This excerpt is taken from the book by Fazilat-ul-Sheikh Abdul Salam Rustami From Denial of Hadith to Denial of Quran.
The Practice of the Holy Quran Depends on the Knowledge of Hadith
The practice of the Holy Quran depends on the knowledge of Hadith, and this is a clear proof for the authenticity of Hadith. Because acting upon the Holy Quran is obligatory, and there is no doubt about its obligation and authenticity. Since acting upon the Holy Quran depends on the knowledge of Hadith, and the thing upon which an obligation depends is also obligatory, therefore the knowledge of Hadith as a proof is obligatory. It was proven in the previous chapter that the understanding of the Quran depends on the knowledge of Hadith, and in this chapter it is to be proven that acting upon the Quran depends on the knowledge of Hadith. It has already been established in the context of previous chapters that the Holy Quran is the text and the authentic Hadith of the Prophet Muhammad (PBUH) are its explanation and clarification. Understanding the text without explanation and acting upon it is difficult and sometimes impossible. To clarify this position, a few examples are presented.
Iqamat Salah (Establishment of Prayer)
The most important act in Islamic practices is the establishment of prayer, and the evidence of its importance is that it is mentioned frequently in the Holy Quran. The word "Salah" has been used 83 times and the root of Salah 95 times in the Quran. In the previous chapter, its various (7) meanings were also explained. Among these different forms, the imperative form as singular, plural, masculine, and feminine has been mentioned 20 times. The phrase "Iqamat al-Salah" in various forms has been mentioned 42 times. Among these, the imperative singular form appears five times, masculine plural twelve times, feminine plural once, and the word "Muqimeen" twice. The positive explanation of establishing prayer is present in Surah Al-Ma'arij, verses 22 to 34, and the negative aspect in Surah Al-Ma'un, verses 4 to 7. In various verses, the attribute of establishing prayer is mentioned among the qualities of the believers. While one of the reasons for going to Hell is also abandoning prayer, as it is stated:
مَا سَلَكَكُمْ فِي سَقَرَ ﴿٤٢﴾ قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ ﴿٤٣﴾
"They will be asked, 'What caused you to enter Hell?' They will say, 'We were not of those who prayed.'"
Reference: (74-Al-Muddathir:42-43)
The frequent mention of establishing prayer in the Holy Quran is clear evidence of its importance. Due to this importance, the components of Salah have also been separately explained in the Quran, the details of which are as follows.
Affirmation of Prayer Times
➊ Allah Almighty said:
إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
"Indeed, prayer has been decreed upon the believers a decree of specified times."
Reference: (4-An-Nisa:103)
He also said:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قٰنِتِينَ
"Guard strictly the prayers, especially the middle prayer, and stand before Allah with humility."
Reference: (2-Al-Baqarah:238)
In this verse, five prayers are determined. According to Arabic grammar, the word الصلوات is plural, and the plural applies to at least three. In والصلاة, there is a conjunction "wa" which linguistically implies opposition, meaning the conjunct is different from the one it is joined to, even if there is a relation between them. The linguistic requirement of الوسطي is that the two sides of one thing should be equal. According to Arabic, to fulfill these three requirements, we start from the minimum. If the prayers are taken as three, then the requirement of the middle cannot be fulfilled because the middle of three cannot have equal sides; one side will have two prayers and the other side one prayer. Therefore, from الصلوات (plural), four must necessarily be intended, and الصلاة (singular) will be the fifth number due to opposition, thus fulfilling the requirement of الوسطي, meaning the fifth prayer has two prayers on each side. Thus, the number five is complete, and the word صلوات fulfills all the requirements with the number four, and there is no need to go beyond four. These five prayers can only be when their five times are distinct. This verse also indicates that one pillar of obligatory prayer is standing.
➋ Allah Almighty said:
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ
"Establish prayer from the decline of the sun until the darkness of the night, and [also] the Quran at dawn."
Reference: (17-Bani Isra'il:78)
In this verse, the method of affirming the times is that "Duluuk" in the language is used for decline and sunset. Mostly it is used for decline, and here necessarily the meaning of decline will be intended. Because if sunset is taken, then غسق الليل is also sunset, so the statement would have no benefit. Praying from the decline of the sun until the darkness of the night means that the Zuhr prayer is immediately after the decline, then Asr prayer, then Maghrib prayer immediately after sunset, and then Isha prayer, while Fajr prayer is after the dawn. Those who reject Hadith accept this verse but do not accept the determination of times according to Hadith. By acting on this verse, they are obliged to remain engaged in prayer from decline until the complete darkness of the night without any break. Whereas remaining engaged in prayer from decline until Isha is out of the question; these people do not even believe in prayer at all, evidence of which will be presented later.
➌ Allah Almighty said:
وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ
"Establish prayer at the two ends of the day and at the approach of the night."
