... Continued from part I
Allow me to add my FB friend Hussam Abdelrahman's arguments negating this false claim:
"IF THE QURAN HAD BEEN TRANSMITTED AND COMPILED IN THE SAME MANNER AS THE AHADITH

There would be an alleged ‘sanad’ (support) or an 'isnad' (supporting) with every Quranic verse.
The Quranic verses would have been arguably collected by fallible compilers representing a completely different sectarian, socio-political milieu, centuries after the death of the prophet.
The compilers would have allegedly traveled many miles to other individuals who had never met the prophet but claimed they possessed isolated Quranic verses based on hearsay, allegedly passed on to them through numerous generations through primarily oral tradition.
The majority, if not all the Quranic verses would be based on what one companion had heard and not corroborated by any other.
Different students of the later compilers would have captured different variants of the Quranic verses and argued over its veracity.
The Quranic verses would have been canonized much later into a recognized corpus arguably after the death of the initial fallible compilers.
There would arguably been a classification of Quranic verses such as 'Sahih' (sound) verses, 'Hasan' (good) verses, 'Da'if' (weak) verses and 'Maudu' (fabricated / forged) verses.
There would have arguably been disagreements of the links of isnad of the Quranic verses and terms such as 'Musnad' (supported), 'Muttasil' (continuous), 'Munqati' (broken), 'Mu'allaq' (hanging), 'Mu'dal' (perplexing) and 'mursal' (hurried) would have been applied to them.
There would have been vociferous exchanges and disagreements regarding the reliability and trustworthiness of the reporters of the Quranic verses.
There would arguably be ‘sectarian’ Quranic Books with different compilations and verses.
There would have been raging debates of the authenticity of the Quranic verses and the corpus throughout Muslim history.

Thank God the Quran was NEITHER transmitted NOR compiled in the same manner as Ahadith"
The myth of the Consensus of the scholars
When everything else fails, out comes the so-called consensus of the "scholars". Reality check again, the scholars have not even agreed upon what constitutes consensus let alone formed one about anything for that matter.
A quick reminder to how the five schools view consensus.

Hanafi: Through public agreement of Islamic jurists
Shafi: Through agreement of the entire community and public at large,
Maliki: Through agreement amongst the residents of Medina only
Hanbali: Through agreement and practice of Muhammad's Companions only (there is still no consensus on what constitutes a sahaba)
Usuli: Only the consensus of the ulama while the messenger of God was alive or Shia Imams

