming of Jesus is based on the following verse of the Quran:

"And he (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): Therefore have no doubt about the (Hour), but follow ye Me: This is a Straight Way" (Surah 43:61).

The second verse is interpreted that Jesus is the sign of the Last Hour. So it is argued, 'How can he be a sign for Doomsday if he doesn't appear sometimes before it?' Those who do believe Jesus will come again see him in a subordinate role to that of the Prophet of Islam. Jesus will be under a Muslim Amir, leader, showing his complete adherence to Islam. Some Ahadith indicate that on his arrival Jesus will kill an impostor Messiah (i.e. the antichrist).

He will live for forty years during which he will marry, have children, and perform Hajj (pilgrimage). After his death, he will be buried beside the grave of the Prophet Muhammad (Wali ad-Din, Miskat Al-Masabih, (tr. James Robson), Vol.II, p.1159; Sahih Muslim, Vol.1, p.92).

However in actual fact in the verse referred at Surah 43:61 there is no mentioned of the name Jesus. Most of the commentators regard the Arabic pronoun “hu” in the word “innahu” which take the meaning “and he” but the Arabic word can also mean “and it”. Those commentators who believe in the second coming take the pronoun “innahu” or “and he” as relating to Jesus. Consequently it is interpreted on the above phrase as “And he (Jesus) is indeed a means to know of the coming of the last Hour.

On the contrary many other commentators relate the pronoun “hu” not to Jesus but to the Quran and understand the phrase in the sense that specific mention of the Last Hour and some of its sign were mentioned in the Quran. The following verses appear as of the signs of the final Hour with the coming of Gog and Magog being released and of the smoke and the scenario of the Last Day mentioned in the Quran:

On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together. (Surah 18:99)

Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible, enveloping the people: this will be a Penalty Grievous.

(Surah 44:10-11)

The Day ye shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah. (Surah 22:2)

Thus it is the Quran rather than Jesus that is with the knowledge of the Hour and most of the signs of the Hour were mentioned with clarity. Furthermore the Arabic “innahu” pointing more suitable to mean the Quran rather than Jesus because the next Arabic words in the verse which is “lailmun lilsaa’ti” contained the proposition “li” which is used to express the dative and denote possession “have”, or for, or to or used to denote “because of” as in English.

Therefore if the Arabic is taken word by word translation the verse would be biased more toward the Quran than to the man Jesus:

Innahu (and it “the Quran”) lailmun (have knowledge) lilsaa’ti (for the Hour) fala tamtaruuna biha (therefore do not have doubt concerning it) wattabiuuni hazaa siraatun mustaqim (and follow me this is the straight path.

And it (The Quran) have knowledge for the Hour, therefore do not have doubt concerning it and follow me this is the straight path (Surah 43:61)

It can be seen that when the message of God is misinterpreted or being manipulated it will not end there, various fictions were being created surrounding the information and the fabrications  become more ridiculous when the verse is wrongly attributed to Jesus.

They believe when the second coming takes place Jesus descent from heaven will be accomplished by resting his hands on the wings of two angels. He will descend onto the white minaret, situated in the eastern part of Damascus. He will invite the whole world to be Muslim including Christians and Jews. The one eyed antichrist, accompanied by seventy thousand Jews, will be killed by Jesus, at the place called Lod. The Jews will be badly defeated. Jesus will break the cross, annihilate swine and will end all wars and jizya (poll tax). His position will be like that of a judge. During this period there will be an abundance of all sorts of goods. Muslims will dominate the world and there will be an end of all religions except Islam (Mawdudi, A.A, Finality of Prophethood, pp. 58-61).

The absurdity of the above tale contradicts with the message of the Quran. It is questionable that his last effort is to destroy all the crosses in the world and if he does that he will undermine the command of God in upholding the verse of no compulsion in religion as stated in the Quran which is against the proper character of a true prophet:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things. (Surah 2:256)

And it is just preposterous to even think that Jesus other mission is to annihilate the swine in this world. Imagine a Prophet of God running around four corners of the globe chasing to annihilate all the pig, boars and hogs for what purpose? This is again against the virtue and morality of God’s command in the Quran. Although God prohibit eating the flesh of swine but if there is no food then it is permissible in emergency:

He hath only forbidden you dead meat, and blood, and the flesh of swine and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without willful disobedience or transgressing due limits then is he guiltless. For Allah is Oft-forgiving Most Merciful. (Surah 2:173)

The fabrications being created out of the second coming of Jesus

Some groups like the Ahmadiyya and the Bahai believe that their founders were the second coming of Christ. Other groups like the Jehovah's Witnesses believe that Jesus came back at the turn of this century and took the elect with him. Even the Bible reveals that his second coming will not be in secret. When the apostles saw Jesus ascending into heaven, the angels told them: "This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven" (Acts 1:11).

