For those many who have rejected the Hadith books written by men, this book represents another step in their journey on the path of God.

But the Devil says: ‘I am waiting for them on your Straight Path and I will mislead all of the without exception’. It would be inefficient of him to waste his time waiting for people who are already on the wrong path.

Those who have read the Reading may be able to recall the verse in 7:16-17:-

He (the devil) said, “Since You willed that I go astray, I will always skulk on Your right path to mislead all of them. Then I will come to them from their front, from behind them, from their right and from their left. You will find the majority of them are unappreciative”.

If such people are gratified with what they understand from the translations without any careful study or verification, they are likely to be frozen along with the translator’s personal understanding and beliefs which – as a rule – are taken wholesale from the very Hadith books the reader has rejected.

The only way to know about the true Islam is to read the Reading in its purity and use it as the criterion to judge the religionist’s teachings. Do your own research to discover the distortions in the translations and put your trust in God. He is our only protector.

Do not accept anything that you yourself cannot ascertain. Your hearing, eyesight, and your heart each of them will be questioned about it. (17: 36)

Thus, if you are unable to verify, stay away from organised religion. Live a full life. The moral rule to attain a peaceful life in this world is to believe with the unseen God and be an upright person for your own good. To qualify, all we need to do is to be observant of the natural laws, lead a virtuous life by doing good deeds and do what is obvious as a normal human being. God created men and women with basic instinct to understand what is good or bad. When He says ‘honour your parents’, we don’t need any rabbis, priests, monks, or mullahs to tell us how to honour our own parents.

Lastly, ‘The God our Lord needs no one‘ – including the rabbis, pope, ayatollahs, priests, monks, mullahs, theologians or religious scholars, saints, and spiritual leaders who think they know what God wants. These are names that we have invented – our forefathers and us. These names are clusters of walking time bombs – ready to explode at anytime or place. They follow nothing except conjecture and their own opinions about the one God. God never placed any power in them. It is people who make them what – and who they are. If we exercise our right to put them in power – they will remove our right instantly – then say – “if you speak against us you are an apostate”, or “you are an infidel”, or “you are doomed“, and render you to be stoned to death by a true believer.

Thus, we need only God – not morons. Is God alone worthy to be followed or these earthly gods who need the guidance themselves?

Think about this carefully. Why should we be a member of any organised religion when we can be what – and who we want to be – by ourselves? What if you a peaceful man or woman who is truthful, kind, caring, sincere, humble, compassionate, charitable, steadfast, and loving individual – does it matter to God if you are NOT a member any of these clubs? Must you call yourself a Muslim or a Jew, a Hindu or a Christian, a Buddhist or a Bahai?

When we reject these earthly lords – are we rejecting GOD? Not at all! We have made the best decision in our life to severe the relationship with these flagitious gods and return to the true God who created us. We have more reasons to believe in Him as it opens the possibility of His system playing a role in our life. He promised that if we believe in Him alone and be committed to do good deeds and uphold our obligations sincerely, He will liberate us (men and women) as frontiers of peace on earth and endows us the ‘Peacefulness’.

Here is a summary of the corruptions which have been practised against the sense of the Reading by Arab religionists to suit their own purposes:

1. A’kiffin wa-roka’is-sujud in 2:125 and 22:26 was made to mean bowing and prostrating physically when, in fact, it signifies humble oneself consentingly to God’s sanctioned system.
2. Sol-laa-ta wa-atu-zakaa is not ritual prayer and wealth tax. It means we are to uphold our commitments and keep them pure.
3. Sol-laa does not refer to ritual prayers. Its meaning was corrupted to become rituals. The Reading encourages personal commitment through deeds.
4. Thor-iffin is not walking around or Tawwaf around the stone idol in Mecca but the meaning is groups or throngs of people.
5. A’kif-fun is not a retreat to a house or to a mosque, but to hold strongly to God’s system or bayta. Wa-antum a’kiffun fi-masaajid’ in 2:187 means and when you are devoted in the consented decrees.
6. Bayta is not a physical house belonging to God..
7. Masaajid are not buildings but the consented decrees.
8. Masa-jidil-lah are not God’s mosques but the consented decrees prescribed by God in the Quran.
9. Masjidil-Harami is not ’sacred mosque’. It is the sanctions of the God’s consented decree prescribed in the Quran.
10. Bayti-ya is not My house, but it is My system. Noah used this word to refer to his system of belief. God uses the term bayti-ka on everyone of us to signify that He removes us from our system to His system after manifesting the truth to us.
11. Hurumun is not the pilgrim’s garb. The word in 5:1 was twisted to perpetuate the invented Haj pilgrimage of the Arab religion. The word Hurumun simply means restricted or forbidden.
12. U’mrah is not a visit to the Arab land, but is to promote the deen according to God’s consented decrees or the mas-jidil-lah as prescribed in the Quran.
13. Haj is not a yearly pilgrimage to Mecca. It is to take the challenge: (1) to the system (2) to deliver the message until it is accepted in society (3) to promote the sanctions of God’s decree and (4) in the path of God (see: 3:97, 2:196, 9:19 and 4:100).
14. The accepted sense of many words from the Reading has been severely mutilated to suit the rituals of the man-made Arab religion. The worst distortion of God’s word is in 2:196. The perception of the meaning of almost all the words in that verse has been distorted. The verse gives a guideline of how and what a person should do when he or she takes the challenge to promote God’s guidance until it is made acceptable by the masses – but it was distorted to reflect as pilgrimage to suit only for men.

For the Muslims who believe the Reading is the word of God, their duty is to:

1. Find the path to the System (bayta) and take up the challenge (Haj) to promote what has been sanctioned by God in the Reading to establish the peacefulness or the true Islam.
2. Uphold commitments (Sol-laa), keep them pure (zakaa) according to God’s laws (sha’iral-lah) and to promote (ya’muru) His consented decrees prescribed in the Quran.
3. Take the challenge (Haj) and promote (or i’mara-ta) the sanctions of the consented decree (masjidil-Harami) and strive (jahidu) against the idol-worshippers (mushrikeen) and the rejecters (wal-kafireen) who bow and prostrate to stones, rocks and wood (and in this case falsely attribute their practice to Islam).
4. Not violate decrees or upset the harmony in the sanctioned system (baytal-Harami).
5. Live according to the sanctions in the system and uphold their obligations.

As we look around us, religious system has been the most powerful tool in enslaving people’s mind; it instils fear, cultivates disorder, separating people, bound in hatred, myth and superstition – a condition which is in the temporal interests of a small ruling elite. Today, our civilisation is living in a deteriorating world and people have tried to solve the world’s ill in many ways at all levels – sadly they failed to look at the problems where it exists – in organised religion.

Some of the idol-worshippers (mushrikin) say the stone house in Mecca represents the glory of God; others say that it is only God’s house symbolically. Such are their dialectical acrobatics. Similarly, they say the pillar in Mina is not the Devil but it symbolises the Devil. Why on earth do they need to symbolise God when God is omnipresent and omnipotent and why in God’s name do they give dignity and recognition to the Devil by ’symbolising’ him at all?

Symbol means something that represents something else by association, resemblance, or convention, especially a material object used to represent something invisible. Now, this is exactly what the Muslims are associating with the Supreme God.

The fundamental teaching of the Reading propagates the belief of the unseen God and it clearly says, “This scripture is infallible; a guide for those who are observant and believe with the unseen” (2:2-3) and the most important commandment brought by Moses, Jesus and Muhammad was, “You shall NOT serve except God” (17:23).

When people make it a duty upon themselves to visit a symbol – they are actually associating and serving the symbol with the Supreme God. But the Reading says, “God will NOT forgive the association of anything besides Him… Anyone who sets any idol besides God has forged a great blasphemy“(4:48). And the Reading also says: ‘The human being tends to believe only what he sees in front of him”. (75:5).

Yet some idol-worshippers claim they need the square rock structure in Mecca as the direction to focus their ritual prayers. Others say they need the square box to unite the Muslims – but it seems that whatever excuses they give – it works on the contrary. There are no instructions in the Reading that people should face a specific direction when they pray – but there is a clear injunction that they should focus their direction to God’s prescribed sanctions as revealed in the Reading.

After considering all the evidence from the Reading, there is no doubt that the meaning of u’mra-ata (commonly known as the ‘umra) is to give life to or promote God’s consented decree (mas-jidil-lah). It does not talk about promoting a stone structure built by the Arabs in Mecca.

It is the duty of those who subscribe to the deen to cleanse God’s system, keep it pure and respond to the challenge by striving in the path of God against the idol-worshippers and the disbelievers who are polluting (or have polluted) God’s deen. God had never instructed anyone to cleanse a cube in Mecca or anywhere in the world.

Humans need a paradigm shift to follow the deen ordained by God. It is our duty to take the challenge to God’s system. It is a system of observing the moral conduct based upon universal values. It is a simple concept and easy to be observed by any man or woman. We have now reached the level of progress and technology where the machination of the few perverted minds cannot be done in isolation. Thus, take the challenge for your own good.

Those who consented to the system are assured of safety. At the very least, they will be free from the chains that burdened their neck. God’s system can be observed by anybody irrespective of gender, racial origin, culture or colour. All people are equal in the sight of God because He is the One who created them, therefore, they should observe Him the way He should be observed. I wish to remind the reader again that when I use the term He or Him, it does not mean God is being personified.

Mankind should respond to take the challenge (Hajuu) to God’s system (bayta) and give life to it (i’mara-ta) so that they can enjoy the true peacefulness. Religion is the greatest enemy of peacefulness or Islam. Forget about the Arab religion, the religion of Christianity, and the religion of Judaism or any other religion. Leave it to God to deal with those who follow religion to disbelieve in Him.

How could anyone disbelieve in God, when they were nothing, and then He gave them life to live in this world, and then He will put them to death, and then He will bring them back to life in the hereafter? Of course the most difficult part in our life is to be very certain of the life in the hereafter. Perhaps less than one percent of the world population believe in it. What does it cost to believe in it? Absolutely nothing! What IF there is there is such a thing as life after death? Perhaps at that time it would be too late for us to find out that no amount of money could save us from judgement. Or it may be too late to realise that no one can avail another including our parents, wife or children – or to understand that no one can be helped and no intercession will be accepted. It may be disturbing when we see all ties among us are severed and we return to the One who granted us life and death – as individuals.

It is a fact that every prophet talked about the life in this world and the life in the hereafter. Abraham, Moses, Jesus and Muhammad talked about it. The Unseen Power will inevitably make us answerable for everything we did in this life. He has counted every single one of us – everything that is in the skies and on earth – male or female. We may not realise every single one of us is nothing except a slave of our Master who created us. Also, it is not possible for any prophets to have instructed the people to serve them besides God. Instead they consistently said, “you shall not serve except God“

God has made everything easy for mankind. He will not burden any soul beyond its mean. Thus, people can observe His system from their residences, offices or wherever they may be. Judged by the standards of the Reading people who are dressed in weird ‘religious’ attire are described as hypocrites, ‘When you see them you may be impressed by their appearance – and when they speak, you hear their voice. But they are like wooden logs. They think every outcry is intended against them. Beware of them – God curses them, for they have deviated’ (63:4).

Since the time of Adam God has dealt with His servants as individuals. He created every person on the face of the earth, and each will come before Him as an individual on the Day of Judgement. He does not share His kingship with anyone and He has never allowed any of His servants – not even prophets – to forcibly impose any of His prescribed limits on anyone.

The religionists were not requested by God to build a building called ‘God’s house’. They built a cubical stone structure which began life as a temple and is now an idol in the middle of another temple – one which is no different from the temples the ‘Muslims’ regard as pagan.

No matter what we want to believe, we cannot go against the truth from God when He says the Arabs are the worst community. Translators are forced to exonerate the Arabs by saying the word a’robi mentioned in the Reading refers to the Bedouins or a special brand of the Arab race. God is explicit in everything. The word a’robi has nothing to do with the Bedouins. The Bedouins are called Baduu-na-fil-A’robi – a term which is also found in the Reading. The word a’robi means the Arabs in general including the city-dwellers.

And those who are around you from the Arabs are hypocrites and from the people of the City. They persist in hypocrisy and whilst you may not know them, We know them. (9:101)

The Reading was good on the day it was revealed; it is good at present and it will remain good until the Day of Judgement. When it refers to the Arabs it means just that: Arabs. The Arabs must solve the problem among themselves of identifying the guilty ones. Meanwhile nobody can change the truth in the Reading and none can abrogate the verses to say something nice about the non-believing Arabs. Unless they repent and believe in the Reading, God condemns these people forever. The question is: will they admit their wrongdoings and will they repent?

Perhaps the innocent Arabs may find the answer if they ask themselves the significance of an orderly way of life towards peacefulness with the following:

• Is there a concept of the house of God for peacefulness?
• Can they attain global peace by cherishing a rock structure and called it God’s house?
• What has the stone house and a little black granite, two outcropping rocks, a copper block, and stone pillars got to do with God?
• What kind of peacefulness towards mankind can they achieved when they perform the religious rites around a rock structure built by their own hands?

These ideas are not found in the Reading.

From being a reconstructed cubical house surrounded by sand forty years ago, the ‘Ka’aba’ is now a lavish building with Italian marble floor fitted with water pumps to channel the refrigerated ‘reverse-osmosis’ water from beneath the cube house (which they claim to be holy). On the Arab soil everything and anything is possible with a little bit of imagination. The rocks can be made divine and the desalinated seawater can be made sacred.

The religionists pronounced only two magic words – ‘Zam-Zam’ – without having to Houdinise the process to turn the sea water to become ‘Holy’. Today Muslims all over the world will include 20-50 litres of Zam-Zam water in their excess baggage to take home.

Only the religionists could come up with an idea as ridiculous as placing God’s house in Mecca and then making the Devil His neighbour in nearby Mina.

As far as the poor visitors are concerned, they are not interested in the true meaning of the word u’mro-ata or Haj because these words are in Arabic. They leave the language to the religionists. Their main concern is to perform the u’mrah and the Haj even if they have to bow and prostrate to the local mountain rocks.

The basic message of the Reading is to observe God the Lord of Universe by consent. It is to believe in the One God and the Last Day and to work righteousness; it is to fulfil one’s obligations by upholding the covenants one commits oneself to.

In God’s consented decree (mas-jidil-lah) there are also God’s laws and God’s limits which are the sha’iral-lah and hududul-lah respectively.

For example, in 5:3 God prescribes the limits of restrictions about food. He says, prohibited for us is the consumption of:

1. blood
2. carrion
3. the decaying meat
4. food dedicated to other than God
5. animals that die through violent death.

The subject of food is among God’s consented decrees. He decreed that only five types of foods are sanctioned as prohibited. Those who consent themselves to the deen are required to focus on these sanctions.

You shall focus towards the sanctions in the consented decree. Wherever you may be, you shall focus on it. Even those who received the previous Scripture recognise that this is the truth from their Lord. God is never unaware of what you do. (2:144)

God says He is aware of everything we do. He is not concerned with where we live or where we go. But wherever we are we must focus on the consented sanctions revealed by Him.

Each time God instructs His servants to observe a certain set of commitments He indicates this by saying, ‘these are the limits of God’. For example:

Divorce may be retracted twice. Thereafter, you shall allow them to stay in your home amicably if they so desire, or allow them to go amicably. You shall not take anything back you have given to them, unless the couple fears the violation of God’s limit (hududul-lah). If they fear the violations of God’s limit (hududul-lah) then they incur no sin if the wife forfeits anything voluntarily. These are God’s limits. You shall not transgress them. If anyone transgresses God’s limits (hududul-lah), then they are wicked. (2:229)

These are God’s prescribed limits for individuals to uphold in this domestic institution. The prescribed limits (or hududul-lah) are mentioned 14 times and they are confined to domestic issues. The religionists have abused the word hudud by introducing a set of barbaric laws of their own contrivance which they have named the hudud law. Naturally, it has nothing in common with sane and balanced Qur’anic injunctions.

This is how they abuse God’s name. In the hudud law they invented – which goes by the same name God chose for His limits – they can stone people to death, annul marriages arbitrarily without hearing the parties involved, declare you an apostate measured against their Arab religion, incarcerate you for not professing the Arab religion, banish you from the state and confiscate your property. And this they do in the name of God!

Here is another challenge to the u’lema priests. There is not a single hudud law in the Arab religion implemented by the so-called Islamic countries, which is derived from the Reading. Not one. Can you prove otherwise? If not then hang up your robes and do something more useful with your lives before it is too late.

The Arabic tribal laws (which they call hudud laws) were not prescribed by God in the Reading. The true prescribed limits or hudud in the Reading are fair principles which are meant to be interpreted and applied by individuals without any religious elements. These are the facts.

Related posts:

• Serve God as individuals
• Dialectical Acrobatics
• The corruption
• The readers of translations

This is a special message to the priests of the Arab religion who claim they are following the Reading. The primary challenge I wish to put to you revolves around five basic questions:

• Does Allah, the Lord of the Universe, reside in a house in Mecca?
• Are you sure the empty square rock structure in Mecca was fashioned on direct orders from God?
• Why do you bow and prostrate to the rock idol every day?
• Will you continue to fight God and destroy His measurable way of life or do you wish to preserve the deen-nil-lah as revealed to the Messenger?
• How can you ’serve’ a rock structure carved by the Arabs? Was it not God who created the Arabs and the rocks? Why do you lead the people to worship it?

The crux and basis of the Arab religion resides in the rock hunk mistakenly called the Ka’aba. Without this stone structure the ‘religion’ cannot exist. Think about it. Surely the eternal sufferings of your soul in the Hell fire will depend on your sense of reasoning. I would like to quote the words of the messenger Sallih¹ who said to his people: ‘Thus, you shall seek clemency, and then repent to Him’. (11: 61)

My challenge to the clergy, then, is to:

• Pick up a trade or profession for the benefit of mankind and uphold your commitments to obey God and His messengers and keep them pure.
• Serve God and consented to His prescribed Way – or the deen-nil-lah – on the basis of the Reading alone.

However, those of you with a point of view which differs from what is outlined here and who have pledged to lead the flocks on the true path and have any basis from the Reading to substantiate such ‘vernacular’ Islam, please bring evidence from the Reading.

The Reading maintains that: ‘produce your evidence if you are truthful’ and it also says ‘opinion is not the substitute for the truth’. Those of you leading your flocks to the square rock house should perhaps ponder on another reference to rocks in the Hereafter:

Beware of the hell-fire whose fuel is people and rocks. It is waiting for those who have rejected. (2:24)

If that alone cannot make you to reflect, then wait – and I am waiting along with you.

For the faithful and the discerning, the days of rhetorical acrobatics and tongue twisting are over. If ‘the prophet cannot guide anyone including those whom he loves’ (28:56), how are you going to guide the people when you yourselves need God to guide you?

There is no such thing as theology in God’s Scriptures. In 6:59 it says ‘At Him are the keys to all secrets; nobody will know about Him except He‘, and in 6:103 it says ‘No vision can encompass Him, while He encompasses all vision‘. How is it then, you claim you know what God is and what He wants?

The Reading says God is the only one Who guides² – He is the one who created us³ – He teaches people by means of the pen – He teaches them what they never knew⁴ – He is the only one who gives them the clear knowledge about His signs⁵.

Perhaps Muslims could have been leaders in science, physics or biology if they have studied God’s signs in the heavens and the earth – unfortunately their minds were shackled to a belief which promotes decadence. In 2:164 it says ‘there are signs in the heavens and the earth for intelligent people’…… The scientists studied the sun and moon, the space within the universe, water cycle, the manipulation of the wind, Electro magnetic force, radio waves, sailing, the clouds and the fruits including the grains. These are among the subjects mentioned in 2:164 and in many other verses of the Reading, and the Westerners are precursors in these fields today. They are the true servants of God who studied God’s signs in the heavens and the earth for the benefit of mankind.

For example, at the time when the West was striving hard to fly – they studied God’s sign about the manipulation of the wind – but the non-Arab u’lemas were busy finding ways how to master the medieval Arabian myth and culture. When the West advanced from solo gliding to supersonic speed breaking the sound barrier the u’lemas continued to ignore God’s signs in the heavens and the earth. They were engrossed with pagan rituals and rites and have wasted productive time in discussing the appropriate length of a man’s beard and what amount of cloth should cover a woman’s body. Sadly, even to this day they have not found the answers – whilst the rest of the world are making new discoveries about the source of life from their Creator.

Despite the comfort of travelling from one country to another in business class of Jumbos and Airbuses the u’lemas say the Western ideas and technologies are secular-based and they are infidels. Surely this is vicious and unjust. Without secularism, Muslim scholars all over the world will become parasites in their own village. The Muslims today cannot even think how to invent, design or manufacture consumer products for global market. There are among them who cut some twigs to use as toothbrushes and then attributed the vapid acts to the messenger.

There is also no such thing as the ‘knowledgeable’ or ‘u’lema‘ in God’s prescribed way of life or the deen-nil-lah. The sly u’lemas misled the people by quoting sura 35:28 out of context claiming that; it is they who reverence God, thus they qualify themselves by that name. If we read the verse properly it says:

Do you not see that God sends down the water from the sky to produce fruits of various colours? The mountains show white and red streaks of different shades and shining black, also the people, the animal and the livestock are of different colours? That is why the servants of God who truly reverence Him are the knowledgeable (u’lema). God is almighty and forgiving. (35:27-28)

The Arabic word u’lema is defined by the Reading as those who are knowledgeable about God’s sign in the heavens and on earth – not about religion. This is the only verse the word u’lema appears in the Reading besides 26:197 (referring to the knowledgeable among the Children of Israel). This verse excludes the self-proclaimed experts in rituals and rites. Unfortunately it is the same experts who allege those well founded in knowledge in scientific fields are seculars and un-Islamic.

The pseudo-scholars have deviated despite having prime access to God’s revelations, and continue to mislead the people from the path of God and defame the Reading by their actions while publicly bearing witness that it is the truth. This is no way to fulfil their covenants with God according to the Reading.

For those choosing to ignore the warnings so clearly stated in the Reading, it is appropriate to remember:

• Indeed, these revelations are clear in the chest of those who possess knowledge. Only the wicked disregard our revelations. (29:49)
• Have you noticed those who claim for themselves to be pure? God is the only one who purifies whomever He wills without injustice. Look how they invent lies to attribute to God. (4:49-50)
• To Him belong the past and the future, and no one attains His knowledge except in accordance with His will. (2:255)
• Some people argue about God without knowledge, without guidance and without an enlightening Scripture. (22:8)
• You cannot guide those you love. God is the one who guides whomever He wills. He is fully aware of those who deserve the guidance. (28:56)

Thus, my question to you; Have you taken a promise from God that He never breaks His promise; or do you declare yourself to be pure without basis?

Do you still want to guide the people when God categorically says that there is no provision for this?

Do you not know that God’s prescribed way of life – the deen-nil-lah – does not depend on the Arabian culture, dress or language?

Many study the Arab religion, but ignore the deen. This deen is now full of rituals, incantations, liturgies, physical body movements and ‘religion’ all of which you give testimony to. You insist on ‘worship’. God does not need worship. He wants every individual to serve Him through their personal commitments, by the doing of good deeds. All the messengers of God were sent to demolish religion, worship, pagan rituals, and rites; namely, to get rid of the self-same type of system you are upholding. In this, and thus in all things, you are fighting God and His messengers in order to promote a pagan way of life. Beware, for you have picked a formidable foe!

Defenders of the faith such as Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron and Jesus pioneered God’s prescribed way of life – the deen-nil-lah. They demolished religion. The Last Prophet’s mission was no different.

All of them had one common objective. They sincerely believed that the revelation was the truth from their Lord and they fulfilled their vows by upholding the covenant. They then ‘linked’ (ya-siluu) whatever was commanded by God as the providence to bind (ai-yu-Sol-laa) the people to an orderly way of life in doing the good deeds and good works to serve their Lord who created them.

They never disseminated their own ideas nor abused God’s revelations for personal interest. They never tried to manipulate God’s word they way you do. None of them earned a living through the deen. They never substituted the truth with falsehood or concealed the truth knowingly whilst enjoining righteousness upon the people. Besides, none of them tried to impress the common folks with weird religious garbs or became priests or u’lemas.

Most importantly none of them promised heaven to anyone, including Muhammad.

The following verse is repeated four times in the Reading. The many examples of the faithful in history who lived according to the prescribed deen should be a lesson to us:

We have cited in this Reading every kind of example, that they may take heed. (39:27; 17:89; 18:54; 30:58)

The priests of the Arab religion are the fruit of the efforts of the pagan Arabs who sought to impose their brand of religion on the innocent and sincere people. The nature of their ‘programming’ brooks no dissent or non-conformity and has produced recruits the world over with pre-programmed behaviour guaranteed to uphold and advocate their values and their teachings. You have slandered Abraham, the chosen leader of mankind, who was totally committed to God’s prescribed way of life. Moreover, you have created the tale that Abraham was the first person to worship the stone idol in Mecca. Even Muhammad has not been spared of your slander.

Therefore, the author maintains it is infinitely unwise for you to continue on this path. Such behaviour is self-destructive in this life and the next – not only yours but also the Muslims of today and tomorrow. As a man of peace, I appeal to you to come back to your sense and do not associate God with anything tangible. Last but not least, do not say about God other than the truth and He is much too glorious to be associated with your rock idol.

1 A prophet mentioned in the Qur’an whose name and deeds are not known in the Christian or Jewish dispensations.

2 You can never guide anyone. God is the only one who guides in accordance with His will. (2:272)

3 He is the one who created the Humans (55:3 & 96:1)

4 He teaches them by the pen and He teaches them what they never knew. (96:4-5)

5 He teaches mankind about His signs in the sky and the earth (55:1-4)

The practising Sunnis and Shiite reading this who have thus far believed there is a holy mosque, holy house, holy land, holy water, holy black stone, holy grave and holy footprints should make a choice.

They can either:

• Continue to devote and humble themselves to a stone shrine or a stone idol which are entities related to idol-worship (and they should remember that whatever they conceal in their hearts does not escape God).

Or:

• Stop worshipping the stone idol in Mecca and serve the One God by devoting and humbling themselves by consent through God’s providence in His system (bait) based on the teachings of the Reading alone, free from religious intention and invention.

Which would you rather answer for on the Last Day?

In spite of the fact you were born Muslims, that does not deprive you of your right to exercise your freedom to think, speak, and to express your opinions with the truth.

The mental bondage is inherited from your innocent parents who inherited it from their forefathers. They were the generations of the past – they await whatever they have earned – while you await what you earned. You will not be questioned about what they have been doing.

Thus, the final say is with you alone. You decide whether to remain shackled or to unshackle yourself from the chains that is binding you. You cannot experience what you are unwilling to express.

Before we proceed to the concluding chapter let us embrace one of the most logical approaches by taking an intellectual challenge against clergy and scholars of the Arab religion – the group of people who claim they are carrying the Word of God to Muslims the world over.

We have the freedom to

choose to live by our Ego

- or –

by our Wisdom

‘What we are and who we are’

Is rendered in the

language of either One.

‘We are not given the freedom to be Both’

The religionists were ignorant of God’s Scripture and they knew nothing about an orderly way of life or the deen adhered to by Abraham, Ishmael, Isaac, Jacob and the other prophets, and nothing about what was revealed to Moses and Jesus. Therefore they had no idea of God’s prescribed way of life (Deen-nil-lah) encompassing His laws (shari’al-lah), His limits (hududul-lah), the existence of a harmonious system sanctioned by Him (aminal-baytal-Harami), His consented decrees (masa-jidil-lah), His sanctions in the consented decree (masjidil-Harami) and the concept of ‘in the path of God’ (fi-sabi-lil-lah) which had been known to Abraham, Moses, Jesus and the previous messengers.

God says the Arab race was ummyin referring to them as gentiles, a race who had no prior knowledge of God’s Scriptures. 62:2 says:

huwal-lazi ba'asha    He is the One who sent

fil-ummyin1          in the midst of the gentiles

rosulan min-hum       a messenger from them

yatlu a'laihem        to recite upon them

wa-yuzak-kihem        and to purify them

wa-yua'limuhumul      and the knowledge of

kitaba                the Scripture

wal-Hikmata           and the wisdom

wa-ainkanu            indeed, they were

min-qoblu             from before

lafi-thola-lin mubin  in total loss.

Indeed, before Muhammad was sent to the Arabs, they were in total loss about the orderly way of life or the deen. Sadly, but not unexpectedly, they continue to be.

Obviously as pagans they refused to serve God alone. From day one – they rejected the messenger and the revelations. Muslim scholars boast about this man portraying him as the most popular figure among the Arabs but nothing about his disappointment and frustration. Let us read the untold stories about this man from the Reading.

