Tuesday, January 26, 2016

Muslims Who Worship/Pray to Muhammad Pt. 2

We continue with our reply from our previous discussion.

The following excerpt is taken from my rebuttal to another Muhammadan named Paul Williams. We chose to repost this here for the simple fact that it perfectly demonstrates that non-Muslims aren’t the only ones that see how Muslims have in fact turned Muhammad into an idol that they worship alongside their god. As we shall see, there are many Muslims who candidly admit that seeking Muhammad’s help in prayer, and/or trusting in his intercession for salvation, are clearly acts of worship which make him another deity besides Allah.

What Some Muslims Are Saying

Now lest a Muslim argue that this is simply a Christian or non-Muslim perspective or spin on the data, we only need to remind them that there are certain Muslims – particularly those who follow the Quran alone – who acknowledge all of the problems that the doctrine of intercession creates for the belief in Allah’s absolute unity.

For example, here is what the translators of the Quran: A Reformist Translation have to say concerning the role of intercession in Islam and the Muslim deification of Muhammad:

002:048 Belief in intercession is a mythology common in many religions. Satan, via religious clergymen, infected the faith of many people with the virus called intercession. Intercession generates false hope THAT PROMOTES HUMAN-WORSHIP. The living religious leaders distinctly discover the power of intercession for their political and economic exploitation: if their followers believe that "holy dead humans" could bestow them eternal salvation and save them from God's justice, then they would be more susceptible to follow their semi-holy leaders blindly.

None has the power of saving criminals from God's judgment. The Quran considers the faith in intercession to be shirk or polytheism. If there is any intercession, it will be in the form of testimony for the truth (2:48,123,254; 6:70,94; 7:53; 10:3; 20:109; 34:23; 39:44; 43:86; 74:48; 78:38). Ironically, the Quran informs us that Muhammad will complain about his people deserting the Quran, not "his sunna" as they claim (25:30). If there were any intercession by Muhammad, this would be the one. Muhammedans are SO IGNORANT AND ARROGANT, like their ancestors, that THEY TOO are in denial of their associating partnership with God through attributing the power of intercession, or other false powers, to God's servants (6:23-26; 16:35; 17:57; 39:3, 38; 19:81-82). Those who acknowledge the Quran do not favor one messenger over another (2:285), since all the messengers belong to the same community (21:92; 23:51-53)…

We are instructed to glorify and praise God (3:41; 3:191; 33:42; 73:8; 76:25; 4:103), not His messengers, who are only human beings like us. We are instructed by the Gracious and Loving God to utter the name of messengers by their first names, without glorifying them, and Muhammad is no different from other messengers (2:136; 2:285; 3:144). Muhammad was a human being like us (18:110; 41:6), and his name is mentioned in the Quran as Muhammad, similar to how other people are mentioned in the Quran (3:144; 33:40; 47:2; 48:29).

Uttering expressions containing salli ala after Muhammad's name, as is commonly done by Sunni and Shiites alike, is based on a distortion of the meaning of a verb demanding action of support and encouragement of a living messenger, rather than utterance of praise for a dead messenger (compare 33:56 to 33:43; 9:103; and 2:157). Despite these verses clarifying the meaning of the word; despite the fact that the Quran does not instruct us to say something, but to do something; despite the fact that the third person pronoun in the phrase indicates that it was an innovation after Muhammad's departure; despite these and many other facts, Sunni and Shiite clerics try hard to find an excuse to continue THIS FORM OF MUHAMMAD WORSHIP. Contradicting the intention and practice of the masses, some clerics even claim this phrase to be a prayer for Muhammad rather than a phrase for his praise. Muhammad, especially the Muhammad of their imaginations, should be the last person who would need the constant prayers of millions. According to them, Muhammad already received the highest rank in paradise, and again according to them he did not commit any sins. Therefore, the addressee of their prayers is wrong. They should pray for themselves, and for each other, not for Muhammad. It is akin to homeless people donating their dimes, several times a day, to the richest person in the world. It is just as absurd.

A great majority of Sunni and Shiite mushriks declare their peaceful surrender to God alone while standing in their prayers, but immediately nullify that declaration twice while sitting down. They first tell God, "You alone we worship; you alone we ask for help" and then forget what they just promised God by greeting "the prophet" in the SECOND person, "Peace be on YOU o prophet!" (as salamu alayKA ayyuhan nabiyyu), as if he was another omnipotent and omniscient god. They give lip service to monotheism while standing, and they revert to confessing their idolatry when sitting. Those who betray the meaning of "the ruler of the day of judgment" which they utter numerous times in their prayers (1:4; 82:17-19), those who contradict the purpose of the prayer (20:15), are obviously those who are oblivious to their own prayers (107:4-7; 8:35). In defiance of the Quran, many sects and mystic orders competed with each other to put Muhammad in a position that Muhammad unequivocally rejected (39:30 and 16:20, 21). Also see, 2:123,254; 3:80; 5:109; 6:51; 6:70,82,94; 7:53; 9:80; 10:3,18; 13:14-16; 19:87; 21:28; 33:64-68; 34:23,41; 39:3,44; 43:86; 53:19-23; 74:48; 83:11.

After the departure of Jesus, the Pharisee Paul turned [sic] Jesus into a divine sacrifice and a middle man between his flock and God: "For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time" (1 Timothy 2:5-6). The Catholic Church went even further and added Mary and numerous saints to the ranks of the holy power brokers.

