EndGame Islam

I want to get thru this first... As per the Quranist video and evidence you shared : Can you pray to Allah SWT before knowing the Quran as the lady said ? Simple answer will suffice. Yes or no. Jazaak'Allah Khair. If Yes then Sikhs, Hindus, Christians & Jews are correct as they prostrate in some form or another. So Nuh said Yes! Great!

*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”

I want to get thru this first... As per the Quranist video and evidence you shared : Can you pray to Allah SWT before knowing the Quran as the lady said ? Simple answer will suffice. Yes or no. Jazaak'Allah Khair. If Yes then Sikhs, Hindus, Christians & Jews are correct as they prostrate in some form or another. So Nuh said Yes! Great!

*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”

*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the

Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the

*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”

I want to get thru this first... As per the Quranist video and evidence you shared : Can you pray to Allah SWT before knowing the Quran as the lady said ? Simple answer will suffice. Yes or no. Jazaak'Allah Khair. If Yes then Sikhs, Hindus, Christians & Jews are correct as they prostrate in some form or another. So Nuh said Yes! Great!

I want to get thru this first... As per the Quranist video and evidence you shared : Can you pray to Allah SWT before knowing the Quran as the lady said ? Simple answer will suffice. Yes or no. Jazaak'Allah Khair. If Yes then Sikhs, Hindus, Christians & Jews are correct as they prostrate in some form or another. So Nuh said Yes! Great!

I seek refuge in Allah from the accursed/outcast Satan. In the name of Allah, Ar-Rahman, Ar-Raheem. 53:1 Allah appears to be swearing by The Star. A HUGE oath. What follows is EXTREMELY important. 53:2 appears to be speaking to those around Prophet Muhammad (pbuh) who have known him for some time (their Sahabi - their companion)... ... they can't believe their companion (pbuh) was given A Message from the Creator of The Heavens and the Earth. 53:3 which you quoted is a good translation. 53:4 is misleading... its talking about wahy. Wahy is not exactly revelation. Wahy is closer translated as "inspiration" or "transmission". Wahy can come from Allah as well the Shayaateen. Can provide Quran reference if wanted. 53:4 not it is except an inspiration inspired [or a transmission transmitted] (i prefer the latter) 53:5 this inspiration was taught by someone mighty and powerful 53:6-9 Allah is granting us more information, giving more credence to how he (pbuh) received this wahy. This inspiration. This transmission. 53:10 wahy used again here twice. 53:11 this is no lie 53:12 so why are you disputing the credence of this transmission ........ If anyone wants to know more about wahy... Read first 3 verses of Surah Yusuf in Arabic [12:1-3]. And bismillah. Make your own conclusion of what you think wahy is. Its all about convincing recipients of Al-Quran that this is The Words of Allah, sent via the most credible and trustworth Messenger (pbuh). They can't attack the Quran. And so they question the credibility of The Messenger and make up lies about him. Mad. Sihr. Etc

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”