Reference: (11-Hud:114)
This verse also mentions the times of the five prayers because the day has two ends: before decline and after decline. Before decline is Fajr prayer, and after decline are Zuhr and Asr prayers. زلفا ”زلفة“ is derived from a word meaning proximity, i.e., those hours of the night which are close to the day, so it only refers to the early time of sunset. The other is when the twilight disappears, thus including Maghrib and Isha in this time. Regarding this, one can question the rejecters of Hadith: if you do not accept the determination of times from Hadith, then by acting on this verse, continuously pray at the two ends of the day and continuously pray in the early hours of the night. But the strange matter is that they do not pray at all, and if they do, it is at their own discretion.
➍ Allah Almighty said:
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ ﴿١٣٠﴾
"Exalt the praises of your Lord before the rising of the sun and before its setting, and during some of the night, and at the ends of the day, that you may be satisfied."
Reference: (20-Taha:130)
This verse also mentions five times. Before sunrise is Fajr prayer, before sunset is Asr prayer, آناء الليل mentions Maghrib and Isha, and "at the ends" is plural meaning dual, which is used in Arabic grammar. It refers to the time when the two ends of the day are gathered, i.e., the time of Zuhr. The rejecters of Hadith object that this verse commands glorification and praise, but there is no mention of prayer.
The answer to this objection is that glorification and praise by tongue is the remembrance of Allah, which has no fixed time because remembrance of Allah is among those acts of worship that have no time restriction, as proven by many verses. Similarly, glorification and praise in the heart, i.e., the continuity of the belief in the Oneness of Allah, is also necessary and cannot have a fixed time. Therefore, it is understood that this is practical glorification and praise, which is only prayer.
➎ Allah Almighty said:
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ ﴿١٧﴾ وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ ﴿١٨﴾
"So exalt Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And [exalt Him] at night and at the end of the day."
Reference: (30-Ar-Rum:17-18)
This verse also clearly specifies the times of the five prayers. تمسون refers to Maghrib and Isha, تصبحون refers to the time of morning, عشيا refers to the time of Asr, and تظهرون refers to the time of Zuhr.
From these verses, it becomes completely clear that Allah Almighty has prescribed five times for prayer. However, the full explanation of these times and their beginning and end is detailed in the books of Hadith, meaning that to act upon these verses, Hadith is essential so that there is no deficiency or excess regarding the beginning and end of the times.
Conditions of Prayer in the Light of the Quran:
❀ Purification: It has three types: Wudu (ablution), Ghusl (full bath), and Tayammum (dry ablution). Allah Almighty said:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
"O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles."
Reference: (5-Al-Ma'idah:6)
This verse describes Wudu. While in the Ahadith, rinsing the mouth, putting water into the nose, blowing the nose, cleaning the beard, cleaning between the fingers, and wiping the ears are mentioned as completing obligations, and all these are not excluded from the four mentioned limbs. Allah Almighty said:
وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا
"And if you are in a state of janabah (major impurity), then purify yourselves."
Reference: (5-Al-Ma'idah:6)
This part of the verse mentions Ghusl, and also He said:
وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ
"And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it."
Reference: (5-Al-Ma'idah:6)
This part of the verse explains the reasons for the permissibility of Tayammum and its method.
❀ Continuity, meaning to always perform the five prayers, not to miss any prayer at any time. Allah Almighty said:
إِلَّا الْمُصَلِّينَ ﴿٢٢﴾ الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ﴿٢٣﴾
"But the steadfast who fear Allah."
Reference: (70-Al-Ma'arij:22-23)
❀ Preservation: meaning to always observe the pillars and conditions along with performing the prayers and to avoid disliked acts and corruptions in prayer. Allah Almighty said:
حَافِظُوا عَلَى الصَّلَوَاتِ
"Guard strictly your (habit of) prayers."
Reference: (2-Al-Baqarah:238)
And He said:
وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
"And those who carefully maintain their prayer."
Reference: (70-Al-Ma'arij:34)
In Surah Al-Ma'arij, the statement after دائمون and before يحافظون is evidence that preservation is a distinct and constant attribute separate from continuity, and it also encompasses continuity; moreover, both continuity and preservation in reality are synonymous with the establishment of prayer.
Pillars of Prayer in the Light of the Quran:
❀ Standing: Allah Almighty said:
وَقُومُوا لِلَّهِ قَٰنِتِينَ
"And stand before Allah with humility and reverence."
Reference: (2-Al-Baqarah:238)
❀ Facing the Qibla: The Divine command is:
فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ
"Turn your face towards the Sacred Mosque, and wherever you are, turn your faces towards it."
Reference: (2-Al-Baqarah:144)
By consensus, this verse refers to facing the Qibla during prayer.
❀ Recitation: Allah Almighty said:
وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
"And recite the Qur'an with measured recitation."
Reference: (73-Al-Muzzammil:4)
Also He said:
فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ
"Recite the Qur'an as much as is easy for you."
Reference: (73-Al-Muzzammil:20)
❀ Ruku and Sujood: Allah Almighty said:
يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ
"O you who believe! Bow down, prostrate yourselves, and worship your Lord."