The followers of Sunni and Shiite sects follow a similar doctrine. They replace one idol with another, and consider Muhammad to be "the mediator" between God and men; they assert that without accepting Muhammad, none can attain salvation! Following the tradition of Paul [sic], and then the tradition of Catholic Church, they too produced their own saints, thereby creating a Pyramid scheme of mediators. Interestingly, some later idols have surpassed the main idol in popularity. For instance, in Iran, people worship the second-generation idol, Ali, more than they worship Muhammad. They invoke Ali's name on almost every occasion. In Syria, a third-generation idol, Hussain, is more popular than both Ali and Muhammad. The long list of idols varies from country to country, from town to town, from order to order, and even includes the names of living local idols as well. (Pp. 62-63; capital and underline emphasis ours)


005:109 What about those who believe that Muhammad would save them on the Day of Judgment? They will be rejected by THEIR IDOL on that day, and they will be surprised to hear his intercession in the form of testimony to the truth (25:30). Also, see 2:48. (P. 123; capital and italic emphasis ours)


039:003 There is not much difference between the Meccan polytheists and modern polytheists who turned Islam into a limited corporation or limited liability partnership. Those who expect their prophets and saints to one day intercede on their behalf are setting up partners with God, EVEN THOUGH THEY DO NOT ADMIT IT (6:23). Also, see 2:48. (P. 299; capital and italic emphasis ours)

Muhammad Asad says something similar in his comments on Q. 19:88:

76 This allusion to the Christian belief in Jesus as "the son of God" - and, in general, to every belief in God's "incarnation" in a created being - takes up the theme broached in verse 81 above: namely, the deification of powers or beings other than God "with a view to their being a source of strength" to those who turn to them. But whereas verse 81 refers specifically to the godless who accord a quasi-divine status to material wealth and power and abandon themselves entirely to the pursuit of worldly success, the present passage refers to people who, while believing in God, deify prophets and saints, too, in the subconscious hope that they might act as "mediators" between them and the Almighty. Since this deification offends against the principle of God's transcendent oneness and uniqueness, it implies a breach of man's "bond with God" and, if consciously persisted in, constitutes an unforgivable sin (cf. 4:48 and 116). (Bold emphasis ours)

The QRT translators further write:

074:046 The majority of Jews, Christians, Sunnis and Shiites do not acknowledge the Day of Judgment. According to the definition of the Quran, the ruler and judge of that day is God alone (1:4) and none can help or harm the other (82:19). Those who believe in intercession, by their very belief, have denied the Day of Judgment as defined by God. Atheists, on the other hand, deny the Day of Judgment explicitly. (P. 373; italic emphasis ours)

And here is what they say in one of the boxes on p. 458 where they contrast Islamic tradition with the teachings of the Quran. Bold and capital emphasis ours:

We should pray to God alone while we are standing in sala prayers, but when we sit down we should call Muhammad as he is alive, omnipresent, and omniscient by addressing him "essalamu alayKA ayyuha al-nabiyyu" (o prophet, peace be upon YOU).

This is an obvious innovation, since Muhammad could not have uttered these words in his prayers; otherwise, he would be a schizophrenic (35:14, 40; 4:101-103; 29:45). In sala prayers, we should ONLY commemorate God, declare our allegiance to Him and ask for His help. In prayer telling God the story of Moses and Pharaoh or the rules of inheritance, description of paradise and hell, etc., is not proper (17:110-111; 20:14; 72:18-19).

In light of such a candid admission it isn’t surprising that these Quran alone Muslims have no problem acknowledging the fact that the Islamic traditions have basically transformed Muhammad into another god besides Allah:

“The only shahada (testimony) about the messengership of Muhammad is mentioned in verse 63:1, and those who feel the need for such a testimony are described as hypocrites. There are different reasons for why a person might be considered a hypocrite while he or she is uttering the expression ashadu anna Muhammadan rasululullah (I testify that Muhammad is a messenger of God). Today, the most common hypocrisy is that those who utter this phrase in fact have considered Muhammad to be much more than a messenger, since they reject his message and messengership by not following the verses of the Quran and associating volumes of fabricated narration and sectarian jurisprudence with it. Their testimony regarding Muhammad's messengership is lip service, since THEY CONSIDER HIM A GOD BY GIVING HIM THE POWER OF INTERCESSION, the power of collaborating with God in decreeing rules for eternal salvation, the power of amending and abrogating God's law, the power of fabricating prohibitions in the name of God, and the authority of explaining the "ambiguous" words in God's book. Despite the words of Muhammad's Lord, they do not consider Muhammad a human being like them (18:110; 41:6). They do not believe what they say when they say "Muhammad is God's servant" since they consider the title "messenger/mailman" (rasul) of God to be an insult. They can utter God's name without phrases of praise, but they cannot utter Muhammad's name without words of praise. Ironically, they establish their custom of praising Muhammad more than God through distorted and abused meanings of certain verses. Besides, they violate the clear Quranic instruction for not discriminating among His messengers; they put Muhammad in competition with other messengers and consider him high above other prophets and messengers. In today's Sunni mosques, unlike the masjid of Muhammad's and his monotheist companions’ (72:18; 20:14), you will find the names of many idols smirking beside the name of God. In addition to Muhammad's name, one may find the names of Abu Bakr, Omar, Osman, Ali, Hasan, and Husayn. The Shiites have their own set of idols and they too adorn their mosques with their names.

The list of ways Sunnis and Shiites idolize Muhammad can fill an entire book. Nevertheless, they think that they are monotheists, as today's Trinitarian Christians do [sic]. Religious leaders dupe their followers by restricting the meaning of ‘idols’ to pictures and statues; in fact, the idols during Muhammad's time were abstract names and those mushriks considered themselves to be monotheists (53:19-28; 6:22-24; 6:148; 16:35)…” (Pp. 85-86; bold emphasis ours)

We couldn’t have said it any better!

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