Jul 182014
 

The scholars and the ordinary folk have worked out a clever partnership arrangement. A more fitting description of the partnership should be that it “evolved” over the centuries. The scholars will be elevated and adorned with glorious and pious religious robes, from where they will issue their religious edicts, claiming to speak for God. In return for receiving this noble station, they will issue religious edicts that make religion bearable and doable for the ordinary folks down there. Over the centuries, these two social forces have developed a symbiotic, co-dependent existence. The priests offer religious practices that the masses can live with, and promise God’s paradise in return. The masses offer the priests sanctified status, in return for moral absolution.
The trick however lies in finding the balance. If priests make it too easy on people, those ordinary folks will assimilate into the general mass of humanity. That of course will spell the end of them too, for what benefit is there in being a puppet master if there are no puppets around. So the pious frauds have to put out just enough of a challenge to make those dupes feel just guilty enough to continue to be in the game. They have to remember to keep the threat of the unknown, like for example what happens after death, very much alive in their puppets.
For the religious scholars, the trick is in removing a truly human quality like thinking from the masses. As long as they think, they pose a danger to themselves and to others. Worst of all, if they think rationally, they may get the crazy idea to test the coherence of all the balderdash that the scholar is peddling.
The fraudulent Ulama or Pious Scholars of Islam have given Sunni and Shi’ite Muslims the greatest gift they could wish for, namely Moral Cover. Ritualized practices provide moral cover for the morally bankrupt. Morality reduced to a finite set of repeatable actions. A code that removes the stress of thinking about moral issues, which you can simply execute out-of-the-box, and tick it off as “done”.
Ritualised Zakah as Means of denying a Real Social Conscience

Compassion, Charity and Goodwill in a world where poverty, neglect and isolation enjoy high tide, just simply seem too daunting. Imagine living in South Africa where the worst form of human degradation is always present, just five minutes drive away… Compassion and charity just would appear to be capable of consuming all one’s time and all one’s wealth. So what does it get replaced with? 2.5% Zakah of course! And zim zala bim! Compassion block checked! The 2.5% Holy Tax has been reduced to a farce by Sunni Islam. When they pay their 2.5% they have earned the right to look the other way in the face of rampant exploitation and oppression. They in fact join the feeding frenzy on the unsuspecting poor in many cases. As long as they pay their 2.5%, they are entitled to continue their assault on nature, the environment and other people. There is no further moral compassionate concern, because the 2.5% Zakaah has taken care of that.

The Qur’an Responds…
The pious frauds have found an excellent opportunity in the vagueness of certain themes in the Holy Scriptures. The Quran speaks of Charity and Goodwill, while never stipulating an exact quantification. The Prophet was in fact pestered by people who required a “quantification” of charity and goodwill. The Quran responded to them with the following verse: “And they ask you what they ought to spend. Say: “That which is beyond your needs.” [Quran 2:219] There is a good reason why the Quran withholds quantification of a noble social trait; after all, the Quran has not quantified the amount of knowledge we are to seek. It’s like asking how much fruit should a fruit tree bear?! The people and their clergy saw an amazing way out here. By offering the clergy holiness, the clergy will in turn offer them a more do-able Zakah. Win-win for both, except that it amounts to compromising the supremacy of Allah, and thus amounts to guaranteed rejection by Allah. By assuming the mantle of holiness, and quantifying Zakah at 2.5%, the scholars effectively usurped Allah’s right as sole divine lawgiver.
By quantifying what God has refused to quantify, they have created a solution for the rich, who want to be regarded as charitable whilst still enjoying their own comfortable existence. They also offer a solution for those who want to be regarded as morally upright, without disturbing their own prosperity. For the Sunni Orthodox Muslim, 2.5% of their net accumulated wealth over a year, represents the entirety of his obligation towards the concepts of charity, goodwill and altruism. The 2.5 % paradigm means that Sunni Orthodoxy does not regard exploitative labour practices by Muslim business men, exorbitant medical fees by Muslim professionals or environmentally destructive practices such as waste dumping, as bearing any religious significance or comment. Providing care to Aids orphans, assisting single mothers abandoned by their spouses, helping the victims of spousal abuse, assisting the victims of economic and political oppression all fall outside the ambit of what it means to be charitable and kind within Sunni Orthodox Islam.
Safawid Shi’ite Islam is no different really, except that the scholars have found a neat revenue source in imposing a further 20% tax on their followers. So a country like Iran struggles with chronic economic problems, because the state is unable to levy effective taxation on the Bazari mechant class, while the coffers of the clergy are swelling. The fraudster scholars of course attach no similar religious significance to paying one’s taxes as they do to paying 20% to one’s Mullah.
The Priests of Islam represent a betrayal of the true Divine calling of men and women. Instead of making us more compassionate and more thoughtful, they rob us of our virtually unlimited capacity for goodwill and compassion.
Ritualised Salaah as a Means of Denying Real Spiritual Growth

