We continue https://islamunmasked.com/2016/11/05/unveiling-jamal-badawis-true-mediator-and-savior-pt-1/ our discussion of Jamal Badawi’s assertion that Islam expressly prohibits worshiping Allah through intermediaries. As we already saw, there can be no true worship from an Islamic perspective that does not include the mediation of Muhammad.

To make matters worse, the Quran commands Muslims to devote themselves to the service of both Allah and his messenger:

But any of you that is devout in the service (yaqnut) of God and His Apostle, and works righteousness, – to her shall We grant her reward twice: and We have prepared for her a generous Sustenance. S. 33:31 Y. Ali

The word employed here, yaqnut, comes from qanut which is a term used in relation to the service rendered to Allah, such as prayer!

Qaf-Nun-Ta = to be devout, obedient, fully and wholeheartedly in all humility to stand long in prayer. qanitun – one who is fully, wholehearted and in all humility devout and obedient.

qanata vb. (1)

impf. act. 33:31

impv. 3:43

pcple. act. 2:116, 2:238, 3:17, 4:34, 16:120, 30:26, 33:35, 33:35, 39:9, 66:5, 66:12 (Project Root List http://www.studyquran.co.uk/16_QAF.htm; underline emphasis ours)

The following citations can all be found here http://ejtaal.net/aa/#hw4=939,ll=2661,ls=15,la=3747,sg=877,ha=641,br=801,pr=130,vi=311,mgf=737,mr=565,mn=1161,aan=539,kz=2221,uqq=317,ulq=1446,uqa=357,uqw=1361,umr=901,ums=764,umj=687,bdw=736,amr=533,asb=822,auh=1328,dhq=468,mht=763,msb=204,tla=88,amj=677,ens=1,mis=1849. Bold, capital and/or underline emphasis is ours.

qanata u (… qunut) to be obedient, submissive, humble… qunut obedience to God, humility before God, devoutness, piety (Hans Wher, 4^th edition, p. 926)

qunut, piety, submission to the will of God. (Steingass, p. 860)

To stand long in prayer. To prolong warring. To be obedient to God.

To humble o.’s self to (God).

To eat little.

Obedience to God. Assiduous to prayer.

Invocation. Steadfastness in religion. (Hava, p. 621)

q-n-t to stop talking; to be obedient, submissive, humble (before God), devoutness, piety, to ask God in prayer, TO PRAY. Of this root, four forms occur 13 times in the Quran… yaqnut twice… qanit twice… qanitat three times and… qanitun six times… yaqnut [imperf. of v. intrans.] 1 to be obedient (33:31)… whosoever of you submits to God and His messenger and does right. We shall give her twice her reward 2 to devote oneself to God (3:43)… Mary, devote yourself to your Lord, prostrate yourself in worship and bow down with those who bow… qanit [act. part.; pl… qanitun] 1 one who is devout, one who is obedient to God (4:34)… so the righteous women [wives] are devout, guarding in secret that which God has guarded 2 one standing long, or who is constant, in performing the prayer (39:9)… is he who is constant at his prayers throughout the night, prostrating himself and standing [on his feet], fearing the Day of Judgement and hoping for the mercy of his Lord…. (Brill, pp. 776-777)

… He was obedient to God… he was or became lowly, humble or submissive to him… Who is obedient to God (33:32)… also means, he became silent; he stood or stood in prayer… Is he who stands in prayer (39:10)… and… (plural)… obedient to her husband… plural, (33:36)… Obedience; standing or standing in prayer; the act of supplicating; to be silent or refraining from talking; serving God; being humble, submissive or lowly. (M.G. Farid, Dictionary of Qur’an, p. 705)

to be obedient fully and whole-heartedly, to be devout without failing…

And whosoever of you shall be obedient unto Allah and His Messenger. [33:31] …

(perate. f. sing.)

be obedient…

O’ Maryam! be devout unto Thy Lord. [33:43]…

(act. pic. sing.) acc.

a devout one…

acc.

(act. pic. m. plu.)

devout ones…

(act. pic. f. plu.)

devout or obedient (women) (A.A. Nadwi, Vocabulary of the Quran, p. 516)

qunuut: du’aaS il-qunuut [lsl] special prayer of petition inserted after the second morning ra’ka. (Hind/Badawi (Egyptian), p. 718)

Qanata…

To be devout, obedient, fully and wholeheartedly in all humility to stand long in prayer.

Qanitun… One who is fully, wholehearted and in all humility devout and obedient. Yaqnut… (imp. sing. juss.): He is obedient. Iqnuti… (prt. f. sing.) Be obedient… Qanitun/Qanitan… (acc./ act. pic. m. sing.): Devout one; Obedient one. Qanituna/Qanitina… (act./ act. pic. m. plu.): Devout one. Qanitatun… (act. pic. f. plu.): Obedient women. (L; R; T; LL).

