Category: ʿAqidah (Creed)

The core of Islam is theology. Orthodox Islamic theology is based on the creedal formulations Imam Abul Hasan al-Ashʿari and Imam Abu Mansur al-Maturidi.

The Way of Sunni Islam – The Creed of Imam Al-Haddad, the great Hadrami scholar

On By splendidpearlsIn ʿAqidah (Creed), Seeking Islamic KnowledgeLeave a comment

The Way of Sunni Islam

The Creed of Imām Al Haddād, the great Hadrami scholar.

Imām al-Haddād said (may Allāh bring us benefit from him):

“Praise belongs to Allāh alone. May Allāh bless our master Muhammad, and his Family, and Companions, and grant them peace. We know, assent, believe, confess with certainty, and testify, that there is no god but Allāh, Alone without partner. He is a Mighty God, a Great King. There is no lord beside Him, and we worship none than He. He is Ancient and Pre-Existent, Eternal and Everlasting. His firstness has no beginning, neither has His lastness any end. He is Solitary, Self-Subsistent, neither begetting nor begotten, matchless, without partner or peer. There is nothing that resembles Him, yet He is the Hearer, the Seer. [42:11]

“And we confess that His holiness (Exalted in He!) renders Him beyond time and space, beyond resembling anything in existence, so that He cannot be encompassed by directions, nor be subject to contingent events. And that He is Established on His Throne in the manner which He has described, and in the sense which He has intended, in a Establishment befitting the might of His Majesty, and the exaltation of His glory and magnificence. And that He (Exalted is He!) is Near to everything in existence, being closer to man than his jugular vein. [50:16] He is Watchful and Seeing over all things. He is the Living, the Self-Subsistent, slumber overtakes Him not, nor sleep; [2:255] He is the Originator of the heavens and earth; when He decrees a thing He only says to it Be! And it is. [2:117] Allāh is Creator of all things, and He is Guardian over everything. [39:62]

“And that He (Exalted is He!) is over all things Powerful, and of all things Knower; His knowledge is all-embracing and He keeps count of all things. Not an atom’s weight in the earth or in the sky escapes your Lord. [10:61] He knows what goes down into the earth and that which comes forth from it, and what descends from heaven and what ascends into it. He is with you wherever you may be, and Allāh is Seer of what you do. [57:4] He knows the secret thought, and what is even more concealed. [20:7] He knows what is in the land and the sea. A leaf cannot fall but that He knows it, nor is there a grain amid the darkness of the earth, nor a wet or dry thing, but that it is recorded in a clear Book. [6:59]

“And that He (Exalted is He!) wills existent things, and directs events. And that nothing may exist, whether good or evil, beneficial or harmful, except by His decree and will. Whatever He wills is, whatever He does not, is not. Should all creatures unite to move or halt a single atom in the universe, in the absence of His will, they would be unable to do so.

“And that He (Exalted is He!) is Hearer, Seer, Speaker of a Speech that is pre-existent and does not resemble the speech of creatures. And that the Mighty Qur’an is His ancient speech, His Book which He sent down upon His Messenger and Prophet Muhammad ﷺ.

“And that He (Glorious is He!) is Creator of all things and their Provider, Who disposes them as He wills; neither rival nor opponent is there in His realm. He gives to whomsoever He wills and withholds from whomsoever He wills. He is not questioned about His actions, rather they are questioned. [21:23]

“And that He (Exalted is He!) is Wise in His acts, Just in His decrees, so that no injustice or tyranny can be imaginable on His part, and that no one has any rights over Him. Should He (Glorious is He!) destroy all His creatures in the blink of an eye, He would be neither unjust or tyrannous to them, for they are His dominion and His slaves. He has the right to do as He pleases in His dominion, and your Lord is not a tyrant to His slaves. [41:46] He rewards His slaves for obeying Him out of grace and generosity, and punishes them when they rebel out of His wisdom and justice.

“And that to obey Him is an obligation binding upon His bondsmen, as was made clear through the speech of His messengers (upon them be peace). We believe in every Book sent down by Allāh, and in all of His messengers, His angels, and in destiny, whether good or bad.