Don't you think they should first sort this core issue before claiming consensus? No less than the death for blasphemy, is based not on the Quran and not even on the Hadith but on this mythical consensus. In essence, they have illegally awarded themselves the right to kill another human being. Imagine that!
The Abrogation falsehood
The last trick up their sleeve is a late addition, abrogation. A notion so thoroughly refuted that it is not worth wasting time on. Let us just say that straightforward verses of the Quran are stripped of context and twisted to mean that some verse and in extreme cases some Hadith actually abrogates some other verse of the Quran. In typical fashion, the estimates of abrogated verse range from seven to several hundred. This one fact is enough to put this mischievous notion to one side.
The nonsense of abrogation was exposed by upright scholars throughout history and one of the earliest oppositions can be traced back to Abu Muslim Al-Asfahani, followed by Ibn Rushd and the Ibn Khaldun and many more. Among the modern scholars Mohammad Asad, Ahmed Subhy Mansour, Dr. Mohammad Omar Farooq and Shabbir Ahmed are often cited.
Shahada (شَهِدَ ) of the Hypocrites
Before moving to the positive, allow me to touch on something that will surely disturb a lot of you but it is necessary because it is a perfect illustration of how far we have deviated from the message of God.
The question is: How did the non-Quranic but popular Shahada find its way into Islam?
Below are the verses where the word (شَهِدَ) is used in the context of testifying. In twelve out of thirteen it had nothing to do with the Shahada of the sectarians, and in the thirteenth, this is what God has to say about it:
When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the Messenger of Allah." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars. Quran 63:01
Here are the verses where it is used in context:
(4:15:11) shahidū they testify فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ
(6:19:20) latashhadūna testify أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَىٰ قُلْ لَا أَشْهَدُ
(6:19:28) ashhadu (do) I testify أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَىٰ قُلْ لَا أَشْهَدُ
(6:150:5) yashhadūna testify قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا
(6:150:11) shahidū they testify فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ
(6:150:13) tashhad testify فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ
(7:37:32) washahidū and they (will) testify قَالُوا ضَلُّوا عَنَّا وَشَهِدُوا عَلَىٰ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ
(7:172:10) wa-ashhadahum and made them testify وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَىٰ
(12:81:10) shahid'nā we testify فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا
(41:20:5) shahida (will) testify حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ
(41:21:4) shahidttum you testify وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا
(41:22:5) yashhada testify وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ
(63:1:5) nashhadu We testify إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ
Quran 7:158 is sometimes used by the sectarians to justify the Shahada of the hypocrites. The only problem is that the word (شَهِدَ ) is missing from the entire verse. In fact, the word "say" (قُلْ) is used by God in order to make the issue even more clear to us. Furthermore, the actual Shahada is also present in the same verse and is once again distinctly repeated without the phrase "and Mohammad is his messenger" to remove all doubts.
Note: The total number of times the word from the root "shīn hā dāl" is used in different contexts is 160, mostly in terms of a witness(s)
Besides, there are numerous Ahadith where the true Shahada is detailed.
How to interpret the Quran?
Let us move towards the positive. Just a quick mention of how to interpret the Quran.
When we interpret Islam wrong it is not Islam anymore, it is as simple as that. Similarly, when we succeed in interpreting some verses correctly and others incorrectly then it is just that, partly right and partly wrong. There are no blends, it is all black or white as one would expect from a Divine guide.
God is not in the business of maybes.
It is reasonable to assume that before wanting to discuss Islam, unless we can agree on the methodology of interpreting Islam, we won't be able to agree on anything. So let us keep the questions on hold for a bit and talk methodologies, because whoever is able to convince the other side on the best methodology can just apply it and get all the answers .just like that.
In my humble opinion, this is how I see it and millions have come to more or less the same conclusions.
Trust your God-given faculties of observation, logic and rational thought as reminded by scores of verses of the Quran. Yes, the thing to note and emphasize is that the methodology of how to interpret the Quranic verses is embedded in the Quran itself.
In contrast, a reference to those who may know more than an average person is mentioned only a few times and that too not in the popular "ask those who know" manner. Those who keep harping on "Ask a Shaikh" need to be told that the number of times "use your brain" is emphasized runs into hundreds but “ask others “not once. There is no "ask those who know" in the Arabic version of the Quran. Please use your brain and observe, research, and draw valid logical conclusions. Remember God is the teacher of the Quran. (Quran 55:02) The actual guidelines of the Quran are not about "asking", but some in the community should be entrusted with researching and making their findings public and open to debate.
For the record and with all due respect to those who have a different opinion, the thing about the Quran is, as one would expect from a Divine message, that it is fully Self-Referenced and the Checksums are also all embedded in the body of the message. The core message needed for salvation is easily understood by even a twelve-year-old. The Quran, of course, is much much more and is there for all of humanity, and for all times to come. The message is designed once again to be relevant to people with varying degrees of access to knowledge bases and brain power and who happen to be living at different times and in different space.
When one decides to leverage the full potential of the book, the Quran once again comes to the rescue to address the issues associated with serious research and truly demonstrates its timelessness so to speak. For starters, the use of particular words is demonstrated by their use in a priori manner within the Quran and hence protected from the natural evolution of the language. One must research this aspect first. Similarly, the methodology of non-contradiction (there are none in the Quran) not only protects the content and its interpretation but does it in a manner where by and large the domain knowledge constraints are taken out of the equation. In simple terms, if your interpretation of a verse contradicts another verse then there are only three possibilities.