Reference: (22-Al-Hajj:77)
❀ Qunoot: Regarding humility, tranquility, and reverence, Allah Almighty said:
وَقُومُوا لِلَّهِ قَانِتِينَ
"And stand before Allah with humility and reverence."
Reference: (2-Al-Baqarah:238)
❀ Sincerity: Sincerity is a condition and pillar of every act of worship, meaning that the heart should have no intention or thought towards anyone other than Allah Almighty. Thus He said:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
"Say, 'Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the worlds.'"
Reference: (6-Al-An'am:162)
❀ Khushu (Humility): The heart's attention and the limbs' calmness and movement should be in accordance with Shariah, and one should understand the recitation. Allah Almighty said:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿١﴾ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿٢﴾
"Indeed, the believers have succeeded who are humble in their prayers."
Reference: (23-Al-Mu’minun:1-2)
Up to this point, the times, conditions, and pillars of prayer have been explained in the light of the Qur'an. To perform these conditions and pillars correctly, one must practically refer to the Ahadith because their details are available only in the Ahadith, and this is what is called the Prophetic Prayer. After performing ablution properly, make the intention for prayer and stand facing the Qibla. Uttering the words of intention verbally is not established by Shariah. Then raise the hands up to the shoulders or ears while saying الله اكبر, place the right hand over the left hand and fold both hands on the chest, then recite the opening supplication اللهم باعد بيني or سبحانك اللهم, etc. Then recite Surah Al-Fatiha and along with it another Surah or a few verses. After that, say Allahu Akbar and raise the hands while going into Ruku. In Ruku, place the hands on the knees and keep the back and neck straight. In Ruku, recite سبحان ربي العظيم at least three times, then say سمع الله لمن حمده and raise the head from Ruku while raising the hands. After Ruku, stand calmly and recite the supplication ربنا ولك الحمد حمدا كثيرا, then say الله اكبر and go into Sujood. First place the hands on the ground, then the knees. Prostrate on seven parts (two hands, two feet, two knees, and the forehead including the nose). In Sujood, recite سبحان ربي الأعلىٰ at least three times, then say الله اكبر and raise the head from Sujood and recite the supplication رب اغفرلي while sitting. Then say الله اكبر and perform the second Sujood. After completing the second Sujood, say الله اكبر and sit for the rest position, then stand and complete the second Rak'ah like the first. After the second Sujood of the second Rak'ah, sit for Tashahhud, recite التحيات, Durood Shareef, and Sunnah supplications, then turn the salutations to both sides. The Noble Prophet prayed in this manner, and He also said:
صلوا كما رأيتموني أصلي
"Pray as you have seen me praying."
Reference: (Sahih al-Bukhari, Al-Adhan, Chapter: The Adhan for Travelers, Hadith: 631)
According to the Qur'an and Hadith, this is the general method of prayer for all Muslims. The Qur'an mentions the components, while the combination and order of these components are explained in the Ahadith. If there are differences in some details based on following the Hadith, there is no harm, and it is obligatory for Muslims to avoid violence, fanaticism, and issuing blasphemy verdicts against each other due to such differences so that the enemies of Islam, especially people like Ghulam Ahmad Parwez, do not get any opportunity to defame the Ummah.
Now, the beliefs of the Hadith-denying Parwez group regarding the call to prayer (Iqamat) and some inquiries are presented so that it becomes clear that these people neither believe in the Qur'anic prayer nor have any method of performing prayer.
➊ Regarding the Iqamat Salah, Parwez Sahib's view: In a letter to Saleem, he writes in the commentary of this verse of Surah Al-A'raf:
وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ
"Those who hold firmly to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers."
Reference: (7-Al-A'raf:170)
The pious are those who fully adhere to the law of Allah, that is, establish prayer. These are the reformers who smooth the way, whose deeds surely bear fruit.
Here, he has called adherence to the divine law "establishment of prayer." Although in the verse وأقاموا الصلاة is a conjunction to يمسكون and the conjunction implies contrast, but Mr. Parvez perhaps considered it as a conjunction of explanation. One may ask him whether all the Muslims on earth who pray adhere to the divine law or not? But according to Mr. Parvez, if there is no divine or Quranic system in the world, then no Muslim's prayer is valid.
➋ Mr. Parvez's second theory regarding the establishment of prayer: Allah Almighty said:
قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
"They will say, 'We used not to pray.'"
Reference: (74-Al-Muddaththir:43)
While interpreting this verse in a letter to Saleem, he writes: They will say that we did not join those who established the system of prayer. I have written a lot about what the system of prayer is, but the Quran has summarized all these details in one sentence, that is:
وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ
"We used not to feed the poor."
Reference: (74-Al-Muddaththir:44)
This is a complete distortion in the Quran, because feeding the poor is a separate and permanent attribute. But they have called the arrangement of feeding the poor as the establishment of prayer, then interpreting Allah's command:
وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ
"And we used to deny the Day of Judgment."