Those Muslim who believe in the second coming of Jesus have various ideas about the physical descent of Jesus. Some say he will land on the Ka'ba, others claim he will land on the minaret of the Umayyad mosque in Damascus, yet others think he will descend in Jerusalem. Whether coming to Jerusalem, Damascus or Mecca, one has to think carefully where he is coming from. If he is coming from heaven, then this coming will not be an ordinary one, with an ordinary body like ours. The fictionalization in the Bible declares that he is coming in heavenly splendor. He will come in all his glory and power (2 Thessalonians 1:7). Jesus said: "as lightning that comes from the east is visible even in the west", so will be his coming (Matthew 24:27). In simple words, his coming will be visible to everyone. His first coming took place in obscurity, but his second coming will be universally visible. His coming will be so dramatic no-one will fail to recognize him. (Matthew 24:30; Acts 1:9,11).

There is no second coming because Jesus is dead being a normal man as that of Adam.

The Christians believe Jesus is God that is why they believe he is coming again for the second time but Muslims believe he is just a normal man like any one of us and a normal man will die.  

The similitude of Jesus before Allah is as that of Adam; He created him from dust then said to him: "Be". And he was. (Surah 3:59)

Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth make His signs clear to them; yet see in what ways they are deluded away from the truth! (Surah 5:75)

Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense……(Surah 3:185)

As regards to the Christian tenet they must believe that Jesus dies on the cross and must be risen otherwise their faith is in vain as stated in the following verse of the Bible:

And if Christ be not risen, then is our preaching vain, and your faith is also vain.

Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

For if the dead rise not then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. (1 Corinthians 15:14-18)

The Quran is clear that Jesus did not die on the cross but he died elsewhere on earth and resurrected only in the hereafter.

That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah"; but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.  (Surah 4:157)

Jesus did not die on the cross but as a normal man he died like any other prophets of God.

Because of his death in this world it is provided in the Quran that in the hereafter

He did not even know the Christians were worshipping him. Had he been here in this world at the second coming he would surely knew that he was being worshipped as God by the Christians and he would have answer differently on the Day of Judgment as opposed to that depicted in the following verse of the Quran of which he had witnessed:

And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. "Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up (make me died) Thou wast the Watcher over them, and Thou art a witness to all things.)

Allah will say: "This is a day on which the truthful will profit from their truth: theirs are gardens, with rivers flowing beneath, their eternal Home: Allah well-pleased with them, and they with Allah: That is the great salvation, (the fulfillment of all desires). (Surah 5:116-119)

From the references in the Quran there are concrete evidences that there is no second coming as Jesus had served his duties to God and we are expected by God to do our duties and emulate the prophets of old and none of them were reported to destroy crosses or annihilate swine in their agenda.

Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac, the one (True) Allah: To Him we bow (in Islam)." That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case! (Surah 2:133-134)

In Jesus, God says in the Quran:

He was no more than a servant: We granted Our favor to him, and We made him an example to the Children of Israel. (Surah 43:59)

Those were the (prophets) who received Allah's guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations." (Surah 6:90)

ASAR

The argument against three salat concept

Salam,

There is some claim that since there are only three names of salat mentioned in the Quran some interpreters take to mean that God commanded Muslims to establish the salat at three specific times. To determine whether three names of salat is the source of three times of prayer one has to revert back to the original command of God ordained in the Quran.