First, let us find out about the people around him including those close to him. We see that the Reading gives a completely different picture. The u’lema says they have in their possession the sayings of the prophet outside the Reading. This is exactly what his close friends demanded from him when he was alive. They said, “Change the Qur’an with something else“. Obviously Muhammad refused.

When Our revelations are recited to them, those unmindful of meeting Us say, “Provide us with a Qur’an other than this or why don’t you change it?” Tell them, “I cannot change it on my own. I simply follow what is revealed to me. I fear, if I disobey my Lord, of the retribution of a terrible day. It is completely up to God. Had I will, I would not have recited all these to you nor you would ever find out about it. I have lived among you for a long time and you know me well. Why can’t you understand?” (10:15-16)

So, where do all the hadiths which the Muslim scholars called the sayings of the prophet come from? The Last Prophet told all his friends that he follows only what was revealed to him – and everyone knows the only thing revealed to him was the Qur’an and nothing but the Qur’an. The hadiths of the prophet are actually the ‘something else’ besides the Reading.

The Last Prophet almost conceded to the demand by his contemporaries in order to maintain the friendship. Out of mercy God strengthened his heart and admonished him in the strongest term that He will inflict the prophet with double punishment in this world and after death – if he had invented something else besides the Reading.

They almost diverted you from Our revelations revealed to you because they pressured you to invent ‘something else‘. Only with that condition they would have considered you as a friend. If it were not that We strengthened you, you almost leaned towards them a little bit. Had you done so We would have doubled the punishment for you in this life and after death. You would have found no one to help you against Us. (17:73-75)

Now, this is where we see Muslim scholars and the mullahs refused to believe what the Reading says. They insist the messenger gave them ‘something else‘ apart of the Reading. They call this something else the Hadiths of the prophet. In other words, they say the Reading is wrong.

Innocent Muslims around the world were deceived by their u’lemas that the Last Prophet had many friends. They say he had thousands of followers and supporters. In 9:40 it says he had only one man with him in the cave. What happened to all his other loyal followers?

All Muslim scholars ridiculed the prophet by saying that he was illiterate despite the proof from the Reading that this man was a learned person. In 44:14 the Arabs around the Last Prophet said he was a mu-a’lamun which means, ‘he is a learned man’, but somehow they also said he was a lunatic or maj-nun.

An-naa lahumus-zikro. Wa-qod-jaa-ahuum ro-suulon-mubin, som-maa tawal-lau a’nhaa, waqor-luu, mu-a’lamun-maj-nun.(44:13-14)

How did they respond to the reminder? And surely there came to them an obvious messenger, and then they ignored him and said, ‘He is learned (mu-a’lamun) but a lunatic (maj-nun)’.

Today the religionists, ayatollahs, u’lemas, gurus, mullahs and the so-called Islamic scholars around the world promote the idea that the last prophet was illiterate whereas the Reading says the opposite. If they think whatever they utter about the prophet is a simple matter, perhaps they should think what the Reading says about slandering:-

You reiterated the accusation with your tongues, thus uttering with your mouths what you did not know for sure. You also thought it was a simple matter, when it is a very serious offence at the sight of God. (24:15)

If the so-called ‘Islamic scholars’ can create a flagrant lie about the prophet’s literacy – then, the rest is history.

They totally ignored all historical facts written within the pages of the Reading about the Arabs around the Last Prophet. The first thing his people said about him:

This is nothing but a man who wishes to divert you from what your forefathers served. This is nothing except invented lies. This is nothing except magic. (34:43)

Lunatic, liar, magician, fabricator are the common terms used by the Arabs against the prophet. The Arabs around him refused to believe the revelations. To add salts to injury they said he made up the revelations, but God provided the answer:

Do they say he made it up? Indeed, it is the truth from your Lord to warn a race (qaum) which did not receive any warner before you so that they may be guided. (32:3)

The Arabs around him were not only staunch disbelievers and hypocrites but they were also good as rumour mongers.

They knew the prophet was preoccupied with writing down the revelations, but they spread some stories to bring into disrepute whatever he wrote.

The disbelievers (Arabs) said, “This is an invention that he has fabricated with the help of some people”. Indeed, they have uttered a blasphemy and falsehood. In addition, they said, “He is writing the tales of the past which were dictated to him day and night”. (25:4-5)

The prophet was told to inform the disbelieving Arabs:

Tell them, “(what you were writing) was revealed by the one who knows the secrets of the heavens and the earth. He is forgiving, merciful”. (25: 6)

This is another example how the Reading is composed. It returns to and reaffirms a single subject in many places. In this verse it says the Arabs were rumour mongers. The something else besides the Qur’an that the u’lema holds dearly for their salvation is the by-products from them.

Contrary to popular belief, the Last Prophet’s mission failed to achieve any response from his own people. His disappointment is seen in the following verse:

Perhaps you wish to kill yourself upon their rejection to believe this message. (18:6)

Some translators indicate that the Prophet wished to commit suicide because the Arabs refused to accept the Reading. We can empathise after reading about them in the Reading. The modern Arabs claim they are following the teachings of the Reading, but the Reading is saying the opposite.

As long as the Muslims around the world remain loyal to the Arab religion they will be shackled to a false belief – until the Day of Judgement. On that great day they will listen to the true sayings of the messenger:

The Messenger will say, my Lord, my people have deserted this Reading. (25:30)

These are Qur’anic facts Muslims cannot reject. In the hereafter the messenger will not utter anything about the word hadith or sunna revered by the Arab priests, but only the Reading.

In 34:44 it says the Arabs did not get any warner before Muhammad. There is also no evidence from the Reading that Abraham was sent to the Arabs as a warner to teach them construction techniques for the building of a house for God in a place called Mecca. Abraham and Ishmael were not construction workers sent to the Arabs in Mecca.

Abraham was more of a demolition expert who destroyed idols. He did not construct a new idol in the form of a cubic house and then say, “This is God’s house!” This is what the polytheists say. They build idols and say, “This is my God!”

The simple rock structure claiming to be the Ka’aba in Mecca today is one of the greatest of the religionists’ scams. It was the religionists who built it and they have managed to fool hundreds of millions of people into worshiping this idol.

1 The word ummyin was wrongly translated as illiterates by all the popular translations. Many qualified scholars still think this word refers to illiterates and their logic says the whole of Arab race were illiterates. Is there any thinking person who wish to agree with them?

There is solid evidence in the Reading that Abraham and Ishmael had never stepped their foot in Mecca – unless the Muslims disbelieve what is written in their own Holy Scripture.

There is also no evidence from the Reading (including 2:125-129) that Abraham and Ishmael built a physical house. The truth is like Moses, Jesus and other messengers, Abraham and Ishmael were never in Mecca as prophets or messengers to warn the Arabs.

If Abraham had been inspired by God to go to Mecca¹ to build and purify God’s house, he would have been duty-bound to warn the Arabs in Mecca and the Arabs around it.

But the Reading says the Arabs were gentiles which mean they had no prior knowledge of God’s Scripture or received any information about serving God. They had received no warner before Muhammad

We did not give them the Scripture to study. And We did not send messengers to them before you as warners. (34:44)

This is the hard evidence and it is so easy to understand. “We never sent to your race any messenger before you became a messenger”.

Muhammad was the first messenger to the Arabs around him. Since the religionists believe that Muhammad was born in Mecca, there is no way Abraham could have been sent there previously.

The key of consenting to God is to uphold what He had sanctioned in the scripture. The sanctions ordained by Him was set for mankind as God’s original system (baytul ateeq). The detail of the sanctions was first revealed to Abraham when he was commissioned to become the leader for mankind. Then, Abraham was told to announce it to the people not to pollute these sanctions.

Indeed those who disbelieve and they prevent others from the sanctions in the consented decree which was intended for mankind to be devoted equally which is apparent. And whosoever introduces in it any wickedness We will make him suffer the retribution. And when We settled for Abraham a place in the system (We said to him), ‘You shall not associate Me with anything, keep My system (bayti-ya) cleansed for the groups of people who are upright and those who humble themselves consentingly’. And announce to the people with the challenge that was given to you as a person and upon every responsible individuals that was given from every resource enormously so that they witness the benefits for them and that they will remember God’s name during the days known to them over whatever provisions (We gave) to them from the animal livestock. Therefore eat from it and feed the needy and the poor. And then they should remove their impurity and they should fulfil their covenants so that they get used with the original system (baytil-ateeq). And whosoever honour God’s restrictions it is therefore righteousness for him by His Lord. And permitted upon you the livestock except what has been recited to you and avoid the uncleanness of idol worship and stay away from false utterances. Be upright for God and do not associate anything with Him….. (22:25-30)

In 60:4 it says, ‘A good example has been set for you by Abraham and those with him’. Abraham and those who followed him kept the sanctions in the consented decree purified. They avoided false utterances or something else besides God’s revelations. Abraham was given with the challenge (bil-hajii) as seen in 22:27 to lead the true Muslims to God’s system. Abraham did not call anyone to go to Mecca to perform a pagan’s rite, but to take the challenge to stay away from idol worship by observing the sanctions in the consented decree revealed by God.

If Haj meant what the religionists would have us believe it means – all the God-fearing people over the ages – from Abraham onwards – would have had to have made at least one journey to Mecca. There is no evidence in the Reading or anywhere else to indicate that Isaac, Jacob, Ishmael, Joseph, Zechariah, John, Moses, Aaron, David, Solomon, Jonah or Jesus traveled to Mecca for any reason whatsoever. And if they had, then the Arabs would have received a messenger before Muhammad which, by their own admission, they did not.

1 After reading the Qur’an for many years I did not noticed the message in the Book pointing out that there were no messengers or prophets to the Arabs race before Muhammad.

In 2:258 is the story of a man who challenged Abraham. The phrase used is Hajaa ibrohim. It should be clear that this does not mean that he sent Abraham on a pilgrimage to Mecca.

Many Muslims who have completed their pilgrimage to the stone idol in Mecca append the word Haji to their name (e.g. Haji Sulaiman or Haji Raheemudin) – a habit which Arabs find highly amusing.

Alam-tara-ilal-lazi Hajaa Ibrohim fi-rob-bi-hi (2:258)

Have you not considered the man who challenged Abraham about his Lord with it? (2:258)

Hajaa ibrohim has the same fundamental root as Haji i’mara-ta mas-jidil-Harami in 9:19 which refers to the people who take the challenge to promote the sanctions in the consented decree.

This study highlights how the semantic distortions against the Reading by the religionists have had a very damaging effect, and how – as soon as they twist one word – a chain reaction occurs because they then have to change the meanings of other words from the same root word to support the deception. Haj – as we have seen – has not been left unscathed in this regard.

The Arabic in the Reading is easy and perfect. Let us briefly remind ourselves how the Qur’anic Arabic renders nouns denoting people relating to the root-word concepts.

• The meaning of Sol-laa is commitment or obligation. A man who (singular) is committed is called a muSollan (2:125). If plural they are called muSollin (107:5).
• The meaning of Islam is peacefulness. A man who is at peace is said to be a Muslim (2:131). If plural, muslimin for men and Muslimat for women.
• The meaning of ihtada is to be truly guided. Many guided people are called muh-tadin (2:16)
• The meaning of azan is to announce. A man who makes the announcement is called a muazzinun (7:44).

Similarly the meaning of the word Haj is challenge. People who take the challenge are called Hajii (19:19). People who are involved in the challenge are called the muHajiirin (9:100).

The challenge is Haj. In 3:97 God says take the challenge (Hajuu) to His System if we can find our way to it. In 2:196 Take the challenge (Ha-jaa) to promote (u’mro-ta) the guidance (hadya) to the people until it is made acceptable (mahilla). They are the rightful people to promote (ya’muru) God’s consented decree (mas-jidil-lah) (9:18) who take the challenge (Hajii) (9:19) by promoting (i’marata) the sanctions in the consented decree.

It is the duty upon mankind towards God to take the challenge (Hajuu) to the system (bayta) for those who can find their way. (3:97)

For those who are convinced about God and want to observe His prescribed way of life, they must take the challenge Hajuu to His system ‘if they can find the way’. This is the challenge or Haj only for those who are willing to accept the responsibility to strive in the path of God with their money and lives in promoting the sanctions in the consented decree. They have only one common enemy – organised religions. Consciously or not – religion is the greatest enemy to humanity and its doctrine can wipe out the mountains. Religious promoters corrupt the earth by enslaving peoples’ mind, body and soul and teach them separation and intolerance in the name of God. Religious leaders and the shackled followers are term as idol-worshippers. In the Reading, there is no instruction for us to wage war against anyone except the idol-worshippers. Thus the biggest challenge (Hajii Akhbar 9:3) for mankind is to disown the idol-worshippers with stern reminder that they can never escape from God for lying in the name of God.

People who are not involved with the challenge may live in this world peacefully as normal human beings. They can be architects, scientists, doctors, firemen, engineers, soldiers, students, taxi or truck drivers, traders, teachers, or other professions that can benefit society and whole of mankind – whilst observing their commitments in doing the good deeds and good works without associating God with anything. That is all what is required of us on this earth.

The religionists say Haj is a pilgrimage culminating in reverence around the area where they built a square house in Mecca. This is the extent of their distortion.

We are not to put on the Roman togas, shave our head, throw stones at some brick pillars, kiss a black granite stone, walk in semi-circles around another stone structure crying, “I have come God, I have come” and then walk away feeling satisfied that we have fulfilled our commitments. Rather, we are actively and consciously to take the challenge or the Haj to move ourselves closer to living a way of life (deen) that is sanctioned by God. That is Haj is about.

3:97 states: ‘manis-tha-tha’a ilaihi sabiilaan’ which means ‘whoever can find his way there’. If pilgrimage were indeed a religious ritual to the Ka’aba in today’s Mecca in Saudi Arabia, or even the Mecca of 500 years ago, there would be no mystery in finding our way there. Even 500 years ago, people knew where Mecca was. One simply had to get on a camel or horse (or a jumbo jet today) in order to reach it. Where is the difficulty in finding it?

But we cannot get to God’s system by jumping on a jumbo jet or riding on a camel. We must take the challenge to get there. It is a test of our commitment. We definitely cannot get there by shaving our head, wearing a toga, throwing some stones at a stone pillar like a child, kissing a piece of black granite or walking in circles around another stone pillar. If we insist on doing these things, we become religious morons doing something without using our common sense and without having any knowledge of the Reading. It is not difficult for humans to take the challenge Hajuu to God’s system and be devoted to His System or humbly consenting to His system. His system is not a religion. Period.

Islam or ‘peacefulness’ is the universal way of life that can be observed by any human on earth. It requires no institution or organization. In many cases there are wise men like Luqman who did not received any consented decree from God, but he was endowed with wisdom.

Each and every person is responsible for whatever he does during his lifetime. Each will be judged as an individual. We have the freedom to believe or disbelieve.

Haj means an intellectual challenge or a response to a challenge and it does not mean pilgrimage in any shape or form. Similarly, hijr does not mean what the religionists say. It is not primarily about emigration. Its core meanings are related to leaving (i.e. shunning or leaving off) and in this sense it is connected to the essence with that of the purpose of Haj.

Indeed those who believe and take the challenge (ha-jaa-ru) to struggle with the money and lives in the path of God as well as those who shelter and lend support they are protector of each other. But those who believe but have not taken the challenge (yu-ha-jee-ru) you owe them no obligation to lend support to them from anything until they take the challenge (yu-ha-jee-ru). But if they seek your assistance in the way of life (deen) it is therefore your duty to support them unless there is among you made an agreement with them. God sees whatever you do. (8:72)

Here the word ha-jaa-ru and yu-ha-jee-ru refers to two types of believers. Both are staying in the same area. Both words were erroneously translated as emigrating by the religionists. A person who strives in the path of God is not required to emigrate from his hometown. The evidence can be found in 3:195.

Their Lord responds to these by saying, “I never neglect to reward any worker among you, male or female; you are equal to each other. Those among you who take the challenge (ha-jaa-ru) and get banished from your homes, I will certainly redeem all their wrongdoings and admit them into gardens with flowing streams”. Such is the reward from God. God possesses the best reward. (3:195)

If ha-jaa-ru means emigrating, then there is no way they can be banished from their home. Clearly this word refers to the activities of striving in the cause of God by taking the challenge which is the ha-jaa-ru or to take the challenge in the path of God ha-jee-ru-fi-sa-bi-lil-lah.

Abraham, for example, settled in a new place – implying that those who wished to follow him would have to establish their commitment to the sanctioned system. He did not emigrate to another town or country to strive in the path of God.

Moses remained in Egypt until he moved away because of oppression. Moses and his people were banished for striving in the path of God.

Shuaib remained in Midyan and Jacob remained in the desert until his son summoned him to the city. They never moved to a new town to promote God’s deen.

Jonah tried to flee from his people but was severely dealt with.

In spite of rejection, Jesus did not move to another place. On the other hand, we have a key example (see 2:61) of the Children of Israel who – having physically forsaken Egypt – remained essentially steeped in the things which Egypt had to offer. Was theirs a state of migrating at this point? It would seem not.

The point is that the key concepts connected with the root H-j is an intellectual challenge or confrontation based on reason, rational argument, debate or discourse that has nothing to do with going on a pilgrimage.

We find an interesting message in surah 9 about a temporary suspension of enmity between God and His messenger against the idol-worshippers:

Reprieve is herein granted from God and His messenger to those among the idol-worshippers who sign a peace treaty with you. Thus, you may roam the earth freely for four months, and know that you can never escape from God, and that God will inevitably defeat the rejecters. And a declaration is herein issued from God and His messenger on the Day of the Big Challenge (yau-mal-Hajii-akbar), that God disowns the idol-worshippers, and so does His messenger. If you repent it is good for you. But if you turn away then know that you can never escape from God. (9:1-3)

The believers are encouraged to strive or to struggle in the path of God against those who are corrupting the earth through idol-worship and religious practice in the name of God. Humans are supposed to free themselves from any kind of religious bondage and to practice God’s way of life in total freedom. Those who can find the way to God’s system will discover that religion is part of idol-worship. It is the duty of anyone committed to God’s system to strive against idol-worship.

The Day of the Great Challenge (Hajii-Akhbar) is the time when a declaration is made to the idol-worshippers that the truth-bearers challenge them. The Reading in its infinite wisdom allows a four months peaceful agreement before any engagement in a confrontation. As long as the idol worshipers observe their commitments to the agreement, the truth bearers should not confront any of them. Contrary to the traditional understanding of physical war, the Readingic concept of war is fought solely for the purpose of cultivating the truth against falsehood. The greatest jihad or Jihadan Kabiro or the greatest struggle to promote peacefulness is by the Reading, not by any form of physical contact. The Reading is the strongest weapon to fight against falsehood.

Do not obey the disbeliever, and struggle against them (waa-jaheed-hum) with the Reading – the greatest struggle (Jihadan Kabee-ror). (25:52)

Nowadays, it can be done in so many ways without anyone having to carry any destructive weapons. After all, the war is about falsehood and about idols. Abraham did not carry any weapon to wage war against his people when he told them to stop serving the idols. He used his common sense. Similarly, we do not need weapons to tell people to use their common senses in serving idols virtually or actual. Although God encourages the believers to fight against those who fight them, but He discourages aggressions. If we intend to challenge the disbelievers and the idol-worshippers we are to follow the guidelines the verse sets out.

The non-Muslims have always blamed the teachings of the Reading for propagating the killing of ‘infidels’. This is an understandable misapprehension. We cannot blame people for associating the Book with the people who profess to believe in it. The war declared in this verse clearly says the enemies are expected to repent to God and reform. That is all. If they refuse then they should be told that they can never escape from God. In other words, God will deal with them for the falsehood they profess either in this world or in the Hereafter. There is no such thing as a physical war fought against anyone unless the enemies initiated it.

In 2:190-193, it says it is the duty of those who believe in God and the Last Day to strive in the cause of God against those who fight against them, but not to commit aggression. This is the true jihad according to the Reading. Killing is only allowed if enemies attack you with a view to killing you, and you may evict them only from whence they evicted you.

The Reading stipulates that oppression is worse than murder. If the enemies refrain, then there is no reason to fight with anyone. Fighting is encouraged only to prevent oppression so that people can practice God’s consented decree in total freedom.

During the four restricted months the truth bearers must not fight against their enemies. In case they are attacked during these restricted months, then 2:194 applies.

If they attack you during the restricted months, then you may fight during the restricted months. And sacrilege (the violation of agreement) may be met by equivalent retributions. If they attack you, then you may attack them to inflict an equivalent retribution. However, you shall observe God and know that God is with those who observe Him. (2:194)

Once the restricted months are over, you may confront the idol worshipers wherever you encounter them, agitate them, provoke them and keep after them. However if they repent and observe their commitment and keep them pure, then you shall pardon them. God is forgiver and merciful. (9:5)

The concept of striving in the cause of God (or jahadu-fi-sabi-lil-lah) in the Reading is the opposite of the jihad of the Arab religion. The religionists are happy to kill people. They promise their followers heaven for killing ‘infidels’. Such teachings are falsely attributed to God and not to be found anywhere in the Reading – a book they have sorely abused.

Thus, 9:1-4 is also among the most abused verses in the Reading by the Arab religionists although it emphasises the significance of the declaration to disown the idol-worshippers, which is called Hajii Akbar or the day of the Great Challenge from the Messenger or those who follow the Messenger. It is not a great ‘pilgrimage’ of any kind.

One may ask why the concept of challenge is relevant to the Reading. The fact is that men and women are expected to face many challenges in their life, including the pursuit of knowledge. Unless they sincerely strive to find the right path, they became blind followers and are subjected to mental bondage. God endows both sexes the same freedom. Both were expected to think by themselves for their own good and well being. Nobody has the right to take away that freedom – in the name of God or whatsoever. Both men and women are given the equality to think critically, weigh and consider everything and verify everything. They should think about consequences before they make their decision.

God assists them in the way they themselves wanted to go. If a man or woman decides to reject God’s revelation, they will not harm the Supreme God. In fact, God will encourage them to do so.

As for those who reject our revelations, We will lead them on without their ever realising it. In fact, I will encourage them. Indeed My scheming is formidable. (7:182-183)

The same applies in all of life. If we choose not to subdue our eyes and keep chaste, God will lead us on without even realising that we are committing what we are not supposed to commit. Whatever good happens to us is from God, and whatever bad happens to us is from our own wrong doings.

When someone instructs us to travel to Mecca to perform a pilgrimage for the sake of God, we have the right to ask why. After all, humans are expected to use the power of reason.

After looking at the Qur’anic texts, I cannot find any straightforward indication of a pilgrimage. 3:97 however does give an ambiguous hint of a possible journey. This verse when read in isolation raises more questions than it answers. To understand the message we need only to read the two preceding verses to realise that the verses are not describing what the religionists want us to think they are describing. The essence of these verses is that God’s system was established for those with strong conviction. The verse actually gives us very important clue – ‘In the system there are profound signs of Abraham‘. It is the duty of those with conviction to take the challenge to search for such a system as well.

Lin-nas    for mankind

Lal-lazi   of those

Bi         with

Bakata     conviction

This passage was discussed under the sub heading of ‘What is in the Bayta‘ in Part Eight.

After having corrupted the word ‘umra to become visit, the religionists twisted the meaning of Haj to become the annual pilgrimage.

The root of Haj is H-j. The key concept connected with this root is challenge or confront.

The inconsistency becomes apparent in the variety of applications. While traditional Islam teaches that Haj means pilgrimage, it applies the derivatives of this word for example ta-hajaa and yu-hajuu to mean argue. This is their confusion and contradiction. For them, the same words mean wholly different things in different verses of the Reading.

The Reading categorically uses the word jadal¹ to mean argue and it is used many times. In 11:32, the people of Noah accused Noah of ‘arguing’ too much with them. They say ‘you argue’ with ‘too many arguments’.

Qolu ya-Nuhu qod jadal-tana fak-sharta jadala-na fa’tinabiha ta’eduna ainkonta minal sodiqeen. (11:32)

They say, “O Noah, you argue with too many arguments. Bring us the doom you are threatening, if you are truthful.” (11:32)

Clearly the word jadal mentioned in this verse refers to the ‘arguments’ between Noah and his people.

During the time of the Last Prophet there was a woman who successfully ‘argued’ with him:

Qod sami’ allah qaula lati tu-jadil-ka fi-zaujiha wa-tastaki il-lal-lah. Wal-lah yasma’hu taha-wurokuma. In-nal-lah sami’un basir (58:1)

God heard the woman who argues with you about her husband and complained to God. And God heard the discussions. God is Hearer and Seer. (58:1)

The woman did not complain to the Prophet about her husband. She argued with the Prophet and then complained to God. From these two verses we see ‘argue’ cannot be classified under the same category of challenge. Furthermore it has a root word by itself.

Let me take a slight diversion from the subject. In the Arab religion the mullahs say women are second-class citizens – men are superior to women in everything. They discourage girls to go to school or women hold jobs of authority or responsibility, or to leave home without being in the company of a blood male relative or husband, or to permit any part of their body to be seen in public – requiring them to be covered from head to toe. Thus, many of them become sex tools and they are expected to be subservient to their husbands in all matters of domestic decisions. Muslims who follow the teachings of these mullahs on the other hand – are told not to argue, or question or speak against them. While the Reading says people can argue with the prophet including the woman who exercised her right to argue her case with him – why do the mullahs say it is a big sin to question and argue with them?

Let us go back to the subject proper. In 42:16, two derivatives from the root Haj or H-j are used. The first word is Hajuu and the second word is Hujaa which are more appropriately translated as challenge and confrontation.

Let us examine the verse:

wallazi     and those who 

yuHajuuna   challenge 

fillah      about God

min         from

ba'dimaa    after what

tuhiiba     they received 

lahu        with it

Hujaatuhum  their confrontation

dahidhothan are nullified

a'inda      according to

robbihim    their Lord

wa'alaihim  and upon them

ghadhabun   the wrath

walahum     and for them

'azabun     punishments

shadid      severe

The words Hajuu and Hujaa come from the same root word: Haj.

The verb form is derived from the H-j root and is third person imperfect signifying future. In the Hereafter, the followers will confront their priests or religious scholars asking them if they can spare them the hell-fire. In 40:47 it says:

Wa-izza- ya-ta-haa-ju fin-nar (40:47)

And when they dispute in the fire (40:47)

In 40:48 the religious priest and the scholars will say to their followers, ‘We are in this together, God has judged the people’. When the followers speak to their religious scholars in the Hereafter it shows that they do not argue or quarrel with their leaders. The word yata-Hajuu in 40:47 means dispute.

1 The religionists expect everyone to believe that the word Jadal and Haj are two different words sharing one meaning.

In their rendition of 9:18 the religionists declare firmly that the meaning of the word ya’maru is to frequent God’s mosque.

Yet they claim the same word in 9:19 means managing the holy mosque. Both words are derived from the same root ‘amr. Some translators even say inhabiting the holy mosque. That is the extent of their twisting.

According to the Reading, a person who manages or administers something is called ‘amil (from the word ‘amila). The root for ‘amil is ‘-m-l and the root for ‘umra is ‘-m-r. They are not the same. The word ‘amil appears several times in the Reading:

In-namas sor-da-qortu lil fuqoror wal-masakin wal-‘amilin alai-ha (9:60)

Indeed, the charity shall go to the poor and the needy and those administering it. (9:60)

It may be favourable for the religionists to mislead the Muslims about the meaning of the Arabic words in the Reading, but they are powerless to alter the original texts. Unlike other books, the Reading has never been reviewed or edited. If we pick up a Qur’an written, say, 800 years ago or more from any country and compare it with the most recent text printed from anywhere in the world, we will find the Arabic texts, word for word and sentence for sentence, to be exactly the same. The author strongly believes the statement in the Book is true in nature, form and effect when it says:

Indeed, it is We who revealed the reminder, and surely We will guard it. (15:9)

The religionists’ erroneous claim that the Reading was written on leaves, parchments, stones, and animal skins. It is inconceivable and ludicrous that a message as important as the Reading should be revealed to mankind and then be recorded on parchment, leaves, stones and the like.

Obviously, the only way left to deceive mankind was by tongue-twisting tactics: convince the people that the Reading is untranslatable (like the Jews said about the Torah) so that the religionists can continue to distort the meaning of the Scripture, and then proclaim that the basis of whatever they say is from God. The followers of the Arab religion around the world are caught in this web after placing their trust in the priests who learnt their craft from the corrupt Arab sages. The Reading did not forget to tell us about them:

Indeed there are among them traitors who twist their tongues with the Scripture so that you may think it is from the Scripture when they are not from the Scripture. And they claim it is from God when it is not. They have ascribed lies to God while they knew. (3:78)

When we confront any scholars with the above verse they will say it refers to the people of the previous scriptures. What makes them think they are exempted from doing the same?