“And we testify that Muhammad is His slave and Messenger, whom He sent to jinn and to mankind, to the Arabs and the non-Arabs, with guidance and the religion of truth, that He may cause it to prevail over all religion, though the polytheists be averse. [9:33] And that he delivered the Message, was faithful to his trust, advised the Nation, did away with grief, and strove for God’s sake as is His due, being truthful and trustworthy, supported by authentic proofs and norm-breaking miracles. And that Allāh has made it incumbent upon His bondsmen to believe , obey, and follow him, and that a man’s faith is not acceptable – even should he believe in Him – until he believes in Muhammad ﷺ and in everything that he brought and informed us of, whether of the affairs of this world or the next. This includes faith in the questioning of the dead by Munkar and Nakīr about religion, tawhīd and Prophethood, and in the bliss which is in the grave for those who were obedient, and the torment which it contains for the rebellions.

“And that one should believe in the Resurrection after Death, the gathering of bodies and spirits to stand in the presence of Allāh the Exalted, and in the Reckoning; and that His slaves will be at that time in different states, some being called to account, some being exempted, while others shall enter the Garden without reckoning. One should believe in the Scales in which good and evil deeds will be weighed; and in the Sirat, which is a bridge stretched over the depths of Hell; and in the Pool [ hawd] of our Prophet Muhammad ﷺ, the water of which is from the Garden, and from which the believers shall drink before entering the Garden. And in the Intercession of the Prophets, followed by the Truthful Saints [siddiqun], and then the ulema, the virtuous [salihun] and the other believers. And that the Greatest Intercession is the prerogative of Muhammad ﷺ. And that the people of tawhīd who have entered the Fire shall be taken out of it until not one person in whose heart there lies an atom’s weight of faith shall remain in it eternally. And that the people of polytheism and disbelief shall abide in the Fire eternally and for evermore, their suffering shall not be diminished; neither shall they be reprieved. [2:162] And that the believers shall abide in the Garden eternally without end , wherein no tiredness shall affect them, and from which they shall not be expelled. [15:48] And that the believers shall see their Lord with their eyes, in a way befitting His Majesty and the Holiness of His Perfection.

“And that the Companions of the Messenger of Allāh ﷺ were virtuous, that their status was of various ranks, and that they were just, good, and trustworthy. Is not lawful to insult or denigrate any of them. And that the rightful successor [ khalīfah] to the Messenger of Allāh ﷺ was Abū Bakr al-Siddīq, followed by ‘Umar al-Fārūq, then ‘Uthmān al-Shahīd, then ‘Alī al-Murtadā, may Allāh be pleased with them and with all his other Companions, and with those who follow them with excellence until the Day of Judgement, and with us also, by Thy Mercy, O Most Merciful of the Merciful!”

Such is the rightly-guided creed, which conforms to be the Book and the Sunnah. No male or female Muslim should be ignorant of it. Without affirming it one’s faith is not sound. It is not a condition that every person should be able to articulate it fluently; rather, what counts is what lies in the heart.

Source: Miftāh al-Jannah [The Key to The Garden] of Habīb Ahmad Mashhūr bin Tā-Hā al-Haddād. Translated by Dr. Mostafa al-Badawi

“Where” is Allāh? Everywhere or on His Throne?

On By splendidpearlsIn ʿAqidah (Creed)3 Comments

Bismillāh-ir-Rahmān-ir-Rahīm, Wal-Hamdu lillaāhi Rabb-il-’Ālamīn. Was-Salātu Was-Salāmu ‘alā Sayyidinā Muhammadin Khātimin-Nabiyyīna wa Imām-il-Mursalīn.

Firstly, the question itself is invalid. The word ‘where’ means: in, at or to what place or position. In other words, it refers to a place, directionality, location etc. So what the questioner is really asking is, “What is the location of Allāh?” This is an invalid question because Allāh is free from place directionality and is not contingent to time and space.

Those who say “Allāh is above the Heavens, above the throne (literally)” or say “Allāh is everywhere (literally)” may fall out the fold of Islām. Here’s why:

The first statement limits Allāh to a place, which implies that He is a body or a particle; as directionality and space is only applicable to bodies and particles. This is anthropomorphism and you’ll see all the books of ‘Aqīdah warned us against such belief. When it is mentioned in the Qur’ān that Allāh is above the Heavens and the Earth, and Above His throne, that’s not his physical place, but rather He is above all of His creation in rank and status, and free from all needs and imperfections. If He was “on” something, that’d mean He’s being carried. If He was “in” something, that’d mean He’s being contained. And if He was “from” something, that’d mean He was created. All of these are imperfections and Allah – Exalted beyond measures – is Perfect and free from all imperfections.