The command to establish salat or obligatory prayers

In the Quran the command to establish the salat is clear that it is to be done at specific time and this specific timing is fixed by God and not at the whims and fancies of anybody. It is stated in the following verse the time is ordained by God:

When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up regular prayers: For such prayers are enjoined on believers at stated times. (Surah 4:103)

It is also stated in the Quran that the specific times ordained by God cannot be compromised whatsoever because whatever you are doing or wherever you maybe the salat has to be established at the specific times:

Guard strictly your (habit of) prayers and the Middle Prayer; and stand before Allah in a devout (frame of mind). If ye fear (missing the prayers), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before). (Surah 2:238-239)

O ye who believe! When the call is proclaimed to prayer on a day of assembly, hastens earnestly to the remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew! (Surah 62:9)

The time commanded by God is precise that it is easily determined and easily understood as has been stated in the Quran and as an example of noon it is at the time when the sun decline from its zenith as being clearly expounded in the following verse quoted below:

Establish regular prayers - at the sun's decline towards the darkness of the night, and the morning reading: for the reading (the Quran) in the morning carry their testimony. (Surah 17:78)

  

The name of salat is designed not only to determine the specific times of prayer but the name is also being utilized for other purposes.

1.The names of salat is also to determine the time of family privacy times and to dedicate the time for household daily etiquette.

With the names “salat fajar” and the “salat Isha” the time is not only for salat or prayer, the names are also to indicate the privacy times in the morning and the night when the siblings is to take note that they cannot simply enter the parents rooms without giving any proper signal at those specific times as stated in the following verse:

O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of privacy: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom. (Surah 24:58)

So the names of the salat and the time of noon is to point towards the specific times when the parents are to left by themselves and certain etiquette is to be maintained if the children were to meet them.

2. The name middle salat or the Salat Wusta is not for a salat name exclusively it is also designed to indicate the number of obligatory prayers one has to establish daily.

The Quran in Arabic shows a clear indication the number of salat that is commanded by God according to specific times daily. The name Middle Salat verified that the total number must be an odd number of three or five or seven which can carry a middle number. And the role of middle salat is not only a name of salat it function as a middle salat in term of name and of time difference between adjoining salat. The middle salat must be in a position midway of equal time from and towards two adjoining salat time. The name middle salat is stated in the following verse:

Guard strictly your (habit of) prayers (salawaat) and the Middle Prayer; and stand before Allah in a devout (frame of mind). (Surah 2:238)

Some translators used “Guard strictly your (habit of) prayers especially the Middle Prayer” but there is no Arabic “awwal or aula” to indicate foremost or especially in the above Arabic text as compare to other examples of the Quran to put an “emphasis” it should be stated as in the following verse:

…..But kindred by blood have prior rights (aulaa) against each other in the Book of Allah. Verily Allah is well-acquainted with all things. (Surah 8:75)

So to insert the word “especially or foremost” instead of the simple “wa” or “and” in the surah 2:238 is therefore erroneous and misleading. The obligatory salat must be treated equal in important none is better than the other. Praying to God at any of the times fixed by Him carries the same virtue.

It is with the Arabic text that it cannot be disputed that the meaning in English of the Surah 2:238 which says “preserves all your prayers “salawaat” and the “Middle salat” gives the true number of total salat to be done daily.

The beauty of Arabic language is that there is the singular, the dual and the plural. Thus the plural of “salawaat” is not less than three but three with an extra one in a total of four cannot have a middle salat. That is the very reason in the Surah 2:238 the middle salat must be accompanied by four salat from the Arabic word “salawaat” making the total of five.

In the case of three salat in total ordained by God daily the middle salat is accompanied with two adjoining salat this will contradict with the Arabic text in the Quran. There is no Arabic dual word “salatain” in the Quran to accommodate the two salat plus the middle salat or three salat’s hypothesis.

Exposing the discrepancies created by the proponents of three salat.

The basis by which the mentors of the practice of three salat derived their belief is that since there are three names of salat in the Quran then God must have commanded Muslims to pray at only three specific times during the day. They claimed that the three names is the determinant of three salat times in the Quran and any other timing must suit itself into one of the names of salat mentioned in the Quran.

There is however two prominent groups of those practicing three salat and the differences of their belief are stated below:

Three Salat at sunrise (Salat Fajri), sunset (Salat Wusta) and early night (Salat Isha)

1.This group believes that one verse quoted in the Quran is conclusive enough conveying the three times to establish salat which coincide with the three names of salat mentioned in the Surah 24:58 the Salat Fajri (early part of the day) and Salat Isha (early part of the night) and Surah 2:238 mentioning the name Salat Wusta or the middle prayer. The Surah commanding the three specific timing is stated in the following verse:

And establish regular prayers at the two ends of the day and at the approaches of the night: …..(Surah 11:114)

The proponents of this group who practice three salat concluded that the three salat names that were mention in the Quran is reflective of the timings stated in the above Surah. They claimed that the names Salat Fajri takes the early end of the day while Salat Wusta take the other end of the day and Salat Isha take the early part of the night salat. So they have two salat during the day and another salat during the night. They claimed this is conclusive enough that there are three salat names which matched with these three salat times.