Anyway, a chain reaction begins once one word is distorted in the Book. They have to distort other words too. There is no end to the distortions, and most of the time the distorted passage becomes absurd when read as a whole. Today, the Book is seen as an inward-looking archive, particularly the present-day translations and so-called exegesis (or tafsir) of the Reading. This is the terrible result of the wordplay and semantic twisting that the words of the Reading have undergone at the hands of those who – more than anyone – should have known better.

In order to advance in life, humans are capable of giving life to the earth inherited by them. In 30:9, we see that vigorous communities will become successful once they develop what is at their disposal. The Reading says there were some previous communities which were strong and successful after they ‘amaru the earth, or gave life to the earth upon cultivating it.

Wa-asha-rul ard-tho wa-‘amaru-ha ak-saror min-man ‘amaru-ha wa-ja-athum rosuluhum bil-bai-ina-ti (30:9)

And they initiated on earth and (‘amaru-ha) gave life to it more than these have (‘amaru-ha) given life to it, and their messengers went to them with clear revelations (30:9)

The word ‘amaru in 30:9 and ta’mara in 11:72 have the same essence of meaning signifying the act of accomplishing a cause, and both words are derived from the same root: ‘amr. Literally, the two verses are making reference to the act of giving life or prospering.

We also find the word m’amur from the same root word that means alive or living in 52:4 to signify the continuous state of being alive.

Wal-baitil m’amuri (52:4)

And the living system. (52:4)

A careful examination of the context shows that this passage was wrongly translated in the service of the Arab religion. The religionists insist that translators should (ridiculously) translate the word baitil m’amuri as the frequented shrine or much-frequented house. In the beginning, they said the word bayta meant house, but this time around, the house is elevated to the status of a shrine or temple. The word ma’muri that means alive was ridiculously translated to become frequented. This is another example how passages in the Reading were simply distorted by the enemies of God and His messenger to make nonsense of a statement in the Reading. The frequenting of a shrine may have been suitable to the pre Qur’anic Arabic pagan faith, but is not appropriate in the light of the Qur’anic revelation.

The word baiti-ma’muri in 52:4 is a continuation of the context from 5:1:

wat-thoori¹ (52:1)
wa-kitaa-bin mas-thoo-ri (52:2)
fi-rok-khi man-shoo-ri (52:3)
wal baiti-ma’muri (52:4)
was-sak-fil mar-fu-’e (52:5)
wal-bar-ril mas-juri (52:6)

By the article (52:1)
and the recorded article (52:2)
in exposed scrolls (52:3)
and the living system (52:4)
and the sky raised high (52:5)
and the oceans that fills with waves (52:6)

There is only one bayta in the Reading. It is the same one pointed out to Abraham 2:125, and purified by him for those who are devoted (a’kiffin) and for those who humble themselves consentingly (wa-roka’is-sujud).

In 52:4, we are told that at the time Moses received the Scripture, God’s system was alive before he became a prophet. Muhammad appeared many thousand years after him. Besides, there is no historical record to show Moses went to Mecca.

The message revealed to Moses is an indication that God’s system existed and was alive, and that it would continue to be in that state after the Scripture was revealed to him. The Reading merely states the same system and the same message were given to Moses and Abraham as were revealed to the Last Prophet:

This is the same as in the previous Scriptures, the Scripture of Abraham and Moses. (87:18-19)

The word baitil-ma’muri has nothing to do with an altar, house, tabernacle, shrine, temple, synagogue, church, mosque or any house of ‘worship’. The Reading simply abhors all forms of worship, religious rites or ritual prayer. These are but man-made. It is humans who declare holy or sacred what they themselves have.

The religionists were competing with other religions and fooled people into worshipping what their own grandfathers had worshiped. They took advantage of the circumstances to attribute their pagan rites and formulas to God because the Reading had been revealed in Arabic and they were the self-proclaimed keepers of the faith. That is all.

The word u’mra in the Reading does not refer to a special journey or religious visit to be performed at a particular place. U’mra simply means to give life or propagate or promote God’s consented decrees or the masa-jidil-lah.

In-nama ya’muru masa-jidil-lah man-amana-bil-lah wal-yaumil akhirah al-ak-siru wa-aqor-mus-Sol-laa ta-wa-ataz zaka-ta wa-lamyaksha il-lal-lah fa-’sha. Ulaa-ika aye-yaku-nu minal-muh-tadin (9:18)

The only people who deserve to promote (ya’muru) God’s consented decrees (masa-jidil-lah) are those who believe in God and the Last Day. They observe their commitments and keep them pure. They fear no one except Allah. They are the ones who are guided. (9:18)

The word masajidal-lah itself has been translated as a plural to mean mosques of God. If what the religionists are saying were indeed true, then all the mosques around the world would need to be owned by God. Then again, they insist that the people must ya’muru (or promote) only one mosque, the one in Mecca. If anyone refers to any mosque outside his or her country as masa-jidil-lah they will accuse them of blasphemy and declare that they deserve to be stoned to death².

1 The word ‘Thoor’ was wrongly translated as Mountain in all translations. We cannot imagine how God raised the mountain and told the Children of Israel to uphold it strongly (2:63 and 2:93). Yet when the same word is appended as Mas-Thoor it becomes the recorded book.

2 In the Quran there is no death sentence for any offences. In 2:178 it says, ‘if someone kills another person the next of kin may judge the offender according to the law of equivalence followed by 2:179, ‘Equivalence shall be life-saving law. O you who posssess intelligence – that you may observe’. In 18:20, 19:46, 26:116 and few other verses – we see that – only the pagans who prefer stoning people to death – perhaps due to their adoration of rocks and stones.

When you tell Muslims in the language they could understand that ‘God gives life to humans‘ they will totally agree with you. But as soon as you tell them God u’mrah to human, they will get into a trance. As far as they are concerned u’mrah means only one thing, it is the off-season visit to their holy shrine in Mecca. That is how their religious scholars and their priests shackled their minds. Their masters will say something in Arabic and it becomes divine and ‘Islamic‘.

From the same root word ‘amr (life) we see that God is forever performing the act of u’mrah (giving life) to humans so that they remain alive or m’amuri for a certain period of time which, in turn, is the ‘umur or age when the life expires. Thus, the word u’mrah cannot be translated as holy visit because these words come from the same root.

However, should He decide to stop a life from prospering, He says at 35:11 wama-yu-’am-maru min mu-’am-marin which, literally, means ‘will not continue to give life (yu-’am-maru) from the life (min-mu’am-marin)‘.

To illustrate the point, here are two more examples:

Huwa ansha akum minal ard was ta’mara-kum fi-haa fas-taq-fi-ruhu som-ma tubu ilai-hi (11:61)

He is the One who created you from the earth and gives life (ta’mara-kum) to you in it. Therefore, you shall ask for forgiveness and repent. (11:61)

La-‘amru-ka in-nahum lafi-shak-ro-bihem yak-mahun (15:72)

By your life¹, surely they are intoxicated in their wandering. (15:72)

1 This is where the root word ‘Amr is found. It generates many other derivatives including U’mra without losing the same essence of the meaning.

The word u’mro-ata that is commonly referred to as the u’mra is a derivative from the root word ‘m-r where the apostrophe represents the ‘ayn consonant, a laryngeal without equivalent in any Western language.

The root word ‘amr arising from this root refers to the life of something. In the Reading, this word is used to refer to a continuous act or response carried out with a purpose. For example, if we want to give life to a barren land, we have to develop or cultivate it until we see the result. The Reading uses a’maru to denote this.

U’mra and Haj: the invented pilgrimage¹

The violent and ridiculous Arab religion masquerading as Islam today has deceived people into paying homage to a stone building in Mecca. They have manipulated two words in the Reading to create a ritual that is erroneously touted as an article of faith in Islam. The words Haj and U’mra were distorted to become the annual pilgrimage and the lesser pilgrimage², respectively. These rituals were not ordained. They are totally contrary to the teachings of the Last Prophet whose duty was to deliver the message of the Reading only.³

1 I was startled to discover about this subject. It didn’t take me long to know the truth. I assembled all the words on Haj and ‘amr in the Quran, and finally discovered the serious distortions about these two words.

2 The author had performed both these rites and could not forgive himself for his own ignorance. He could have used the money to help the poor and needy.

3 As people from ‘Muslim’ backgrounds will know, there is a huge body of extra-Qur’anic literature that supports the non-Qur’anic concepts of pilgrimage. The assertion here is that this extra-Qur’anic literature contradicts rather than supports the initial Qur’anic premises.

Related posts:

• ‘Amr means ‘Life’
• God U’mra to humans
• Humans give life (U’mra) to the earth
• How the word U’mra in 9:19 was distorted
• Haj is a challenge NOT a pilgrimage
• Hajii Akhbar means the ‘Big Challenge’
• Hajaa Ibrohim
• Abraham and Ishmael were never in Mecca
• The Arabs were pagans
• The ‘Challenge’ to Sunnis and Shiite
• A message to Arab religionists

All Arabs know an ankle is called ka’aba, but religionists went ahead to change the perception of the word Ka’aba (ankles or joints) to become a proper name for ‘God’s house’. The dissimulation has been achieved to accommodate their earlier premeditated distortion of the word Hurumun in 5:2. In 5:2 God had sanctioned wildlife conservation¹ in His system of creation for people to obey.

The word Ka’aba is mentioned at three different places in the Reading and they are all grouped in surah 5. The title of this surah is Al Maaidah which means The Feast.

Before exploring the true meaning of the word ka’aba, we will have a brief overview of this surah.

There are 120 verses, and the subject of food is spread throughout (including the famous verse about the consumption of intoxicants). The general focus of the message in this surah is the three prophets who received God’s Scripture namely Moses, Jesus and Muhammad.

• 1-5 give the details of the sanctions on food. 6 reinforces the essence of 1-5, particularly on personal hygiene. 7-11 emphasise the significance of upholding God’s decrees.
• 12-47 are related to the history of the Children of Israel who transgressed the laws given to Moses and Jesus.
• 48-89 are about the message of the Reading as revealed to the Last Prophet, reminding the readers about the violation of God’s prescribed decrees by the people of the previous Scripture.
• In 90-93, the subject is again food; also advice against intoxicants, gambling and dividing the meats by lots. 93 says that those who believe and lead a righteous life incur no sin by eating any food so long as they observe virtuousness, believe in God, and good moral conduct and continue to do good deeds.
• 94-98 are an extension of verses 1 and 2 and regard wildlife conservation and the penalties imposed in respect of violations of hunting restrictions.
• 99-100 take a slight diversion to inform us of the limited role of the Last Prophet. However, food is again mentioned in verse 103. Some of the names in this verse are beyond comprehension to many people – even to the Arabs. There are names like ‘Baheerah‘ ‘Saa’ibah‘ and ‘Waseelah‘. They are not camels, goats or donkeys, which are common to the Arabs.
• Jesus is mentioned in 110-120. The disciples want reassurance and make a preposterous demand on Jesus asking that he ask his Lord to bring a feast from the sky as a sign of celebration. Their request is granted with the warning that they will be punished severely if they disbelieve thereafter.

This is the contextual essence of the surah. The subject is largely food. And this – inside the context of food – is the only chapter in the Reading where we find the word ka’aba. It is mentioned three times:

O you who believe, when you uphold your commitments you shall wash your faces, your arms to the elbows, wipe your heads, and wash your legs to the ankles (ka’baini).² (5:6)

The word ka’baini in this verse means ankles. The same word is used in 5:95³ to mean the ankles of animals.

Yaaiyuhallazi na-amanu la-taqtalu soida wa-antum Hurumun waman qotalahu minkum muqota’amidan fajaza-un misluma qotala-minalna’ami yah-kumu bihi zawa’adli minkum hadyan balighor ka’bati aukafarotun tho’amu masakina au’adlu zaalika siyaman liyazuqo wabala amrihi ‘afal-lah ‘am-ma salafa waman ‘aada fayantaqimul-lah minhu wal-lahu ‘azizun zuntiqam. (5:95)

O you who believe, do not kill the wildlife which you are restricted (Hurumun). If anyone kills on purpose, he shall expatiate with an equivalent livestock to be judged by two equitable persons from among you to point out the maturity (hadyan balighor) of the ankles (ka’bati),. Or expiate by feeding the poor or discipline himself (until the animals are matured), so that he feels the consequences of his actions. God has pardoned his previous offences. Whoever reverts to his offence, God will avenge from him. God is almighty, avenger. (5:95)

The word before ka’bati in the verse is hadyan baligha that literally means to guide/lead or point out the maturity (in the determination of the maturity of the ankles).

The word hadyan⁴ comes from the root hada, which means to guide or to lead or to direct or to point out. This is simple and a common word found in many other verses in the Reading. Hada, Hadi, Huda, Hudan, Hadya and Hadyan has the same essence of meaning. I have already explained about this word in this chapter under ‘Guidance becomes animal offerings.

The word baligha comes from the root balagh, which means to mature, or to advance/achieve towards an objective.

For example in 4:6, if we take care of the child orphan we must test their maturity (balagh) as soon as they reach marriageable age before we hand over their rightful property to them. The word balagh (that means mature) in 4:6 is the same word used in 5:95 referring to the maturity of the ankles of the animal.

You shall test the orphans when they reach maturity for marriage (balaghu nikaha). If you see rationality in them, you shall hand over their property. And do not consume their property excessively before they grow up (aiya’baru). (4:6)

In 4:6, the word balagh (which means mature) is further underlined by the word aiya’baru which means before they grow up. In other words, the orphans must be matured before we hand over their property to them.

The Reading says mankind’s advancement or maturity on the straight path is useless to some of them even after the great wisdom has reached them. The same root word is used:

They have received enough knowledge to set them straight, great wisdom, but their maturity (baligha-tun) seems to be useless. Therefore, leave them alone. (54:4-6)

Wildlife conservation, then, is an integral part of God’s creation. It is a decree that has to be observed by humans. In 5:95, the use of ka’bati is related to the violation of the restrictions and the penalty one has to pay if animals are killed on purpose during the restricted period. Hunting is only allowed when the maturity of the animals can be identified through their ankles’ stride. As for the birds the Reading says, nobody can kill them except God which implies that hunters will not be able to catch the birds except with God’s will.

Do you not notice the birds assigned to fly in the sky? Nobody can catch them except God. This should provide signs for those who believe (16:79).

In 5:2 people are advised not to violate God’s decree about hunting the wildlife during the period of restrictions.

O you who believe, do not violate God’s decrees (sha’iral-lah), and the restricted months (shahrul-Harama), and the guidance (hadya), and the indicators (qo-laa-ida) and the harmony of the restrictions in the system (bay-tal-Harama) when seeking the grace and pleasure of God. But when they are permitted (Halal-tum), you may hunt. Do not be provoked by the enmity of those who prevent you from upholding the sanctions in the consented decree (anil-mas-jidil-Harami) and do not aggress. Co-operate with each other in good deeds and piety, and do not co-operate with those committing sins and aggression. (5:2)

The message in 2 is repeated in 97 to emphasise the significance of the restrictions of hunting the wildlife. Once the ban is lifted, you may hunt.

The message in 5:95 is so easily understood. For example, when the restriction (Hurumun) on deer hunting is enforced, if someone kills a deer he must be fined to the tune of equivalent livestock. The offender shall be judged by two equitable people from among themselves to ensure the restriction is observed until the ban is lifted.

Hadyan baligha al ka’bati literally means point out the maturity of the ankle, which in turn means they must determine the maturity of the deer by its natural moving pattern through the strength of the ankles or by reference to its ankles.

Also, it is important that the fine be such that the person who violated the indicators of the hunting restrictions (qo-laa-ida) and knowingly killed the animal when he was restricted (Hurumun), be made to feel the consequences of his actions for killing the animal.

Therefore, it is the duty of the equitable people (modern-day game wardens) to determine the maturity of the animal that was killed and levy a suitable fine equivalent value of mature livestock.

If a person kills a deer by mistake during the open season of wild fowls while being observant to God, then it is his duty to admit his mistake to the wildlife office and to allow them to judge him. If two equitable persons do not judge him then it is his duty to feed the poor voluntarily for an equivalent value in livestock or discipline himself from hunting until the animals are matured (if he truly believes in God).

The word ka’aba also appears in 5:97. The message is identical to 5:2:

God has set the ‘ankles’ (ka’bata) a system sanctioned (baytil-Harami) to be upheld for mankind, and the restricted months (shahrul Harama), and guidelines (hadya), and the indicators (qolaa-ida). This is to let you know that God, He knows everything in the heavens and the earth and what is beneath the earth. And surely God is fully aware of everything. (5:97)

Some critics who refuse to unchain the shackle of their minds insist the word ka’aba means the rock structure and Bayta as the house standing in Mecca might find the above verse illogical. They have overlooked the significance of the wildlife conservation – which is for the benefits of mankind – as being part of God’s decree in 22:36. The word al-budna (same root word used for Bedouins) in this verse means wildlife – a very important subject ignored by all translators.

Translators differ in their understanding, and some of them have erroneously said it means the camel. They have already confused themselves with the words Jamal, ibbil, ba’ir, rikab, heem, ’shar as camel, but upon realising too many words became camel they make a slight change to the word dhomir in 22:27. This time they say ‘skinny camels‘! It seems that each time the Arabs cannot understand God’s Arabic in the Reading they will tell translators and their scholars – ‘its a camel’. Thus, perhaps out of their ego or pre-conceived ideas, critics will insist a word can have many meanings not connected to each other – whilst the Arabs may insist many words can have one meaning. It is the Arabic dilemma of the Arab religion.

The word ka’aba in 5:95 and 5:97 is related to the ankles of wild animals, a topic which starts from 5:94. The word is mentioned again indicating that mankind must not hunt these animals until they are matured by distinguishing their ankles (the animals will not settle down in the same area once they are matured), this law is sanctioned in God’s system; observe the guidelines, and the indicators restricting the hunting during specific months. Experts identify the animals’ maturity by their strides or their moving pattern.

And the wildlife (wal-Budna) was set from God’s decree (sha’iril-lah), which is for your own good. Remember God’s name over it while you set sight of it and when it falls at a distance. Therefore eat and give away from it voluntarily to the people and to those who ask. That is what We created for you, so that you may be appreciative. (22:36)

The crux of the subject is that wildlife must be protected and managed according to its lifecycle. People are not supposed to hunt wildlife during the restricted period particularly those who believe in the Unseen. If, for instance, they have violated the decree they must expiate their wrongdoings voluntarily as prescribed in 5:95. Game hunting is a test de facto for those who fear the unseen God.

O you who believe, God may put you to the test through game hunting within the reach of your hand and your means. God wants to distinguish those among you who fear the Unseen. Anyone who transgresses after this has deserved a painful retribution. (5:94)

Wildlife should be protected and should be allowed to live according to God’s system. Animals must not be killed unless they can survive on their own feet (ankles) characterising maturity. That is all.

The religionists concealed the message in the Reading regarding wildlife conservation and fooled the people to put on the togas that they call ihram. The people were made to believe the ankle of an animal is God’s house and they call a stone cube covered in a cloth with a small black stone embedded at one corner of it as baytul-lah (a word not found anywhere in the Reading). They have made 5:95 to read:

O you who believe, do not kill any game during pilgrimage. If anyone kills on purpose he shall expiate with equivalent livestock judged by two equitable people among you as offering to reach God’s house.

At the risk of repetition, I would like to state again that offering of animal sacrifices according to the Reading is evil. Attributing such religious rites to God is a great blasphemy. Somehow the enemies of God have successfully diverted mankind into committing this wicked act by manipulating God’s words in the Reading. I have to highlight the verse again to show the seriousness of this pagan primitive rite:

They even assign for God a share of the crops and livestock He has provided for them, saying, “This is for God,” according to their claims. And they also say, “This is for our idols.” However, what was assigned to their idols never reach God while that is assigned to God will ultimately end up to their idols. Evil indeed is their Judgement. (6:136)

Any kind of food assigned to God can never reach Him. Manipulating a simple sentence hadyan baligha al ka’bati arbitrarily in 9:95 has led millions of people to perform with diligence a detestable act of needlessly sacrificing thousands of livestock each year. This is exactly what is condemned in the above verse. God calls sacrificial offerings the deeds of the Devil. They are evil.

Each year about two million people slaughter livestock during their pilgrimage in Mecca as offering to God. The devotees of the Arab religion also do the same slaughtering all over the world on the same day. They call the day of Eid il Adha.⁵

Livestock and wildlife are provisions from God. People should practice self-sacrifice by donating the meat as charity to other people – not sacrificing them as offering to God. He is in no need of animal meat or blood – but the act of virtuous deeds by the person who gives away part of the provisions He has provided for them. Those who have the privilege of eating the meat of wildlife – they too must donate part of the bounty to other people.

For every nation We have set their own way of self-sacrifice to remember God’s name over the provisions from animals and livestock. Your God is the One God, therefore you must consent yourelf to be committed to Him and deliver the good news to the obedient whose hearts cringe upon remembering God. They remain steadfast in the face of adversity and they uphold their commitments and give to charity from My provisions to them. Wildlife was ordained as God’s decree that is good for you. Remember God’s name over it when you set sights at it – and when it falls at a distance. Thus, eat and give away from it voluntarily to people, and to those who ask. That is what We created them for you, so that you may be appreciative. The meat and the blood can never reach Him – but the observations (of the decrees) from you will reach Him……..’ (22:34-37)

Eat and give away God’s provisions to people – not to God. The act of giving away to people is our deeds. There is no standard rule of how much we should give away. We are exhorted to be charitable for own good and we decide the amount but not turn stingy. That is the act of self-sacrifice. God says He is rich, while we are poor. Most translations say for every religion they have their own way of animal sacrifices. That is the extend of the manipulation and we have seen in 6:136 – animal sacrificial is the work of the devil. People from different countries breed different kinds of livestock and it is their duty to commit themselves to be charitable towards doing good deeds both at the time of prosperity or hardship.

Today’s Saudi Arabia uses its oil wealth to build hotels, restaurants and shopping complexes to cater to the pilgrims’ needs. Fifty years ago, how could the pilgrims embark on their ‘pilgrimage’ without depending on wild game for food?

The religionists, however, realised this problem and they provided a simple solution. They say you may not hunt only in the immediate vicinity of the so-called ‘holy mosque’ that stands in Mecca.

Since the skyscrapers around their ‘holy mosque’ extend a few kilometres away from the mosque proper, game animals perhaps will not even be found in the middle of the desert some fifty-odd kilometres away. Whatever suggestion they offer, no potential pilgrim will make contingencies for a hunting trip when he pays homage to their god or gods in Mecca. This is only to show that – when the religionists try to distort the Reading, the message becomes illogical.

It is the caretakers of these idols who simply make it up as they go along.

2 This is the dual of the word ka’aba

3 The religionists ignore the context of the subject in this verse that starts from 5:94 to 5:97. All these verses refer to hunting of wildlife on land and in the sea.

4 Translators say the word hadya means sacrificial offerings. God uses this word used all over the Quran to mean guide and they consistently translate it correctly in all other veres except in 2:196, 5:2 and 5:95. This is a simple distortion that can be detected easily.

5 The yearly celebration of the pilgrimage to the stone house in Mecca

The enormous corruption of God’s words in the Reading by the religionists only confirms that they have fulfilled the Devil’s wishes. According to the Reading the Devil made a promise to God:

Qola fabima a’waitani la-aq’udan-na lahum siro-thokal mustaqim (7:16)

He (the Devil) said, since You confirmed that I have strayed, I will try to mislead all of them from your straight path. (7:16)

9:97 says, ‘the Arabs are staunchest in disbelief and hypocrisy’. God has revealed the indisputable fact about the Arabs. What can I say? Who else can make an ankle into God’s house and get millions of people to worship it?

They have now succumbed to the Devil’s evil design, which is found in 7:16 where he says to God, ‘Since you have confirmed that I have strayed, I will try to mislead all of them from your straight path’.

The Arabs are staunchest in disbelief and hypocrisy and more likely to be ignorant of God’s limit as revealed to His messenger. (9:97)

Among the Arabs around you there are hypocrites, they are from the city-dwellers. And they are very staunch in their hypocrisy. (9:101)

They have successfully misled billions of people from the path of God. We have no reason to believe otherwise. The Arabs referred to here are not the Arab nomads or Arab Bedouin as the urban Arabs would have us believe when confronted with the uncomfortable fact of these verses. Bedouin Arabs have never lived in cities. But the Arabs¹ in general have had tremendous impact on the affect of the Reading in the world.

1 Every shackled mind including the so-called scholars in the Arab religion refuse to believe this verse refers to the urban Arabs. All of them ignore the word in 33:20 badunaa-fil-a’robi which refers to Bedouin Arabs or the nomads.

God allows believing men and women to enjoy the meat of wild animals caught by their dogs. This means a Muslim can keep dogs. The history of some young believers who took refuge in a cave in surah 18:18 says there was a dog as their friend in the cave:

‘We turned them to the right side and the left side, while their dog stretched his arms in their midst‘. In the Arab religion it is forbidden to keep dogs. The author did not realise the benefits of having a dog until he got a German shepherd a few years ago.

Yas-alunaka ma-zaa uhil-la lahum. Qul uhil-la lakumul thor-ibatu wama ‘al-lamtum minal jawarihi mukalibina tu’al-limu-nahun-na mim-ma ‘al-lamakumul-lah fa-kulu-mim-ma am-sakna alaikum waz-kurus mal-lah alai-hi. Wat-taqul-lah in-nal-lah sari-ul hisab (5:4)

They ask you what is permitted for them. Tell them, “Permitted for you are all the good things that the dogs you trained catch for you according to what was taught by God to you.” You may eat what they catch for you. And mention God’s name over it. You shall observe God, God is most strict in reckoning. (5:4)

Not many translators were willing to translate the word mukalibin as dogs¹ because the majority of the so-called Muslims believe it is forbidden (Haram) to keep a dog. The Arabic word for dog is kalb and this word also appears in 18:22 where it states that there was a dog accompanying the believing youth in the cave. The Reading compares people who receive God’s revelations – but who disregard them – to dogs.

Walau shik-na la-rofaknahu biha wala-kin-nahu aq-lada ilal-ardhi wat-taba’a-huwa- hu kama-salil kalbi ain-tahmil alai-hi yal-hash ay-tat-rukhu yal-hash. Zalika masalul qaumil lazi kaz-zabu bi-ayaatina. Fa qu-su-sil qoru-sorsa la-al-lahum yad-tafakarun (7:176)

Had We willed, We could have elevated him with the Scripture, but he insisted on sticking to the ground and following his own opinions. His example is that of a dog (kalbi). If you give him attention he pants, and when you ignore him he pants. Such is the example of those who reject our revelations. You shall narrate these so that they may think carefully. (7:176)

Al-yauma uhil-la-lakumud thoi-iba-tu wa-thor-’a-mul-lazi utul-kitab hil-lul lakum wa-tho-’a-mukum hil-lun lahum. Wah-musornatu minal-mukminati wal-muh-sornatu minal-lazi utul-kitab min qob-likum (5:5)

Today, all good things are permitted for you and the food of those who were given the previous Scripture is permitted for you. And your food is also permitted for them. (5:5)

NOTE: In each verse, the subject is always related. Unrelated subjects do not jump out in the same verse.

In 2:62 and 5:69, the food of the true believers of the previous Scriptures is also endorsed. Then in 5:5, we are told the food served by either of these parties is permitted for the other. Thereupon, He adds another point about the people of the former revelation. Such addition is done at the end of a verse about a particular subject but never in the middle of the subject matter.

The invented pilgrimage and pilgrim’s garb (ihram) is sandwiched haphazardly by the religionists within a verse where it simply does not belong thematically. The clumsiness of this attempt to violate the perfect composition of the Reading is enough to alert the suspicions of the careful reader.

1 This will strike someone without a ‘Muslim’ background as mad and weird thing. ‘Muslims’ have convinced themselves that dogs are unclean. It is believed that should a dog’s spittle touch a man he becomes spiritually unclean.

The restrictions on the consumption of food are prescribed in the following verse:

Hur-rimat alaikumul mai-tahu wal dam-maa walah-mul khin-ziri wa-ma-uhil-la li-ghyoi-ril-lah bihi. Wal-mun-’haani-qotu wal mutarad-diyatu wal-nathee-hatu wamaa-akalas sa-buhu il-la ma-zakai-tum wa-ma-zubiha ‘alan nusubi wa-antas-taksimu bil-azlam (5:3)

Prohibited to you the carrion, blood, the decaying meat, and that over which any name other than God’s has been pronounced. The animal that was strangled to death, and the animal that was struck dead by an object, and the animal that died by falling from a height, the animal that was gored to death, and animals partially eaten by beasts unless you rescued them alive. And those sacrificed to idols and those distributed by lots. All these are wicked. (5:3)

This subject (about food) follows on from 5:1 that allows the conditional consumption of wildlife meat.