Your interpretation of the first verse is wrong
Or your interpretation of the second verse is wrong
Or your interpretation of both the verses is wrong, hence, seek another interpretation

God is not in the business of maybes as I said. Let's put it this way, every verse in the Quran has a potential veto over a wrongly interpreted verse. We cannot thank God enough for this particular aspect of understanding the message of God. God in His infinite mercy has gifted us a touchstone and if people still insist on "different interpretations" then there is extraordinarily little one can add to the argument.
Quran's framework is based on a self-correcting mechanism that needs no outside input. The answer to the question,” Is it even possible to interpret the verses of the Quran in such a manner that it eliminates verses contradicting each other?” is not only an emphatic yes, but yes on several levels. The non-contradiction claim of the Quran serves two purposes; the first , to point out that for mere humans to put together over 77,000 words, covering a full spectrum of domains, is not easy without some elements contradicting others, and the second, is to facilitate our understanding as mentioned above.
Mustansir Mir, Professor of Islamic Studies at Youngstown State University, eloquently argues for a multi-layered approach. He writes,
“From a linguistic standpoint, it is quite possible for a word, phrase or statement to have more than one layer of meaning, such that one layer would make sense to one audience in one age and another layer of meaning would, without negating the first, be meaningful to another audience in a subsequent age.”
So yes, one is free to use different meanings associated with certain words but must do so only in a manner that it does not contradict a chosen meaning in another verse.
Add to it a simple rule of restricting the meaning of words to the Arabic language even when they appear to be resembling words of a different language and be alive to the obvious allegorical references and you are done.
To seek the best of meanings is an additional and general guideline in order to understand the truth within the verses and hence take out hiding the truth from the equation.
Who in their right mind would refuse to follow the instructions of how to understand the intended message of a guide, found in the guide itself, that is if the intention is to understand the message?
Indeed, there is no doubt.
A word of caution. Some in the Quran focused approach have taken a reactionary stance to the traditional Islam and even legitimate practices of the traditionalists are challenged for the sake of challenging them. One stark example is the issue of Salah. The notion that standing, bowing, and prostration don’t mean what they say they do, because their use in some verses points to a different context, is strange. If we were to reverse this logic and make those different contexts the baseline, then standing should not mean standing anywhere in the Quran. Similarly, if we were to change the definition of a Mosque to mean something other than a physical structure, we would have to do the same with monasteries and churches and synagogues. Quran 22:40. Here once again the non-contradiction aspect of the Quran guides us in the right direction.
The impossibility of different interpretations
Why is it that there is only one correct way to interpret the Quran?
First of all, let me qualify that. It is possible to extract more than one meaning from a given verse (s) of the Quran, as long as each subsequent interpretation (s) does not negate the previous one.
Regardless of the number of extracted interpretations, each interpretation will have to pass the test of non-contradiction independently.
Let us layout the two elements of non-contradiction. It is hoped that the issue of the language of understanding can also be easily settled through it.
Assuming one has already verified the Quran to be the very word of God, the logic is pretty straightforward.

The first rule is that there are no contradictions in the Quran
The second rule is that if the Quran was produced by someone other than God one would find contradictions in that version of the Quran.

When we apply these two rules simultaneously to any interpretation of the Quran, either in its original Arabic or a translated version, we can make the following conclusion.
If one were to interpret the Quran in a way that was not intended by God then we are likely to introduce contradictions in the Quran because man is not capable of producing a different version of the Quran without any contradictions. Hence there can only be one correct way to interpret the Quran irrespective of the language of understanding.
One is free to claim that their interpreted version is the correct one, but it is not possible to claim that there is more than one correct version of the Quran. Of course, when they make such a claim, they also take on the burden to defend it to be free of contradictions.
The choice dilemma
By the way, which of the following must one follow and why?
Just to help the readers out, of course you always have the option to throw a dart in the direction of the following collections and see where it lands and take that as the one "true" Sunnah and be prepared to be declared a "Kafir" by the followers of all the rest. Mind you, all of them are claimed to have been vetted through the same magical "Science" of Hadith. Needless to say, each and every one of them ignores the all-important, essential, condition of the public delivery of the official message and hopes nobody will notice that 99.9% of them are single third-party narrations, the opposite of public.