Reference: (74-Al-Muddaththir:46)
they say: Practically, the situation was that we did not even believe that the end of this wrong society, in which the poor are not provided bread, is nothing but destruction and ruin; we had no faith in it at all.
Reference: (Maktubat, p. 274)
Here ”يوم الدين“ is interpreted as the arrangement of bread for the poor. What else can be said except expressing astonishment and wonder at such reasoning and intellect?
Mr. Parvez has made Quranic government a condition for the establishment of prayer. Without it, he considers the common prayers as formal prayers. In a letter to Saleem, he writes: Think, Saleem, if the meaning of the establishment of prayer is our formal prayers, then why is تمكن فى الأرض, that is, the establishment of a Quranic government in the country, necessary for them? We used to offer these prayers even under British slavery, and today the Muslims of India are still praying in the same way. Then also think that the Quran has described the natural result of the establishment of prayer as استخلاف فى الأرض. When did استخلاف فى الأرض occur in our prayers? Look in Surah Al-Baqarah, the necessary result of the establishment of prayer and giving zakat is stated. لا خوف عليهم ولا هم يحزنون Just consider that our prayers and two and a half percent zakat produce this result that we have no fear or sorrow.
Reference: (Maktubat, p. 211)
Mr. Parvez has sown doubts and fears in the hearts of Muslims through this writing. By describing the common prayers of Muslims as formal prayers, he says: The Quran has described the natural result of the establishment of prayer as استخلاف فى الأرض.
We ask, please show us any verse from the Holy Quran on this subject! Similarly, look at this sentence of Mr. Parvez where he says the necessary result of the establishment of prayer and giving zakat is stated in Surah Al-Baqarah: لا خوف عليهم ولا هم يحزنون. Here too, we ask the same question: show us any verse from Surah Al-Baqarah that indicates this subject. The famous example is "How brave is the thief who carries a lamp in his hand." Alhamdulillah, the Holy Quran is present before the Muslims, and Mr. Parvez is boldly engaged in the futile attempt to distort the Quran and lie against Allah Almighty. Regarding prayer, in a letter to Saleem, he writes: Prayer means walking on the straight path, then he writes: "Prostration means obedience to the divine law," and after that he writes: Ruku means practical confirmation of the divine law and bowing before it.
Reference: (Maktubat, pp. 210, 209)
You have seen what tricks they show to mislead people? The whole effort means to erase the image of the prayer of the Prophet from the minds of Muslims. Finally, we ask the following questions from the Parvez group and it is necessary that their answers be given only from Quranic verses.
➊ The Holy Quran repeatedly commands وأقيموا الصلاة, tell us what is prayer?
➋ How should it be established?
➌ How many times a day and night should this prayer be established?
➍ What are its timings?
➎ How will the beginning and end limits of prayer timings be defined?
➏ How many rak'ahs are there in each prayer?
➐ And what should be recited in each rak'ah?
Can the answers to these questions be given from the Holy Quran? Certainly not, and since you do not accept hadiths, therefore you are free from prayer, and this is your purpose.
Payment of Zakat
Among the pillars of Islam, the issue of paying Zakat after Salah is very important. The evidence of its importance is that the Holy Quran mentions it frequently with various expressions. It is used with different forms such as Zakat, Sadaqah, Tasadduq, and Infaq. The first term (Zakat) is specifically associated with obligation, while the other terms are used for both obligatory and voluntary acts. Zakat in the Arabic language means purification and cleanliness. In the Holy Quran, this word is also used for spiritual and moral purification. Allah Almighty says:
خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
“Purity is better than that, and mercy is nearer than that.”
Reference: (18-Al-Kahf:81)
He also said:
وَحَنَانًا مِّن لَّدُنَّا وَزَكَوةً
“And He granted me mercy and purity from Himself.”
Reference: (19-Maryam:13)
This root is used in various forms with this meaning, and the Shariah meaning of Zakat is to pay a specified portion of wealth according to the command of Allah Almighty and the Holy Prophet. The Holy Quran mentions it 30 times, and its importance is explained in the following ways:
➊ The imperative form indicating obligation is used 9 times.
➋ Zakat is among the attributes of the believers. (Al-Baqarah 177:2 and 277, An-Nisa 162:4, Al-Ma'idah 55:5, At-Tawbah 71:9, Al-Mu’minun 60:23, An-Nur 37:24)
➌ Zakat was also obligatory on previous nations. It was obligatory in the community of every prophet among the prophets (Al-Anbiya 73:21), in the community of Ismail (Maryam 55:19), in the community of Bani Israel (Al-Baqarah 43:2 and 83), (Al-Bayyina 5:98), and in the community of Jesus (Maryam 31:19).
