RE Ant Video: Oh dear, Ghaith, surely you can do better than that - an Islamic apologist site deliberately misunderstanding a dumbed-down American commentary! It quite clearly says that the ants were not talking like the "Antz" in the children's film. It also makes it clear that it's just an alarm-sound they're making. And remember, your "miracle" - or rather misunderstood Jewish fairy-story - not only has the ants talking to each other but being heard and understood by Solomon. I didn't see any mention of that in the video. I'm sure you're well aware that "talking" can be used in more than one way, just as can "theory" - which is similarly misused by Christian creationists.
Fernando wrote:RE Ant Video: Oh dear, Ghaith, surely you can do better than that - an Islamic apologist site deliberately misunderstanding a dumbed-down American commentary! It quite clearly says that the ants were not talking like the "Antz" in the children's film. It also makes it clear that it's just an alarm-sound they're making. And remember, your "miracle" - or rather misunderstood Jewish fairy-story - not only has the ants talking to each other but being heard and understood by Solomon. I didn't see any mention of that in the video. I'm sure you're well aware that "talking" can be used in more than one way, just as can "theory" - which is similarly misused by Christian creationists.
The butterfly copied the ants language, which proves they have a language they can communicate in.
Did Muhammad’s wudu contradict the Qur’an? The “mutawatir” ahadith I saw describing his wudu also said that if you did it his way plus 2 rakat, all your sins get forgiven. Thus I would not take hadith seriously, nor presuppose they are true.
Now, your Qur'anic arguments did not have anything. Here is why:
More notes on 24:63
This concerns people who leave important events (e.g. campaigns, meetings etc.). People are supposed to take Muhammad seriously, because he is the current Islamic leader and a teacher of Islam (since he is the first to get the message). He and his wives are like parents (33:6). His wives should be spoken to from behind a veil (33:53), so they are treated differently too. Similarly, Muhammad should not be treated rudely (49:2).
So, 24:63 say his calling is of greater import than people’s calling to each other. Muhammad had a greater responsibility, thus he should be taken more seriously.
Note on 33:6
(Sometimes Sunnis use extremely vague references)
The Messenger is like a father to the believers because he teaches and leads by example (5:48), and the decisions/instructions that come via him from Allah are more correct and important than any personal preferences. It is like the responsibility of an adult supervisor towards children: their entire situation is in his or her hands, and they should follow the one with knowledge (of the Qur’an). However, he is not really their father (33:40) any more than his wives are their mothers (33:4). This cannot be used to support claims of infallibility because Muhammad’s wives, although they are “mothers”, also commit errors (66:1-5). Also, the “closeness” of blood ties does not make people infallible with respect to each other. To complete the interpretation, we could say that Muhammad and his wives are sincere to the Muslims (in Kathir).
More notes on 4:80
As for 4:80. It says those who obey the Messenger obey Allah. So, “obey Allah and obey the Messenger” means “obey Allah and obey Allah”?
No, it means that Allah tells people to obey the Messengers, thus when they do they are obeying Allah. People obey Allah by obeying the messenger (message).
In English, if a parent tells a child “obey me and eat your food”, it means “do what I say” (as a general statement) “by eating your food” (with the “and” acting as an emphasis or specification. If a parent tells a child: “Obey me and eat your food”, it does not mean that eating the food is separate from obeying the parent. If a parent tells a child: “Obey me and obey your teacher”, the child must obey the teacher in order to act and develop as the parent desires. If the teacher deviates from the curriculum/contract/policy which the parent approves, there will be a contradiction between the teacher and parent.
This is confirmed (for the Qur’an) by 3:50, 26:108-110, 26:126, 26:131, 26:144, 26:150, 26:163, 26:179, 43:63, 71:3 which state that the means of being careful of Allah is to obey the Messenger. Literally, obeying the Messenger is a “part of” obeying God.
“Be careful of God” = “Obey God” “and obey me” = “Obey the Messenger”
Further confirmation is provided in 20:90 where Haroun tells people: “follow me and obey my order.” People followed him by obeying his order. This did not mean following his hair-style etc., since he was only minding them for Musa (20:93). 3:31-32, 14:35-36, 26:105-111 confirm that “following” is synonymous with “obeying”.
