The corruptions

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.

Humans give life (u’mra) to the earth

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.

Ka’bata (ankles) become God’s house

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.


    1The subject of wildlife conservation is not found in any translations around the world and the Qur’anic statement about the subject is very clear when we uncover the interpolations about the word ‘Hurumun‘.

    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

    ‘Group of people’ corrupted

    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.

    What is in the ‘Bayta’?

    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.


    1 i.e. what ‘Muslims’ call the mosque at Mecca.

    Haram is not ‘sacred’

    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’.


    1 The Muslims were deceived by the religionists that this word means sacred.

    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.

    Bayti-ya in the Reading

    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.

    Bayta according to 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.

    Bayta is a system not a house

    • 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.

    Abraham did not know anything about Mecca

    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. The stone idol is the focus.
    • The ‘throngs of people’ (Tho-iffin) is the religious rite of walking around the stone idol seven times in an anti-clockwise direction.
    • To ‘devote to’ (a’kiffin) means visit and pay homage to the stone cube.
    • To ‘humble themselves by consent’ (roka’is-sujud) is a series of choreographed movements of bowing and prostrating to the stone cube.

    The religionists say that according to 2:125, God showed Abraham the house. They then advance two verses ahead to say Abraham and Ishmael built the house of God. Nobody notices this simple fraud. The question that begs to be answered is: how did God show a house to Abraham in 2:125 and ordered him to cleanse it and then, later (in 2:127), make him raise the foundation of the said house? With this level of gullibility being requisite for membership of the Arab idolatry club, is it any wonder the ‘Muslims’ are in such a poor state in the world?

    This is, of course, yet more Arab trickery. In fact, 2:127 means: Abraham elevated the foundation from the system, but the religionists twisted it to mean Abraham raised the foundation of the house!

    They have eliminated the word min al (‘from the’) appended to the word bayti completely, which changes the whole context of the passage. To illustrate, we will break 2:127 down to its component parts:

    wa-iz       : and when 
    yarfa-'u    : established
    Ibrohimul   : Abraham
    qo-wa'ida   : the foundation
    minal-bayti : from the system
    wa-ismail   : with Ishmael

    Literally, it says: ‘And when Abraham established the foundations from the system with Ishmael’. This is more consistent with the context when the subject is read from 2:124. Even if the religionists insist that the word bayti means ‘the house’, Abraham could not be raising the foundation of a house which was already there. The word minal simply means from the. When it is prefixed to the word bayti it means from the bayti which means from the system.

    A ‘system’ is a way of working, organising or doing something in which you follow a fixed plan or a set of rules. For example, if a situation or activity has a system, it has a sense of orderliness or good organisation. People sometimes talk about a system to refer to the government or administration of a state. When they think that it is too strong and has too many rules and regulations they oppose the system. Those who observe or uphold the system are committed to live in an orderly way within the prescribed rules of the system.

    In other words, they live ‘by the system‘ or in Arabic ‘inda bayti‘ which is exactly what Abraham utters in 14:37.1

    The religionists somehow wanted us to believe that the word inda bayti-ka means near Your house. To follow this reading to its logical conclusion, all the people of the world should live near God’s house. Just try to group the entire Arab race from Morocco, Algeria, Syria, Libya, Yemen, Palestine, Jordan, Iraq, Kuwait, Oman, United Arab Emirates and Saudi together in one place for one week and see what happens! If one were to add the Shiite population, the fireworks would really start to fly. There would be no need for the Americans to invade any more Arab soil – they could just walk in and take it because there would be no one left alive to oppose them!

    The religionists are ignorant of what God says about the settlement of human beings on the earth:

    O My servants who believed! My earth is spacious. Therefore, serve Me alone. (29:56)

    When read as one subject, 2:124-127 give the meaning that Abraham and his son Ishmael were committed to God’s system. Both of them established the foundation of their commitments from a System – not from a house made of rocks in Mecca or anywhere else. As a matter of fact, neither the father nor son had any knowledge about a square stone structure attributed to God. It is just a figment of the primitive Arabs’ wild imagination. The message conveyed by these verses is, in fact, that Abraham and Ishmael were the first to establish the foundation from God’s system.

    Let us see how the Reading uses the word Bayta to refer to it as the providence in His system for mankind. In some cases, the system works according to what we do with our work.


    1 Abraham said, “My Lord I have settled my progeny in this barren valley according to the sanctions of your system. Our Lord, this is to let them observe their commitments. Therefore, make throngs of people incline to it, and provide them with fruits that they may be appreciative.” This is a repetition of Abraham’s request in 2:126: “My Lord, make this a peaceful land, and provide its people with fruits; provide for those who believe in God and the Last Day”. God replied, “I will also provide for the disbelievers. I will let them enjoy for a while, then commit them to retribution of Hell, and a miserable destiny.”

    The worship of a stone house

    The following chapters focus on the analysis of many Arabic words. These words will be written according to their vocalic sounds. Readers not familiar with Arabic are asked to bear with me. It is important to refer to these words because most of the time the enemies of God and His messengers will distort words, which seem to be similar and yet are not.

    He is the one who revealed to you this Scripture with perfect verses as the essence of the book, and the rest are consistent. Those who are sick in the hearts are inclined to follow that which is not consistent with the intention to disparage and to interpret them. No one knows their interpretations except God. And those who are well founded in knowledge say, “We believe in all the revelations from our Lord.” No one will take heed except those who are intelligent. (3:7)

    The essence of the Scripture is that the verses are perfect. Perfect means without defect. If we perceive any contradiction it is not the fault of the Book, but we have to sincerely admit that it is perhaps our lack of understanding or that our comprehension of the message is less than good.

    Why do they not study the Reading carefully? If it were from other than God, they would have found many contradictions therein. (4:82)

    In other words when God says, ‘You must not serve other than Me‘ it simply means that anyone who claims to have found a way to serve Him which contradicts His message must be in error. Arab or not. Likewise, if God says, ‘You must not associate anything with Me’ it means we cannot do something to the contrary and provide excuses to justify our action. That cannot be too difficult to understand. It is a simple black-and-white statement. No one would dream of answering the question, “Are you pregnant?” with an evasive: “Just a little bit.” Either you are or you are not.

    In chapter three we saw how the religionists shuffle the word Sol-laa by giving it different meanings. They only end up contradicting themselves when they try to manipulate the same word elsewhere in the Reading. That is exactly why the verse says the contradictions are not from God but from other than Him.

    Chapter 2:125 has been the singular misfortune of being the Arab religionists’ main target to twist God’s words to justify their Arab religion. I will prove by reference to the Reading that eight simple words in 2:125 have been corrupted by the enemies of God.

    The word bayta is found twice. If we examine the word critically and compare it with other verses in the Reading we will discover why the religionists’ claim that this means a physical house – and the so-called Ka’aba in Mecca in particular – has no basis.

    There are many words, which require examination in this one verse alone. Each has to be explained clearly. This chapter will discuss only bayta and bayti-ya. Other words in the same verse will be discussed in the next chapter.


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