➍ The benefits and advantages of paying Zakat: It is among the good deeds (Al-Baqarah 177:2), it is a cause of reward (Al-Baqarah 277:2), it is an expiation for sins and a means of entering Paradise (Al-Ma'idah 12:5), it is a means of attaining Allah’s special mercy (Al-A'raf 156:7).
➎ It is a cause of protection of life and wealth (At-Tawbah 5:9).
➏ It causes increase and abundance of wealth (Ar-Rum 39:30).
➐ It is among the attributes of the benefactors (Luqman 31:4).
➑ Not paying Zakat is among the attributes of the polytheists (Ha Mim As-Sajda 7:41).
It is also used in various forms of Sadaqah and Infaq. The Holy Quran also mentions eight categories of Zakat recipients along with the word Sadaqat, as mentioned in (Surah At-Tawbah 60:9).
In Shariah, paying a specific portion of wealth is called obligatory Zakat. The evidence for this is that most verses of the Quran describe the attribute of believers regarding spending, as it is stated:
وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
“And they spend out of what We have provided them.”
Reference: (2-Al-Baqarah:3)
From an Arabic linguistic perspective, here ”مما“ is for specification, meaning it indicates some specific parts. Similarly, the Quranic injunctions about inheritance and wills regarding wealth indicate that a Muslim can keep wealth after paying Zakat. Even a Muslim can bequeath a portion of his wealth in favor of someone.
From this, it is understood that Shariah does not require a person to spend all his wealth beyond his needs in the way of Allah. Such a view is incorrect. However, some individuals may do so voluntarily, which is considered a high degree of virtue for them. Likewise, the Quran mentions the obligation of spending from wealth earned through trade, industry, and employment, as stated:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ
“O you who believe! Spend out of the lawful earnings and from what We have produced from the earth for you in the way of Allah.”
Reference: (2-Al-Baqarah:267)
So far, the details of the Quranic rulings regarding Zakat have been explained. To fully implement these rulings, it is necessary to refer to the Ahadith. The details established from the Ahadith are as follows:
➊ The rate of Zakat on gold, silver, and their products is one-fortieth, which in Arabic is called Rubu’ al-‘Ashr, i.e., 2.5%.
➋ The Nisab (minimum amount) for gold is approximately seven and a half tolas, while for silver it is fifty-two and a half tolas.
➌ The rate of Zakat on cash according to the silver Nisab is 2.5%.
➍ The Nisab for camels is: one goat for five camels, two goats for ten camels, three goats for fifteen camels, four goats for twenty camels, and one one-year-old camel for twenty-six camels. Further details can be found in Hadith books.
➎ For sheep and goats, one sheep or goat for every forty.
➏ For cows or bulls, one calf for every thirty. For more details, refer to Hadith books.
➐ The rate of Zakat on trade wealth in cash is 2.5%, one-fortieth.
Without these details, the Quranic command regarding Zakat cannot be implemented. Now consider the theory of the deniers of Hadith and Parvezis regarding Zakat:
1) In a letter to Saleem, it is written: The Quran commands Zakat but leaves its rate and conditions undefined so that every Islamic government of every era can determine it according to its needs. If the rightly guided Caliphate considered 2.5% appropriate in its time, then that was the Shariah rate at that time. If today any Islamic government says that its needs require 10%, then that 10% will be considered the Shariah rate.
Reference: (Maktubat, pp. 82-83)
The first falsehood in Parvez Sahib’s novel Ijtihad is that the rightly guided Caliphate set the Nisab at 2.5%. This is a bundle of lies. The rightly guided Caliphs never did this; rather, this Nisab is mentioned in the Prophetic Ahadith, so the Caliphs never set it on their own.
We also ask Parvez Sahib: Which verse of the Quran states that setting the rate is the authority of the Islamic government?
We also ask: You say you accept only those Ahadith that do not contradict the Quran. Which verse of the Quran contradicts the Ahadith regarding the rate of Zakat?
Until now, there has been consensus among Muslims regarding Zakat and its rate (as mentioned in authentic Ahadith). But Parvez Sahib dared to set a self-made rate, causing division and heresy among Muslims, which is a reprehensible and cursed act.
2) In one place, it is written: The Quran commands the government to collect Zakat from Muslims:
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً
“Take Sadaqah from their wealth.”
Reference: (9-At-Tawbah:103)
Therefore, Zakat is nothing but a tax imposed by the Islamic government on Muslims. No specific rate has been set for this tax because the rate of Zakat depends on national needs, and in emergency situations, it can collect everything that exceeds anyone’s needs.
وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلِ الْعَفْوَ
“They ask you what they should spend. Say: What is beyond needs.”
Reference: (2-Al-Baqarah:219)
Therefore, when there is no Islamic government in a place, Zakat also does not remain.
Reference: (Qur’anic Decisions, p. 35)
See, Parvez Sahib has imposed the condition of an Islamic government for Zakat in this statement. Which verse mentions this condition? The mention of Zakat and its known specified right is in the Meccan Surahs, for example: Surah Al-Ma'arij, Adh-Dhariyat, Al-Mu’minun, and Ha Mim As-Sajda. Now the question is, there was no Islamic government in Mecca, so what was the benefit of making Zakat obligatory?