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Muhammad's dream about a trip to heaven is not as interesting as the Persian one. Arda Viraf was god's messenger about what happens after you die. Muhammad's version is childishly simplistic in comparison. Here are three sample chapters. Go to source page to read about heaven and hell. Note that in this case the messenger has a qualified scribe brought in to accurately record every word as he spoke it, unlike idiot Muhammad. THIS is the real uncorrupted religion of the REAL God, Ormazd. Fall to your knees, Ghaith, and worship Lord Ormazd in this fire temple right here.
1. And the soul of Viraf went, from the body, to the Chinwad bridge of Chakat-i-Daitik, (2) and came back the seventh day, and went into the body. (3) Viraf rose up, as if he arose from a pleasant sleep, (4) thinking of Vohuman and joyful.
5. And those sisters, with the Dasturs of the religion and the Mazdayasnians, when they saw Viraf, became pleased and joyful; (6) and they said thus: 'Be thou welcome, Viraf, the messenger of us Mazdayasnians, who art come from the realm of the dead to this realm of the living.' (7) Those Herbads and Dasturs of the religion bowed before Viraf. (8) And then Viraf, as he saw them, came forward and bowed, and said thus: 'For you is a blessing from Ohrmazd, the lord, and the archangels (Amahraspandan); (9) and a blessing from the pious Zartosht, the descendant of Spitama; (10) and a blessing from Srosh the pious, and Adar the angel (Yazad), and the glorious religion of the Mazdayasnians; (11) and a blessing from the remaining pious; and a blessing from the remaining spirits of paradise who are in happiness and repose.'
12. And afterward, the Dasturs of the religion said (13) thus: 'A faithful minister art thou, Viraf, who art the messenger of us Mazdayasnians; and may thy blessing be for thee also. (14) Whatever thou sawest, relate to us truly.'
15. Then Viraf spoke thus: 'First this is to be said, (16) that to give the hungry and thirsty food is the first thing, (17) and afterward to make inquiry of him, and appoint his task.'
18. Then the Dasturs of the religion assented thus: 'Well and good.' (19) And well-cooked and savory food and broth, and cold water and wine were brought. (20) They also consecrated the ceremonial cake (dron); and Viraf muttered grace, and ate the food, and having finished the sacred repast (myazd), he said grace. (21) And he recounted the praises of Ohrmazd and the archangels; and thanks to Hordad and Amurdad, the archangels; and he muttered the benedictions (afrinagan).
22. He also directed thus: 'Bring a writer who is wise and learned.' (23) And an accomplished writer, who was learned, was brought by him, and sat before him; (24) and whatsoever Viraf said, he wrote correctly, clearly, and explicitly.
CHAPTER 4. [What the dead experience]
1. And he ordered him to write (2) thus: In that first night, Srosh the pious and Adar the angel came to meet me, (3) and they bowed to me, and spoke (4) thus: 'Be thou welcome, Arda Viraf, although thou hast come when it is not thy time.' (5) I said: 'I am a messenger.' (6) And then the victorious Srosh the pious, and Adar the angel, took hold of my hand. (7) Taking the first footstep with the good thought, and the second footstep with the good word, and the third footstep with the good deed, I came up to the Chinwad bridge, the very wide and strong and created by Ohrmazd.
8. When I came up there, (9) I saw a soul of the departed, whilst in those first three nights the soul was seated on the top of the body, (10) and uttered those words of the Gatha: (11) 'Ushta ahmai yahmai ushta kahmaichit'; that is, 'Well is he by whom that which is his benefit becomes the benefit of any one else.' (12) And in those three nights, as much benefit and comfort and enjoyment came to it, (13) as all the benefit which it beheld in the world; (14) just as a man who, whilst he was in the world, was more comfortable and happy and joyful through it.
15. In the third dawn, that soul of the pious departed into the sweet scent of trees; (16) and he considered that scent which passed by his nose among the living; (17) and the air of that fragrance comes from the more southern side, from the direction of God.
18. And there stood before him his own religion and his own deeds, in the graceful form of a damsel, as a beautiful appearance, that is, grown up in virtue; (19) with prominent breasts, that is, her breasts swelled downward, which is charming to the heart and soul; (20) whose form was as brilliant, as the sight of it was the more well-pleasing, the observation of it more desirable.
21. And the soul of the pious asked that damsel (22) thus: 'Who art thou? and what person art thou? than whom, in the world of the living, any damsel more elegant, and of more beautiful body than thine, was never seen by me.'