The root with its above forms has been used in The Holy Qur’an about 13 times. (Dictionary of the Holy Quran, p. 467)

As the preceding lexical sources indicate, this specific word appears approximately thirteen times, and in every instance with the exception of Q. 33:31 it is used in reference to devotion to Allah:

Abraham was indeed a model, devoutly obedient (qanitan) to God, (and) true in Faith, and he joined not gods with God: S. 16:120 Y. Ali

Unto Him belongeth whosoever is in the heavens and the earth. All are obedient (qanitoona) unto Him. S. 30:26 Pickthall

And Maryam (Mary), the daughter of ‘Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Ruh [i.e. Jibrael (Gabriel)], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allah: “Be!” and he was; that is ‘Iesa (Jesus) son of Maryam (Mary); as a Messenger of Allah], and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah). S. 66:12 Hilali-Khan

In some cases it refers to the worship rendered to Allah, such as staying up during the night to pray:

Is one who worships devoutly (qanitun) during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord – (like one who does not)? Say: “Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. S. 39:9 Y. Ali

They say: “God hath begotten a son”: Glory be to Him. – Nay, to Him belongs all that is in the heavens and on earth: everything renders worship (qanitoona) to Him. S. 2:116 Y. Ali

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion (qaniteena) to Allah. S. 2:238 Pickthall

(They are) those who are patient ones, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah (wa’al-qaniteena). Those who spend [give the Zakat and alms in the Way of Allah] and those who pray and beg Allah’s Pardon in the last hours of the night. S. 3:17 Hilali-Khan

“O Mary! worship (oqnutee) Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.” S. 3:43 Y. Ali

This next one is rather interesting since it connects qanut with total submission to everything decreed by Allah AND his messenger:(1)

Men and women who have surrendered, believing men and believing women, obedient men and obedient women (wa’al-qaniteena wa’al-qanitati), truthful men and truthful women, enduring men and enduring women, humble men and humble women, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember God oft — for them God has prepared forgiveness and a mighty wage. It is NOT for any believer, man or woman, when God AND HIS MESSENGER have decreed a matter, to have the choice in the affair. Whosoever disobeys God and His Messenger has gone astray into manifest error. S. 33:35-36 Arberry

What the foregoing indicates is that Muslims are required to devote themselves entirely to Muhammad’s service, which in turn suggests that they are to direct their acts of worship to him as well, and not just to their deity.

This is confirmed by the supposedly sound narrations, which have Muhammad exhorting his followers to pray directly to him, both in their daily prayers,

Narrated ‘Abdullah bin Masud: We used to say the greeting, name and greet each other in the prayer. Allah’s Apostle heard it and said:–“Say, ‘At-tahiyyatu lil-lahi was-salawatu wat-taiyibatu . Assalamu ‘ALAIKA aiyuha-n-Nabiyu wa-rahmatu-l-lahi wa-barakatuhu. _ Assalamu alaina wa-‘ala ‘ibadi-l-lahi as-salihin.. Ashhadu an la ilaha illa-l-lah wa ashhadu anna Muhammadan ‘abdu hu wa Rasuluh. (All the compliments are for Allah and all the prayers and all the good things (are for Allah). Peace be ON YOU, O PROPHET, and Allah’s mercy and blessings (are on you). And peace be on us and on the good (pious) worshipers of Allah. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and Apostle.) So, when you have said this, then you have surely sent the greetings to every good (pious) worship per of Allah, whether he be in the Heaven or on the Earth.” (Sahih al-Bukhari, Volume 2, Book 22, Number 294 http://searchtruth.com/book_display.php?book=22&translator=1&start=0&number=294)

Ibn Abbas reported: The Messenger of Allah used to teach us tashahhud just as he used to teach us a Sura of the Qur’an, and he would say: All services rendered by words, acts of worship, and all good things are due to Allah. Peace be upon YOU, O PROPHET, and Allah’s mercy and blessings. Peace be upon us and upon Allah’s upright servants. I testify that there is no god but Allah, and I testify that Muhammad is the Messenger of Allah. (Sahih Muslim, Book 004, Number 798 http://searchtruth.com/book_display.php?book=004&translator=2&start=0&number=0788)

As well as in their invocations to Allah:

3578. ‘Uthman bin Hunaif narrated that a blind man came to the Prophet and said to him: “Supplicate to Allah to heal me.” He said: “If you wish, I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to him.” He said: “So he ordered him to performWudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, BY MEANS OF YOU, concerning this need of mine, so that it can be resolved, So Allah so accept HIS INTERCESSION for me (Allahumma Inni As’aluka WA MUHAMMADIN Nabi-Ir-Rahmati Tawajjahtu Bika Ila Rabbi Fi Hajati Hadhihi Lituqda Li, Allahumma FASHAFFI‘HU Fiya).’” (SAHIH)