In 5:2, the emphasis is on the need for strict observation of God’s decrees sanctioned in the system followed by the prescription of the limits or the parameters of those restrictions sanctioned in the consented decree with regard to food.

However, in the middle of 5:3 it says:

Today, the disbelievers have despaired regarding your way of life (deen-nakum). Do not fear them, but fear Me instead. Today, I have perfected your way of life (deen-nakum) for you and completed My favours upon you decreed Islam as the way of life (deen-nan).

In other words, with the limitations on food, the system is complete.

His servants must not impose any other restrictions to complicate matters.

People are reminded to be careful. The Devil will try to mislead us with additional prohibitions. All food (apart from that specifically prohibited) is allowed as long as it is good: The easiest way for the Devil recruits to deceive a man or woman is to make them obey a simple dietary restriction. For example, God designed some animals to be domesticated as provisions to mankind – this is His mercy and blessing. The same species of animals are also found in the wild. But the u’lemas and priests of certain religion tell their followers not to kill all living creatures including livestock. Hence, we see vegetarians all over the place.

Those who consented themselves to these invented restrictions are termed as idol worshipers simply because; they reject God’s blessings, His creations and the good things that He has provided for them. Some would say – vegetarians are defying the law of nature.

Fakulu mim-ma roza-qor-kumul-lah hala-lan thoyiban waskuru ni’matal-lah ainkuntum aiyahu ta’budun (16:114)

Therefore eat what was provided by God, permissible and good. Be appreciative of God’s blessing upon you if you are serving Him. (16:114)

If someone says there are more categories of prohibited food other than which has been detailed in the Reading, then they have attributed lies to God.

Wala-taqulu lima tasifu al-sinatukumul kaziba haza Halalun wa-haza Haramun litaftaru alal-lahi kaziba in-nal-lazi yaftaruna alal-lahil kaziba la-yuf-lihun (16:116)

And do not say lies, “This is Halal (permitted) and this is Haram (forbidden),” inventing lies about God. Surely those who invent lies about God will not succeed. (16:116)

This verse clearly says that those who impose restrictions beyond that which God has decreed are lying. No religion can observe the limits sanctioned by God in 5:3 including the Arab religion.

Besides the corruption of the word Hurumun in 5:1, the enemies of God and the enemies of the Messenger corrupted a further six words in 5:2 to deceive the Muslims into joining them in visiting and worshipping their idols.

They have twisted the following words:

• hadya has become sacrificial offerings. The Muslims are actually carrying the torch of the Arab pagans in assigning food to the stone idols.
• qola-ida has become the garlands marking the animals. There is no logical purpose in God telling His servants ‘Do not violate the garlands marking the animals’. Yet the religionists are not even true to their own corruptions, for until today none of the animals sacrificed in Mina every year is garlanded!

The verse simply says do not violate the guideline hadya and the qola-ida (indicators) laying out the restrictions imposed on the hunting of wild game. If the law of the land says do not hunt the mountain goats during the breeding season and notices (indicators) are put up to that effect, don’t do it. It is that simple.

According to 5:94, the hunting of game can be a test for mankind. Those who observe God will hunt the game only during specific period or at the time the animals are matured. Surely, it does not mean putting garlands around the necks of cows and goats. Putting a wreath or garland around a goat, camel, cow, or any livestock to signify its holiness is a characteristic of certain ‘religions’, but it has no place in the Islam revealed by God.

• They twisted wala-aminal baytal-Harama to become do not violate those who are visiting the sacred house. Both counts are pure blasphemy as far as the Reading is concerned: both garlanding the animals and making a rock structure sacred. The message in the verse is very clear do not violate the harmony sanctioned in the system when seeking God’s grace and pleasure.
• The word waiza-Halal-tum fas-tho-du has also been manipulated.

Perhaps in the whole of the Reading , this is the easiest word to understand, even for the non-Arabs.

waiza        and when

Halal-tum    it is permitted (Halal) foryou

fas-tho-du   then you may hunt

Any ten year old Muslim child will understand the word Halal. Their parents train them to eat only Halal food. The opposite of Halal is Haram. One is permitted and the other is not. This straightforward sentence is deliberately translated as: and when you have completed your pilgrimage, then you may hunt. How they reached such a mischievous misrepresentation is left to the imagination of the reader.

Wildlife conservation has no place in the Arab religion. The religionists invented the Arabic calendar, which cannot even determine the four seasons in a year. Although they kept the twelve months, winter can happen in any of the twelve months because their calendar moves and is not fixed to the seasons. Their calendar cannot permanently assign accurately a specific time period in every twelve months to restrict hunting as decreed by God. By the same token, their spurious pilgrimage season varies from year to year.

To aggravate the matter they distort the word masjidil-Harami. They deceived the people by their rendition of 5:2 as ‘Do not be provoked by the enmity of those who prevent you from going to the sacred mosque’. According to the Reading, there was no such thing as a sacred mosque. The fairy tales in the Arab religion also do not talk about a sacred mosque before the time of the Last Prophet. There was none – period. The religionists were not concerned about any mosque before the Reading was revealed. All their history centres on how they should preserve and promote the Black Stone.

The word masjidil-Harami can easily be understood by reading the context of the message. It says, ‘Do not be provoked by the enmity of those who prevent you from observing the sanctioned consented decrees.’ The early part of the message simply tells us not to violate God’s decrees regarding the restricted months, the guidelines, and the indicators of hunting restrictions. In other words, discipline ourselves when hunting animals. The word Masjidil-Harami simply means we are to observe the consented sanctions. We are simply to ignore the enemies who refuse to observe the restrictions when they call us to hunt the animals during the restricted months.

The word hadya in 5:2 refers to guide, show, lead or point out. The root word hada means guide, and hudan is the guidance. The religionists did not expect that their mutilation of simple Arabic words in the Reading would eventually be uncovered. The word Hadya appears in the Reading many times. The word hadiiya in 7:186 and 25:31 shows that its meaning is guide.

Man-yud-lilil-lah fala hadi-ya lahu wayazaru-hum fi-dhog-yanihim ya’mahun (7:186)
Whoever goes astray, God will not guide him (hadi-ya lahu). And He will allow him to wander aimlessly. (7:186)

Wakazalika ja’alna likul-linabiayan ‘aduwon minal-mujrimin wakafabirob-bika hadiiyan mahjur’. (25:31)
We thus appoint for every prophet enemies from among the criminals. Your Lord suffices as guide (hadiiyan) and helper. (25:31)

But when this same word – hadya – appears in 5:2, 2:196 and other verses, the religionists twist the word to mean sacrificial offering of animals as a religious rite in their Arab religion.

It is important to note that the word ihram is not a derivative from the word Haram and this it is not found anywhere in the Reading.

If we pretend for a moment that Hurumun means what the religionists would have us believe it means pilgrimage or pilgrim’s clothes, we end up with the following ludicrous situation if we apply this rule across the board. Arba’atun Hurumun in 9:36 will thus read:

• The count of months at the sight of God are twelve, four of them are pilgrimages.

or:

• The count of months at the sight of God are twelve, four of them are in pilgrim’s clothes.

Either rendition is patently untenable.

The full text of 9:36 says:

Inna ‘inda-tul shuh-ri ‘indal-lah hisna ‘a-sharor shah-ran fi-kitabil-lah yauma qorlaqas samawa-til ardht min-ha arba’atun Hurumun. Zalikal deen nul-qoyim. Fala tudht-limu fi-hin-na anfusakum wa-qorlitu musyrikin-na kaf-fatan kama yu-qotilunakum kaf-fatan. Wa’-lamu an-nal-lah ma’al mut-taqin.

The count of months according to God are twelve, as decreed in God’s Scripture since the day He created the Heavens and the Earth, four of them are restricted. This is the perfect deen. Therefore you must not wrong yourself in them, and you may fight the idol-worshippers (mushrikeen) each time they fight you. And you should know God is with the righteous.

By virtue of 9:36 where the word Hurumun appears it is said that it means pilgrimage or in the pilgrim’s garb and that the pilgrimage has to be performed for four months and in pilgrim garb. This is where we see the absurdity.

The ludicrous move by the religionists to corrupt 5:2 will astound many readers:

Ya-aiyuhal-lazi ana-amanu la-tuhilu sha-a’iril-lah

O you who believe do not violate God’s decrees

wala-shahrul-harom

and the Restricted months

wal – hadya

and the guidelines

walal-qolaida

and the indicators (of restrictions)

wala-aman-nal baitil-Harama

and the harmony sanctioned in the system

yab-taghru fad-lan min rob-bihim warid-wa-nan

in seeking the grace and pleasure of your Lord

Wa-iza-Halal-tum fas-dho-dhu

And when they are permitted for you, then you may hunt

wala-yaj-riman-nakum shai-an qau-m

Do not be provoked by the enmity of any race

an-yasud-dukum anil-mas-jidil-Harami

who prevent you in upholding the sanctions of the consented decree.

an-taq-tadu wa-ta’awanu alal-bir-ri wal-taq-wa wala-ta ‘awanu alal-ismi wal-udwan-ni wat-taqul-lah ha-in-nal-lah sadi-dul-’iqob

that you may transgress. And co-operate with each other in righteous deeds and piety, and do not co-operate with those committing sin and aggression.

The message in 5:2 is a continuation of the subject in the previous verse. It is about livestock and the hunting of wildlife. The word hunting (fas-tho-dhu) in this verse is a repeat from 5:1 where two verses complement each other on the same subject.

People’s comprehension of many words in 5:2 was distorted (as usual, through the priestly application of the concocted Hadith) to indicate a ritual observation of the so-called Haj pilgrimage in Mecca.

The manipulators of the Arab religion gave a new meaning to the word hadya and the Reading exposes their scheme. The word means guidance. They changed this word to mean an offering, or the sacrificial offering of an animal. The Reading says that assigning food offerings to God is evil:

They even assigned God a share of the crops and the livestock He has provided for them, by saying, “This is for God.” According to their claim they also say, “This is for our idols.” However, what was assigned to their idols will never reach God, while that assigned to God invariably ended up with their idols. Evil indeed is their Judgement. (6:136)

Please pay particular attention to this verse. God did not ask them to make the offering or to assign anything to Him. It was they who assigned portions of food and livestock to God and to their idols. God says their Judgement is evil, a very strong word in the Reading.

It is worth repeating this thought as it concerns the pilgrims who visit their stone idol in Mecca and sacrifice a goat, camel, or other livestock to God during the Haj pilgrimage – the Book of God says:

The animal sacrifice will never reach Him and they ultimately end up with their (stone) idol. (6:136)

Animal sacrifice to deities was an Arab practice long before the time of the Last Prophet. The religionists have falsely attributed the origin of animal sacrifice to the prophet Abraham, but their justification thereof is another story.

A brief examination of 5:1-5 concludes the following:

• We are to fulfill our covenant with God so that we do not prohibit any food except that enjoined on us. We are not to permit the hunting of game during the restricted period.
• We are not to violate God’s decrees (sha’iral-lah) or the restricted months (on hunting), or the guidance (about hunting), or the indicator (on hunting) or the harmony of the sanctions in the system when seeking the grace and pleasure of God. When we are permitted, we may hunt. We are not to be provoked by the enmity of those who would prevent us from upholding the consented decrees sanctioned by God, and we are not to aggress. We are to co-operate with each other in righteous deeds and piety and not to co-operate with those committing sins and aggression.
• The people asked what was permissible. We are to tell them, “Everything that is good including that which is caught by trained dogs.”
• Prohibited to us are animals that die by themselves, blood, the decaying meat, and food dedicated to other than God. The prohibition includes animals strangled to death, animals struck dead by an object, animals that have met their death by falling from a height, animals gored to death by predators, food dedicated to idols and food distributed by lots. These are the only restrictions about food sanctioned by God. Those who follow strictly to the limits, they will enjoy peacefulness, and He has called it without imposing more than what He had sanctioned Islam.
• Lastly, all good food is permitted, including that served by the people of the previous Scripture.

All these five verses are about food, including the meat of wildlife. Performing the pilgrimage or wearing of the pilgrim’s clothing (ihram) is not a food item or related to food. That subject is simply not there at all. How the religionists could squeeze out pilgrimage and a non-existence state of sanctity of wearing a religious garb from these same five verses is an exercise in religious stuntmanship surpassing almost all other religious fakery.

It is not surprising to find a chapter about wildlife conservation in a book such as this. Again, a sensible and nurturing injunction in the Reading has been twisted out of all recognition in order to fit the requirements of a pagan cult. This will be of particular interest to those who have undertaken the ritual known as Haj or ‘pilgrimage’.

I stumbled upon this important subject while compiling verses about food. After reading 5:1 several times over in conjunction with the subsequent verses, I was confronted with a serious problem when I tried to understand how the word ‘restricted’ could be rendered as ‘religious dress’. All the twelve translations in my possession, the lexicons and the concordance say that Hurumun is either the pilgrimage garb, or the state of sanctity during the pilgrimage (ihram).

The non-Arab Muslims depend on the religionists to explain the religious rituals and other aspects of ‘worship’. For many years I had been aware that there was not a single Arabic ritual that came from the Reading, and that the source for of all these rituals was the so-called Hadith - a vast collation of hearsay and old wives tales falsely attributed to the Prophet. Whilst re-marketing their Arab religion, it seems that the religionists determined to maintain the characteristic of the Arabs’ previous pilgrimage, and they distorted the sense of two verses in the fifth surah of the Reading to support their claims.

Before looking at the verses in question, we should remind ourselves that – according to the Reading – no other sources are needed in order to understand the important points that it wants to make. No tafsiir, no Hadith¹ are necessary. In 39:23, God proclaims the Reading the best Hadith and a consistent Scripture. The Book also states that it is self-explanatory. This, of course, is directly contradicted by the entire Arab religion community of whatever flavor. If we are to take the Reading at its word, we can investigate further.

God revealed the best narration (Hadith), a Scripture that is consistent. (39:23)

They never come to you with any example, except We provide you with the truth and the best interpretation (aHsana tafsir). (25:33)

Hurumun appears in the Reading four times. This word was twisted to mean the silly habit of wearing two pieces of seamless white cloth (for males) as the mandatory garb of pilgrims that the religionists say is the ihram. The two pieces of white cloth are actually remnants of a pagan heritage from the times preceding Rome and Greece when priests and nobles wore pieces of white cloth to signify ‘holiness’ or their station in society (such as the Roman toga).

The subject in verses 5:1-5 is food. There is absolutely nothing about pilgrimage here.

The translators do justice to the first part of 5:1. This is generally the case when their personal beliefs are not at stake:

Ya-aiyu-hal lazi na-amanu aufu-bil ‘uqadi

O you who believe, you shall fulfil your covenant

Uhil-lat lakum bahi-matul an-aam

Permitted for you is the meat of all livestock

il-laa ma-utla alai-kum

Except those recited to you

This is the first part of 5:1 and the subject is about God’s covenant, and the covenant is about food. The rest of the verse says:

Ghoi-ro mu-hil-lis soii-di

Do not permit the hunting of game

Wa-antum-Hurumun

(usually translated) While you are in pilgrim garb / ihram.

Herein lays the corruption. Such flagrant misreading of this verse requires an abrupt change of topic within a short space. Such anomalies do not happen anywhere in the Reading.

The first part of the verse gives us total freedom to consume the meat of all livestock, except those recited to us. The second part specifies consumption of the meats of wildlife under a specific condition: wa-antum Hurumun.

The words wa-antum mean ‘and when you’ or ‘and that which you’ or ‘while you are’.

Wa-antum-hurumun means ‘and when you are restricted’.

Hurumun is a derivative of the root H-r-m or Harama. All derivatives generated from this root word can have different shades, but the essence of the meaning of the word is the same.

They can mean forbidden, restricted, sanctioned, limited, controlled or constrained but each time different and distinct derivatives are used for them such as Haram, Hurum, Hurumat, Harrama, yuHarrimu, Hurima and muHarram.

We can discover the meaning of these derivatives by making comparative reference to the contexts in which they appear. This is a simple yet important procedure and we don’t need any long commentaries outside the Qur’anic injunction to understand or provide long commentaries or tafsir² the meaning of certain words.

For example, in 3:93 all food was permitted (Halal) to the Children of Israel except what they forbade or constrained (Harrama) themselves before the Torah was revealed.

Kulluu tha-ami kaana hillan li bani israiila

All food was permitted for the Israelites

Illa maa Harrama israa iilu alaa nafsihi

except what Israel forbade for itself

min qabli an tunazzila tauraatu

from before the Torah was revealed

The Children of Israel forbade/constrained (Harrama) certain foods before the Torah was revealed.

Therefore, in 5:1 the phrase wa antum Hurumun means while you are restricted.

In other words, in 5:1 it is we, who must restrict ourselves from hunting. In 5:94 it is said Game hunting is a test for us (the verse will be quoted later). The subject of wild life conservation is now sanctioned by God within the passages of His decrees on matters of food.

The Reading does not say how long we ought to make the hunting of wild game restricted, but the Reading says it is part of God’s decrees. Therefore it is up to us to decide. If the mountain goats in Afghanistan need five months to breed, then we must refrain from hunting the goats for those five months.

If the great leatherback turtles carry their eggs for two months and then lay their eggs on one particular night of the full moon in a year in Nicaragua, we must restrict the hunting for, say, three months before that particular full moon. If the deer is almost extinct and needs years to increase its population, then we must not hunt ghoi-ro-soi-di the deer for that number of years. ‘Wa antum Hurumun’ means ‘and that which you are restricted’.

5:1 stresses strongly not to allow hunting:

ghoi-ro     do not

mu-hil-li   make permissible

soi-di      game hunting

The prohibitions of hunting should be enshrined in state law to protect different species of animal. The law of the land must impose the restrictions on hunting at the right time.

To grasp the meaning of this message, we should pay a visit to the wildlife department in any country to find out why they impose different types of restrictions on hunting various animals during specific months. The deer-hunting season in India may differ from the goat-hunting season in Yemen. There are seasons for different animals. It is we who must decide when to restrict hunting, and we must respect these laws if we fear God.

This is the true meaning of the message in 5:1. It has nothing to do with wearing a two-piece white cloth dress known as ihram and walking in circles around a cube-shaped stone idol in the centre of a mosque crying out for God to hear us.

We do not make any of the wildlife meat forbidden (or Haram), but we are not allowed to hunt them during a specific periods.

If we wish to observe the will of the Lord of the Universe, we are not to violate His decrees on the hunting of wildlife during the restricted months:

Do not violate God’s decrees (sha’iral-lah), or the restricted months (on hunting), and the guidance (about hunting), or the indicators (of hunting) or the harmony that is sanctioned in the system (aminal-bai-tal-Harama) when seeking the grace and pleasure of God. But when you are permitted (Halal-tum) (after the ban is lifted), you may hunt. Do not be provoked by the enmity of those who prevent you in observing the sanctions of the consented decree (anil-mas-jidil-Harami) that you may transgress. And co-operate with each other in righteous deeds and piety, and do not co-operate with those committing sins and aggression. (5:2)

We are to co-operate with the lawmakers to protect the wildlife and by doing so we demonstrate our observation to the sanctions prescribed by God in His system. We must not co-operate with illegal hunters. However, if we kill wildlife during the restricted months (shahrul-Harrama) on purpose, the food is still permitted for us to eat, but we pay a fine.

O you who believe, do not kill wildlife when you are restricted (Hurumun). If anyone kills on purpose, he shall expatiate with an equivalent livestock to be judged by two equitable persons from among you to point out the maturity of the ‘ankles’ (ka’bati). Or expiation by feeding the poor or impose a self-discipline³ (siyaman) so that he regrets the consequences of his actions. God has pardoned his previous offences. Whoever reverts to his offence, God will avenge it from him. God is Almighty, Avenger. (5:95).

The right meaning of the word Hurumun can be verified from other verses of the Reading. For example, in 9:36 it is impossible to change the meaning of this word to none other than restricted.

Surely the count of months according to God is twelve months in God’s reckoning (fil-kitaabi-llaah) since they day He created the heavens and the earth. Of these, four are restricted (ar ba’atun Hurumun). That is the upright way of life (deen-nul qayyimu). (9:36)

The word arba’atum Hurumun means that there are restrictions on four of the months.

The four restricted months refer to the cooling-off period after a declaration is announced to the idol-worshippers that God and His messenger disown them for their idol-worshipping practices. The day the announcement is made is known as the day of the Big Challenge or Haji akbar. In 9:1-4, the idol-worshippers and the non-believers are given four months to ‘roam the earth’ to decide their position on the deen.

Today, more than a billion people on earth believe they must make themselves ‘holy’ for a few days. Each year, several million of them don indecent two-piece suits which they have named ihram and walk in circles around a cubical stone idol. And this when all God wanted them to do was to observe the sanctions in the system of not hunting the wildlife during restricted periods.

Just a slight twist to one simple word like this can cause disaster to a person’s life in this world and the Hereafter.

The majority of ‘Muslims’ could not care less about observing the sanctions protecting wildlife, however. The religionists have generally succeeded in deflecting them from beneficial actions related to wildlife conservation and misled them towards jumping up and down in front of an empty stone box. Somebody, somewhere, must be having a really good laugh.

God created all living creatures on earth, and mankind is expected to co-exist with them in perfect harmony:

Wa-mamin dab-batin fil-ardi wala-thor ‘iri yathi-ru bijana-haihi il-laa um-matin amshalakum (6:38)

Any creature on earth including the birds that fly with their wings are nations like you. (6:38)

Humans are not allowed to kill at random. Killing is allowed only when justified:

Wala-taq-tulu nafsal-lati Haramal-lah il-la-bil-haq (17:33)

You shall not kill the life, it is forbidden by God except in truth. (17:33)

The presence of other living creatures is part of God’s creation. Humans cannot simply go around killing and destroying anything they like.

God has created livestock as a provision for mankind. Killing livestock for food is justified according to need. God also allows mankind to enjoy the meat of wildlife. Therefore killing animals is justified subject to certain conditions.

There are two kinds of wildlife: that in water and that on land. We do not have to impose any restrictions to protect the water game but we must impose some restrictions to protect the wildlife on land. For as long as we observe the restrictions that, for us, is the state of Hurumun. 5:96 says:

uhil-laa lakum soi-dul bah-ri

Permitted for you (uhil-la-lakum) is the hunting of water game (soi-dul bah-ri)

wathor-’amuhu mata-’al-lakum walis-syai-roti

Eat from them as provision, for you and those who are travelling

Wa-hur-rima alaikum soi-dul bar-ri ma’dumtum huruman

And prohibited (Hurrima) upon you is the hunting of game on land for as long as (mu’dumtum) you restrict them (Huruman).

wat-taqul-lah hal-lazi ilaihi taq-syarun.

You shall observe God, to Whom you will be gathered.

In 5:96, we are permitted to eat game from the sea (baHri) but as for the game from the land (baRri) hunting is forbidden for as long as (mu’dumtum) we make their hunting restricted (Huruman).

We can see that the corruption by the innovators of the Arab religion is exposed again. Here, both the words Hurrima and Hurumun are found. Both come from the same root H-r-m or Haram.

They say that Hurrima in the first part of the sentence means prohibited but Hurumun in the latter part of the same sentence means a state of sacredness. They claim it means the ihram – the two piece white cloth worn during the act of walking around a cubical stone idol at the centre of their mosque. As we have seen, these verses have nothing to do with a pilgrimage of any kind.

The killing of wildlife is done everywhere. Such activity is called game-hunting. The Reading calls upon hunters to exercise self discipline by not killing wildlife out of season:

Ya-aiyuhal-lazi na-amanu la-yub-luwa-nakumul-lah bi-shai’ain minal-soi-di tana-luhu ai-diyakum wa-rimahukum li-yak-lamal-lah man-yu-ghor-fuhu bil-ghaib. Fa-manikh-tada ba’da zalika falahu azaban alim (5:94)

O you who believe, God may test you through game-hunting within the reach of your hands and means. God wants to ensure those among you who fear Him (while He is) unseen. Anyone who transgresses after this has deserved painful retribution. (5:94)

The majority of civilised governments impose laws to protect wildlife. They do not know they are preserving the harmony of the sanctions in God’s system (or the baytil-Harama). For them, it is simply a matter of good sense. They have studied the environment and life patterns in the animal kingdom and have realised that it is their obligation to protect living creatures – if only out of self-interest. As far as the Reading is concerned, such a perception is an act of righteousness.

Without doubt, wa-antum Hurumun does not mean during pilgrimage, neither does it signify the two piece pilgrim’s clothes which they call the ihram⁴. Moreover, the word ihram is nowhere found in the Reading.

We must realise the beauty of the composition of the Reading. In most cases, a subject is detailed in sequential verses and then it is mentioned elsewhere. The prohibitions on food detailed in the Reading are part of the sanctions in the system (baytal-Harami) to be observed by those who consented themselves to what was sanctioned.

The details of the prohibition are expanded in 5:1-5. In 5:3 in the midst of detailing the food God says:

Today, I have perfected the deen for you, and completed My favour upon you. And decreed Islam as the deen. (5:3)

God’s prescribed way of life is perfected by the revelation pertaining to details of the restriction on food. A true person who is at peace must not consent themselves to any restrictions beyond the limits set by God. The verse, however, ends with an exception:

However, if one is forced to eat any of these without malice, then God is Forgiver, Merciful.

The same topic continues in the next two verses before a new subject is dealt with. The subject of food is repeated in eight straight verses (6:141-150) to corroborate the restrictions mentioned in the earlier chapters. The final part is mentioned again in eight straight verses (16:112-119).

As a matter of interest, the composition of the Reading is such that any isolated subject is always revealed in a verse of its own. Never are two unrelated subjects touched upon in the same verse.

1 Hadith: are tales about the Prophet from various unverifiable sources.

2 Tafsir is long commentaries to explain the Qur’an based on tradition and tales found in the various hadith books written by so-called learned people. It is equivalent to the Jewish Tosefta a compilation of traditions and sayings closely related to the Misnah, deriving from many authorities represented in it.

3 The Arabic word Siyaman is traditionally translated as fasting. There is no mention about the duration period for the fast. Hence, it is logical to say the meaning is to discipline oneself from hunting until the animals are matured. It is not about fasting from eating or drinking.

4 A man’s pilgrimage is nullified if he wears anything under the ihram clothing. Imagine the heat and I have to struggle applying creams in between my thighs.

• Wildlife conservation becomes pilgrim’s garb
• The word ‘ihram’ not found in the Qur’an
• Guidance becomes ‘animal offerings’
• More corruption
• The sanctions on food
• Animal caught by dogs are permitted
• The religionists fulfil the Devil’s promise
• Ka’bata (ankles) becomes God’s house
• Umra and Haj: The invented pilgrimage

Let us recap:

• (2:142): The fools among them ask: ‘What makes them change their focus?’ Tell them: ‘To God belongs the East and the West. He directs whoever He will to the right path’.

The people who received the previous Scripture who thought God’s scripture is only revealed to certain chosen people asked what had made the Arabs change their focus of belief from paganism to God’s deen.

• (2:143): God says: ‘We changed the direction as a test to distinguish those who would follow the Messenger from those who turned back. It is a difficult test, but not for those who are guided by God’.

The revelation was now given to the Arabs as opposed to the recipients of the previous Scriptures (e.g. the Children of Israel).

• (2:144): God says: ‘We have seen your face turning about the sky. Now we appoint for you a direction that pleases you. From now on, you shall focus yourself to the consented sanctions wherever you may be. You shall focus your direction to it. Those who received the previous Scripture recognize this is the truth from their Lord’.

Those who received the previous Scripture recognized these consented decrees as the truth from their Lord. A mosque cannot be a ‘truth’ of any kind.

• (2:145): God told the Last Prophet: ‘Even if you show the followers of the previous Scripture any kind of sign they will not follow your direction. And you must not follow their direction. In fact, they do not follow each other’s direction (qiblah)’.
• (2:146): The people who were given the Book recognized it just as they recognize their own children. Many of them conceal the truth.

That is, they recognised the sanctions just as they recognised their own children. Why? Because they had consented to similar sanctions. The fact that they largely chose to ignore its contents is a different matter.

• (2:147): ‘The truth is from your Lord. Do not harbour any doubt’.

God assures us that the sanctions in the consented decree are the truth. There was no such thing as Sacred or Profane mosque at the time when the Reading was revealed.