The second statement is pantheism. Because those who say it, say it in response to the first statement, because first implies Allāh has a limit and by teaching the second it’d imply that He has no limit. This is pantheism, and not the creed of Ahlus Sunnah wal-Jamā’ah (The People of the Prophetic Way and Majority of Scholars). However, if someone said Allāh is everywhere with His Knowledge, then that’s something we affirm, but if someone asks “Where is Allah” and you say “Everywhere”, that’s heresy.

Sayyidunā ‘Alī (Allāh be pleased with him) said:

“Allāh existed when there was no place, and He is now where He has always been [i.e. without place].”
(Al-Farq bayna al-Firāq, Pg. 333)

Imām Abū Hanīfah (Allāh be pleased with him) said:

“If it is asked, ‘Where is Allāh?’ It will be said to him that Allāh, Most High, existed when there was no place, before creating the creation. And Allāh, Most High, existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.”
(Al-Fiqh al-Absat, P: 21)

Ibn Hajar al-‘Asqalānī (Allāh be pleased with him) said:

“Some of the Mu`tazila (Heretics) have claimed that Allāh was everywhere on the basis of the hadīth “If one of you stands in prayer, let him not spit in front of him for Allāh is in front of him.” This is evident ignorance, because the hadīth then states that he should spit under his foot, which invalidates their principle. The hadith also constitutes a refutation of those who say that Allāh is on the Throne  *in person*.”

Sulaymān ibn ‘Abdul Wahhāb (Allāh be pleased with him) said:

“Whoever believes or says: Allāh is in person (bi dhatihi) in every place, or in one place: he is a disbeliever (kāfir). It is obligatory to declare that Allāh is distinct from His creation, established over His throne without modality or likeness or examplarity. Allāh was and there was no place, then He created place and He is exalted as He was before He created place.”

Related Posts:
Is Allah Everywhere or is He on His Throne?
Did the Maliki Jurist, Ibn Abi Zayd, believe Allah is literally above the Throne?
How do we understand the attributes of God?

What do the Ahlus Sunnah say regarding Mu’āwiyah ibn Abī Sufyān?

On By splendidpearlsIn ʿAqidah (Creed), Islamic History2 Comments

Bismillāh-ir-Rahmān-ir-Rahīm, Wal-Hamdu lillaāhi Rabb-il-‘Ālamīn. Was-Salātu Was-Salāmu ‘alā Sayyidinā Muhammadin Khātimin-Nabiyyīna wa Imām-il-Mursalīn.

One thing I will mention here, since a lot of Ash’arīs (associated with AICP and others influenced by them) are under the impression that Imām Abul Hasan al-Ash’arī called Sayyidinā Mu’āwiyah Radiallāhu ‘Anhu and Sayyidatinā ‘Āishah Radiallāhu ‘Anhā a rebel and a fāsiq (Major Sinner). That is not true, Shaykh ‘Abdullāh al-Hararī attributes that position to Imām al-Ash’arī, but that is a fabrication.

The AICP and Ninowites (Some of the followers of Muhammad ibn Yahyā an-Ninowy, however, I haven’t heard Shaykh Yahyā promote any such views himself) are only causing more fitnah by giving opinions contrary to the Jumhūr of Ahlus Sunnah. Imām at-Taftazānī mentions in his Sharh that he doesn’t know of any Sunni scholar in the entire history of Islām who cursed or allowed cursing Mu’āwiyah (Radiallāhu ‘Anhu).

Imām Abū al-Hasan al-Ash’arī said in his Maqālāt: 

“The position of Ahlus Sunnah is that ‘Alī (May Allāh be pleased with Him) was correct in the differences that existed between him and Mu’āwiyah (May Allāh be pleased with Him), and that these differences did not occur due to selfish desires or caprice but rather through each excercising their Ijtihād. Mu’āwiyah (MayAllāh be pleased with Him) erred, and thus has the reward of his Ijtihād, and he was not sinful for his error.”

The belief of Ahlus Sunnah is clear and has been codified. We don’t need to turn to AICP or Ninowites for it, as Ahlus Sunnah are complete without them.

‘Aqīdatut Tahāwiyyah:

“We love the companions of God’s Messenger ﷺ. We are not, however, extreme in our love for any one of them. Nor do we disassociate from any of them. We loathe those who loathe them, and we only mention their merits. Loving them is essential to religion, faith, and spiritual excellence, and hating them amounts to infidelity, hypocrisy and extremism.” It further says, “Whoever speaks well of the companions of the Messenger of God ﷺ, his chaste wives, and his purified progeny is absolved of hypocrisy.”