[He said]: This Hadith is Hasan SAHIH Gharib, we do not know of it except through this route, as a narration of Abu Ja‘far, and he is someone other than Al-Khatmi, [and Uthman bin Hunaif is the brother of Sahl bin Hunaif] (English Translation of Jami‘ At-Tirmidhi: Compiled by Imam Hafiz Abu ‘Eisa Mohammad Ibn ‘Eisa At-Tirmidhi, translated by Abu Khaliyl (USA), ahadith edited and referenced by Hafiz Tahir Zubair ‘Ali Za’i [Darussalam Publishers & Distributors, First Edition: November 2007], Volume 6, From Hadith No. 3291 to 3956, Various Narrations On The Chapters Of Supplications, Chapter 118, p. 283 http://sunnah.com/tirmidhi/48/209; capital and underline emphasis ours)

Here is a different version of this same hadith:

1385. It was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet and said to him: “Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.” He said: “Supplicate.” He said: “So he told him to perform ablution and do it well, and to pray twoRak’ah, and to say this supplication: “Allahumma inni as’aluka wa atawajjahu ilaika BI-MUHAMMADIN NABIYYIR-RAHMA.YA MUHAMMADU inni qad tawajjahtu bika ila rabbi fi hajati hadhihi Lituqda. Allahumma FASHAFFI‘HU fiya (O Allah, I ask of You and I turn my face towards You BY VIRTUE OF THE INTERCESSION OF MUHAMMAD THE PROPHET OF MERCY. O MUHAMMAD, I have turned to my Lord BY VIRTUE OF YOUR INTERCESSION concerning this need of mine, so that it may be met. O Allah, accept HIS INTERCESSION concerning me)”. (SAHIH) (English Translation of Sunan Ibn Majah: Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA) [Darussalam Publications and Distributors, First Edition: June 2007], Volume 2, From Hadith no. 803 to 1782, 5. The Chapters Of Establishing The Prayer And The Sunnah Regarding Them, Chapter 189. What Was Narrated Concerning Prayer At Times Of Need, pp. 329-330 http://sunnah.com/urn/1287330; capital and underline emphasis ours)

Hence, Muslims are not only speaking to a man who has been dead for over 1400 years, but they are also directing their worship to him every time they pray!

How ironic that Muslims have become no different and no better than the very pagans of Arabia which the Quran decries since, just like them, they do not like it and refuse to accept someone as a Muslim who would prefer to serve Allah alone. Rather, like the idolaters before them, they insist upon and rejoice over the fact of Muhammad’s name being mentioned alongside their god:

And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful. S. 39:45 Shakir

Therefore, contrary to the oft-repeated claims of Badawi and his fellow Muslim propagandists, Islam DOES NOT teach a strict monotheism where worshiping Allah through a mediator is absolutely forbidden. In reality, the Muslim faith is all about an individual needing to perfectly submit to both Allah AND his “messenger”, since there is no Islam without absolute devotion and wholehearted service to Muhammad.

What this basically establishes is that Allah isn’t Jamal Badawi’s one and only savior and lord. The fact is that, whether Badawi cares to admit it or not, Muhammad is his other savior and lord whom he has to be completely devote to, since there is no forgiveness and salvation outside of trusting in and obeying Muhammad.

So much for the claim that Islam is a strict monotheistic faith!

Endnotes 

(1) A difficulty is immediately raised by the Quran’s insistence that believers must perfectly obey whatever Allah AND Muhammad have decreed. What happens when Muhammad’s orders come into conflict with the desires of his god? Will a person be in sin if he still goes ahead and obeys his prophet anyway?

Take, for instance, the following text:

And (remember) when you said to him (Zaid bin Harithah the freedslave of the Prophet) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him) “Keep your wife to yourself, and fear Allah.” But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah’s Command must be fulfilled. S. 33:37 Hilali-Khan

According to the Muslim sources this verse was composed to address Muhammad’s marriage to his daughter-in-law Zaynab, being the wife of his adopted son Zaid. When Muhammad’s son told his father that he was going divorce his wife so that Muhammad could then have her, Muhammad insisted that his son keep his wife. However, as the passage itself shows, it was Allah’s will for Muhammad’s son to divorce his wife since Allah wanted Muhammad to marry his daughter-in-law.

Now this placed Zaid in a dilemma. Since the Quran commands Muslims to obey everything Muhammad demanded, Zaid had no choice but to honor his father’s wishes lest he risk coming under the displeasure and wrath of the Islamic deity. However, it turns out that had he listened to his father he would have actually been disobeying Allah, since Allah wanted him to divorce his wife so that Muhammad could then take her to his bed as his wife.

Therefore, how can Muslims know for certain that everything that their prophet ordered them perfectly agrees with the desires of their deity, seeing that Muhammad is dead and Allah will therefore no longer reveal his will to anyone else? And why would Allah enjoin obedience to both himself and his “messenger” when he supposedly knows all things, and would have therefore been fully aware that there would be times when even his own “prophet” would say things that went against his wishes and directives?

 

 

 

 

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