• (2:148): ‘To each is their own focus Therefore, you shall race towards doing good deeds. Wherever you are God will bring all of you together’.
• (2:149): ‘Wherever you may go, you shall focus towards the sanctions in the consented decree (mas-jidil-Harami). This is the truth from your Lord’.
• (2:150): ‘Therefore, wherever you go, you shall focus towards the sanctions in the consented decree. Wherever you may be, you shall focus on it. The people will have no argument with you except the wicked among them. Do not fear them, but fear Me instead so that I may complete My blessing upon you, that you may be guided’.

2:142-150 describes the changing recipients of the revelation from the people who received the previous Scripture (the Children of Israel) to the people of the Arab prophet. The masjidil-Harami is nothing but a recitation.

Such blessing as the sending of a messenger from among you to recite from our revelations, and to cleanse you, to teach you the Scripture and wisdom, and to teach you what you never knew. Therefore, you shall remember Me so that I may remember you, and be thankful to Me. And be appreciative. (2:151-152)

The Children of Israel received God’s Scripture with the details of the sanctions of God’s consented decree. This became the focus of their commitment to the One God.

Despite God’s blessing and mercy they distorted the Scripture. They were the first to conspire against God and His messengers. They perverted God’s way to create a religion and gave themselves a new name: the Jews. Moses knew nothing about the Jewish religion.

In the Old Testament when Jesus went to the Israelites – he had a big problem with the Jews, some of whom tried to stone him. Later, the Talmudic rabbis and the Pharisees of the synagogue feared the truth he brought could end the religion of Judaism. To prevent this, they stirred up the people and falsely accused the man of blasphemy. In spite of reminding the Jews that in their own law a righteous man is called God they decided to send him to the Governor for using the term son of God. The governor found him innocent but the Jews imposed their barbaric religious law to assume that the man was punished. Later they invented a chronicle that Jesus was crucified and billions of people were led to believe the story. The Jews had successfully made people worship a mortal man.

However the Arabs outstripped even the Jews. They were able to reintroduce their primitive Arab religion under the guise of the religion of Islam and found a way to perpetuate their forefathers’ religion of nurturing the black stone. People around the world are now elevating the Arabs’ forefathers’ deity in the centre of their invented ‘Sacred Mosque’. They have replaced God’s decrees about an orderly way of life with a physical building and abused the word masjidil-Harami so that people accept it as meaning a sanctuary or station for their stone idol.

We concede that perhaps it may not be the direct intention of all translators to give the wrong meaning when interpreting the Reading. Many are simply duped by a culture and literature which they assume has a better knowledge of the Book than themselves. However, this does not remove the obligation of any scholar to verify interpretations for himself in a way which is in keeping with common sense and logic.

A key point for those sincere people who are looking for the grace and the pleasure of their Lord is to remember is that God in His glory cannot be associated with any human or anything tangible like mosque or stone outcropping or stone pillars. That includes (one almost wants to say especially) when they have been declared ’sacred’ by humans.

When the Last Prophet received the Scripture he was told to do the most important thing (like the rest of the Muslims before him). He was commanded to focus his attention on the sanctions of the consented decree.

Falanuwa-liyan-naka qiblatan tar-dhoha fawal-li wajhaka sat-dhrol masjidil-Harami. Wahaisu ma-kuntum fawal-lu uju-hakum sat-dhro-hu wa-inal-lazi utul-kitab liya’lamun-na in-nahu hak-qu min ob-bihim. (2:144)

Therefore, we set the direction that pleases you. Thus, focus your self towards the consented sanctions (masjidil-Harami) wherever you may be. Therefore, focus your self towards it. Surely, those who were given the Scripture knew this is the truth from your Lord. (2:144)

The religionists claim the Last Prophet was commanded to change the direction of his five daily prayers from Jerusalem to Mecca. An important point to remember is, at the time the Reading was revealed there was no physical mosque anywhere around the world – not even in Jerusalem. To say the meaning of the word masjidil-Harami is a reference to a physical sacred mosque is a lie because there was no such thing as a sacred mosque referred to in the Reading. The word Harami appended to the word masjid was deliberately distorted by the religionists to become sacred. No Arabic scholar can explain how the word masjidil-Harami could be translated sacred mosque. Haram literally means deprive or forbidden and the correct word for sacred in Arabic is qudus.

The Arab race was following their forefathers’ religion and the Arabs did not comprehend either Islam or the revelation. The Reading says they were very hostile towards the revelation; a hostility which is common even among the present-day Muslims who are shackled by the Arab religion.

The Last Prophet was not concerned about the pagan who rejected the Reading, but he had proof that the Jews and the Christians knew about God’s revelation. His duty was to tell them God had revealed the Scripture to him confirming what was given to Moses.

In 17:7, it says the Children of Israel had consented to uphold God’s decree a first time, which means they had entered into an agreement with God when the Torah was revealed to them. They were focusing themselves toward the consented sanctions, thus they could easily recognise the same sanctions prescribed in the Quran. God addresses them in the Quran as the people who received the previous Scripture. Part of the Last Prophet’s duty was to invite them back to the same sanctions, but many of them refused.

Wala-in atai-tal lazi utul-kitaba bikul-li Ayaa-tin ma-tabi-’u qibla-taka wama-anta bita-bi’e qibla-tahum (2:145)

And surely, if you were to give to those who were given the Scripture every single sign, they would not follow your direction, and you shall not follow their direction. (2:145)

Al-lazi na-ataina humul-kitaba ya’rifunahu kama-ya’rifun abna-ahum wa-inna fariqan min-hum li-ya’tumunal haq-qor wahum ya’lamun (2:146)

Those who were given the Scripture, they recognised it just like they recognise their own children. Indeed, they concealed the truth and they knew. (2:146)

The verse does not say they recognized the Messenger or a physical building which the religionists claim to represent their ’sacred mosque’. In fact, they recognized what was sanctioned in the Reading defining it as masjidil-Harami. The Last Prophet was instructed to focus on these sanctions even if the people who were given the previous Scripture refused to accept them. They concealed the same sanctions they received previously, and they could recognize the truth like they recognize their own children.

In 2:146, God says that this is ‘the truth from your Lord’. In other words, the people who were given the previous Scripture knew that God had consented these sanctioned to the Arab race! Obviouly they knew ‘the truth’ cannot be represented by a mosque of any description!

Al-Haq-qu min-rob-bika fala-taku-nan-na mum-tarin (2:147)

The truth is from your Lord, therefore do not harbour any doubts. (2:147)

The subsequent verses repeat almost word for word that the Last Prophet and those who follow him should continue to focus themselves towards the consented sanctions wherever they may be. The focus is towards the revelation and not a physical building. The religionists changed the meaning of this word to become a temple-like building since it was their forefathers’ belief that their gods reside in stones and rocks.

Wamin haisu khoroj-ta fawal-li waj-haka sath-rol masjidil-Harami wa-in-nahu lal-haq-qu min-rob-bika wamal-lah bi-ghor-filin am-maa ta’malun (2:149)

And from wherever you may be, you shall focus yourself towards the consented sanctions. Indeed, it is the truth from your Lord. And God is never unaware of whatever you do. (2:149)

Wamin haisu khoroj-ta fawal-li haj-haka sath-rol masjidil-Harami, wa-haisuma kuntum fawal-lu huju-hakum satroh-hu li-al-laa laku-nan-nas alai-kum huj-jatun il-laal lazi dhul-luma min-hum (2:150)

And from wherever you may be, you shall focus yourself towards the consented sanctions. And wherever you may be, you shall focus yourself to it so that nobody will challenge you except the wicked from among them. (2:150)

There is not even a hint of ‘ritual prayer‘ or mosques in 2:142-150. But the religionists – after fooling the people to make them pray ritually – deceived them further by saying that everyone must face a physical building in Mecca which they call the Sacred Mosque. Ironically, by their own testimony, they said the first mosque was built twelve years after Muhammad became a prophet.

Before the Reading was revealed there were people who consented themselves to the deen and declared themselves Muslims. For example, Abraham specifically used the word Muslims when he prayed to God:

Our Lord, make us at peace (Muslims) to you, and from our progeny nations who are at peace to you. (2:128)

Then the followers of Jesus declared themselves Muslims:

And recall that I inspired the disciples, “Believe in Me and My messenger.” They said, “We believe, and bear witness that we are at peace (Muslims).” (5:111)

The word Muslims simply indicates those who are at peace with God. It is not a magic word. According to 2:140, Abraham, Ishmael, Isaac, Jacob, and all the patriarchs were not Jewish, nor were they Nazarenes.¹

They served God and fulfilled their commitments. They considered themselves to be at peace because they were able to fulfil certain requirements sincerely, and in this case, it is obvious they were required to focus on certain set of rules or sanctions ordained by God.

The suffix -lah in the Reading relates the key idea back to God. For example, when the consented decree is categorically implied to have been prescribed by God it is called the masajidal-lah. When it talks about God’s prescribed limits it is called the hududul-lah, God’s laws are known as sh’iaral-lah and the path of God is called the sabi-lil-lah. When these words appear in the Reading they indicate the specifics and they are taken as the guidelines in the sanctions. None of these words has a physical connotation but they are to be taken as the specific orders. Before the Reading was revealed those who were at peace were observing their commitments by focusing towards these consented sanctions.

The Last Prophet was similarly committed to the same system. Those who wish to agree to God’s deen should focus on the consented sanctions. Whoever they are and wherever they may be, their focus would be towards the sanctions of the consented decree.

Although each individual is responsible for his or her personal deeds, each should race towards doing good deeds according to what they have consented in upholding God’s decree sanctioned by Him. The masjidil-Harami is nothing other than the details of the guidelines to be observed as prescribed in the Scripture.

Masjidil-Harami does not refer to a physical structure geographically located anywhere on the Arab soil. Had it referred to such a building, it would mean that the Arabs had received knowledge of the teachings of God at some prior point in history – which they had not – and thus could not have been ummyin – i.e. ignorant of revelation.

According to 62:2, the Arabs had no prior knowledge about God’s revelations:

Wainkanu min qoblu lafi dhola-lin mubin (62:2)

And indeed they were from before in total loss. (62:2)

Thus, the Arabs did not know anything about a sacred mosque nor did they have a sacred building standing in the desert for the performance of ritual prayers. According to Arabic legend, their own ’sacred mosque’ started as a wooden hedge similar to a cowboy ranch and was slightly larger than a modern basketball court. Even according to their own version of events – which has nothing to do with the Reading – the first mosque was built in Medina only twelve years after Muhammad’s call to prophethood.

Readers will be surprised to know that:

• Nowhere in the Reading does it say there was a building by the name of Sacred Mosque during the time of the Last Prophet.
• There is no instruction from the Reading for the Last Prophet to build a building called the Sacred Mosque.
• Nowhere in the Reading does it say the people must perform the ‘ritual prayer’ facing Mecca.

1 Nazarenes, literally means those who support. This word is used in the Qur’an to refer to one who professes to follow Jesus of Nazareth the son of Mary and the supporters of the last prophet and the believers.

In surah 17, we find many historical facts about the Children of Israel including a list of the Ten Commandments. The first seven verses describe the fundamental tenets given to the Children of Israel. It should come as no surprise that the message here, too, was twisted by the religionists.

Those without preconceived ideas will be able to grasp the meaning and the intended purpose of 17:1-2:

Glory be to the One who captivated His servant during one night from the consented sanctions towards the fringes of consented decree which are blessed, in order to manifest to him from Our signs. Indeed He is Hearer and Seer. And We gave Moses the Scripture and We set it as the Guidance for the Children of Israel. You shall not take other than Me as an advocate.

Briefly, the story in 17:1 talks about Moses being captivated by God to make him go to a certain location to witness God’s signs. It must be read together with the subsequent verse 17:2 that starts with a diphthong wa which means and to indicate the continuity from the previous verse 17:1: And We gave Moses the Scripture and We set it as the guidance. When the two verses are read together we see that there were two events. First the manifestation of the signs, the second was the revelation of the Scripture. The words masjidil-Harami and masjidil-aqsa at hand were used at the time of Moses. What are they?

From the consented sanctions (minal-masjidil-Harami) towards the fringes of the consented decree. (ilaa-masjidil-aqsa) is not from one physical mosque to another physical mosque located far away. This is the Arab corruption. We need to realize that the word aqsa does not mean far but the nearby fringes as will be explained shortly.

17:1 says the event happened at night. According to the Reading, Moses was the only man to have an audience with God. No other messenger was given such a privilege. Moses had two audiences during his tenure and both took place at night.

If we read 17:1 together with the subsequent verses we see that it is telling us about the history of the Children of Israel at the time Moses witnessed God’s signs before the revelation proper was revealed to him at a different location. Contrary to the fairy tales invented by the so-called experts (who manipulated this verse to say that the Last Prophet flew up to the seven heavens on a half-human horse that they called buraq) the Reading does not indicate nor advocate such absurdity.

Significant events such as witnessing God’s signs are normally corroborated and expanded upon in other verses spread throughout the Book. As for the fairy tales concerning the ‘heavenly journey’, there is not a single verse in the Reading to substantiate the story. The source of miracles is a pagan remnant that lingered on within the vehicle of the Arab religion. They did this by manipulating the word ‘Asra’ in 17:1 to make it to mean ‘night journey’. This word in found in many places in the Reading to refer to captive when it is used as Usara. Asra simply means captivated.

On the other hand, the history of Moses’ witnessing God’s signs during the night is clearly written in the Book. Therefore, the event in this verse cannot be attributed to any other prophet than Moses.

The first audience:

Has the history of Moses¹ come to you? When he saw the fire he said to his family, “Wait here, I saw a fire, maybe I can bring some of it or find some guidance at the fire.” When he came he was called, “O Moses, I am your Lord, so take off your shoes. You are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed. I am the One God, there is no god but Me. You shall serve Me and uphold your undertaking to remember Me. The hour is sure to come, I keep it almost hidden, to repay each soul for whatever it did. Therefore, do not be distracted by those who disbelieve therein and follow their opinions, lest you perish.” (20:9-16)

• In 20:17-21, God refers Moses to the stick in his hands and turned it into a serpent – the first ‘sign‘ demonstrated to Moses.
• In 20:22 Moses hands are brightened and God says another ‘Great sign‘ (ayaa-tin-kubror).
• In 20:23 God says He demonstrated from His Great Sign (or min-ayaa-tina-kubror). (The same word from ‘his Lord’s Great sign‘ (min-ayaa-ti-rob-bi-kubror) is mentioned again in 53:18).
• In 20 24-25 God tells Moses to go to Pharaoh.
• In 20:26-37 the conversation continues, but strictly about his assignments.
• In 20:38-40 God tells Moses about his personal history and in the last part of .verse 40 and the following verse God says, ‘You have lived in Midyan for many years and now you have come according to the plan. Moses, I have made you just for Me’. (The big assignment was for him to meet Pharaoh as seen in 20:24.)

If we link up 20:21-23 with 17:1 we see clearly that the event was for the purpose of ‘manifesting to him from Our Signs’ (li-nuriyahu min ayatina). The crux of the message is to ‘manifest the signs‘. It appears that God has only manifested His signs to Moses by turning a stick into a serpent and miraculously brightening his hand. This is the only evidence from the Reading about the manifestation of God’s signs at night. The intention was obvious: the man who saw the sign was to undertake an assignment. Moses’ first encounter with the Supreme God indicates the beginning of his office as a messenger to free the Children of Israel from the oppressive Pharaoh. During the first audience, only the signs were manifested accompanied by some instructions. That is all. The Scripture was not revealed to him.

Therefore 17:1 refers to the history of Moses and it is consistent with the passages in 20:9-48. But the religionists created a long story about Muhammad’s journey from a non-existent mosque in Mecca to another non-existent mosque in Jerusalem, and then expanded it by saying Muhammad was taken up to the ’seventh heaven’ to negotiate with God about the ‘ritual prayers’.

There is no evidence in the Reading that the Last Prophet witnessed any sign from God during the day or night other than receiving the Reading and recited it to the people (29:51)

The masjidil-Harami and the masjidil-aqsa (which are associated with God’s decrees) existed as part of God’s system long before the time of the Last Prophet. When the Reading was revealed, the story of the manifestation of God’s signs was obvious to him in that it referred to a previous event of someone who saw them during the night.

There is nothing mysterious about Moses being captivated to witness God’s signs during the night once we check with other verses in the Reading to identify the persons who actually saw them. Moreover, at the time when the Reading was revealed there was no such thing as a sacred mosque anywhere – either in Jerusalem or in Mecca.

Let us examine the verse and read it in conjunction with the transliterated rendition:

minal masjidil-Harami   from the consented sanctions

ilaa Masjidil-aqsa      toward the fringes of the consented decree

al-lazi barak-na        which We have blessed

haw-lahu around         it

linuri-yahu             to manifest to him

min-ayaa-tina           from Our signs

The verse unambiguously talks about a premeditated event with no intention other than to witness a manifestation of God’s Signs which is only part of God’s consented decrees intented for Moses. We must read the complete verse to realize the objective of the event before examining the circumstances surrounding it. Here we see that the event was not meant for praying or worship, but to witness God’s signs. We see that Moses was the only person who was made to see what he was supposed to see so that it strengthens his heart to do a job. During the audience, God told him, “O Moses, I have made you just for me” 20:41. He could have decided at that time whether to accept or not to accept to believe in God after witnessing the signs. Whatever he was about to do were only the fringes of God’s consented decrees and the Reading uses the word masjidil-aqsa. It was only a small part of his duty within the whole framework of God’s consented decrees that he had to commit. The word masjidil-Harami is used in the Reading to refer to the sanctions encompassing the whole concept of God’s consented decrees.

When Moses saw the fire, he was attracted to it and decided to leave his wife on the roadside not far from the valley of Tuwa. The distance was short and the meeting was very brief. The religionists did not try to relate the concurrence of Moses experience of this event in 20:9-47 with 17:1. Instead, they manipulate the passage to propagate the famous Isra’ and Mi’raj fairy tales to dupe people into performing the five daily ritual prayers.

Before explaining the misunderstanding about the meaning of the word aqsa’, let us not overlook the history of the previous people. During the time of Moses – or even after his office – there was no such thing as the physical ‘sacred mosque‘ or the physical ‘faraway mosque‘ or any physical mosque at all.

Traditionally, aqsa has been understood to mean far or faraway. If we look at other passages in the Reading we see that it means around the same area. Let us see how the Reading is written when the word far is applied in some verses. Each time the word far is mentioned it uses the word ba’id from the verb ba’uda to denote a distance, for example:

lau-kana a’rothon qoriban wa-safaran khor-sidon la-taba’uka walakin ba’udat alaihim shu-qortu wa-sayah-lif (9:42)

If there is a quick gain, or a short journey, surely they will follow you. And if it is far upon them the distance they will swear. (9:42)

In 9:42 the word ba’uda is used to describe a far distance. For other similar meanings of far the Reading uses the word ba’id to describe something very far.

fa-in tawal-lau fa-qul aa-zantukum a’la-sawa-e wa-ain-adri aqor-ribun am-ba’idan ma-tu’adun (21:109)

If they turn away, then say, “I have announced to you the same. And I have no idea whether it is near or far that which you are threatened.” (21:109)

The word aqsa is derived from the root word qasa to mean nearby or the fringes of a certain location. This word is also used for imperatives or ‘mood’.

Let us see how this word is applied to other subjects:

Iz-antum bil-u’dwan donya wahum bil-u’dwan qus-wa war-rokbu asfala min kum (8:42)

When you were at the valley area and they were at the valley’s fringe, and the base was down from you. (8:42)

8:42 describes the presence of two groups of people in the same area. Bil u’dwan means in the valley and the word qus-wa (a derivative generated from the same root word qasa) means around the same area. Hence the verse implies that the enemies were in the nearby area and they were not far.

Let us take another example:

wajaa-a rojulon min-aqsal madinatu yash’a, qorla ya-musaa in-nal mala-aa ya-tamiru na-bika liyak-tuluka (28:20)

And a man came from the fringe of the city rushing, he said, “O Moses! Surely the rulers are planning to prosecute you.” (28:20)

The word aqsal madinah is not ‘a city that is far‘. The man who came rushing to warn Moses did not come from another city. He came running around the same area. According to the history from the Reading, Moses had killed a man and he was wanted by the authorities to face trial. The news became known to a man who came rushing from within the nearby area within the city to tell Moses that the authorities were planning to prosecute him.

Therefore, the word masjidil-aqsa does not refer to a physical building located somewhere very far. The term masjid used in the Reading is not a new word to refer to a physical building but it is always used to refer to the the consented decree from God; besides, from Abraham onwards there had been no such thing as a house of worship called a mosque. Moses did not call his people to build any houses of worship. It was the later Jews who put up synagogues. They did not call them mosques. Jesus, the son of Mary, went to Jerusalem to demolish the religious system practised in the synagogues. The high priest ordered his crucifixion. Then his followers put up churches. Moses did not know anything about synagogues. Jesus did not know anything about churches. Similarly, Muhammad did not know anything about mosques. Masjidil-aqsa simply means the ‘fringes of God’s consented decree‘ intended for Moses in consenting his responsibilities to God’s decrees.

The second audience:

Wa-iz wa’adna Musaa Arba’eina lai-latan (2:51)

And when We appointed Moses forty nights. (2:51)

Wa-wa’adna Musaa salasina lai-lata waatmum-naha bi-a’sri fatama miqorta rob-bihi ar-ba’ina lai-lata (7:142)

And We summoned Moses for thirty nights and We fulfilled it with ten. Therefore, the appointment of his Lord is forty nights. (7:142)

The history of Moses occupies a prominent place in the Reading. Besides witnessing the signs during the first audience, his second meeting with God is repeated in two verses and then it is again mentioned in 53:1-18 to confirm that what he saw was from the Great signs of his Lord (min-ayaa-ti-rob-bi-kubror the same wording in 20:23). Many people have mistaken 53:1-18 for an event pertaining to the Last Prophet. He did not have any sign manifested to him throughout his life other than the Reading.

Anyone reading the Reading for the first time is confronted with a statement that will surprise him. Given to the religionists, in the Arab tongue, it is surprising now that the Reading gives such eminence to the people of another race – the Jews. Muhammad was a gentile, and in all probability wondered why so much of the book was addressed to another race. Early on we read:

Ya Bani-Israel, laz-kuru ni’amatal-lati an-amtu alaikum wa-u-qu bi-’ahdi ufi-bi’adikum-wa-iya-ya-farhabun (2:40)

O Children of Israel, remember the blessing I have bestowed upon you. And fulfil the covenant to Me. I will fulfil My covenant to you. And be apprehensive towards Me. (2:40)

Wa-aminu bima anzalta musod-dikhon lima ma’akum wala takunu aw-wala kafiri bihi wala tash-taru bi-ayaati samanan qorlilan wa-iya-ya fat-taqun. (2:41)

And believe what I have revealed confirming with what you have, and do not be the first to reject it, and do not trade My revelations for a small price and prepare for your meeting with Me. Do not confound the truth with falsehood nor shall you conceal the truth knowingly. And observe your commitment and maintain it pure and humble yourselves with those who are humble. (2:41-43)

This is amazing: the Children of Israel do not belong to the Arab race, yet they are addressed as the intended recipients of this Scripture.

According to the Reading, the Last Prophet and those around him belonged to a gentile race, which means they had no knowledge of God’s Scripture. The religionists, however, came up with a ridiculous interpretation of the word ummyin. It is used to describe the Prophet and the Arabs. They said that it meant that he and they were illiterate. The Reading clearly says that the Prophet was able to write since in 25:5, the pagans accused him of writing tales of the past which they said were dictated to him day and night. In 25:6, he was commanded to declare to the non-believing Arabs that whatever he wrote was revealed by the One who knows the secrets of the heavens and earth. The religionists have conveniently ignored this simple fact.

Huwal-lazi ba’a-sha fil-ummi-yin rosulan min-hum yatlu alaihim ayaatihi wayuzak-kihim wayu’alimuhumul kitaba walhikmata wa-inkaanu minqoblu lafithola-lin mubin (62:2)

He, who sent in the midst of the gentiles (ummyin), a messenger from among themselves to recite to them the revelations and to purify them and to teach them the Scripture and wisdom. And, indeed, from before there were in total loss. (62:2)

The above verse confirms that the revelation was given to a gentile prophet. As far as the Jews and the Christians around the same area were concerned this was something out of the ordinary.

It is not inconceivable that at the time when the Prophet tried to talk to them, their immediate reaction was to question the relevance of the Reading being given to the Arab race.

The people of the previous Scripture (the Jews and the Christians) raised their objection about God’s revelation being revealed to an Arab. They asserted that to be guided by God one had to be a Jew or a Christian.

They say, “You have to be Jewish or Nazarene to be guided.” (1^st part of 2:135)

The Reading retorts:

Tell them, “We follow the principle of Abraham the sincere, he never was an idol-worshipper.” (2^nd part of 2:135)

True servants of God only follow the example of Abraham. From this reply we can positively say the Jews and the Christians are amongst the idol-worshippers until and unless they follow the principle of Abraham the monotheist. The fundamental belief of God’s servant will testify the following statement to their faith:

Tell them, “We believe in God and what was revealed to us and what was revealed to Abraham and Ishmael and Isaac and Jacob and the patriarchs, and what was revealed to Moses and Jesus and what was given to the prophets from their Lord. We do not make any distinction between any of them. To Him we are at peace (Muslims).” (2:136)

This is the perfect concept of a person who is at peace as far as the teaching of the Reading is concerned. He must believe in God, His revelations, and what was revealed to Abraham, Ishmael, Isaac, Jacob, the patriarchs, and what was revealed to Moses and Jesus and what was given to the prophets from their Lord. Nobody should make any distinction between any of them. Therefore, anyone who truly believes the above is considered a Muslim or those who are peace with God.

Unfortunately, all the ‘monotheistic’ religions today pick one prophet and disregard the rest. The Jews concentrate on Moses. The Christians can relate to Abraham, Isaac, Ishmael, Jacob, Moses and the other prophets only insofar as they have a bearing on Jesus. And the religionists, it has been demonstrated, have formulated their own religion around a tribally-biased illusory historical depiction of Muhammad, and it is this invention which is the source of the fanaticism, terrorism, extremism and ignorance in the Arab religion.

According to the Reading, the true rejecters are those who make a distinction between the messengers of God – and that is exactly what we find in all religions:

Those who disbelieve in God and His messengers, and make a distinction among God and His messengers, and say, “We believe in some, and reject some,” and try to follow an in-between path. These are the true disbelievers, and We have prepared for the disbelievers a humiliating retribution. (4:150-151)

As for those who believe in God and His messengers, they make no distinction among any of them. God will recompense them. God is Forgiver and Merciful. (4:152)

The people of the previous Scriptures were told that the Reading was revealed in Arabic as a test for them to distinguish between those who would sincerely follow God’s Messenger from those who would turn on their heels. Here we see God’s Scripture does not necessarily need to be revealed to a specific community. The racial origin of God’s prophet is not important; the message is. When mankind refuses to consent to God’s message it is not the prophets or the messengers that they reject, but rather God’s revelations.

We realise that you are saddened by what they say. However, it is not you that they reject, but it is God’s revelations that the wicked disregard. The messengers before you have been similarly rejected, but they steadfastly persevered in the face of their rejection, and they were persecuted until our victory came to them. And this will always be the case; God’s tradition is unchangeable. (6:33-34)

1 The history of Moses occupies a prominent place in the Quran. He was set as a good example for those who wish to take a challenge in the cause of God. He did not promote extremism, but persevered with his trust in the unseen God.

Verse 9:107 describes the masjid (or the consented decree) which was corrupted during the time of the previous messengers. By corrupting it, the people were directly abusing God’s consented decrees, which the Quran calls masa-jidil-lah.

• When the Torah was revealed to Moses, his people were enjoined to uphold the same deen revealed to Noah and Abraham. But the religionists corrupted the fundamental commandments consented by God to create a new religion. They introduced Judaism, an entity unknown to Moses.
• Jesus, the son of Mary, was sent to the Children of Israel to confirm what was given to Moses. His own followers plotted against him and ignored the original decree which Jesus wanted them to restore. Instead they created a new religion in his name. Jesus did not call any of his followers Christians, Catholic or Protestants.
• Similarly, when the Quran was revealed confirming the decrees given to Moses the Arabs corrupted the words in it – cunningly replaced it with the Arab religion. They have prevented others from God’s consented decree or masa-jidil-lah.

This is how the consented decree was abused. Their common intention was to destroy God’s consented decrees (masa-jidil-lah) as stated in 2:114.