Imām Ibn Daqīq al-‘Īd said:

“What has been related regarding the conflicts between the Companions and their disagreement, some of it is fabricated and lies and should not be given any notice. That which is true is to be interpreted in the best possible way because the praise of Allāh for them has been revealed. The doubtful or imagined cannot invalidate the firmly established and well-known.”

Imām Mālik ibn Anas said:

“Whoever reviles any of the Companions of the Prophet ﷺ – Abū Bakr, ‘Umar, ‘Uthmān, Mu’āwiyah or ‘Amr ibn al-‘Ās – is killed if he says that they were subject to misguidance or disbelief. If he reviles them in another way as people curse each other, he is given a severe punishment.”

Note: It is not Imām Mālik’s position that the ones who curse the Sahābah are to be executed. They are to be punished by the Ijtihād of the Qādhī.

Lastly, the last chapter of Qādhī Iyādh’s ash-Shifā mentions the ruling against those who curse the Companions (any single companion): “they are to be disciplined”.

Legitimate Islamic Learning: Being People of Isnad

On By splendidpearlsIn ʿAqidah (Creed), Fiqh (Jurisprudence), Hadith (Prophetic traditions), Islamic History, Seeking Islamic Knowledge, Tasawwuf (Spirituality)Leave a comment

By Ustadh Abu Aaliyah

One cannot worship God with loving submission, save with sound sacred knowledge or ‘ilm. The Golden Rule in this regard was stated by Imam al-Bukhari in these terms:al-‘ilmu qabla’l-qawli wa’l-‘aml – ‘Knowledge comes before speech and action.’1 If we don’t possess sound knowledge, we may make something a part of the religion which should never be part of it – effectively introducing an innovation or bid‘ah into Islam. One hadith says: ‘Whoever does an act that we haven’t instructed, it shall be rejected.’ [Muslim, no.1718] The Qur’an itself says: Do they have partners who have made lawful for them in religion that which God has given no permission for? [42:21]

What follows are six points that summarise, God-willing, the issue of what constitutes legitimate Islamic learning:

1. The crux of how one seeks sacred knowledge is best expressed by a famous maxim: ‘Indeed this knowledge is religion, so look from whom you take your religion.’2 The upshot is that one avoids learning religion from those who are not Imams; or people not schooled, qualified or authorised in the traditional sciences: be it in theology, law, hadith, Qur’anic recital (tajwid), or any other discipline.

2. This qualification/authorisation (‘ijazah) must be part of an unbroken chain (isnad) of learning extending back to the Prophet, peace be upon him. One hadith says: ‘This knowledge will be carried by the trustworthy ones of every generation: they will expel from it the distortions of the extremists, the fabrications of the liars, and the mistaken interpretations of the ignorant.’ [Bayhaqi, Sunan, 10:209] If one takes knowledge from those outside of this unbroken chain, there is no telling what deviation can be passed-off as “the real deal” – as is all too often the case in these times.

3. To believe that the truths of Islam existed amongst the salaf; the pious predecessors, but then “sahih” or “authentic” Islam was lost or neglected for the next thousand years or so; until recently when it was rediscovered, is nothing but a dangerous myth which flies in the face of what God proclaimed in the Qur’an: Indeed, it was We who sent down the Remembrance, and of a surety We will preserve it. [15:9] Consider also these following hadiths: ‘My ummah shall never unite upon misguidance.’ [Al-Tirmidhi, no.2255] And: ‘There shall never cease to be a group of my ummah unmistakably upon the truth.’ [Al-Tirmidhi, no.2230; Muslim, no.1920] Also the hadith cited earlier: ‘This knowledge will be carried by the trustworthy ones of every generation.’ [Bayhaqi, Sunan, 10:209]

What these proof-texts collectively tell us is that God has promised that knowledge of Islam shall always be kept intact and be transmitted from one generation of scholars to the next, in an unbroken chain. While it is true that individual scholars can and do err; and while it is true that individual scholars can and do espouse aberrant (shadhdh) opinions that are excluded from the umbrella of legitimate scholarly differences; it is utterly preposterous to believe that many truths and sunnahs were unknown, lost or neglected by the entire scholarly community for many centuries (even a millenium), only to be revived or rediscovered by certain scholars in our time! Such a belief could only be held by one whose heart is plagued either with ignorance (jahalah), innovation (bid‘ah), hypocrisy (nifaq), deviation (zandaqah) or disbelief (kufr). And we seek refuge in God from such things.