Kutub Al-Sittah - (The six books of Sunnis )

Sahih Al-Bukhari ( صحيح البخاري ) Sahih Muslim ( صحيح مسلم ) Al-Sunan Al-Sughra ( السنن الصغرى ) Sunan Abi Dawood ( سنن أبي داود ) Sunan Al-Tirmidhi ( جامع الترمذي ) Sunan Ibn Maja ( سُنن ابن ماجه )

Al-Kutub Al-Arb'ah - (The four books of Shias)

Kitab Al-Kafi ( الكتاب الكافي ) Man La Yahduruhu Al-Faqih ( من لا يحضره الفقيه ) Tahdhib Al-Ahkam ( تهذیب الاحکام ) Al-Istibsar ( الاستبصار )

The Ibadi one Jami Sahih Tartib Al-Musnad
The Mu'tazila collection Comments on the Peak of Eloquence

Now comes the fun part, with the possible exception of the Ibadi collection, each and every collection has an interesting thread running through it. All the collectors were Persians and almost all of them appeared out of nowhere right after the defeat of the Persians. You just need two functioning brain cells to figure out the rest.
Now throw in the following to highlight the difficulty of choosing the correct version; Muwatta Imam Malik Musnad Ahmad Ibn Hanbal Sunan Al-Darimi Shama'il Muhammadiyah is often referred to as Shamaail Tirmidhi Sahih Ibn Khuzaymah Ṣaḥīḥ Ibn Ḥibbān Al-Mustadrak Alaa Al-Ṣaḥīḥaīn Al-Mawdū'āt Al-Kubrā Rīaḍ As-Ṣāliḥīn Mishkat Al-Masabih Talkhis Al-Mustadrak Majma Al-Zawa'id Bulugh Al-Maram Kanz al-Ummal Zujajat al-Masabih Minhaj us Sawi Muntakhab Ahadith The Book of Sulaym Ibn Qays Al-Sahifa Al-Sajjadiyya Uyun al Akhbar ar Reda Sharh Usul al-Kafi Nahj Al-Balagha Wasā'il Al-Shīʿa Bihar Al-Anwar Haqq al-Yaqeen Ain Al-Hayat (17th century) Qalam-e-Mowla Daim al-Islam ETC
I wish it was as simple as choosing a version or two and you were done. Not so fast, as the saying goes, even after settling for a particular version you are still totally dependent on the "scholars" associated with that particular version. In essence, they have the final say in what you ought to believe and often their explanations are not only at odds with the word of God but the wordings in a given Hadith as well.
No matter where the dart lands, in essence, it will still be no more than a game of "my scholars are better than yours".
I for one refuse to assign my eternity to this crapshoot.
Narrated Anas:
The fact which stops me from narrating a great number of Hadiths to you is that the Prophet (ﷺ) said: "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."
حَدَّثَنَا أَبُو مَعْمَرٍ، قَالَ حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، قَالَ أَنَسٌ إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثِيرًا أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " مَنْ تَعَمَّدَ عَلَىَّ كَذِبًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ".
Reference: Sahih al-Bukhari 108 In-book reference: Book 3, Hadith 5
Some important verses
Perhaps these verses may help
80:11 Nay! Indeed, it (is) a reminder,
80:12 So whosoever wills may remember it.
80:13 In sheets honored,
80:14 Exalted, purified,
80:15 In (the) hands (of) scribes.
80:16 Noble, dutiful.
Surah Al-Qamar :

We made the Quran easy to learn. Is there anyone who would learn?
We made the Quran easy to remember. Is there anyone who would remember?
We made the Quran easy to understand. Is there anyone who would understand?
We made the Quran easy to memorize. Is there anyone who would memorize?