One can hardly overlook the historical references to the Children of Israel, which are found throughout the Reading. For example, when they first received the Scripture they were warned that they would transgress on earth twice. When the first instance took place, God punished them through His servants who possessed great strength to invade their homeland. When the tide was turned in their favour, it was accompanied by another warning which said that if they worked righteousness, it would be for their own good, but if they worked evil they would suffer the consequences.

When the second transgression takes place, their opponents will neutralize them and they will enter the masjid the way they entered it the first time. Here we see the word masjid is attributed to the Children of Israel and it clearly does not refer to a physical building called a mosque. It simply means that long before the time of Muhammad, the Children of Israel consented themselves to the masjid (or consented decree). Thus, we can positively say that the Children of Israel were not inside any physical mosque.

The Children of Israel transgressed God’s laws. They distorted the Scripture and rebelled. Out of His Mercy, God sent Jesus to confirm what was revealed to Moses:

We gave Moses the Scripture, and subsequent to him We sent messengers, and We gave Jesus the son of Mary profound signs and supported him with the Holy Spirit¹ (ruHul qudus). Whenever a messenger came to you with commandments contrary to your wishes you became arrogant, you rejected some, and you killed some. (2:87)

They rejected Jesus the son of Mary and transgressed. God says if they worked righteousness it would be for their own good, but if they worked evil they would suffer.

Many years later, God revealed Scripture to a man who was not from among them. Nevertheless, the message of the Reading is the same as that given to Moses. The Reading gives special attention to the Children of Israel in the early part of the Reading (from 2:40 through to 2:123) telling them they should not be the first to reject the Book. They are assured that the Book confirms what was given to them. If the Children of Israel would read the Reading they would discover the truth – even about their own race.

The first portion of the second surah of the Reading is can be summarised thus:

1. 2:1-5 People who accept God’s Scripture
2. 2:6-7 Those who disbelieve
3. 2:8-20 The hypocrites
4. 2:21-29 The message is addressed to the whole human race
5. 2:30-39 The history of a man who lived by God’s guidance
6. 2:40-123 The message to the Children of Israel
7. 2:124-134 The history of a monotheist
8. 2:135-141 Resistance by the old guard
9. 2:142 Q: Why the Reading is sent to the non-Israelite?
10. 2:143 A: As a test for those who want to follow His messenger
11. 2:144-147 They knew it was the truth; they recognised it
12. 2:148-152 Focus on the sanctions consented by God or masjidil-Harami revealed to the Prophet. Everyone should focus their attention on it.

Although the Reading was revealed to a non-Israelite, the message in the first major surah is predominantly addressed to them. It may shock the readers that – the truth is: The message of the Reading was meant for the Children of Israel – not for the Arabs. Nowhere in the Reading has any verse addressed to the Arabs except to admonish them in the strong terms with the exception of some verses addressed to the messenger as a prophet. That is the reason why God says, the Children of Israel recognized what was sanctioned in the Reading like their own children. 2:124-131 reminds them about the history of Abraham who was committed to God’s system, and the manner in which he and Ishmael established their commitments from God’s system. The choice was given to them either to accept or to reject the revelation. It was revealed to a gentile prophet as a test for them in order to distinguish those among them who would follow the messenger without being prejudicial of racial origin – from those who would turn back on their heels. God emphasizes in 2:143: “It is a difficult test indeed – but not for those guided by Him – and He will not put your faith to waste“.

Many people were oblivious to the essence of the message about the Children of Israel in the Reading. The details of the sanctions of God’s consented decree were prescribed in the Torah, but the Israelites had distorted and abused them. They had already entered into agreement with God or consented to uphold the tenets of the Torah the first time around, but they abused it. History does not record any Israelites entering any mosques.

If we read 17:7 with care we see that:

in-naa ahsan-tum   if you do good

ahsan-tum          it is good for you

li-anfusikum       for yourselves

wa-ain asa'tum     and if you work evil

falaha             it is bad for you

faiza              therefore, when

ja'a wa'dul        the promise comes

akhirah            finally

li-yasuu'u         they will disgrace

wuju-hakum         your faces

wali-yad-khulu     and they will enter/ inherit

masjida            the consented decrees

mama               the same way

da-qolu            you entered

au-wala mar-rotin  the first time

wali-yutab-biru    and they control

ma                 what

a'lu tat-bi-ror    they will get a full control of

They are reminded that they had entered the masjid earlier. This was when they received the Torah. Da-qolu auwala mar-rotin means which you entered the first time. It implies that they consented to God’s decree after making a covenant with Him. That is the period when they entered their agreement or gave their consent to God’s instructions. Obviously, the Children of Israel did not built any mosque.

1 In spite of the unique quality in Jesus it didn’t work wih the Children of Israel. Later, people who believed Jesus started to think he was God. They cannot imagine it is God’s will he was created with God’s words and the Holy Spirit.

God revealed His Scriptures to mankind as a guide. Obviously, the clear guidelines in His Book are meant only for those who are observant, believe in the Unseen, observe their covenant with Him and are certain about life after death. But for those who disbelieve, He seals their hearts and their hearing, and He places a veil upon their eyes so that they cannot understand His Book. That is why He says the Messenger cannot guide those he loves. God guides whomever He wills and He is fully aware of those who deserve the guidance. The fortunate believers are committed to doing deeds to show their appreciation to the Creator. That is all. The Creator assures those who conduct their lives in accordance with the prescribed decrees that they will not be subject to fear or grief in this world and the Hereafter.

Men and women follow different paths. They have different cultures and ways of life through observing different systems. Although they were created with different colours and languages, their unifying factor is God who gives them life and death. The best among them, however, are those who work righteousness.

Among His signs is the creation of the heavens and the earth, and the variations in your language and colours. These are signs for all mankind. (30:22)

O mankind! We created all of you from the same male and female, and We made you into nations and tribes in order that you recognise each other. But the best among you is the most righteous. God is omniscient, cognisant. (49:13)

The Reading does not envisage a religion of ‘holiness‘ or a ‘divine‘ life. The Reading is a Book of guidance and good news for sincere people who wish to lead a righteous life by doing good deeds, by sacrificing their egos, greed and selfishness. A manual of life, if you like.

Indeed this Reading is a guidance for the upright and good news for those who believe through performing good deeds. They have deserved the great recompense. (17:9)

We would live a better world today if the religionists were to follow the example of the Last Prophet and deliver the good news to the world. Instead, they choose to duplicate Stone Age barbaric laws denying the faithful basic human rights and freedom of speech.

During the author’s brief visit to Mecca, Medina and Jeddah, he was surprised to see that all shops and businesses are forced to close each time the mosque’s loudspeaker summons the people to prayer. Crowds of worshippers – men in ankle-length white robes and chequered headgear, women covered in black – hurry towards the mosque. On the street, squads of mutawwa (the feared religious police) trawl for slackers. The rules of behaviour and dress are draconian and enforced with barbaric cruelty. This is not what the Reading teaches.

In their grand plan, the religionists first twisted the word masjid – which means the consented decree to become physical mosque.

They then twisted the same word appended with a suffix lah (meaning God). The word masa-jidil-lah in the Reading simply means God’s consented decrees. There are many similar cases when a suffix is added to a word in the Quran. For example deen-nil-lah refers to the way of life prescribed by God. But the religionists twisted it to become God’s religion.

The innovators of the Arab religion impress upon the world that the Lord of the Universe assigned the religionists the job of breaking up bits off a mountain to create blocks and build a ‘house’ in Mecca, then a mosque and then, finally, to declare them sacred. Furthermore, since the ‘holy water’ didn’t flow the way it was meant to, God had the modern-day Arabs install a water pump beneath these ‘holy’ places and declare the water sacred too.

According to 9:97: the Arabs are staunchest in disbelief and hypocrisy. The religionists cannot erase this statement from the Reading. It has been prophesised in the Reading that whatever they do, they will claim their intentions are good, but the truth is they are wicked people who are preventing others from following God’s consented decrees or the masa-jidil-lah.

The Reading has proclaimed in 6:38 that the Book is fully detailed and God did not leave anything out of the Scripture. Distorting God’s Scripture is an act of wickedness. We have seen how the religionists abused the Reading and their wickedness is exposed:

Waman adhlamu mim-man mana’a masajidal-lah aiyaz-karor fihas muhu wasa’a fi-qoror-biha. Ulaa-ika makana lahm aiyad-khulu-ha ilaa-qor-iffin lahum fid-dunya khizyun walahum fil-akhirati a’zabun a’zim. (2:114)

Who is more wicked than those who prevent other from God’s Consented Decrees (masa-jidil-lah) by mentioning His name in it and persist in obliterating it? It is they, who should not be enganging in it, except those who fear humiliation in this world and severe punishment in the Hereafter. (2:114)

The conspiracy is uncovered. The wicked people in this verse are preventing others from God’s consented decrees in the name of God. The religionists have corrupted God’s word – or His kalimah in the Reading – to create the fake Arab religion. And they use God’s name too.

Those who do not consent themselves to God’s decrees are not suppose to prosper or give life to the consented decrees as a way of life or deen.

Makana lil-musyrikin ai-ya’maru masa-jidal-lah shahidin-na a’la-anfusihim bil-kufri. Ulaa-ika habithod a’ma-luhum wafin-nar hum qorlidun. (9:17)

It is not proper for the idol-worshippers to promote God’s consented decrees (masa-jidal-lah). They witness their own disbelief. They are wasting their deeds and they will abide in the hell-fire forever. (9:17)

The word ai-ya’maru means to give life or to promote.¹ Surely, we cannot give life to a physical building. But people can promote or give life to what was decreed by God as long as they focus on the consented sanctions prescribed by God, the Quran calls it masjidil-Harami.

The only people who deserve to give life to God’s consented decrees are those who truly believe in God and the Last Day and those who uphold their commitments and keep them pure.

In-nama ya’muru masajidal-lah man amana bil-lah wal-yaumil akhiri wa-aqor-mas Sol-laa-ta wa-ataz zakaa-ta (9:18)

Indeed the people who deserve to promote God’s consented decrees (masa-jidal-lah) are those who believe in God and the Last Day and those who uphold their commitments and keep them pure. (9:18)

It is apparent that the ‘masajidal-lah’ is not a building. Rather, it is the consented decree by God. Only those who have consented themselves to this decree are the right people to give life to – or promote – the decrees. This prescribed decree does not demand they perform any worship or ritual prayer at a specified location or in a house of worship. Those who consented themselves by commiting to its values are the deserving party in promoting God’s consented decrees by spreading the good news.

According to the Reading, God created everything in the heavens and the earth, and all His creations are consenting to His deen or orders willingly or unwillingly in peace. So there is no need for God to wait for humans whom He created to start building mosques from rocks, wood, cement or stone and then say, “These buildings are God’s house.” God is already the owner of all the minerals, metals, wood and stone in the world.

The religionists and their priests are not aware that the word masjid is used in the Reading to refer to the people who existed long before the time of the Last Prophet and that it does not refer to mosques or buildings of any kind. They totally ignore the significance of the history of Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus in the Reading (all of whom consented to God) as though these people were not worthy of recognition in Islam. Before the Arabs became Muslims, there were many others who consented themselves to God’s decrees. However, there are equally many of them who abused these decrees.

wallazi taqqozu masjidan dhiro-ror wakuf-ran watab-riqan bainal mu’minin-na wa-irsodan liman ha-robal-lah wa-rosulahu min-qoblu (9:107)

And there are those who accept their consent to cause detrimental and disbelief, and they created dissent among those who believed, while accommodating those who fought God and His messengers from before. (9:107)

The phrase min-qobla indicates an event that took place in the past (literally: from before). In other words, before the time of the Last Prophet the masjidan¹ or ‘their consented” decision in upholding God’s decree was corrupted to create problems and disbelief.

The word masjid is a common term used in the Reading to refer to the consent between God and His servants and this word was used for other people long before the time of Muhammad.

Furthermore, there is no historical evidence to support the existence of any physical mosque patronised by Muslims before the Reading was revealed. The Jews and the Christians call their houses of worship synagogues and churches. According to the religionists, Islam was introduced to the world only after the Reading was revealed to the Last Prophet (when in fact the Reading states that the true Islam was initiated by Abraham, i.e. long before Moses).

The Arab masters further boast that the first mosque is one built – allegedly by the Prophet – at a special site chosen by his pet camel in Medina twelve years after he received the revelation. On the other hand, they render 2:144 of the Reading to mean that the Last Prophet was commanded by God to change the direction of the ritual prayers from Jerusalem to the sacred mosque in Mecca when in fact by their own admission there was no physical mosque in Mecca at that time. Perhaps, only the religionists are able to explain such contradictions.

In the Arab religion they do not cite any history of any physical building called a mosque, or the mosques of God or the ’sacred mosque’ during the time of Noah, Abraham, Moses or Jesus.

Let us quote the remaining portion of the passage in 9:107:

Wala-yahlifun-na ain-arodna il-laa husna. Wal-lah-yashadu, in-nahum la-kazibun.

And they swear, “It is not our intention except to do good.” And God bears witness that indeed they are liars.

Whilst it would be illogical to assume that the people were lying about the mosques we can safely say that they were lying about what they have consented to in observing God’s consented decrees – or the masa-jidal-lah.

The people in the verse claim that their intentions are honourable. But God says He bears witness that they were lying about their intentions. It is hard to imagine how someone could abuse a physical mosque. The section continues:

La-taqum fihi abadan, lamasjidan usisa ‘ala-taqwa min-aw-wali yau-mi ahaq-qu an-taqum-ma fihi. Fihi rijalun yuhib-bun aiya-tha-thoh-haru. Wal-lah yuhib-bul mu-dhoh-hirin (9:108)

Do not sustain in it forever. Indeed, consenting based upon observation from the first day of the truth is secure for you to partake in it. There are men who wish to cleanse themselves. And God is pleased with those who cleanse themselves. (9:108)

The objective of consenting oneself to the consented decree or masjid in 9:108 becomes clear. It is to cleanse people. If the religionists insist their mosques can cleanse people, what is wrong in saying the temples, synagogues and churches can do the same thing?

It is also important to look at 9:108 which says, la masjidan usisa ala taqwa minal-aw-wali yaumi aHaqu:

la masjidan   Indeed, consenting

usisa         based

alataqwa      upon observations

minal         from

aw-wali       the first

yaumi         day

aHaqu         of the truth

The word ‘minal aw-wali yau-mi aHaqu’ means ‘from the first day of the truth’. This is something even the religionists cannot explain. Does the word from the ‘first day of the truth‘ refer to the engagement of the architects and the contractors to put up a building correctly or does it mean to agree or to to give our consent to the truth upon observations of the Quran? Nobody finds any truth in the houses of worship?

The fact is these verses stress the importance of not abusing God’s consented decrees after it was established with the truth. The decrees encompass personal commitments in the doing of the good deeds in our routine life in society, to parents, families, relatives, close associates, orphans, the poor, the needy and to fulfil the promises we make, and to continue to maintain our obligations and keep them pure. We must remain steadfast in the face of adversity, hardship and war.

The fundamentals of God’s consented decrees are:

• belief in the One unseen God
• belief in the life after death
• Do good deeds while living in this world

That is all it says in 2:62 of the Quran. Anybody can do this without any mosques or houses of worship. In the same verse it assures those who observe them “Have nothing to fear, nor will they grieve”.

There is no need for anyone to go to a physical building to search for religious ‘experts’ to learn the methodology on how to believe in the One God, the Hereafter or how and what to do in discharging their duty doing good deeds.

The concept of God’s consented decree (Masajidil-lah) according to the Reading does not allow for the establishment of a house of worship, neither is it part of God’s prescribed way (deen-nil-lah). It is simply not part of God’s statute (or the sha’iral-lah.)¹ The observation of consented decree is manifested through human values: by translating these decrees into personal actions and deeds – that is, by finding an appropriate application for them in life based on intelligence and reason.

That the deen is not an institution accessible through houses of worship should be evident by now. The ploy of making a sanctioned life possible only through access to ‘company’ premises is common to all religions, and religion is not what the Reading advocates.

The instruction to discipline oneself upon receiving the knowledge of the Reading in 2:185-187 was nothing new. It had been decreed to people long before the Reading was revealed. Surely, these people did not know what a mosque was. They could not, since the instruction a’kiffuna-fil-ma-sajid had not been interpreted by them (against the constructs of their language) as indicating a mosque. When the same instruction was given after the Reading was revealed to the Arabs, they introduced a new concept of rituals of fasting for one month to encourage their followers to retreat to a physical building. Then, on top of this, they are in the ridiculous position of having to insist the verse means ‘you must refrain from sexual intercourse with your wives when you retreat to the mosque‘. There is simply no logic in the instruction.

2:183 gives a reason why self-discipline is enjoined on Muslims:

O you who believe, self-discipline is decreed for you, as it was decreed for the people before you, so that you might be observant for a certain number of days. (2:183 and part of 2:184)

So, the self-disciplining of oneself was not a recent introduction. Rather, it is God’s decree and has been practised by the previous people who received God’s revelations. The religionists twisted the meaning of the word “Som-huu” to impose fasting on innocent people. All that is required for mankind is to discipline themselves when they acquire the knowledge about God after the Reading is revealed to them (2:185-186) by Gabriel (2:97)².

Each time the religionists distort a word from one verse they are forced to distort other words to cover their backs. As soon as we make a comparison to examine the rationality of a concept within the structure and integrity of the Reading as whole, we notice the divergence of the meaning in the message arising from the distortion by the religionists.

1 Or the sha’irah of Allah; this is in stark contrast to the catalogue of intolerant and often bizarre rulings created by the religionists known as the shar’iah. Please note the similarity of the vocalic sound – but they are not the same.

2 2:97: Muhammad was made to say, ‘Anyone who opposes Gabriel should know that he revealed this scripture into your heart with God’s permission, confirming previous scriptures, and providing guidance and good news for the believers”. The Quran can be transmitted to anyone’s heart and it can happen at anytime of the year. The Hijrah Calendar was not invented 13 years after Muhammad became a prophet. Thus, the month of Ramadhan was not there.

We have seen that words are formed in the Arabic language on the basis of roots. The derivatives from these roots are made by changing vowel points, adding letters before, between or after the consonants. By knowing the meaning of the base one can easily know the meaning of the derivatives. Non Arabic-speaking Muslims have been made to believe that the Arabs and the non-Arab religionists were the masters of the Arabic of the Reading. We must not forget one important fact: God did not borrow the language from the Arabs when He revealed the Scripture to an Arab prophet. Modern Arabs and religionists are still struggling to understand many words and verses in the Reading. Moreover, having Arabic as one’s mother tongue is no safeguard from believing some quite fantastical and ludicrous things. Some examples follow of what the leaders of the Arab religion – based on traditions as opposed to the Reading – preach:

• The Reading describes the earth as elongated – something like an egg (which it is) – but the religionists say the earth is flat and it is standing on the two horns of a bull. According to their experts, each time the bull shakes its head there is an earthquake somewhere in the world.
• The Reading talks about sub-atomic particles, but the Arab linguist say the size of a sub-atomic particle is equivalent to a mustard seed.
• The Reading contains a metaphorical description about the splitting of the moon, but the religionists say during the time of the Last Prophet half of the moon fell from the sky and landed behind the Prophet’s son-in-law’s house and the other half fell behind a mountain.
• The Reading says the sun is moving through specific orbits. The religionists say that at sunset, the sun prostrates itself underneath the throne and asks permission to rise again, and it is permitted; and then a time will come when it will be about to prostrate and it will ask permission to go on its course. It will be ordered to return whence it has come so it will rise from the west. Not many people can grasp the meaning of the religionists’ explanation on this subject as written in the sahih book of Bukhari.
• The Reading speaks in favorable terms about the dog as a companion of the believer and also as a domestic animal that can be trained to hunt, but the Arabic linguist and scholars say it is forbidden for Muslims to keep dogs.
• The Reading says there is no intercessor between a person and God in the Hereafter, but the Arabic linguists and scholars say the Last Prophet and the priests will be their intercessors.
• The religionists and their Arabic scholars go on to claim that the suffering of the hell-fire for the followers of the Arab religion is only for a few days, but the simple Arabic in the Reading clearly states that the punishment of hell-fire is forever. Is it not time for the followers to study the Reading in a language that they understand?
• The Reading categorically says that it is an incumbent duty for a true Muslim to write a will for the benefit of his parents and relatives. But the religionists and the Arab scholars say it is forbidden to write a will.
• The Reading says people must use their common sense and not to accept anything blindly and verify everything before following a theory. The Arabic linguists and scholars say those who use their common sense will go to Hell and that the people must follow the priests blindly.

It is a fact that the majority of modern Arabs are still struggling with the meaning of many words in the Reading. Billions of Muslims believe they are the natural authority on the meaning of the Book. This simple misunderstanding allows the Arab religious elite to take advantage of the innocent people around the world by manipulating their understanding of simple Qur’anic concepts. The Arabic linguists and scholars cannot even give the exact number of verses in the Reading. The followers of the Arab religion have been misled to the extent that the majority of them will today insist that there are 6666 verses in the Reading. The fact is that there are only 6348 verses in the Reading.

Thus, the verb “sajada” connected to the concept of passive participle has been deliberately distorted to become physical places of ‘prayer’. The purpose of the distortion was to create houses of worship for the growing Arab religion so that it, too, could have its own houses of worship like other ‘religions’.

The root word for sajada can develop into other forms of different paradigm patterns as preterite, Aorist, noun of action, active or passive participle, referring to gender, singular, dual or plural, e.g: ‘sajada’ belongs to Fa’ala, ‘sajadu’ to Fa’alu, ‘sujad-dan’ to Fu’alan. ‘Asjudu’ to Af’ulu, ‘yasjudun’ to yaf’ulun, and ‘masjid’to Maf’il.

A simple comparison with associated words in other verses will show the violation of linguistic norms by the religionists regarding the usage of the prefixes and suffixes.

For example, we see the following words:

• The root word sahara means to cast a spell or to bewitch. When somebody is bewitched, the prefix ma is appended to the root which becomes the ground form of the verb mashur (grammar pattern of mafa’ul). Mashur is not a place or a physical building, but the state of being bewitched.

In 15:14 it says if God were to open up a gate to the sky through which we could climb we would say our eyes had been bewitched.

• The root word satara means to inscribe or to write. When God’s Scripture is prescribed with His decrees a prefix of ma is appended to the root to become the ground form of mastur. The Book is not the mastur but what is inscribed is the mastur.

52:2 says, ‘And the articles inscribed’. This means God’s decrees are prescribed as the articles of our belief.

• The root word shahid means to witness. When it is intended to show that the people are in the state of witnessing, a prefix ma is appended to the root and it becomes the ground form of the verb mashud. The place where the event took place is not the mashud but the state of witnessing is mashud.

In 11:103 it says, Indeed, these are signs for those who fear the punishment in the Hereafter. That will be the day the people will be assembled and they will be witnessing/mashud.

• The root word sajana means to imprison. Masjuni signifies the serving of the term of imprisonment. Masjuni is not the prison.
• The root word sakana means to inhabit or to dwell. The act of dwelling is maskun. The building where one is dwells is called buyut or house and not maskun.

You commit not error if you enter the houses (buyutan) which are uninhabited (ghoiro maskun).¹ (24:29)

Similarly, the word sajada in the Reading means to consent. The word masjid found in 9:107, 17:1 and 17:7 is simply the consented decree a derivative from the root. It does not represent a place where people go for prostrating. The plural of masjid – masaajid – simply means the consented decrees from God.

These are only the few comparisons from the long list of examples in the Reading. The words mashur, mastur, maskun, masjid, mashud and masjun are verbs with the prefix of ma before their respective root words. Like other derivatives Masjid belongs to the Maf’il paradigm pattern.

We find the word masjid in 2:187, for example. In this verse, a person who observes self-discipline² is required to observe certain rules. If he strongly adheres to the instruction, it means that he devotes his belief to the decrees consented by God. The Reading refers to such action as ‘a’kiffun-na fil-masaajid” or ‘devoting yourself in the consented decrees’.

Wab-taa-ghu-maa-katabal-lah-hu-lakum- waa-kulu washrobu hat-ta yat-tabaiyana lakumul khoithu abyathu minal qhoithi aswadi minal-fajri som-maa atimul siam-ma ilal-laili walatubashiru hun-naa wan antum a’kiffun-na fil-masaajid. Tilka hududul-lah. (2^nd part of 2:187)

And explore what God had dictated for you and savour until it is clear to you the white thread and the black thread from dawn. Then, observe the self-discipline until the night. And do not frown them when you are devoting yourself in the consented decrees. Those are the limits of God (hudu-dul-lah). (2^nd part of 2:187)

The breakdown of this part of the verse is as follows:

wa-antum    and you

a'kifun-na  are devoting

fil         in the

masaajid    consented decrees

The above instruction (which appears in the second part of 2:187) simply says after getting the knowledge of the Reading, continue to explore what God had revealed to you. Meanwhile continue to savour or slacken yourself until His decrees become clear to you. And while the person is devoting himself in the consented decrees he should maintain the cordial relationships with his wife.

But the religionists assigned non-existent meanings to the words making (1) a’kiffun which means to devote or cleave become retreat and (2) fil-masajid which means in the consented decrees become in the mosque.

Putting the sentence together, they say its meaning becomes: while you retreat in the mosque. They have ignored the message in the first part of the verse that says you must maintain the cordial relationship with your wife during the nights when you are devoted in the consented decrees.

Uhil-la-lakum lailata-siam-mil rofash ila-nisaa-ikum hun-na li-bashal lakum wa-antun li-bashan lahun-na a’limal-lah ain-nakum kun-tun tah-tanu an-fusakum (first part of 2:187)

Permitted for you in the nights of discipline to maintain the cordial relationship with your wife. They are garments for you and you are garments for them. God knows that you would have wronged yourselves….. Thus give them the good news. (first part of 2:187)

This verse is about self-discipline when a person receives the knowledge of the Reading. He must maintain the cordial relationship even if his spouse differs – they are not happy when you are devoted to the newly discovered knowledge. While devoting himself in the consented decrees (a’kifuna fi ma-sajid) he should not frown at even the closest person to him. That is all. It is a simple instruction.

2 The word Siyam was corrupted to become fasting. The concept of fasting is plagarized from the Jewish religion.

Related posts:

• The Deen is prescribed
• Masjid is the consented decree
• The consented decree is prescribed
• The message in the revelations
• Consented decree pre-Qur’anic period
• Sanctions during pre-Qur’anic period
• Focus the sanctions of the decree
• The sanctions revealed
• 2:142-152 – the wider context

In the Arab religion they say the word ruk’u means bowing. Again, this is another misconception propagated by the religionists.

The word ruk’u means to humble oneself, to lower oneself in humility. There is absolutely no verse in the Reading which says a committed man must bow down physically at specific times of the day.

Woe on that day to those who lied. And when they are told to be humble (irka’au) they do not humble themselves (laa yar ka’uun) (77:47-48)

Both irka’au and yar ka’uun derive from the root ruk’u. A person’s sincerity is judged by his humbleness not through his actions of bowing up and down.

The Reading narrates the history of Mary who was about to receive news from God. God transformed the energy to appear as a perfect man telling her to give her consent and to humble herself with those who humble themselves in accepting the news, she was told:

O Mary, Surely God has chosen you and He purified you (tho-hara) and He raised you above all the women in the world. O Mary, obey God and give your consent (sujudi) and humble (ruk’u) yourself with those who humble (ruk’u) themselves.” (3:42-43)

And then in 3:45:

The human-like energy said, “O Mary, God gives you good news; a word from Him to be called Messiah, Jesus the son of Mary. He will be honourable in this life and in the hereafter, and he will be one of those who are close to God. He will speak to the people as an infant. And as a man he will be righteous”. (3:45)

She humbled herself to accept the news. But it was strange to her that she could possibly conceive a son as a chaste girl. So she questioned the human-looked energy:

She said, “How could I have a son, when no man has touched me?” Then she was told, “God creates whatever He wills. To have anything done, He simply says to it, ‘Be’ and it is’. (3:46)

Mary is not being asked to ritually or physically bow and prostrate with anyone whilst listening to the news.

Similarly, in 2:43 the Children of Israel were told to humble themselves with those who are humble in the following context:

O Children of Israel, appreciate the blessing I have bestowed upon you, and uphold your covenant, that I uphold your covenant, and reverence Me. Do not be the first to reject what is revealed herein confirming what you have; and do not be the first to reject it. Do not trade My revelations for a cheap price; and observe Me. Do not confound the truth with falsehood, nor shall you conceal the truth knowingly. You shall observe your obligations and keep them pure. You shall humble yourselves with those who are humble (war-ka’uu ma-al-ror-kee-in). (2:40-43)

Here the Children of Israel were advised by God to humble themselves – together with those who are humble in conceding to what was revealed to the Last Prophet. The phrase war-ka’uu ma-al-ror-kee-in in 2:43 clearly instructs them to do exactly what was written from 2:40. It is their obligations to honour the revelation to observe God and they should not confound the truth with falsehood nor conceal the truth knowingly. Let not their prejudice against the Arab race hinder them from upholding their commitments to the Lord of the Universe. God’s scripture is meant for the whole of mankind.