4. In terms of fiqh (Islamic law and rulings; or to use its modern equivalent, “positive law”) the unbroken chain now only exists in the four remaining Sunni schools of law or madhhabs: Hanafi, Maliki, Shafi‘i and Hanbali. To the question as to why a person cannot follow other Imams or schools of fiqh besides these four, Ibn Rajab says: ‘It is said [in reply]: We have already alerted you to the reason for preventing this, which is that the schools of other than these [four] were not widely diffused, nor fully codified. At times views are ascribed to them which they never said, or their pronouncements are understood in ways they never intended. There is no [expert in] these schools to defend them or point out where such slips and errors lie – contrary to the case of the well-known madhhabs.’3 Hence it is from these four madhhabs and their relied-upon (mu‘tamad) manuals and teachers that fiqh must be taken.

5. As to a murajji‘, a “comparatist” (a highly-versed jurist qualified to evaluate the views of the mujtahid Imams and to then select the ruling he deems to be the ‘strongest’), al-Dhahabi wrote: ‘There is no doubt, one who has an intimate familiarity with fiqh, and whose knowledge is copious and intentions are sound, should not rigidly cling to one specific madhhab in all that it states. For maybe another madhhab has stronger proofs in a certain issue, or evidence may emerge by which the proof is established to him. In such a case, he must not follow his Imam, but must act by what the proof necessitates; following another mujtahid Imam whose view agrees with the evidence – doing so not out of pursuing whims and desires. However, he must not to give a fatwa to the public, except in accordance with the madhhab of his Imam.’4

6. Ibn al-Qayyim was asked about someone who possessed Sahih al-Bukhari, or Sahih Muslim, or one of the Sunans, and whether he may act on the hadiths in them, without first consulting a scholar. He replied thus: ‘The correct view in the matter is that there is some detail: If the textual indication in the hadith (dalalat al-hadith) is obvious and clear to whoever hears it, and allows for no other plausable reading, he should act on it and give fatwa according to it: he doesn’t need the approval of any jurist or Imam. The saying of the Prophet, peace be upon him, is proof in itself, no matter who it opposes. But if the indication is vague, or the intent is unclear, then it is unlawful for him to act on it or to give a fatwa based upon what he thinks it means, until he asks a scholar and gets clarity about the meaning of the hadith … This applies to one who is qualified, but has some shortcomings in his knowledge of fiqh, the principles of the legalists, and the Arabic language. If he isn’t of those who are qualified, his duty is simply to act on what God says: So ask the people of knowledge if you do not know. [16:43]‘5

Much more can be said about the subject, but what has preceeded should suffice. The sum and substance being that fiqh authority and orthodoxy resides in the four Sunni schools of law. The current ‘do-it-yourself’ fiqh culture which actively encourages the lay people, or those unschooled in fiqh, to dabble in the sacred texts and to ‘weigh-up’ the proofs (or the equally absurd ‘the-hadith-is-clear’ syndrome), are unwitting pawns who only serve to plunge this fragile ummah into even further religious anarchy. Such a methodology is to be seen for what it truly is: dal mudill: ’misguided and misguiding!’ Those holding such mistaken notions must correct them.

≈

1. Al-Bukhari, Sahih al-Bukhari (Damascus: Dar Ibn Kathir, 2002), 29.

2. Muslim b. al-Hajjaj, Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1991), 14.

3. Al-Radd ‘ala man Ittaba‘ah Ghayra’l-Madhahib al-Arba‘ah (Makkah: Dar al-‘Alam al-Fuwa’id, 1997), 33-4.

4. Siyar A‘lam al-Nubala (Beirut: Mu’assasah al-Risalah, 1998), 8:93-4.

5. I‘lam al-Muwaqqi‘in (Jeddah: Dar Ibn al-Jawzi, 2002) 6:164.

Source: The Humble “I”

A debate with a Quranist

On By splendidpearlsIn ʿAqidah (Creed), Hadith (Prophetic traditions), Quran, Seeking Islamic KnowledgeLeave a comment

Quranists reject the religious authority of Hadīth (Prophetic traditions), as they consider it inconsistent with the Quran. This in contrast to the ‘Aqīdah (Creed) of Ahl as-Sunnah wal-Jamā’ah (People of the Prophetic Way and the Majority of Scholars) who consider hadīth essential for the Islamic faith.

Quranist: Why do you follow Sunnah/Hadeeth? Quran is enough for us and we don’t need Sunnah/Hadeeth.