If you really are interested in the truth, please read the following verses very carefully;
Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof - for him is a great punishment. (11) Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"? (12) Why did they not produce for it, four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars. (13) And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment (14) When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. (15) And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"? (16) Allah warns you against returning to the likes of this [conduct], ever, if you should be believers. (17) And Allah makes clear to you the verses, and Allah is Knowing and Wise. (18) Quran 24:11-18
The true level of our deviation from the straight path can be illustrated by naming the stuff we follow without taking the time to verify it. Just to help some of you out, besides the lies about Aisha’s chronologically impossible age, the false justification of slavery and killing of non-Muslims and the un-Islamic notion of ruling the world under the disguise of Khalafat, Shahid Khan, a Facebook user, has compiled the following list;
Things NOT Contained In The Quran: List of Interpolations

Saying that the Quran is not self-sufficient and that there is a need for additional speculations.
Taking the hadiths as a source for Islam.
Sectarian scholars pronouncing fatwas or ijtihads (canonical jurisprudence).
Practices conforming to sectarian dictates.
Equating sects with the religion.
Reciting the Quran for the sake of its music without understanding the text.
Using the Quran as a book of prayer recited for the souls of the departed.
Contributing authority to the Prophet outside the scope of the Quran.
The fact that God created everything for the sake of Muhammad.
Competition between prophets. Supremacy of some prophets over other prophets.
Imitation of the ways and manners of the Prophet even before his prophethood.
The belief that the Quran has missing points which can be found in other books.
To announce certain select devotees to be Muslim saints and visit their tombs with all sorts of reverential rituals.
To idolize the sheikhs of religious orders.
Establishing a type of communication with the sheikhs by a special ritual called rabýta. 16. To claim that only the Sunnites or the Shiites are to go to paradise.
To declare the Jews and Christians as the future dwellers of hell.
To adopt Arabic customs and traditions as religious practices.
To come forth alleging to be reformist with a view to changing the Quranic religion.
To formulate religious precepts ascribing them to the Prophet.
To claim that the vote of the majority always prevails.
To interpret the continuity of sects as evidence of their genuineness.
The Hanafi sect. (Yes, they are sects under the disguise of Madhab)
The Shafi sect.
The Hanbali sect.
The Maliki sect.
The Jafari sect.
All Sunni and Shia sects.
Any sect like Maturidiya, Ashariya.
A canon book called Majalla.
To deny reason and favor apishness.
Hostility against science.
Hostility against the arts.
To abide by the rules that the book entitled Sahih Bukhari lays down.
To abide by the rules of the hadith book entitled Muslim
To abide by the rules of the hadith books Kutub-i Sitte or other such books.
To venerate individuals to whom religiosity is ascribed other than the Prophet.
The allegation that all of those who had the privilege to set eyes on the Prophet (sahaba) were on the right path.
The wearing of the headscarf.
The wearing of the veil.
Segregation of men and women.
The fact that a woman is not allowed to travel alone.
The wrong and absurd belief that a woman can never repay the debts she owes to her husband even if she were to lick him from head to foot when he is in a deplorable state covered with pus.
“If prostration was permitted to any entity other that God, the wife should prostrate herself before her husband” claimed the hadith.
That a woman cannot become a head of state or an administrator.
That women have no right to vote for the governing body of the government.
That women’s voices must not be audible to men.
That women are not allowed to perform the Friday salat.
That women are not allowed to perform salat, fast, recite the Quran or enter a mosque during their period.
Covering women with all sorts of outer garments.
That it is forbidden for women to shake hands with men.
That a man is not allowed to sit in a chair previously occupied by a woman whose warmth is still preserved.
That a woman cannot stay in an enclosed space where there are men.
That women are considered along with dogs and pigs to invalidate the salat of a praying man.
That the majority of women are doomed to go to hell.
That women are evil by nature.
That women lack intelligence.
That women must be kept indoors.