Contrary to most opinion that the Surah 17:78 “Establish regular prayers at the sun's decline towards the darkness of the night…” is understood to be at the time of noon, they contended that this sun’s decline is actually at sunset and this coincide with the further end of the day salat as stated in the Surah 11:114 of the two ends of the day. There is no noon salat.

This group also claim that the command to establish salat on the Surah 62:9 which says “O ye who believe! When the call is proclaimed to salat on a day of assembly, hastens earnestly to the remembrance of Allah, and leave off business (and traffic):….” and this is also interpreted to be at the far end of the day as stated in the same Surah 11:114 which mentioned to establish the prayer at the two ends of the day. Therefore they have the salat at dawn, at sunset and at the early part of the night.

However this understanding creates distortion in the meaning of some of the words relating to salat and cause discrepancies and God says in Surah 4:82 “Do they not consider the Qur'an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.” Their understanding is thus questionable.

First there is a clear distortion in the definition of “middle salat” according to this hypothesis. The time between the adjoining salat to its middle salat is in total distortion. The length of time from sunrise to sunset and from sunset to the early night salat which is about twelve hours verses two hours respectively disqualify sunset as being the middle salat. The criterion of middle salat is not only in name but the timing which must exhibit its true meaning of middle between two adjoining equal time frames from the center.

Secondly their view that the Surah 62:9 calling to salat at business time is also at sunset generate further contradiction in the Quran. It is stated at the verse 62:10 after finishing this salat believers were supposed to seek bounty as the Quran says “And when the Prayer is finished, then may ye disperse through the land, and seek of the bounty of Allah….” If this time is taken as at sunset they would end up seeking bounty at night after sunset which contradicts with the following verses of the Quran fostering seeking bounty during daytime:

He it is Whom hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are signs for those who listen (to His Message). (Surah 10:67)

We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail. (Surah 17:12)

Thus the propagators of the Quran based on the above understanding is therefore faulty and distorting as it does not conform with the true message of the timings to establish the salat during the day.

  

Proponents of three Salat at dawn (Salat fajri), noon (Salat Wusta) and sunset (Salat Isha)

Then there is another group who practice three salat juggling the times of salat to suit the three names of salat mentioned in the Quran. They claimed the three salat times are two ends of the day at Surah 11:114 and the middle salat at noon is the one mentioned in Surah 17:78. They do not accept Surah 11:114 of God commanding to establish three salat but they believe it is only two salat times.

They claimed the Surah 11:114 is speaking of two salat time which is two ends of the day. The early end speaks of Salat fajri while the other far end speaks of the Salat Isha. They believe that it is two salat times because sunrise and sunset (the two ends of the day) are events that take less than 2 minutes to be completed. It is only with the addition of the words "wa zulufan min al-layl" in the same verse that they are given a time range as to when these two salat are to be observed.

They claimed that the root of the word "zulufann" is "Zulfa". The word "Zulfa" is used in the Quran to mean near or close. As a result, the phrase "zulufann min al-layl" means the near parts of the night. The obvious question is: near to what? Nothing can be described as 'near' in absolute terms. The word 'near' can only have a meaning when one have a reference point to which this thing is near to. For example, one cannot say "my house is near" nor "the chair is near"! These phrases on their own do not have any meaning, but one can say "my house is near the school" and "the chair is near the table.

From this they see to read Surah 11:114 and make inference what God mean by 'near parts of the night', or in other words, near to what? The only other reference points given in 11:114 are the "ends of the day", which are sunrise and sunset. As a result, the words "zulufann min al-layl" can only mean the parts of the night which are near to sunrise and sunset.

As a result, 11:114 speaks of two salat only, and God is giving us they claimed in 11:114 the range of two salat. The range for the two salat are the parts of the night which are just before sunrise and immediately after sunset.

However this understanding is questionable on the belief that God command only two salat in the Surah 11:114 instead of three. It causes errors and contradiction with other verses of the Quran.