23. To him replied she who was his own religion and his own deeds, (24) thus: 'I am thy actions, O youth of good thoughts, of good words, of good deeds, of good religion. (25) It is on account of thy will and actions that I am as great and good and sweet-scented and triumphant and undistressed as appears to thee. (26) For in the world the Gathas were chanted by thee, and the good water was consecrated by thee, and the fire tended by thee; (27) and the pious man who came from far, and who was from near, was honored by thee. (28) Though I have been stout, I am made stouter through thee; (29) and though I have been virtuous, I am made more virtuous through thee; (30) and though I have been worthy, I am made more worthy through thee; (31) and though I have been seated on a resplendent throne, I am seated more resplendently through thee; (32) and though I have been exalted, I am made more exalted through thee; (33) through these good thoughts and good words and good deeds which thou practicedst. (34) They honored thee, and the pious man after thee, (35) in that long worship and communion with Ohrmazd, when thou performedst, for Ohrmazd, worship and proper conversation for a long time. (36) Peace be from it.'
CHAPTER 5. [The Chinwad bridge]
1. Afterward, the width of that Chinwad bridge became again nine javelin-lengths. (2) With the assistance of Srosh the pious, and Adar the angel, I passed over easily, happily, courageously, and triumphantly, on the Chinwad bridge. (3) I had much protection from Mihr the angel, and Rashn the just, and Vai the good, and the angel Warharan the powerful, and the angel Ashtad the world-increasing, and the glory of the good religion of the Mazdayasnians; (4) and the guardian angels (fravashis) of the pious, and the remaining spirits first bowed to me, Arda Viraf. (5) I also saw, I Arda Viraf, Rashn the just, who held in his hand the yellow golden balance, and weighed the pious and the wicked.
6. And afterward, Srosh the pious, and Adar the angel, took hold of my hand, (7) and said thus: 'Come on, so that we may show unto thee heaven and hell; and the splendor and glory and ease and comfort and pleasure and joy and delight and gladness and fragrance which are the reward of the pious in heaven. (8) We shall show thee the darkness and confinement and ingloriousness and misfortune and distress and evil and pain and sickness and dreadfulness and fearfulness and hurtfulness and stench in the punishments of hell, of various kinds, which the demons and sorcerers and sinners perform. (9) We shall show thee the place of the true and that of the false. (10) We shall show thee the reward of the firm believers in Ohrmazd and the archangels, and the good which is in heaven, and the evil which is in hell; (11) and the reality of God and the archangels, and the non-reality of Ahriman and the demons; and the existence of the resurrection of the dead and the future body. (12) We shall show thee the reward of the pious, from Ohrmazd and the archangels, in the midst of heaven. (13) We shall show thee the torment and punishment of various kinds, which are for the wicked, in the midst of hell, from Ahriman and the molestations of the demons.' http://www.avesta.org/mp/viraf.html
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I went through some ahadith on wudu (Bukhari). There is only one that says people should wash their noses. This will help them smell something (see below). Unfortunately that one has a predilection for odd-numbered stones.
From what I can see, ablution is ablution. There is thorough and less thorough, but nothing added to the Qur'an (as obligatory).
Volume 1, Book 4, Number 233: Narrated 'Aisha:
I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.
Volume 1, Book 4, Number 241: Narrated 'Abdullah bin Mas'ud:
Once the Prophet was offering prayers at the Ka'ba. Abu Jahl was sitting with some of his companions. One of them said to the others, "Who amongst you will bring the abdominal contents (intestines, etc.) of a camel of Bani so and so and put it on the back of Muhammad, when he prostrates?" The most unfortunate of them got up and brought it. He waited till the Prophet prostrated and then placed it on his back between his shoulders. I was watching but could not do any thing. I wish I had some people with me to hold out against them. They started laughing and falling on one another. Allah's Apostle was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and threw that (camel's abdominal contents) away from his back. He raised his head and said thrice, "O Allah! Punish Quraish." So it was hard for Abu Jahl and his companions when the Prophet invoked Allah against them as they had a conviction that the prayers and invocations were accepted in this city (Mecca). The Prophet said, "O Allah! Punish Abu Jahl, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al-Walid bin 'Utba, Umaiya bin Khalaf, and 'Uqba bin Al Mu'it (and he mentioned the seventh whose name I cannot recall). By Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted by Allah's Apostle in the Qalib (one of the wells) of Badr.
Volume 1, Book 4, Number 224: Narrated Hudhaifa:
Once the Prophet went to the dumps of some people and passed urine while standing. He then asked for water and so I brought it to him and he performed ablution.