Me: Before we continue, have you read the Qur’ān? Do you know Arabic?

Quranist: Yes, I have read the Quran twice in English translation; it was translated by someone who also doesn’t believe in Hadeeth/Sunnah.

Me: Your contention is that, “Quran is enough for us and we don’t need Sunnah or Hadeeth.” Although, it’s quite amusing to see you using the two terms – Sunnah and Hadīth – interchangeably, when technically they’re not the same.

You have only read the Qur’ān twice, in English interpretation (and not “translation” as you like to call it) when the Qur’ān was revealed in Arabic, yet you trust someone else’s interpretation for it; and that someone doesn’t believe in Hadīth or Sunnah like you.

Firstly, there is no such thing as Quranic interpretation, without the use of Sunnah or Hadīth. Qur’ān wasn’t compiled in a mushaf during the time of Prophet Muhammad ﷺ, but the compilation took place after He ﷺ had passed away. Qur’ān was memorised by thousands of companions (May Allah be pleased with them all), just like they also memorised the words and actions of the Prophet ﷺ. But you see no problem in taking the Qur’ān from them but you don’t accept when they narrate about what they heard and saw from Him ﷺ.

Secondly, even the Qur’ān tells us to follow the Prophet ﷺ, but you Quranists are too arrogant to follow “just another man”.

“And We revealed to you (O Muhammad ﷺ) the Dhikr that you may explain to the people what was sent down to them and that they might give thought.”
[Sūrah Nahl 16, verse 44]

This explanation is nothing other than the Sunnah, which teaches us how to pray, give Zakāh, fast the month of Ramadhān, perform Hajj, etc. The rules of the Qur’ān are general: It asks repeatedly to perform Salāh, give Zakāh, perform Hajj, but it never specified the number of Rak’ahs for prayers, or the amount for Zakah or how to perform Hajj, etc. If this is unknown, it’d imply that the religion is incomplete, which actually goes against the Qur’ān itself and therefore a heresy; Quranists shouldn’t align themselves with orthodox Islām.

Thirdly, you claim that Qur’ān is clear without one having to resort to Hadīth or the Sunnah, but the Qur’ān itself says, interpretation of which states:

“It is He who sent down to you, [O Muhammad ﷺ], the Book, in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allāh. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.”
[Sūrah Āli-‘Imrān 3, verse 7]

So the Qur’ān itself is refuting your false notion. Some verses in the Qur’ān are not clear except for the people of knowledge. And who are those people of knowledge? Well, they have to be those to whom it was explained (The Sahābah, may Allāh be pleased with them all). Who explained it to them?! It had to be the Prophet ﷺ. Proof for that can be found in the Qur’ān itself:

“And We revealed to you (O Muhammad) the message that you may make clear to the people what was sent down to them and that they might give thought.”
[Sūrah Nahl 16, verse 44]

The Prophet ﷺ explained it to His companions, who explained it to those who followed them, and those followers explained it to those who followed them…with a sound chain which exists till now and will continue InshāAllāh.

“And even if We had sent down to you, [O Muhammad], a written scripture on a page and they touched it with their hands, the disbelievers would say, “This is not but obvious magic.””
[Sūrah al-An’ām 6, verse 7]

Fourthly, you asked me to name you ten Sunnahs that we must follow. Well, you don’t believe in Sunnah or Hadīth, so you please tell me from the Qur’ān;

– How to pray and what exactly to recite therein?
– Is the Ādhān mentioned in the Qur’ān?
– How people should get married and what exactly are the conditions for it and the – rights for men and women?
– How do we perform Hajj?
– How much of our wealth is to be given in Zakāh and what exactly is included in the wealth?

Just answer these for now, I’ll be grateful J

Quranist: AND I will say that I’m MUSLIM, submitter to GOD all day long, go live in Mecca, I don’t know why you people live here to be honest.

Me: How do you submit to Allāh? He commands us to “Obey Allāh and Obey His Messenger”, but you Quranists do the exact opposite; you follow your desires and logical fallacies and put the Sunnah of Muhammad ﷺ aside. He commands us to pray, but you don’t know how to because it is not even mentioned in the Qur’ān. This can go on and on  but I think I have made my point here.

To conclude, I see nothing but incoherence, ignorance, arrogance and inconsistencies in the version of Islam you propagate, or I simply don’t understand you; more likely to be the first.

By the way, as for me not living here and living in Mecca, do you have proof from the Qur’ān for that? 🙂

May Allāh guide us all to the Haqq.
Was-Salām