First their claim that sunrise or “fajar” is bordering the night is not true because the Quran mentioned early morning of “suboh” is earlier than fajar as stated below of the morning which is near part of the night:

(The Messengers) said: "O Lut! We are Messengers from thy Lord! By no means shall they reach thee! Now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning (Assubhi) is their time appointed: Is not the morning (assubhu) nigh?" (Surah 11:81)

The above verse of the Quran clearly show morning of “suboh” is nearer the night and this discard their claim that two ends of the day makes up of the salat fajri and the salat Isha which is near parts of the night. The command to establish the salat fajri is located at the time after morning suboh.

Another evident which proves that “suboh” is earlier than “fajar” is stated in the following verses of the Quran:

So verily I call to witness the planets - that recede, Go straight, or hide; and the night as it dissipates; and the dawn (assubhi) as it breathes away the darkness. (Surah 81:15-18)

Furthermore it is not true to say sunrise and sunset (the two ends of the day) are events that take less than 2 minutes to be completed and impossible to establish the salat. This is a weak excuse because sun rises until noon when it will decline from its zenith and for sunset the time is not two minutes but the time takes as long as the sun hits the horizon and sink completely when the day becomes total darkness. The prayer at two ends of the days therefore is to be done as the sun hits at the horizon during two ends of the day when it is still bright.

Another argument against the three salat concept is their three timings at sunrise (fajar), at the decline of the sun at noon (wusta) and the early night time (isha) contradict to the time exhibit in the scenario presented in the Surah 62:9 -11 as stated in the following verses:

O ye who believe! When the call is proclaimed to prayer on a day of Assembly, hastens earnestly to the remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew! And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper. But when they see some bargain or some amusement, they disperse headlong to it, and leave thee standing. Say: "The (blessing) from the Presence of Allah is better than any amusement or bargain! And Allah is the Best to provide (for all needs)."

The scenario above cannot be at sunrise (fajar) because before sunrise normally people were asleep. The above give an impression of a time there is trading and amusement or sports and none of this is done before the time of fajar. The time of early night or Isha is also impossible to fit into the scenario as the night is for rest as advocate by God in the following verse:

He it is Whom hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are signs for those who listen (to His Message). (Surah 10:67)

Their wusta time or at the decline of the sun at noon also contradict the calling people to salat at the time of business as visualize in the Surah 62:9-10. Noon is not the time of business, it is unlikely any call is being made at this time as noon is a time of privacy where people take a nap after the noon meal or this is a time of “undress’ as they rested from the morning activities. Business will resume only in the later afternoon and this is the actual time depicted in the above mentioned Surah 62:10.

It is obvious that when God commanded five times of obligatory prayer any manipulation to reduce the number will cause discrepancies and contradictions with other verses of the Quran. Hence it is proven that if the advocates of the three salat moves the time of their salat at Surah 62:9-10 outside the three timings given by them it will only mean the time is fixed at their own whims and fancies and the number of times they perform their salat during the day becomes more than three.

Conclusion

God does not command to establish the obligatory daily Salat based on name it is based on time and He is the one who fixed the time.

Surah 4:103

When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times.

The timings He fixed are five times daily as follows:

Surah 17:78

You shall observe the obligatory Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.

Surah 62:9-10

O ye who believe! When the call is proclaimed to do obligatory prayer on a day of congregation, hastens earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew! And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper.

Surah 11:114

You shall observe the obligatory Prayers (Salat) at both ends of the day (tarafay al-nahar), and the early parts of the night (wa zulafan minal layl). The righteous works wipe out the evil works. This is a reminder for those who would take heed.

The timings is therefore as follows when the sun rise in the morning, when the sun decline from its zenith at noon, to be done at business time in the afternoon, when the sun decline at sunset and at early part of the night when it is completely in darkness.

It can be witnessed from the five times mentioned above the time to do salat at the time of business in the late afternoon is ordained to be the middle salat. This is because it is located in the center between sun’s decline at noon and sunset as its adjoining points where the time frame is at equal distance from the center point being the middle salat.   

If the salat at business time is moved earlier to that point between the salat fajar and sun decline at noon you will notice the sun’s decline at noon will take the role of the middle salat but this will distort the definition of middle as the time distance from the business before noon salat will not be equal to the time frame from noon to sunset salat.

Thus none can manipulate God message if He ordained five time daily obligatory salat it can never be attributed with discrepancy or contradiction to that of other verses in the Quran.

ASAR