Volume 1, Book 4, Number 223: Narrated Um Qais bint Mihsin:
I brought my young son, who had not started eating (ordinary food) to Allah's Apostle who took him and made him sit in his lap. The child urinated on the garment of the Prophet, so he asked for water and poured it over the soiled (area) and did not wash it.
Volume 1, Book 4, Number 217: Narrated Ibn 'Abbas:
The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin (to avoid). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." The Prophet then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each grave. They said, "O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment might be lessened till these (the pieces of the leaf) become dry." (See the foot-note of Hadith 215).
Volume 1, Book 4, Number 210: Narrated Ibn 'Abbas:
Allah's Apostle drank milk, rinsed his mouth and said, "It has fat."
Volume 1, Book 4, Number 178: Narrated 'Ali:
I used to get emotional urethral discharges frequently and felt shy to ask Allah's Apostle about it. So I requested Al-Miqdad bin Al-Aswad to ask (the Prophet ) about it. Al-Miqdad asked him and he replied, "On has to perform ablution (after it)."
Volume 1, Book 4, Number 177: Narrated 'Abbas bin Tamim:
My uncle said: The Prophet said, "One should not leave his prayer unless he hears sound or smells something. (farting)"
Volume 1, Book 4, Number 174: Narrated Abu Huraira:
The Prophet said, "A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him to enter Paradise." And narrated Hamza bin 'Abdullah: My father said. "During the lifetime of Allah's Apostle, the dogs used to urinate, and pass through the mosques (come and go), nevertheless they never used to sprinkle water on it (urine of the dog.)"
Volume 1, Book 4, Number 171: Narrated Ibn Sirrn:
I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it."
Volume 1, Book 4, Number 165: Narrated Humran:
(the freed slave of 'Uthman bin 'Affan) I saw 'Uthman bin 'Affan asking (for a tumbler of water) to perform ablution (and when it was brought) he poured water from it over his hands and washed them thrice and then put his right hand in the water container and rinsed his mouth and washed his nose by putting water in it and then blowing it out. Then he washed his face thrice and (then) forearms up to the elbows thrice, then passed his wet hands over his head and then washed each foot thrice. After that 'Uthman said, "I saw the Prophet performing ablution like this of mine, and he said, 'If anyone performs ablution like that of mine and offers a two-rak'at prayer during which he does not think of anything else (not related to the present prayer) then his past sins will be forgiven. '
Volume 1, Book 4, Number 163: Narrated Abu Huraira:
Allah's Apostle said, "If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands before putting them in the water for ablution, because nobody knows where his hands were during sleep."
Volume 1, Book 4, Number 159: Narrated Ibn 'Abbas:
The Prophet performed ablution by washing the body parts only once.
Volume 1, Book 4, Number 160: Narrated 'Abdullah bin Zaid:
The Prophet performed ablution by washing the body parts twice.
Volume 1, Book 4, Number 158: Narrated 'Abdullah:
The Prophet went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, "This is a filthy thing."
Volume 1, Book 4, Number 156: Narrated Abu Qatada:
The Prophet said, "Whenever anyone of you makes water he should not hold his penis or clean his private parts with his right hand. (And while drinking) one should not breathe in the drinking utensil ."
Volume 1, Book 4, Number 153: Narrated Anas:
Whenever Allah's Apostle went to answer the call of nature, I along with another boy from us used to go behind him with a tumbler full of water.
Volume 1, Book 4, Number 150: Narrated 'Abdullah bin 'Umar:
I went up to the roof of Hafsa's house for some job and I saw Allah's Apostle answering the call of nature facing Sham (Syria, Jordan, Palestine and Lebanon regarded as one country) with his back towards the Qibla. (See Hadith No. 147).
Volume 1, Book 4, Number 149: Narrated 'Aisha:
The Prophet said to his wives, "You are allowed to go out to answer the call of nature. "
Volume 1, Book 4, Number 148: Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).
Volume 1, Book 4, Number 147: Narrated 'Abdullah bin 'Umar:
People say, "Whenever you sit for answering the call of nature, you should not face the Qibla or Bait-ulMaqdis (Jerusalem)." I told them. "Once I went up the roof of our house and I saw Allah's Apostle answering the call of nature while sitting on two bricks facing Bait-ul-Maqdis (Jerusalem) (but there was a screen covering him. ' (FatehAl-Bari, Page 258, Vol. 1).