Furthermore, Parvez Sahib called Zakat a tax. This is equivalent to mocking an Islamic obligation and likening it to a non-Islamic act, whereas in Shariah, Zakat is collected from Muslims, while tax is the Jizya and Kharaj collected from non-Muslims.
Parvez Sahib also gave the government the right to change the rate, which is a clear violation of this noble verse. Allah Almighty says:
وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾ لِّلسَّائِلِ وَالْمَحْرُومِ ﴿٢٥﴾
“And in their wealth is a known right for the beggars and the poor.”
Reference: (70-Al-Ma'arij:24-25)
The word ”معلوم“ is evidence that Allah Almighty informed the Prophet Muhammad (peace be upon him) of the specific amounts of Zakat, and that knowledge is found in the Ahadith. When the right of Zakat is specified, then who gave the government the right to change it and how?
Furthermore, from قل العفو “Say: What is beyond”
Reference: (2-Al-Baqarah:219)
, Parvez Sahib argues that in emergency situations, the Islamic government can take everything. This reasoning is completely wrong. First, the question arises: Which word in the verse indicates an emergency situation?Second, العفو means “from the surplus,” i.e., spend from what exceeds needs, and the evidence for this is the same verses where “min” is used for specification, for example: ومما رزقناهم
Reference: (2-Al-Baqarah:3)
خذ من أموالهم
Reference: (9-At-Tawbah:103)
This was Parvez’s theory regarding the obligation of Zakat, whereas contrary to this, a clear look at the system according to the Quran and Sunnah shows that the Islam of the Quran and Sunnah is entirely different from Parvez Sahib’s Islam.Hajj
In Islam, Hajj holds a recognized status as a great duty in terms of deeds and as an important pillar among the pillars of Islam. It is mentioned twice in the Holy Quran. Regarding its obligation, Allah Almighty has said:
وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
"And Hajj to the House (Kaaba) is a duty that mankind owes to Allah, those who can afford the journey; and whoever disbelieves - then indeed, Allah is free from need of the worlds."
Reference: (3-Al Imran:97)
The method of performing Hajj is detailed in two chapters of the Holy Quran (Al-Baqarah and Al-Hajj).
➊ The timing of Hajj is based on the lunar calendar. (Al-Baqarah 2:189)
➋ Completing Hajj and Umrah is solely for Allah Almighty. (Al-Baqarah 2:196)
➌ This verse also mentions Hajj al-Tamattu, the obligation of Hadi (sacrifice), and the state of Ihram (rules about how much one should complete Hajj and Umrah if prevented from doing so).
➍ The Ihram for Hajj is set for ”أشهر معلومات“ (specific months, i.e., Shawwal, Dhu al-Qi'dah, Dhu al-Hijjah) and there are three prohibitions during it. (Al-Baqarah 2:197)
➎ Standing at Arafat and standing at Muzdalifah. (Al-Baqarah 2:198,199)
➏ Standing at Mina and the mention of Allah (Takbir with the stoning of Jamrat al-Aqaba). (Al-Baqarah 2:200)
➐ Standing at Mina (on the 11th, 12th, and 13th days) with the stoning of the Jamarat (throwing pebbles) and the mention of Allah. (Al-Baqarah 2:203)
➑ Slaughtering on the Day of Sacrifice and the days of Tashreeq with the mention of Allah. (Al-Hajj 22:28)
➒ Tawaf al-Ziyarah (visitation circumambulation). (Al-Hajj 22:29)
➓ Sa’i between Safa and Marwah. (Al-Baqarah 2:158)
⓫ Tawaf al-Wida (farewell circumambulation). (Al-Hajj 22:33)
⓬ Rules regarding the slaughtering of camels, the distribution of sacrificial meat, saying Bismillah and Takbir at the time of slaughter and sacrifice. (Al-Hajj 22:36, 37)
This is the detailed explanation of the Quranic rulings related to Hajj. The matters requiring further explanation are mentioned in authentic Hadiths, for example:
● What is the explanation of Istita'at as-Sabeel (the ability to travel for Hajj)?
● What causes Ihram to be broken?
● What are the names of the months for Ihram of Hajj?
● What are the days and times for standing at Arafat, Muzdalifah, and Mina?
● How many Jamarat are there and how many pebbles should be thrown?
● What should be recited during the stoning of the Jamarat?
● What is the purpose of slaughtering?
● What is the purpose of stoning the Jamarat?
● Feeding the severely hungry poor, the patient, and those who ask after slaughtering the Hadi and sacrifice.
● The rulings of the sacrifices.
All these details are found in the Hadiths.
But, on the contrary, what does Mr. Parvez think about Hajj? Apparently, he has accepted it, but in reality, he considers Hajj a political matter and even presents it as a conference of rulers.