*The Sunnah is Revelation from Allah ﷻ* It is decisively established that Sunnah is Revelation, decisive in text (thaboot) and decisive in evidencing (dalaalah). Allah said, وَمَا يَنطِقُ عَنِ الْهَوَى “Nor does he speak of desire.” [TMQ Surah an-Najm 53:3]. In his Tafsir, Ibn Kathir stated regarding this ayah, ما يقول قولا عن هوى وغرض “nothing the Prophet says of speech is of his desire or wish.” Imam Qurtubi stated in his Tafsir, ما يخرج نطقه عن رأيه ، إنما هو یوحي من الله عز وجل “nothing of what he speaks is of his own opinion. It is only what has been revealed by Allah the Exalted.” Allah ﷻ said, إِنْ هُوَ إِلاَّ وَحْىٌ يُوحَى “It is only a revelation revealed.” [TMQ Surah an-Najm 53:4]. Ibn Kathir stated, إنما يقول ما أمر به ، يبلغه إلى الناس كاملا موفرا من غير زيادة ولا نقصان “he ﷺ only conveys to the people what he was commanded to convey, in its entirety, without addition or deletion.” Ibn Kathir refers to Imam Ahmad bin Hanbal in his Tafsir. Imam Ahmad narrated that ‘Abdullah bin `Amr said, كنت أكتب كل شيء أسمعه من رسول الله صلى الله عليه وسلم أريد حفظه ، فنهتني قريش فقالوا إنك تكتب كل شيء تسمعه من رسول الله، ورسول الله صلى الله عليه وسلم بشر ، يتكلم في الغضب. فأمسكت عن الكتاب، فذكرت ذلك لرسول الله صلى الله عليه وسلم فقال اكتب ، فوالذي نفسي بيده ، ما خرج مني إلا حق “I used to record everything I heard from the Messenger of Allah ﷺ as I wanted to preserve it. The Quraysh discouraged me from this, saying, ‘You record everything you hear from the Messenger of Allah, even though he is human and sometimes speaks when he is angry.’ I stopped writing for a while, but later mentioned what they said to the Messenger of Allah ﷺ who said, اكْتُبْ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا خَرَجَ مِنِّي إِلَّا الْحَق “Write! By He in Whose Hand is my soul, nothing emanates from me but the Truth.”” Abu Dawud also collected this Hadith. Thus, the Prophet ﷺ confirmed that which came from him in the Sunnah, is of the Deen of Truth. As the ayaat of the Quran are taken as guidance, so are aHadeeth that constitute the Sunnah.

*Taking Whatever the Messenger ﷺ Brought of Revelation* The obliging of taking the Sunnah as a source of law is also decisive, decisive in text (thaboot) and decisive in evidencing (dalaalah). So, it is not the Noble Quran alone that determines the actions of Muslims. Allah ﷻ said, مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا “Whatever the Messenger has brought you, take it, and whatever he has forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdullah bin Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in the following incident. It is reported by Bukhari and Muslim and mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from Imam Ahmad bin Hanbal. ‘Abdullah bin Mas’ud (ra) said, لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ “Allah has cursed the women who tattoo, are tattooed, change eyebrow hair and file teeth for beauty, altering what Allah has created.” A woman came and told him, “I have been told that you cursed such and such women.” He asked, مَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ “Why should I not curse those whom Allah’s Messenger had cursed and those who were mentioned in the Book of Allah ﷻ?” She told him, “I have read all that is between the two covers and did not find what you said within it.” He replied, لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأت: (مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا) “Had you read it, you would have found it. Have you not read, “What the Messenger has brought you take it, and what he has forbidden you, refrain from.” (TMQ Surah al-Hashr 59:7)”? She said, “Of course.” Thus, he said, فإِنه قد نهى عَنهُ “So, he ﷺ had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the fact that the forbidding of these actions is established in the Sunnah and so it must be abstained from.

*The Believers Submit to the Sunnah of the Messenger ﷺ in Full Submission* Allah ﷻ said, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a 4:65]. Ibn Kathir commentated on the circumstances of the Revelation of this ayah as being a dispute over the Sunnah. He said, “Al-Bukhari recorded that Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr, اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, O Allah's Messenger! Is it because he is your cousin? On that, the face of Allah’s Messenger became angered and said, اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك “Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls. Then, release the water to your neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-Zubayr said, “I think the following verse was revealed concerning that case,” فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ “But no! By your Lord, they will never be believers until they accept you (O Prophet) as the judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].” In his book Ar-Risaalah, which codified the Usool of Fiqh including those related to the Prophetic Sunnah, Imam Shafi’i stated regarding this verse and the incident of az-Zubayr, نزلت هذه الآية فيما بلغنا والله أعلم في رجل خاصَمَ الزُّبَيْر في أرضٍ، فقضى النبي بها للزبير. وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن. والقُرَآن يدل والله أعلم على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله “This verse was revealed, as far as reached us, though Allah knows best, concerning a man who litigated against az-Zubayr over some land. The Prophet adjudicated in favor of az-Zubayr. This judgment constitutes a Sunnah of the Messenger of Allah ﷻ, not a ruling (Hukm) explicitly textualized in the Quran. The Quran indicates, though Allah knows best, what I have already characterized above. Had this been a judgment in the Quran itself, it would have been a ruling (Hukm) explicitly textualized in the Book of Allah ﷻ.”