Volume 1, Book 4, Number 145: Narrated Ibn 'Abbas:
Once the Prophet entered a lavatory and I placed water for his ablution. He asked, "Who placed it?" He was informed accordingly and so he said, "O Allah! Make him (Ibn 'Abbas) a learned scholar in religion (Islam)."
Volume 1, Book 4, Number 143: Narrated Ibn 'Abbas:
The Prophet said, "If anyone of you on having sexual relations with his wife said (and he must say it before starting) 'In the name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e. the coming offspring) from Satan, and if it is destined that they should have a child then, Satan will never be able to harm that offspring."
[quote="Fernando"]OK, I admit it: it's impossible to make you see sense. But you're doing Islam's credibility no good at all by pushing such blinkered nonsense - so thank you Ghaith. What ever you say Fernando
1. Afterwards, Srosh the pious and Adar the angel took hold of my hand, (2) and brought me forth from that dark, terrible, fearful place, (3) and carried me to the eternal light, and the assembly of Ohrmazd and the archangels. 4. When I wished to offer homage before Ohrmazd. (5) And he was gracious and said thus: 'A perfect servant art thou, pious Arda Viraf, the messenger of the Mazdayasnians; go to the material world, (6) and as thou hast seen and understood, speak truly to the worlds; (7) for I, who am Ohrmazd, am with thee; (8) everyone who speaks correct and true, I honor and know; (9) so say to the wise'. 10. And when Ohrmazd spoke in this manner, I remained astonished, (11) for I saw a light, but I saw nobody; I also heard a voice, (12) and I understood that: 'This is Ohrmazd'. 13. And he, the creator Ohrmazd, the most munificent of spirits, said (14) thus: 'Speak thou forth, Arda Viraf, to the Mazdayasnians of the world, (15) thus: 'There is only one way of piety, the way of the primitive religion, and the other ways are all no ways. (16) Take ye that one way which is piety, and turn ye not from it in prosperity, nor in adversity, nor in any way; (17) and practice good thoughts and good words and good deeds; (18) and remain in that same religion which, as received by him from me, Spitaman Zartosht and Vishtasp made current in the world; (19) and hold the proper law, but abstain from the improper. (20) And be ye aware also of this, that cattle are dust, and the horse is dust, and gold and silver are dust, and the body of man is dust; (21) he alone mingles not with the dust, who, in the world, praises piety and performs duties and good works.' (22) Perfect art thou, Arda Viraf! go and prosper; (23) since every purity and purification which you perform and keep, (24) and everything which you keep lawfully, (25) and the purification and ceremonial, when you perform them, in like manner, mindful of God, I know them all.' 26. And when I heard those words, I made a profound bow to the creator Ohrmazd. 27. And then, Srosh the pious, conveyed me successfully and courageously to this carpeted place. (28) May the glory of the good religion of the Mazdayasnians be triumphant! http://www.avesta.org/mp/viraf.html
There you have it, the real God, Ahura Mazda, telling Arda Viraf that Mazdayasnism is the only way of piety. Only the religion promoted by Spitaman Zartosht and Vishtasp is legitimate, according to God himself, the Arabic word for which being "Allah". So there we have "Allah" telling us that Islam is NOT the true religion which is the way to heaven. Obviously, if the above was not true then the real Allah would have showed up BEFORE that religion was formed and told people the true religion. Since he didn't show up until 600 AD we can be sure that the quote above is the truth and the 600 AD Allah is an imposter.
Also interesting is this, God calls the Arabs fiendish;
Ohrmazd spoke thus: 'O Zartosht the Spitaman! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Peshotan son of Vishtasp comes into notice, who is a Kayanian that advances triumphantly; and those enemies who relied upon fiendishness, such as the Turk, Arab, and Ruman, and the vile ones who control the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak; and they convey their power and success to him and every one who accepts the law and religion willingly; if he accept it unwillingly the law and religion ever destroy him till it is the end of the whole millennium. http://www.avesta.org/mp/vohuman3.html
Look how sweet the real Allah's prayer requirements are, according to a Mazdayasnian saint;
(72) Go to the Fire-Temple three times a day and recite the liturgy to the fire, (73) for whoever goes most frequently to the Fire-Temple and recites the liturgy to the fire, receives a greater portion of worldly goods and of holiness. http://www.avesta.org/mp/adarbad2.htm