Hence, we see that ruk’u and sujud are not physical bowing and prostration, but are the humbling or lowering of oneself (ruk’u) in mind, heart and soul by consenting ourselves (sujud), or agree with our freewill to something.

Therefore wa-ruka’is-sujud in 2:125 does not mean and those who bow and prostrate (physically) but means and those who humbly consented themselves (to God’s System).

Tho-hira Bayti-ya   cleanse My system

lit-tho-iffin       for throngs of people

wal-a'ki-ffin       and those who are devoted

wa-ruka'is-sujud    humbly consented themselves

The core of the corruption is found in this verse. The phrase throngs of people were altered to mean those who circumambulate, the word devoted became retreat and humbly consented themselves became bowing and prostrating. The intent was clearly to make all these words relate to the performance of rituals.

The religionists found their way to reinstate their forefathers’ religion by breaching the essence of the Scripture revealed to the Last Prophet to do it. We have seen evidence from the Reading that the distortion was deliberate.

To recapitulate, let us consider some of the proofs we have so far uncovered:

• deen or a way of life became religion
• ta’budu or serve became worship
• Sol-laa or commitment became ritual prayers
• muSollan or the committed became a place of ritual prayers
• bayti-ya or My system became God’s house
• Tho-iffin or throngs of people became walking around in a circle
• zakaa or purify became the religious tithes
• a’kiffin or cleave became retreat to the mosque
• wa-ruka’is-sujud or humbly consenting themselves became bow and prostrate physically
• maqami-ibrohim or the status of Abraham became the footprints of Abraham in a copper casting displayed opposite the cubical stone idol cut from the mountain rock of Mecca

According to the Reading, the Jews who distorted God’s words are bad people and a rebellious race due to the hardness of their hearts. This notion is repeated over and over:

Do you expect them to believe as you do, even though some of them distort God’s words after hearing them with full understanding thereof, and maliciously? (2:75)

When they are told, “Believe in these revelations of God,” they say, “We believe only in what was revealed to us.” Thus they reject all subsequent Scriptures even though they know it is the truth, and even though it confirms their own Scripture. Say, “Why did you slay God’s prophets in the past, if you are really believers?” Moses came to you with profound signs, yet you idolised the calf in his absence and turned wicked. We made a covenant with you as we elevated the article above you, saying, “You shall uphold strongly the commandments we gave you, and hearken.” But they said, “We hear but we will not obey.” Their hearts were filled with the adoration for the calf as a consequence of their disbelief. (2:91-93)

Because they violated their covenants We put a curse on them, and We hardened their hearts. Consequently, they distort the words from their original place and disregard part thereof. You will always see betrayal from them except a few. You shall forgive and forget about them, God only loves the compassionate. (5:13)

Everybody ignores the other truth from God when He said the Arabs are sick in their hearts, which perhaps is worse than the hearts of the Jews. We cannot deny that the groups of the people mentioned in 2:8-10 are the Arabs who had received the Scripture. God has categorically labelled the Arabs the staunchest in disbelief and hypocrisy.

The Arabs are staunchest in disbelief and hypocrisy. (9:97)

In truth, they exemplify the people described in 2:8-10:

There are those who say, “We believe in God and the Last Day,” while they are not believers. In attempting to deceive God and the believers they only deceive themselves without perceiving. In their hearts is a disease, and consequently God augments their disease. They have deserved painful retribution for their lying. (2:8-10)

This verse perfectly describes the modern-day Arabs who say they believe in God and the Last Day. Although the Reading abhors idol-worship, the religionists defied the instructions in the Reading. They claim it is part of the Islamic way of life to serve carved stones and rocks from the mountains, stone pillars and rock outcroppings. In their attempt to deceive God and the true believers around the world, they deceived themselves without perceiving. They have no reason to do all these things if they truly understand the message of the Reading and sincerely give their consent to the consented decrees from God. The Reading says that in their hearts is a disease. The disease was inherited from their pagan forefathers.

Ironically, many non-Arabs around the world – including women – are happy to follow the pagan way of life. Many are seen to dress like Arabs – men and women alike – even though the Reading declares that the Arabs reject God and are the worst hypocrites. For instance, the covering of the woman’s head is plagiarised from the Bible. Today Muslim women around the world strictly observe it. They were deceived by their scholars who claim that such head covering is ordained in the Reading. The true fact is, such instruction is not found in the Reading. They are upholding their commitment to keep the decrees in the Bible pure. In Corinthians 1 11:5 it says, Any woman who prays or prophesises with her head uncovered dishonours her head – it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off, for it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head‘. Head covering is definitely not the requirement by the Reading but the Bible.

Instead of serving the Lord of the Universe through good deeds, the Arabs promote their primitive Arabic culture as Islam. They have built stone idols which they serve with great pomp and ceremony on the Arab soil and thereby continue their ancestors’ idol-worshipping practices. Many of the non-Arab Muslims around the world are happy to be part of it.

Although the Jews were – and many would argue still are – a most rebellious people, they never went to the extremes the Arab religionists did. While Moses was with the Children of Israel they idolised the golden calf and their hearts were filled with the adoration of the calf, but when he left them, they created Judaism. The Al Masih,¹ Jesus the son of Mary went to them to demolish the religion or the temple – but they falsely accused him of blasphemy and plotted against him.

There is no reason for us not to believe that the modern Arabs and the Arab religionists fit the passages in this early surah of the Reading. They are lying about God and they have a disease in their hearts. They introduced the greatest wickedness in corrupting God’s decree while claiming to believe in God and the Hereafter. Only a race with such characteristics could commit all such wickedness and perpetuate it to this day. The Jews – whatever their failings – have stiff competition when it comes to rebellion against God.

As mentioned in chapter three, in the Reading the word sujud means to consent or to agree to something. The religionists have consistently said that in many verses of the Reading this word does not mean a physical act of prostration, but they try to make it an exception when the word is used to refer to human beings. They realise it is ridiculous to say the sun, the moon, the stars, and the trees prostrate themselves to God when the Reading uses the same word sujud.

Qor-laqol-insan a’lama-hul bayan ash-shamsu wal-qomaror bil-husban wal-najmu wal-sajaru yasjudan was-sama’a ro-fa’aha wa-watho’a mi-zan. (55:3-7)

He created the human. He teaches him clearly. The sun and the moon with calculated movements, and the stars and the trees are all consenting (yasjudan) and the skies, which He raised with a just balance. (55:3-7)

God created human beings and He teaches them clearly that the movements of the sun, the moon, and the stars in the sky are on their own consent (yasjudan). This word is derived from the root word sajada, which means to give consent or to agree to something or to admit something is true. Perhaps the religionists and their Arabic scholars may want to describe how the sun and the moon prostrate to God before they insist that everyone should prostrate physically to the Lord of the Universe. The Reading clearly shows that everything in the heavens and the earth sujud and aslama or they consented themselves peacefully (aslama from the root Salam) by God. The word Islam is also derived from the same root Salam. Thus if everything that God created in the heavens and the earth are in a state of peacefulness or Islam, can the religionists also tell us how the sun, the moon, the stars, the trees, and all of the animal kingdom become Muslims? Did they have to declare, “We bear witness that there is no God except Allah, and we bear witness Muhammad is the messenger of Allah?”¹ Then why is it that such a declaration has become the first pillar of faith in so-called Islam?

The billions of stars in the sky, the grass on earth, the vegetables that we eat, the Bougainvillaea we plant around our houses, the trees in the forest all sujud to the One God. We do not witness any of them prostrating physically. Everything we see obeys its God-given command; and God says it performs its sujud to Him.

If we read the Reading critically, we discover the same word yas-judun used in reference to the state of being of humans. In 84:21 it says:

Waiza quri-a’ alaihim qur-anun la-yasjudun. (84:21)

And when the Qur’an is recited to them they do not give their consent. (84:21)

We have not seen any religionists or the Arabic experts prostrating themselves each time the Qur’an is recited to them, but at the same time they insist the word sujud means prostrate. Sujud here means only one thing: to acquiesce, to agree or consented to the decrees of the Reading. As matters stand today, every Muslim upon hearing the Qur’an being recited would have to prostrate himself immediately. Now we all know that it is not done. One wishes the religionists would be a little more consistent.

Everyone can see the verse does not command us to prostrate physically each time the Reading is recited to us rather, that we should give our consent or agree to the values of the consented decree or masajid (also derived from the same word sajada) every time we hear the message. We can also find the word refused “Abaa” the opposite meaning of the word sujud in the Quran.

“When we instructed the energies, “Give your consent to Adam”. All of them consented except iblis, he refused (Abaa). And he was arrogant, and thus he is among those who disbelieve”. (2:34)

The word Abaa means to disagree or refuse to admit something that is true. In the same verse we see Iblis disagreed with God’s instruction because he was arrongant, thus his action is described as those who do not believe.

Clearly the word sujud does not refer to any physical prostration. If what the religionists are saying about the physical prostration had any basis we would see Muslims prostrating themselves all over the place: in offices, inside their cars, shopping complexes or on the roadside each time they heard the Qur’an recited over the radio or television. This is patently ridiculous.

Here is another example from the Reading that clearly shows sujud does not mean physical prostration.

Wad-qulul ba-ban suj-jadan. (2:58)

And enter the gate consentingly (2:58)

When the Children of Israel are told to enter the gates of a city the word su-jadan was a command for them to agree to enter the palce in humbleness. It does not mean they should enter the gate in a prostrating position (unless the religionists can demonstrate to us how this is done). The Children of Israel knew the word su-jadan did not mean that they should enter the gate crawling on their bellies.

The history of Joseph also demolishes the misrepresentation of the religionists that sujud is the act of physical prostration. Joseph told his father he saw eleven planets, the moon and the sun sujud to him in a dream which positively indicates these heavenly celestials did not physically prostrate to him.

Recall that Joseph said to his father, “O my father, I saw eleven planets and the sun and the moon give their consent (sa-jidin) to me.” (12:4)

The forms sujud, yas-judan, sujadan, sajid and masjid derive from the root sajada which means to consent, None of these words refers to the act of physical prostration.

The Lord of the Universe is not interested in our body movements. There is no need for us to demonstrate a state of holiness at a specific time. He says He is omnipresent and we cannot hide any secret from Him. He knows everything in the heavens and the earth. No three people can meet in secret without Him being the forth nor five without Him being the sixth neither less than that, nor more without Him being there all the time.

Therefore we are expected to do the right thing and work righteousness all the time throughout our life and always keep in mind that every movement, deeds, utterances, thoughts or whatever we conceal in our heart is known to Him, Then, on the day of resurrection He will inform us of everything that we have done. God has recorded everything and He is fully aware of every single one of us. That’s it!

You should realise that God stands between you and your heart and that you will be gathered before Him. (8:24)

Contrary to popular belief, Abraham did not start this aerobic class. The Reading tells us that he consented himself to the will of the Lord of Universe and led a righteous life as a monotheist serving the One God.

When his Lord said to him, “Be you at peace (aslim),” he said, “I am at peace for the Lord of the Universe (aslam-tu-li-rob-bil-’alamin).“ (2:131)

Abraham did not demonstrate his peacefulness through physical body movements but through his love of his Lord with all his heart, soul, mind and strength by doing the good deeds and personal commitments in fulfilling his obligations.

Unfortunately, he became the prime target of wicked people who accused him of being the first man to worship a stone idol in Mecca through physical bowing and prostration.

1 A phrase not found in this formula in the Qur’an and used by Arab religionists to trick people into their fold. What the phrase means, of course, is that the person pronouncing commits to accept (under the guise of the Prophet Muhammad’s teaching) whatever the ruling caste dictates.

The last phrase in 2:125 is wa-roka’is-sujud, which means those who humble themselves consenting. The religionists have mangled the meaning here and say it means to physically bow and prostrate. It embroils a regimented body movement only worthy of pagan rituals.

Physical bowing and prostrating have become the critical components of the body movements in the Arab religion. Without these pantomimed movements their rituals will become redundant and useless. They believe the instruction of these body movements were ordained by God by virtue of 2:125 and 22:26.

For many centuries, non-Arabs who have mastered the Arabic language have allowed themselves to be subjugated by the religionists without verifying simple words by reference to other verses in the Reading. Having discovered this, I feel sorry for the Muslims who perform these silly body movements without verifying the correctness of their understanding from their own Book.

Since they are conditioned to believe that the word bayta in 2:125 means the house, naturally, bayti-ya in the same verse must mean My house. Although they do not physically cleanse God’s house, they derive tremendous satisfaction by circumambulating the Cube. The Muslims were made to believe that the meaning of the passage in 2:125 is:

Thor-hira Cleanse the [physical] house.

Thor-iffin Walk around the house (because they believe the religionists who say that the word Tho-iffin has the same meaning as the word Thawwaf. However, these two words are not the same).

a’kiffin Retreat to a [physical] house.

wa-roka’ is sujud Bow and prostrate physically to a [physical] house (since they also believe the word roka’ is sujud is physical bowing and prostrating).

Since they proudly claim Islam abhors all images and icons, how can they not notice that the religious rites they faithfully observe are blatant idol-worship? Do they not devote their faith and bow and prostrate to a physical house?

If their answer is no:

• Then why do they say it is ‘God’s house’?
• Why do they use the expression baytul-lah which is not found in the Reading?

The truth is the innovators of the Arab religion have been very successful in deceiving people. They make their followers perform ridiculous body movements without telling them why. Yet they cannot even answer these simple questions!

No modern Arab or scholar of the Arab religion can provide intelligent answers to these basic questions:

• Is the stone house in Mecca God’s house or baytul-lah?
• Why is God not inside His house – or is He?
• Why do they have to bow and prostrate to the rocks carved by the Arab?
• Are they prostrating to God or to the rocks?
• Why do they walk around the house and in an anti-clockwise direction?
• If they are prostrating to God and not the rock hunk, can we move the stone structure to Japan, Australia, Canada, Mexico or other countries?
• Would their pilgrimage ritual and their five daily ritual prayers be nullified without making the rock hunk as their focal point.

Of course, the crux of the matter lies in simple logic. If they worship the house, they need to say that God is present in it. If that is the case – fine. However, if God does not live in the Cube, they are venerating the cube-idol. All they have to do is prove that God is in there.

If no sensible answer is forthcoming from the religionists themselves, why then should the Muslims continue to put their trust in the religionists? Perhaps they naively assume it is not harmful to follow the religionists blindly. The pertinent question is whether obeying such absurdity will save them from the Hell Fire? Is it worthwhile ignoring something so important by not verifying the correctness of its meaning by using one’s own common sense? According to the Reading ‘the worst creatures at the sight of God are those who do not use their common sense’.

Is it not time yet for the sensible Muslims to come to their senses and seek forgiveness and mercy from their Lord while they still can? Is it so difficult for them to be sincere to Him alone in pursuing for His grace and pleasure? These are some of the fundamental questions the non-Arabs should consider seriously.

The religionists have, indeed, twisted the meaning of many words in the Reading to divert mankind from the path of God including wa-roka’is-sujud in 2:125 which simply means those who humble themselves consentingly.

The message in 2:125 is that Abraham was directed to the system and had diligently committed himself to devote and humble himself with consent to the will of God in the system. His son Ishmael was similarly committed, and both of them cleansed the system for throngs of people who are devoted and also those who humble¹ themselves consentingly to the same system. Abraham and Ishmael were not devoting themselves to a physical house, neither have they circumambulated, or bow and prostrate physically to some rocks. Those who follow the footsteps of Abraham are not expected to bow or prostrate to anything. They should devote and humble themselves by consenting themselves to the same system by upholding their commitments to observe the deen prescribed by God. That is all that is meant.

There is no verse in the Reading that implies that roka’is-sujud carries the sense of physical bowing and prostrating.

1 Humble, humbling or humbled is derived from the word ruku’. Humble people feel they are not important or good enough to criticise others or to have much attention paid to them by other people. God told the children of Israel to be humble to accept His revelations. In 2:43 He said, ‘war-ka’u-ma’al-ror-ke-en’

The next word in our study is a’kiffin. The word a’kiffin means hold strongly onto something, but the religionists insist that it means retreat to the mosque. In the context of 2:125 it reads as:

An tho-hira bayti-ya li tho–iffina wal a’kifiina wa-rukai’ sujudi

The root of a’kif-fin‘ is ‘-k-f or ‘akafa. Each time this word is mentioned elsewhere in the Reading it is always explained by the religionists and also translated for the non-Arabs as those who are devoted or holding fast onto something, for instance: 2:125, 2:187, 7:138, 20:91, 20:97, 21:52, 22:25, 26:71 and 48:25. For example:

Ya’-ku-fu-na ala-as-nam

Hold strongly to idols. (7:138)

Lannab raha alai-hi a’kiffina

We will continue to hold strongly to it. (20:91)

The word a’kiffina in 20:91 is the same word as in 2:125. But here it refers to the Children of Israel who idolised the golden calf.

They said to Aaron the brother of Moses:

“We will continue to devote (or hold strongly) to it.” (20:91)

The religionists have otherwise consistently translated this word as meaning to devote or to hold strongly onto something – except in 2:125. In this only instance, they tell people the meaning of a’kiffina in 2:125 is to retreat implying that it is good if the people retreat to the mosques. The religionists condemn other people who retreat to their temples to tend to their idols as idol-worshippers, but in their own case – when we are talking about devoting oneself to the square rock structure – they appear to have received a special dispensation from God.

How does the religionists’ physical ‘house’ differ from the physical ‘idols’ in the centre of other temples? Such is the hypocrisy of Arab religion!

This word is not found in 2:125 or 22:26 but I have to mention it for clarity. The religionists called the seven rounds of circumambulation at the cube house as Thawwaf¹ and they misconstrued the word Tho-iffin in the two verses to mean the same thing. Thawwaf is mentioned several times in the Reading with reference to the state of mind of being familiar or get used to certain things, but in contexts that are unrelated to stone structure. The first point which needs making in this regard is that the medial root of Tho-if and Thawwaf are different consonants, hence the meaning are not the same.

The religionists changed the meaning of this word Tho-iffin to make people think it refers to the activity of walking around the stone idol, and translators have had to concur with the religionists by translating it as ‘those who encircle around’ it. This is but a terrible corruption.

The word Thawwaf is mentioned three times: in 2:158, 22:29 and 24:58.

Tha-waf-fu-na ali-kum (they are used/familiar on you) (24:58)

Ai-yat-Tha-wa-fa bi-hi-maa (so that you get used with them) (2:158)

Wal-yat-Tha-waf-fa bi-bayti-a-tiik (And get used with the system of old) (22:29)

As mentioned earlier this word thaw-waf is not found in the all-important 2:125 or 22:26. What is stated in 2:125 and 22:26 is Tho-iffin, which means throngs of people, and not Thawwaf.

Once we understand the essence of the message in the three verses we discover the existence of a very serious premeditated distortion.

24:58 is to be noted. In this verse, children and servants must ask permission before entering the parents’ room at three periods of ‘nakedness’ in the day. Other than these three periods, they are permitted to do so. Hence, Tha-waf-fu-na ali-kum in this verse means they are so used/familiar with the parents. This is simple domestic etiquette.

Please note that 22:29 follows up from the reference to Abraham in verse 22:26. There was already another system of the old (or the bayti-a-teek) before Abraham. That is why we found in 2:125 saying that God points out His system or bayta to Abraham. But the word Thaw-waf is not in the verse at all. Thus, 22:29 disproves the claim by the religionists that bayta is a physical structure built by Abraham.

If for the sake of argument, bayta were taken as meaning house, then we should understand by virtue of 22:29 that there was another ‘house‘ already in place before Abraham i.e. the bayti-a-teek. According to the religionists, the only ‘house’ is the ‘bayta‘ (or today’s Ka’aba) built – as they would have it – by Abraham.

1 This word is mentioned at this point although it does not occur in the verse under discussion – 2:125 – because the word Thawwaf is commonly used by practitioners of the Arabic religion to denote the act of circumambulating the Ka’aba

The religionists twisted another simple word in the same verse (which, in fact, refers to throngs of people) to mean encircling a square stone idol. The word Tho-iffin mentioned in the verse is part of the message to signify the response of the people who will partake in God’s system.

The religionists made a grave mistake when they tried to change the meaning of the word Tho-iffin since it is easily verifiable by means of comparison with other verses. Nevertheless, they have fooled people from all around the world into walking in circles round their stone idol.

The word Tho-iffin is generated from the root Tho-if. The word Tho-if means a party or throngs of people. This word (or other derivatives from the same root) is used in many parts of the Reading. They can be found in 3:69, 3:72, 3:122, 3:154, 4:81, 4:102, and 4:113. Some examples:

3: 69 Tho-iffa-tun min-ah-lil-kitab means a group from the people of the book

3:122 Tho-iffa-ta-ni min-kum means the two groups from among you

4:81 Tho-iffa-tun-min-hum means a group from among them

Tho-iffin, then, simply means a group (or groups) of people.

It is illogical that this same word means walking around in circles with reference only to the word bayta. Obviously, this deliberate misinterpretation is inflicted on readers year after year to support the invented pilgrimage rituals. There is no justification from the Reading for Tho-iffin to mean encircling around because in all other occurrences of Tho-iffin means groups of people.

The Arabic scholars will not be able to explain this contradiction either. There is no reason for the religionists to manipulate this word other than to preserve the traditional pagan religious rites of the nomadic period at the expense of God’s Scripture. The word li-Tho-iffin simply means that it was Abraham’s job to cleanse the system or the bayta for throngs of people. That is all.

Let’s break down the key part of 2:125.

wa-ahidnaa   and We contracted

ibrohima     Abraham

wa-ismael    and Ishmael

an-Tho-hira  to cleanse 

bayti-ya     My system

We can agree with all the translators when they say the word Tho-hira is to cleanse, but it is very difficult to understand why Abraham and Ishmael should clean a physical House.

Of course, today the King of Saudi Arabia (who calls himself Keeper of the Haramain) does clean the stone idol every year on the festival of Eid. He has become God’s janitor or house-cleaner.

In the Reading, Abraham was committed to serving God and he was against all religious and idol-worshipping practices. Tho-hira bayti-ya does not refer to Abraham cleansing a non-existent house. Rather, he was enjoined to cleanse the system from idol-worship. This is why Abraham rightly broke the idols – or to borrow the language of the Reading – he broke the idols with his right hand.

In 2:125, the word muSolla is derived from the root Sol-laa with a prefix of mu represents Abraham as the doer in the singular.

The enemies of the Last Prophet, however, say the word ‘ibrohimi muSolla’ is a place of ritual prayer where Abraham stood to pray (and then somehow his footprints were miraculously appeared in a copper block at the same spot). We should note that there are three numbers in Arabic: singular, dual and plural. When the doer of Sol-laa is in the singular he is called muSollan, but when the doer is plural they are called muSollin. The word muSollin is also found in the Reading:

• In 2:125 ibrohimi-muSol-laa informs us that a man by the name of Abraham was the doer of the Sol-laa. Abraham was called a muSollan.
• In 107:5 (see below) the same word is used to indicate many people (plural) who are the doers of their Sol-laa. They are called the muSollin. This is the plural of muSollan.

The same method was used by the religionists in their shuffle of the word Sol-laa. They say one thing in one place and then something else in another place. The word muSollan (in the singular) appears only once in the Reading and it refers to this particular person who was made the ‘leader’ for mankind.

It seems – in their haste to ascribe meanings to words in order to shore up their religion – the religionists overlooked the fact that the same word is used in the plural at three other places in the Reading. We will look at all instances now:

Min-maqam-mi Ibrahima muSollan (singular) (2:125)

The status of Abraham, the committed.

Illaa muSollin (plural) (70:22)

Except those who are committed.

Lam-naku Minal muSollin (plural) (74:43)

We are not from among those who are committed.

Wai-lul Lil- muSollin (plural) al-lazi-nahum ala-Sol-laa-tihim saa-hun (107:5-6)

Woe for those who are committed but they are careless of their commitments.

The last verse refers to those who take their commitments in jest: woe to them!

No Arabic linguist would dare say muSollan is a place of ritual prayers; but the religionists insist the word refers a physical location. So in 2:125 they prolong the corruption by claiming that ibrohima muSollan is Abraham’s place of ritual prayer. There is a logical and grammatical contradiction here for which no priest or u’lema can provide any explanation.

MuSollan is nothing but the singular of an active participle who upholds the Sol-laa. MuSollin is the plural. This is simple Arabic.

An example: in 7:44 there is a proclaimer of an announcement. The word announce in Arabic is azan and the past tense is azzana. The person who proclaims or makes the announcement is called the Mu-Azzin.

Then it is announced (azzana) by the announcer (MuAzzin), “God’s curse has befallen the wicked.” (7:44)

Similarly, Abraham was the upholder of the commitment or Sol-laa and he is called a muSollan – committed man. Even the scholars who know the Arabic language were taken for a ride by the religionists. Are they not part of the conspiracy, then?

The word maqam appears in the Reading a few times. Since the Reading explains itself, we just need to look at all the pertinent verses to understand the meaning of maqam. The religionists say the meaning of maqami-ibrohim is the footprint immersed in the copper cast opposite the stone structure. If that were true, how would they explain maqama-robbuka or Your Lord’s maqam in 55:46? Can it mean the footprint or station of your Lord? The same word is used again in 79:40. In this passage it is written as maqama robbihi which means status of their Lord.

The verse breaks down thus:

wa-am-maa    and surely

man-khor-fa  those who fear

maqama       the status

robbihi      of their Lord

wa-nahal     and they refrain

naf-saa      themselves

'anil-hawa   from their lust

When translated, it can be rendered:

And surely, those who fear the status of their Lord, and they refrain themselves from their lust. (79:40)

Perhaps the Muslims should ask their Arab masters whether they translate the same verse as:

And surely those who fear the footprints/station of their Lord and they refrain themselves from their lust.

Such primitive thinking is an insult to our intelligence.

The same word is mentioned in 17:79 as an assurance from God that He will raise anyone of us to a higher status upon fulfilling certain commands. And it is this same word which is used in 2:125.

Wat-ta-khi-zu min-maqami Ibrahim (2:125)

Take from the status of Abraham.

maqaman mah-mu-dan (17:79)

Raise you to an exalted status.

Maqam therefore simply means the status or rank of a person. It is not a place.

It is common knowledge that there are many followers of other religions who worship God through the images in their temples – the Orthodox Christians, for example. But how is it that the followers of the Arab religion call those people pagans and idol-worshippers?

The fact is the followers of the Arab religion have more than just one idol. Besides the cubical house in the centre of the mosque, the religionists also provide their followers with many other idols. The black stone embedded at one corner of the cubical house is the most revered icon. It is encased in a silver-frame portraying rather a vulgar image – make of that what you will. The design was perhaps to symbolise the female representation of the three chief Arab idols: Al-lat, Al-Uzza and Manat. Grammatically, these are female names, and the religionists said they referred to the daughters of Allah. The Arabs worshiped these female goddesses long before the Reading was revealed and the Last Prophet was commanded to ask the Arabs:

What about Al-lat and Al-Uzza, also Manat, the third one? Is it for you the males and for Him the females? This is indeed an unjust distribution. Actually, they are nothing but names that you invented, you and your forefathers. God never revealed about it from His authority. They followed nothing but conjectures and what their own souls dictated when the sure guidance had come to them from their Lord. What is it that the human being wants? (53:19-24)

This verse confirms that the pagan Arabs had invented many new gods for themselves. In this case, these stones were assigned female names. These stones were touched, stroked, or kissed by the worshippers to acquire some of the stone’s holiness.

The other idol is a twelve-foot tall cage protecting a copper casting of someone’s footprints. It stands opposite the door of the larger idol. All these idols have their own purposes and functions.

Within the same precincts there are two rock outcroppings which the religionists have called Safa and Marwa.¹ During any visit or pilgrimage, the followers of the Arab religion will run between the two rocks after they have circumambulated the cube and kissed the black stone and prayed behind the gilded idol opposite the stone idol. This latter rite, they claim, is to honour the suffering of Abraham’s wife when she was searching for water within the same area. No one has asked a simple question: what has Abraham’s wife got to do with Islam? The author does not see any logic in this ritual except to say the religionists used Abraham’s wife as an excuse for their followers to worship the two rock outcroppings. The whole thing is another pagan Arab myth.