A spiritual connection with God Almighty, the Creator and sustainer of the universe comes next. It takes special discipline to clear our minds from its immersion in the daily rat-race. To make a true spiritual connection with God requires a process of unfettering our minds from the material world. It requires quality time. So what does it get replaced with? Ritual prayers / salaah of course! Ritually codified prayers provides the orthodox Muslim with an excellent means to excuse himself from his daily pursuit of greed, lust, vanity and obsessed self advancement for just five minutes, and to get right into it with hardly a thing out of place. Another great gift from the religious fraudsters, who promise eternal heavenly bliss in return for your compliance.
The true meaning of Salaah is almost completely lost. It is commonly used to denote “ritual prayer”. The meaning of the word has been expanded to mean “Salute” or “Salutations”. The word is also defined as meaning “to enter”. As you can see, the scholars have assigned three radically different and irreconcilable meanings to the word. A basic study of the word Salaah will however reveal that there is one completely coherent meaning of the world.

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا Quran 33:56
Generally translated as “Allah and His Angels salute the prophet, O you believers, Salute (Salaah on) him, and greet him with peace.” The word Salaah here is used to mean “Saluting”.
Let’s look at some other uses of the word
111:3Quran
سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ

This famous verse is translated as “He shall enter (salaah) the flaming fire.” Here Salaah is translated as “enter”, or “placed in proximity to” or “brought close to”.
Another verse displays a similar meaning:
الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ
Quran 87:12
Translated as “Those who will enter (Salaah) the great fire.” Again Salaah is used to indicate “being brought close to” or “being brought in proximity of”.

All the uses of the word Salaah can be reconciled by using the meaning “Creating Proximity” or “Getting Nearer”.
Let’s look at the following again, and consider the coherent meaning of Salaah:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا Quran 33:56
“Allah and His Angels created proximity to (Salaah unto) the Prophet. O you believers, create proximity (Salaah unto) him…”
This definition of the word Salaah, gives it a coherent meaning for all the different uses of the word in the Quran.

Sadly though, Salaah, meaning establishing regular contact with Allah, has become an empty sequence of physical motions along with the oblivious recital of phrases which many do not even care to understand. The crime of the fraudster scholars is that they have sanctified an action that is devoid of any of the intended aims. How can one make spiritual contact with Allah, without being spiritually, or mentally engaged in the process? By encouraging picture-perfect adherence to every exact posture in the salaah, whilst at the same time legitimizing Salaah without understanding what you are reciting, they have effectively killed the essence of the entire undertaking.
They have also insulted the very book that convey the instruction for Salaah, in particular the verse:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ 4:43
“O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say…” [Quran 4:43]Now what part of this text from the Almighty is ambiguous? We are instructed here to enter the Salaah, or the communication connection with Allah, only when we can fully understand what we are saying! Furthermore, the Quran, and neither the entire corpus of narration about the Prophet completely lack a detailed description of the detailed process of establishing proximity or closeness to Allah. What the fraudsters wanted was for people to get lost in the process, and forfeit the product. The amount of detail they dug up to complicate the process of connecting with Allah, robbed the Salaah of it’s essence for most. It is not uncommon for a person to nowadays, after concluding a congregational prayer, to point out the mistakes in others’ prayers. Prior to connecting with Allah, I have on occasion found myself being offered a clay tablet or a hat, as if that is what is essential to Salaah. This all shows that Salaah has become a shallow human-to-human activity instead of a human-to-God undertaking.

The scholars have betrayed the Salaah, as a means of connecting with God, as they have betrayed the Zakah as a means of showing kindness, altruism and charity to our fellow human beings.

 Posted by on July 18, 2014 at 4:57 pm

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