Reference: (Qur'anic Decisions, pp. 65-71)
Observe some of his writings: He says, "Its purpose is to consider all mankind as one community and to practically form the community of Adam rather than the community of nations, although all the commands and duties of Islam move towards this point, but its formation occurs in the gathering of Hajj, which is the last pillar of Islam."
He further says: "Select your representatives from your respective countries. These representatives, under the leadership of a chosen Amir among themselves, should proceed towards the center of human unity, i.e., the Kaaba. In the plain of Arafat, all these representatives should get acquainted with each other, then all these rulers of the nation should elect an Amir al-Umara among themselves and, keeping in view the conditions and circumstances of different countries, prepare a program through mutual consultation."
He writes further: "Gather at the place of Mina to consider the details and particulars of this fundamental program and think about its practical effect and reaction on another country. There should also be mutual negotiations, invitations, and feasts for which sacrifice has been prescribed." He further writes: "The Holy Quran has described this purpose and favor of Hajj in two places in two words each. In one place, it is stated that the purpose of the gathering of Hajj is: ليشهدوا منافع لهم so that they may be present for their benefits.
In another place, it is said:
قِيَمًا لِّلنَّاسِ
"That is, so that humanity may be established in the world."
Reference: (5-Al-Ma'idah:97)
Consider all these statements and keep the Quranic verses in front of you and think about what relation exists between these verses and Parvez's nonsense, and from where this meaning has been derived? And then calling it a Qur'anic decision is nothing but a great deception and trickery. This method is Mr. Parvez's own suggestion; however, this is by no means the purpose of the Quranic verses regarding Hajj.
Who selected the representatives for Hajj? There, all people participate in Hajj due to their financial ability. Can all pilgrims be rulers of nations? Does the preacher there become Amir al-Umara by the selection of these pilgrims? Do the pilgrims there consult among themselves about their countries? They remain engaged in Sunnah adhkar and transmitted supplications, etc. When gathered at Mina, what details and particulars do people consider? There, they remain busy throwing pebbles at the Jamarat, slaughtering animals, shaving or cutting hair, and reciting adhkar.
Is the purpose of sacrifice at Mina mutual invitations and feasts? The Quranic verses mention البائس الفقير "the hungry poor" and القانع والمعتر "the contented poor and those who ask." All these statements of Mr. Parvez are not derived from the rulings of Hajj but are inventions of his own mind. That is why he has not described the aspect of worship in Hajj and has not considered the following objectives of Hajj, which are clear from the following divine commands. Allah Almighty said:
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ
"And that they may witness benefits for themselves."
Reference: (22-Al-Hajj:28)
Also He said:
وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
"And feed the hungry poor."
Reference: (22-Al-Hajj:28)
And He said:
فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا
"So mention the name of Allah over them when you slaughter them."
Reference: (22-Al-Hajj:36)
The Almighty says:
وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ
"And feed the contented poor and the beggar."
Reference: (22-Al-Hajj:36)
Also the divine command is:
وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ
"Indeed, your piety reaches Allah."
Reference: (22-Al-Hajj:37)
And the divine statement is:
لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ
"So that you may glorify Allah for guiding you."
Reference: (22-Al-Hajj:37)
Mr. Parvez has paid no attention to these great objectives. Especially noteworthy is that the question includes the phrase about how Hajj is completed. The answer to this question is not present in his writing. The pillars of Hajj and those acts mentioned in the Quran and Hadith are the real purpose of the duty of Hajj. But Mr. Parvez has not mentioned these acts.
The purpose of Hajj that Mr. Pervez has described has never been fulfilled at any time and cannot be fulfilled. It is proven that, in his view, people only perform Hajj formally, none of which is accepted, and according to him, the objectives of Hajj clearly indicate that the servants of Allah should completely abandon this extremely important pillar of Islam.
Sacrifice
On the tenth of Dhu al-Hijjah, slaughter a lawful animal (camel, cow, sheep, goat) according to one's ability, recite بسم الله الله أكبر at the time of slaughter, and perform this entire act with sincerity. This act, whether in Mecca or other countries, is a financial act of worship conditioned upon the ability of wealth. Regardless of whether it is obligatory or a confirmed Sunnah, it is certain that the Messenger of Allah, peace be upon him, never neglected this act of worship in any year of his life in Medina. The Holy Quran mentions the word وانحر "sacrifice" for this purpose.
Reference: (108-Al-Kawthar:2)
Whereas elsewhere it is stated:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
"And We have appointed for every nation a sacrifice so that they may mention the name of Allah over what He has provided for them of [sacrificial] animals."
Reference: (22-Al-Hajj:34)
The hadiths describe the prescribed times and the lawful method of slaughter for this act of worship. However, Mr. Parvez, due to his deceptive mindset, has passed judgment against all Muslims regarding this sacrifice. He writes in response to a question: "It is absolutely correct that the Quran does not mention anywhere in the context of the noble mention of Prophet Ibrahim (Abraham) the Great and Prophet Ismail (Ishmael) that animals should be slaughtered in remembrance of this great event, even the incident of slaughtering a ram in place of Ismail is not in the Quran but in the Torah."