We will analyse the other six words in 2:125 and see how these words were distorted by comparing them with the usage of the same words in other passages of the Reading. We will establish beyond any doubt that the religionists have abused the meaning of these words to create the basis of all the ritualistic practices in their ‘religion’.

1 One Qur’anic verse refers to entities by these names. Clearly, the Arabs took the Qur’anic words and applied them to aspects of their local pagan rites.

Related posts:

• Abraham’s status (maqami ibrohim)
• The word committed corrupted
• Cleanse the system
• ‘Group of people’ corrupted
• Thawwaf
• Cleaving becomes retreating
• ‘Humbly consenting’ becomes ‘bow and prostrate’
• ‘Sujud’ does not mean physical prostration
• Ruk’u does not mean physical bowing

People do not realise that simple words like fi-hi (which means inside it) bi (which means with), ilaa (which means to or towards), minal which means (from the), and li (which means for) and a few others have had their meanings twisted or ignored in certain contexts by the gatekeepers of the Arab religion. These words are often appended to a verb as a prefix, but they make a lot of difference. For example, people fail to think carefully of the significance of fi-hi (inside it) in the following context:

Inside it (fi-hi) there are clear signs (ayatun bai-inatun) about the status of Abraham, (maqami ibrohim) and whoever enters it is secured. And it is the incumbent duty of mankind to take the challenge (Hajuu) to the system (bayti) for those who can find their way. And whoever disbelieves, surely God is self-sufficient, above any need of the worlds. (3:97)

The words fi-hi mean in the context, ‘in the bayta there are Clear Signs (ayatun-bai-natun) about the status of Abraham (maqamu ibrohim) and whoever enters it will find security’.

If the word bayta truly meant a house then, logically, we have: ‘In the house there are clear signs about the status of Abraham’. Can the religionists or the u’lema prove to the world that there are clear signs about the status of Abraham inside the cube structure standing in the middle of their mosque? No, they cannot. But what they will show us instead is a piece of copper in a gilded cage standing outside the house where their imagination apparently left a footprint.

The baytien in 3:96-97 refers to a system, not a house and we can find in this system (baytien) the clear signs (ayataun bai-inatun) of Abraham’s status (maqamu ibrohim) who was totally committed to the deen. Whoever embraces this system is secure. All humans are expected to take the challenge (Hajuu) to the system. They must try and to make their way to it.

For the sake of argument, if the word bayta actually meant a physical house and the Haj meant pilgrimage we would be confronted with a very serious problem. Each and every one of the 2,000,000 people who perform the ‘pilgrimage’ today must squeeze into the house to observe and sanctify the spot where Abraham stood for his ritual prayer. If this is the case, then the house the religionists have put up needs major reconstruction. It will also mean that if the number of Muslims increases, they will have to renovate God’s house in order to accommodate the new faithful. As it stands, God’s present ‘house’ can comfortably hold a couple of hundred at most.

That’s right. All the Sunnis and Shiites from every corner of the globe would have to squeeze into the ‘Ka’aba’ to achieve security. This is both illogical and impossible, but this is exactly what happens when we take the magnanimity of God’s ideals and equate them with the pettiness of people’s physical world. The result: an idol smack in the centre of a house of worship.

The religionists say those who worship God through images or icons are the pagans and idol-worshippers. Though quick to condemn and criticise others, the Arab religionists have never considered that they themselves do exactly the same. They also say the followers of other religions are pagans and idol-worshippers when they walk around their stone idols in their temples or around their temples. They do not pause to realise they are doing the same. The Reading tells us that it is not that their eyes that are blind, but their hearts.

Hindus, for example, walk seven times in an anti-clockwise circle around a lingam – or stone idol – at the centre of their temple. Hindus have been doing this for much longer than the religionists.

The fallacy of the religionists’ claim that the word bayta means a house is totally contrary to the concept of serving the Lord of the Universe. Each time a word in the Reading is twisted, it renders the message absurd. In a further case, they insist bayta means a house and we have what the religionists themselves call the Forbidden House when they refer to baytil-Harama.¹ The question is why they make it a mandatory for everyone to go to a forbidden house.

To conceal the conspiracy they continue to distort the meaning of the word Haram to become sacred. The non-Arab Muslims around the world had never confronted the religionists with a simple question: how did a rock structure renovated as recently as 2003 become sacred? Which part of the building is actually sacred? They will soon discover it is not the square structure proper that is sacred, but the small black stone (or Hajar aswad) worshiped by their forefathers, that is sacred. The word Hajar aswad used in reference to the black stone is nowhere to be found in the Reading. But the religionists say it is part of Islam.

The Arabs have successfully reinstated their true stone deity of black basaltic rock as the focus of worship in Mecca to carry the torch of their forefathers’ religion, a pagan community.

It seems that in God’s system nobody can inherit the deen from his or her parent. If the parents consented themselves to the way, it is their duty to exhort their children to consent to God’s consented Decrees. Abraham and Jacob reminded their children:

Moreover, Abraham enjoined his children and so did Jacob, saying, “O my children, God has pointed out the deen for you. You shall not die except as those who are at peace (Muslims).” (2:132)

Abraham and Jacob told their children they must not die except to be those who are at peace in obeying the deen prescribed by God. Abraham and Jacob did not tell their children that God had pointed out a religion or a house for them. They said:

God has pointed out to you the deen (or the way of life).

None of them were told to make a pilgrimage to a shrine or to start worshipping God, but they were told that there was a deen of which they must be convinced and then take the challenge to live by God’s system, if they could find the path. Their father Abraham was led to a system, committed himself to it with Ishmael, and together they lived by the sanctions in the system. Similarly, if we consented ourselves to God’s way, we are told to remind our family members to also believe and give their consent to the orderly way of life by doing exemplary good deeds. It stands to reason that if the role model is at peace by upholding this system, the progeny will follow suit.

You shall exhort your family to be committed and persist in doing so. We do not ask you for any provisions. It is We who provide for you. The final victory belongs to the righteous. (20:132)

We are to tell our children the way of Islam is the sanctions prescribed in the Scripture and that they must focus themselves to these sanctions when consented to God’s way to uphold their commitments. They must not fall into idol-worship by following any religion. We cannot tell our children the deen is somewhere inside a stone idol built by the Arabs in the desert. Luqman in his wisdom said to his children:, O my son, do not set up any idol besides God; idol worship is a gross offence’, then he continues:

O my sons, observe your commitments (Sol-laa-ta) advocate righteousness and forbid evil, and stay steadfast in the face of adversity, this is the real strength. Do not be arrogant nor walk in pride, God does not love the boastful and the arrogant. (31:17-18).

There is no evidence that Luqman had received any revelation, but the Reading says God endowed him with wisdom. Thus, he had the ability to make sensible and reasonable decisions. In his wisdom, he knew the most serious offence in this life was to associate God with idols. Yet, the majority of the people on earth serve almost everything but God. They simply cannot seem to serve the unseen God whose domination encompasses the heavens and earth.

According to the usage in the Reading the word, Haram means denied, deprive, restrict, forbid or prohibit.

For example, there are three verses where the word bayta is suffixed with the word Haram to denote the specific restriction to the bayta.

When the same word is attached to the word masajid (consented decree) it signifies the specific restrictions of the decree. For clarity, it is called the sanction: a course or way imposed by God intended to make the people obey specific restrictions. However, in normal usage it can be said to mean ‘the sanctions of the system’ or the ‘specified restrictions of the consented decrees’ when referring to the restrictions in the bayta/system and masjid/consented decree.

For example, in 5:2 it says, aminal baytal-Harami¹. It means the peaceful harmony of the sanctions in the system.

Another way of saying it is the peaceful harmony of the specified restrictions in the system². The sanctions in this verse refer to the limits imposed by God in respect of His decrees so as to maintain the perfect harmony in His system.

This word appears only once, in 5:2. This verse talks about the violations of God’s decrees. In the same verse it also mentions shahrul-Harama indicating the restricted months, hadya/guidance, qola-ida/the indicator marking the restriction on hunting, which encompasses the harmony of the sanctions or the restrictions in God’s system.

On a similar note, upon receiving the revelations, the Prophet was instructed to focus himself towards the consented sanctions or the masajidal-Harami³. It includes the details of the sanctions prescribed in the Scripture.

You shall focus yourself to the consented sanctions (masajidal-Harami). Wherever you may be you shall focus yourself towards it. Even those who received the previous Scripture recognise that this is the truth from their Lord. (2:144)

The word Haram - when used as the ground form independently – means denied or deprived. The word Hurumun is derived from the same root and signifies the indefinite noun meaning restricted. Other words generated from the same root for example, Hurimat or yu-Harimu when used as the ground form can either be a perfect or imperfect active and mean forbidden.

The Palestinian Arabs exposed the hypocrisy of the religionists when they gave a new name to Jerusalem calling the city baytul-muqadis by their reckoning. If – as the religionists contend – baytal-Harami also meant ’sacred house’ then the Palestinians would have never used the word baitul-muqadis for Jerusalem, as it is incorrect in both form and function.

Changing the word Haram to become sacred is an attempt to alter the message of the Reading because the word quddus is used in the Reading to mean sacred. In the Reading this word is used to refer to the sacred land (ard muqoddasa-talati) assigned to the Children of Israel. In 5:21 it says they refused to enter the sacred land. In 20:12 and 79:16 the same word is used to refer to the sacred valley of Tuwa (mu-qod-dasi-tuwa), the location of the burning bush. Lastly, the sacred self or rohil qudus (which loosely translated means holy spirit) is used to describe the existence of the sacred spirit in Jesus the son of Mary. Other than these, nothing is sacred but God.

This word is attributed to God at two different places in the Reading.

Huwal-lah hul-lazi laaila ha-il-laaha il-laa huwa al-malikil quddus sus-salam-mul mukminu muhai-minul a’zizu jab-barul mutakab-bir, subhanal-lah hi a’m-ma yus-rikun. (59:23)

He is the God, there is no god but Him, the Supreme Power, the Sacred, the Peace, the Faithful, the Supreme, the Almighty, the Compassionate, the Dignified, God be glorified above what they have associated with Him. (59:23)

Yu-sabihu lil-lah ma-fis-samawa ti-wa-ma fil- ard, al-malikul-qudusi, ‘zizil-hakim. (62:1)

Glorify God everything in the heaven and the earth, the King, the Sacred, the Almighty and the Judge. (62:1)

Here we see clearly that quddus is sacred and not Haram.

Baytal-Harami simply means the sanctioned system and a’inda-bayti-ka-mu-Harami means by ‘Your sanctioned system’. The religionists, however, are willing to say baytal-Harami is sacred house and that a’inda-Bayti-ka-muHarami means near Your Sacred house.

The Reading tells us Abraham was led to this bayta or system. Those who wish to follow his way should commit themselves to the same system. Abraham used the word a’inda-baytika-mu-Harami in 14:37 to indicate he wanted his progeny to live ‘by’ the sanctions in God’s system, the same system to which he is committed. It is illogical to say that Abraham told God he wished that his progeny and all the people around the world who follow his footsteps would become God’s neighbour.

• The word bayti-ya: in 2:125 God directs Abraham and Ishmael to cleanse ‘My system’ referring to God’s system, and in 22:26 it says Abraham was given a place in My system or bayti-ya. It is ridiculous to say Abraham and Ishmael cleansed a physical house belonging to God and then were given a place to share the house with God.
• In 5:2 the word aminal-bayti-Harama is mentioned to indicate God’s sanctions in the system about wildlife conservation. The sanction was prescribed for the harmonious preservation of His system.
• In 14:37 Abraham said: I am placing my progeny by Your sanctioned system (or a’inda-baytika-muHarami) meaning to say his progeny should uphold their commitments according to the sanctions prescribed in God’s system.
• In 3:97 it says: those people who are convinced may take the challenge to God’s system or Haj-jul baytin manis thadhor a’ ilaihi sabila if they can find their way to it. The verse also gives some indications that in the system there are profound signs regarding the status of Abraham.

Therefore, in the Reading bayta refers to system and not house. If we explore a little further the subject of the family of Abraham in the Reading we see the relevance of his position in God’s system – and not in God’s ‘house’.

2 Do not upset nature. Wildlife conservation is one deed He sanctioned in the system or Baytal-harama. He created everything in the heavens and the earth in perfect balance. Thus hunting of wildlife should be allowed only during specific period.

3 The Arabs deceived everyone that this word refers to their mosque in Mecca.

This word appears in the Reading three times, in 2:125 and 22:26 (which refers to God’s system) and in 71:28. In 71:28 it refers to Noah’s way of life, a system different from his folks.

In the scriptural account of the prophet Noah, everything was totally destroyed when God sent down the Great Flood. The rising waters eventually drowned even a young man, who Noah thought was his son, who had refused to believe when he had decided to escape the flood by climbing up a hill. In 71:26 Noah says:

“Lord do not leave on earth a single disbeliever.”

Once Noah was saved, God destroyed everything in his area: all the people in his community including the livestock and their properties.

Most of the Jews, Christians and Muslims are familiar with the story of Noah. Noah lost his house during the flood. Everyone lost their houses during the flood. When on the ark, he implored God:

My Lord forgive me and my parents and anyone who enters my system (bayti-ya) as a believer and all the believing men and believing women. And do not increase the wicked except to destroy. (71:28)

Clearly, Noah was not referring to his physical house, but to the system (bayti-ya) to which God had guided him. There were no houses left because everything had been destroyed. Noah was afloat on the ark when he made this request to God.

Noah asked God to forgive those who were with him in his system – or his bayti-ya – those who believed in God and not those who entered his home. There is no indication in the Reading that God can forgive a person just by entering a physical house belonging to a prophet of God.

In the Reading al-bayta means the system and bayti-ya means my system. Every one of us knows the unseen God does not live in a physical house and He does not need a house to live in.

The Arabs in Palestine changed the name of the old city of Jerusalem to Baytul-mu-qadis very recently. When they used the word baytul for Jerusalem they did not say the meaning here was house but city: baytul-muqadis meaning the Sacred City. The word muqadis is derived from the root qudus, which means sacred. The prefix mu before the root indicates a state of being.

There are also prefixes appended to the word bayta in the Reading signifying the state of the verb:

• baytul-ateeq in 22:29 (the original system)
• baytal-Harami in 5:2 and 5:97 (the system sanctioned)
• baytika-muHarami in 14:37 (the sanctions in the system to be observed by Abraham’s progeny)

The religionists say all these words refer to house. This is for no other reason than to justify their invented Arab religion and to make their followers focus their worship on their stone.

Those who read the Qur’an to understand it have been instructed:

Rule number one: Ignorance can buy you a ticket to Hell.

We have assigned for Hell multitudes from the jinn and humans, for them hearts that do not understand, and for them eyes that do not see, and for them ears that do not hear. (7:179)

Rule number two: Ignorance is not bliss.

Surely the worst creatures by God are the deaf, the dumb without common sense. (8:22)

Rule number three: Do not be dogmatic. Verify your facts.

Do not accept whatever of which you do not have any knowledge. You are given the hearing, the eyes and the brains. (17:36)

Rule number four: The foolish do not think.

And it will not be for anyone to believe except by the will of God. God has assigned filth upon those without common sense. (10:100)

Those who have read the Qur’an should know the prime commandment in the Reading:

‘You shall not associate anything with God’.

A house is a building in which people live, usually people belonging to one family. To associate a man-made rock structure like the cubical stone house which the religionists call Ka’aba in Mecca with the Almighty God inflicts violence against our reason and our common sense.

The followers of the Arab religion should ask why they associate a stone cube with God. To grasp the essence of God’s Scripture we need only a normal dose of common sense. This will lead us to the conclusion that the religionists have fabricated a convenient lie for their own cultural and material ‘well-being’. They say it is God’s house, but in the same breath, they also say God does not reside in that house. The next time you meet an Arab priest, ask him exactly what it is they want us to understand about God’s house here on earth. Ultimately, they intend us to think that it is God’s house but that He does not live there.

However, having built the house, they would have it that the structure is sacred. Ask the religionists:

• At what point did the rocks from the mountains become sacred?
• If they were sacred before they were taken from the mountains, did the Arabs not defile the mountains by taking them?
• If neither of these points results in a clear conclusion, what exactly are they trying to say?

In truth, the religionists have no answers to these questions. Their grand plan was – and still is – to conspire against Islam and to destroy the peacefulness of a way of life revealed by God to the Last Prophet. First, they put up the idols. Then they got the gullible to believe in them. Next, they- corrupted the common people’s understanding of God’s words in the Scripture to justify the conspiracy. Then they set themselves up as the keepers of the faith and language. The religionists have also misrepresented and misstated the words baytil-Harami and baytul-muHarami. They say that the words mean ’sacred house’. The next time you meet an Arab priest ask him since when the word prohibited or restricted (Haram) began to mean sacred? Along the same lines, what has happened to the word baytul-muqadis? Does not Jerusalem mean ‘sacred house‘ because they say bayta is a house and qudus is sacred? The retort will probably be in the negative. Since it is not in Arabia, it does not mean the same thing.

No Arab is willing to clarify any of these points, even the most qualified priest of the Arab religion. Since none is forthcoming, let us just use a higher authority, the Reading.

Every one of us initially follows our own system or bayta. By God’s will, He will remove us from our system with the truth to His system or bayta once we deserve a higher rank upon receiving His mercy and forgiveness, and also a good provision from Him. This is clearly stated in 8:5.

The verse breaks down like this:

kama         the way

aqrojaka     remove you

rob-buka     your Lord

min-bayti-ka from your system

bil-Haq      with the truth

Your Lord removed you (or brought you forth) from your bayti-ka (or your system), with the truth. (8:5)

For all intent and purpose, when we read the full text of the passage, we see why bayti-ka means your system instead of your house.

Indeed the believers are those whose hearts cringe upon remembering God. And when the revelation is recited to them it increases their belief. They are observant towards God. They uphold their commitments and from Our provisions to them they give away to charity. They are the true believers and they deserve higher ranks, forgiveness, and also good provisions from their Lord, the way Your Lord removed you from your system (minal bayti-ka) with the truth. Indeed, there are those among the believers who are reluctant, and they will oppose you even after the truth has become evident to them as if they were driven to a certain death. (8:2-6)

We are told that the Prophet was removed from his system after the truth was revealed to him. Are we to imagine that God removed the Prophet from his physical house to another house after the truth was manifested to him? Or are we saying the prophet moved out from his house to God’s house?

Similarly, the deserving believers may also be removed from their previous system with the truth. They will live by the sanctions in God’s system or the inda baytul-muHarami in fulfilling the wishes of Abraham. (This will be explained later.)

The logic is that God is able to move a person from one system to another while that person uses his or her house as a base to study God’s revelations and wisdom.

They continue to obey God and His messenger and uphold their commitments and be charitable. The following verse was addressed to the Prophet’s wives:

You shall use your house (buyuti-kun) as your base. Do not behave like the ignorant among the earlier people. And uphold your commitments and keep them pure and obey God and His messenger. God wishes to remove from you the impurity of the people of the system (ahl-la-bayti) and to cleanse you thoroughly. You shall remember what is recited in your house (buyuti-kun) from God’s revelations and wisdom. Surely God is compassionate and cognisant. (33:33-34).

In 33:33 it says:

yuridul-lah li-yuzhiba ‘ankumul rijsa ahl-lal-bayti wa-yu-tho-hiro-kum tadh-hiro.

God wishes to remove from you the impurity of the people of the system and to cleanse you thoroughly.

The Prophet’s wives were initially native-born to the ignorant and unclean people of the system or ahl-la-bayti. God’s wishes to remove the impurity of the ahl-la-bayti from them and asks them to use their houses as their base. They are told to obey God and the Messenger and to remember what is recited from God’s revelations and its wisdom, and uphold their commitments so that God can cleanse them thoroughly. They had to stop the permissiveness of the ignorant ahl-la-bayti. For more than a thousand years, most Arabs have believed it an honour to be associated with the ahl-la-bayti. The Reading declares the opposite. They say ‘ahl-la-bayta‘ refers to the ‘members of the house of God’. But it is written in 28:12 that the family of Pharaoh belonged to the ahl-la-bayti and we all know Pharaoh was a tyrant.

The word system (bayti) and house (buyu-ti) are both mentioned in 33:33-34. It is misleading to say that God wishes to cleanse the Prophet’s wives from the impurity of the people of the house (ahl-la-bayti), cleanse them thoroughly, and later use the houses (buyuti) as the base to obey God and His messenger.

The religionists say Bayta is singular and Buyuta is the plural. The misunderstanding is explained by the Reading in 29:41. This verse uses a clear term of aw-hana-buyuti to denote the singular.

The example of those who take (ta-qor-zu) protectors from other than Allah is like the example of the spider that took a system (ankabuti-it-ta-qor-zat-baytan). And surely the ‘most fragile house’ (aw-hana-buyuti) is of the spider’s system (la-Baytul-ankabut), if they knew. (29:41)

The Reading uses the word ‘ta-qor-zu‘ to signify the people ‘take’ other gods besides the one God as a system in their way of life. When the same word is used as ankabuti-it-ta-qor-zat-baytan it means the spider ‘took’ a system. It follows with aw-hana-buyuti which clearly denotes the ‘most fragile house‘ to describe a single type of ‘house’ not ‘houses’. The word ‘most’ can only mean, ‘among the many there is only one unique type’. The word la-Baytul-angkabut after aw-hana-buyuti reflects the earlier statement of angkabuti-it-ta-qor-zat-baytan. It is wrong to assume the word ta-qor-zat as to build. In the Reading ‘banu‘ is used to refer as ‘build’, a derivative from the root ‘bani‘. This word is not found in 29:41. Therefore Buyuta is not a plural of Bayta.

• The religionists say bayta¹ means a house. According to the Reading bayta in 2:125 means a system and the indefinite noun is baytin which is found in 3:96.
• The words bay-yaa-ta and bay-yee-tu are used in 4:81 to inform us about a system being the norms of the enemies of all prophets to change whatever was said to them and God had systematically recorded (yak-tubu-maa-yu-bay-yee-tun) whatever they have invented. This is consistent with the information in verse 6:112 when it says: “And we made for every prophet enemies from among the human devils and jinn devils, who invent and narrate to each other with fancy words in order to deceive”. Had your Lord willed, they would not have done it. You shall disregard them and their inventions.
• In 7:4 and 7:97, the same word pronounced as bayaa-tan to mean: mankind will suffer from natural disasters by their own wrongdoings as a system. But translators said bay-yaa-ta, bay-yee-tu and bayaa-tan means during the night. It is obvious from the Reading that many communities went through disasters at any time of the day. Besides, the Reading uses Layl to refer to night and this word is not found in any of these verses.
• A house is called buyut, which is found in 2:189 and the indefinite noun is buyutan, which is found in 24:29. The addition of the dual ending -an shows that the word relates to two.
• In 2:189 the phrase buyu-ta min-thu-huri-ha is used to indicate a house to express do not enter the house from the back door which is an Arabic proverb equivalent to the English do not beat around the bush. The suffix ha after the word thu-huri signifies the singular form of the house representing the feminine gender in nature.
• In 24:29 the word buyu-tan is a plural indefinite noun mean houses. ‘You commit no error by entering uninhabited houses wherein there is something that belongs to you. God knows what you declare and what you concealed’.
• In 24:61 the word buyuti is mentioned ten times in a command spoken to many people to refer to their fathers, mothers, brothers, sisters, fathers’ brothers, fathers’ sisters, mothers’ brothers, mothers’ sisters and friends. Each of them dwells only in one house at a time. The word buyuti refers to the house each of them owns.

The religionists claimed the word bayti-ya means My house and then wasted no time in naming a square block which they built in Mecca as baytul-lah, or God’s house. According to the Reading bayti-ya in fact means My system.

1 The religionists abused this word and made Mecca a religious sanctuary. They say the word buyut is the plural of bayt. The fact is that these words are used in the Qur’an to signify different things. Bayt and buyut are both singular.

It is easy to prove false the claim of the religionists that Abraham was given the responsibility of building a house for God in Mecca. Firstly, there are many verses in the Reading to show Abraham and Ishmael had never been to Mecca (see chapter twelve). Secondly, if the house were the focal point for mankind as a place to serve God, then all the prophets subsequent to Abraham failed to fulfill their obligation to go there. Lastly – and most crushing of all – is the fact that the Supreme God does not need a house. The idea is ridiculous.

By definition, a house is a place where people live. However, the idea of God’s house came from the religionists after they had manipulated the following passage. According to them the meaning of the verse is:

We then designated the house for mankind as the place of assembly and security. Use the station of Abraham as a place of ritual prayer. We gave instructions to Abraham to clean My house with Ishmael for the people who encircle it, retreat in it and for those who bow and prostrate physically to it. (2:125)

We now need to break the verse down into parts and to show how it was manipulated to give validity to a tribal system of idolatry.

Firstly the religionists would have it that:

God showed Abraham the house.

In order to utilize this statement for their own purposes, the Arabs either built this house (or utilized an existing pagan temple, of which there were many) to complete the illusion. This they made the center for their re-vamped religion.

Having twisted the meaning of the word bayta, they then insisted that the word masha-batan as ‘a place of assembly‘. Masha-batan literally means ‘providence‘ an alien word to Arabs or their scholars. In the Reading ‘assemble’ or ‘assembly’ is derived from the root H SH R or Hashar. The root generates other verbs yah-sha-ru, uh-shur, hus-shira, yuh-sharu, hasher, or mah-shu-rotan and never as masha-batan. For meetings the Reading uses the word maja-lisi also not as masha-batan.

After giving a wrong notion to the word masha-batan they then manipulate the words maqaam and muSollan (which, in fact, indicate Abraham’s status and his commitments) to mean:

Use the station of Abraham as a place of ritual prayer.

To add credence to this assertion they carved a pair of footprints from a copper block and displayed it in front of the square stone idol. This, we are told, represents the station of Abraham. These footprints are taken as signifying a place of assembly for the performance of the ritual prayer. This level of idiocy and illusion is not even worthy of a bad Hollywood film.

Next:

For mankind to encircle, to devote to it, and to bow and prostrate to it.

So the people follow: they bow, prostrate, and encircle the stone box. Their rituals do not help them see God because the huge door to ‘His house’ remains closed. The religionists call the square stone house baytul-lah or ‘God’s house’.

It is perplexing to note that it has a door that the occupant never opens or closes. If the case is that God does not use doors, then why is there one? This can either mean He has never left His house, or it could mean He is not there. But let’s suppose the premise were true for a moment: God lives in a glorified porta-cabin. Shouldn’t the bounds of decency dictate that a house of God should be built for every mosque in the world, preferably from imported Arabian rock?

This is how the religionists fooled the people into worshipping idols made of rocks, granite, wood, copper, brass, black cloth and Arabic calligraphy. They teach the people to cry loudly, ‘O God here I come, O God here I come’ as though God were hard of hearing, focusing their full devotion to the idol resembling a house in the centre of their mosque. God has already told us that He hears what is in our hearts. These are nothing more than comical pagan rituals. The impact of manipulating one verse has distorted the whole concept of serving the One God as dictated in the Reading.

Somehow, millions feel a great exhilaration at performing this procedure. Yet, there are also thousands who do ask themselves privately ‘Why are we doing all this’? Yet they dare not abandon this practice. They will find that the answer to that question will elude them for as long as they put their trust in the religionists instead of God.

When we read the passage from 2:125 according to the intended message it says:

And when We designated the system as providence (bayta-masha-batan) for mankind and security. Take (learn) from the status (maqam) of Abraham who was committed(mu-Sol-lan). We contracted Abraham and Ishmael to cleanse My system (bayti-ya), for throngs of people (thor-iffin), those who are devoted (a’kiffin) to it, and those who humble themselves consentingly. (wa-ruku’is-sujud).

The disillusioned religionists changed the meaning of eight words from this one verse alone to denigrate Abraham – the chosen man – who was supposed to lead all the people on earth to God’s system. Translators are forced to accede to the erroneous application of these words although just two verses – 2:125 and 22:26 – form the entire supposed Qur’anic basis for this whole category of manipulated lunacy. The net result from the distortion is that millions of people believe that Mecca is the centre for the Islamic world:

• The ’system’ (bayta) is centred around a square shaped stone made from the mountain rocks standing in the centre of a mosque in Mecca, similar to stone idols erected in many of the temples around the world.
• The ‘providence’ (masha-batan) became a place of assembly. So the people from all over the world assemble in Mecca.
• The ’status of Abraham’ (maqami-ibrohim) is a smaller idol in the form of a pair of footprints in a copper block mounted in a cage some ten metres from the door of the stone cube.
• The ‘committed man’ (muSollan) is a place of worship.