Reference: (Qur'anic Decisions, p. 54)
This is outright falsehood because Allah Almighty, while mentioning the sacrifice of Prophet Ibrahim and Ismail, said:
وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
"And We ransomed him with a great sacrifice."
Reference: (37-As-Saffat:107)
The word فِدَاء means to save someone from calamity by giving something on their behalf, and here ذبح means the slaughtered (sacrificed) one. It is absolutely clear that a magnificent slaughtered animal was given in place of Ismail. If the name of this slaughtered animal is not mentioned in the Quran but is in the Torah, what difference does it make?
Mr. Parvez has interpreted the meaning of the great slaughter as the custodianship of the House of Allah.
Reference: (Qur'anic Decisions, p. 97)
Would any sane person be willing to accept that the meaning of slaughter is custodianship? In which lexicon or idiom is this? The truth is that this person has gone beyond even the Jews in distortion.
He further writes: There is no command for sacrifice anywhere except at the place of Hajj (in their respective cities). History shows that the Prophet Muhammad, peace be upon him, did not perform sacrifice in Medina.
Reference: (Qur'anic Decisions, p. 56)
Then he also writes: Therefore, sacrificing in one's own way all over the world is a custom.
Reference: (Qur'anic Decisions, p. 56)
This writing is a clear proof of declared enmity towards Islam. We ask, which book of history states that the Prophet Muhammad, peace be upon him, did not perform any sacrifice in Medina? All hadith books, especially the six major collections, clearly mention that the Prophet Muhammad, peace be upon him, and the Companions used to perform sacrifice in Medina. However, Mr. Parvez has used deception here as well. He argues that the sacrifice performed during Hajj is called "Hadi" in the Quran and hadith and is only established during Hajj. The sacrifices performed in other cities are called ”أضحية“ and ”أضاحي“, which is proven by numerous hadiths, and also the Quran commands وانحر and to sacrifice.
Reference: (108-Al-Kawthar:2)
Mr. Parvez further writes: "Nowhere in the entire Quran is it mentioned that sacrifice will be performed anywhere other than Mecca. The word sacrifice is also not in the Quran."
Reference: (Qur'anic Decisions, p. 56)
This is complete ignorance; it seems Mr. Parvez has never looked at the Quran.
In the Holy Quran it is stated:
إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ
"When both of them (the sons of Adam) offered a sacrifice, it was accepted from one but not from the other."
Reference: (5-Al-Ma'idah:27)
From this verse, the following points are understood:
1. The word sacrifice ”قربانا“ is in the Holy Quran, and the word sacrifice is its foreign meaning.
2. The act of sacrifice began from the time of Prophet Adam, peace be upon him.
3. There is no evidence to restrict sacrifice only to Mecca.
4. The interpretation of this verse shows that at that time the way of acceptance of sacrifice was that fire would come down from the sky and burn the sacrifice. This apparently was a loss and destruction of wealth but was a sign of acceptance from Allah Almighty.
In another verse it is stated:
الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ ﴿١٨٣﴾
"Those who say, 'Indeed, Allah has taken a son,' say, 'Then do you bring forth for Him a sacrifice which He will consume with fire?'"
Reference: (3-Al-Imran:183)
From this verse, the following points are clear:
1. The method of sacrifice existed among previous nations as well.
2. The word بقربان (sacrifice) is present in the Quran.
3. The command of sacrifice was from Allah Almighty, which the Prophets and their nations fulfilled.
4. The sign of its acceptance was that fire would consume it. Apparently, this was a loss of wealth.
Mr. Parvez further writes: "If the amount (collected for sacrifice) is given to a just government, then the government can do very useful work."
Here we have the right to ask: When you do not accept the command of sacrifice, then what is the need to give such advice, and from which verse of the Holy Quran have you derived this position? Observe Mr. Parvez's strange logic that on one hand he does not consider the hadiths of the Prophet Muhammad, peace be upon him, as proof, but on the other hand, for his purpose, he has cited Bilal mentioned in Al-Muhalli with weak chains and the statement of the author of Hidayah.
These examples clearly prove that acting upon the commands of the Quran depends on the knowledge of hadith. We have explained the rulings of prayer, zakat, Hajj, and sacrifice in the light of the Quran and hadith. If the hadiths mentioned in the explanation of these rulings are not proof, then how will these Quranic commands be followed? Now on one hand, there is the practical explanation of the Messenger of Allah, peace be upon him, and on the other hand, there are Mr. Parvez's distortions and interpretations giving self-made meanings and practical methods to these acts of worship. Can any Muslim prefer Mr. Parvez's deceit and fraud over the methods of the Prophet Muhammad, peace be upon him? If anyone prefers it, then this is outright disbelief. نعوذ بالله من ذلك.