That it is forbidden for women to wear perfume.
That women are not allowed to use makeup.
That a wife must obey her husband as a slave does.
That a woman is required to have sexual relations whenever her husband calls her.
That two female witnesses equal one male witness.
That a woman must have her parents’ permission in order to get married.
Stoning to death of the adulterer.
That the papyrus on which the verse regarding adultery was on was eaten by a goat.
Arguments about killing adulterers being practiced even among monkeys.
Prohibition of a man’s wearing golden ornaments.
Prohibition of men wearing silk.
Prohibition of use of golden and silver utensils and plates.
Prohibition of sculpture.
Prohibition of drawing and painting.
Prohibition of chess.
Prohibition of musical instruments and music.
Prohibition of consumption of seafood like mussels, shrimps, etc.
Prohibition of eating the flesh of donkeys, horses, or wild animals
The fact that kidneys and ram’s testicles are abominable to eat.
The fact that smoking is religiously unlawful.
That there is a separate list containing things considered to be abominable (makruh). 80. That the sexual act must take place under covers.
The prohibition for the couple to look at each other’s sexual organs.
Prohibition of masturbation.
Prohibition for women to use birth control.
That an individual should keep his/her sexual organs covered even when taking a bath lest the angels be offended.
Circumcision of men.
Circumcision of women.
The sunnah of letting beards grow.
The prohibition of trimming a beard.
The sunnah according to which the hair had to be parted from the middle of the scalp.
The sunnah regarding the oiling of hair.
The sunnah of applying henna to hair and beard.
The sunnah of applying mascara to the eyes for men.
That lying face down is a satanic act.
To sleep on a mattress spread on the ground.
To use one’s right foot going out of the house or getting up from the bed.
To enter a soiled place like a WC with the left foot.
Saying that canonical purification of the body can only be performed using water after defecating.
The obligation for men to crouch when urinating.
To relieve yourself in the direction of Mecca.
The fact that eating with the left hand is a satanic act.
To wound a turban.
To use miswak to clean the teeth.
To wear a robe with a long skirt reaching down to one’s feet.
For men to wear a loose dress (antari). .
To wear shalwar (a type of wide trousers) as sunnah.
To interpret as a meritorious act the wearing of white, green, or black raiment.
The prohibition to wear yellow or red.
To consider eating dates or squash as meritorious acts.
To eat seated on the ground.
To eat from the same dish with others.
To eat with three fingers.
To drink water in three gulps.
To drink water in a seated position.
To lick one’s fingers after having eaten with them.
Not to use perfumes containing alcohol.
Not to use eau de cologne.
To kill black dogs.
Not to let dogs into the home.
To cover the mirrors at night.
To perform black magic with or without the use of the Quran.
To write on and wear amulets.
To use the Quran as a book of magic.
To believe that whistling is a satanic act.
To knock on wood or wear trinkets against the evil eye.
To take fortunetellers and magicians for religious figures.
Feasts celebrated at the end of the holy month of Ramadan and on the occasion of sacrifices.
To avoid passing underneath a ladder and to consider black cats, black dogs as ominous signs and to melt lead against the evil eye.
To believe that there are special days on which linen can be washed and sexual intercourse can be performed.
To recite the Mevlit (poem written to celebrate the birth and the death of the Prophet) for the souls of the departed.
To hold ceremonies for the soul of the dead on the 7th, 40th and 52nd days after death. 131. Stories concocted about the suffering that the dead is to be subjected to after burial. 132. Rumors about the bridge of Sýrat from this world to paradise, more slender than a hair and sharper than a sword and a person’s traversing it riding the animal he sacrificed in this world.
The belief that a person who cannot avoid his urine from sprinkling on his clothes shall undergo excruciating torture in the grave.
To fast in the place of a dead person.
To go on Hajj in the place of a dead person.
That tears shed after a death will cause his soul to suffer beyond endurance.
To predict the hour of the Day of Judgment.
The Muslim Messiah, Mahdi.
The Antichrist.
To say that Dabbe has the ears of an elephant, eyes of a hog and head of an ox.
The Second Coming of Christ.
The belief that Agog and Magog are Turks.
Racism, superiority of the Arab race.
The belief that Agog and Magog are the homunculus.
To set down prayer hours not indicated in the Quran.
To prescribe a certain number of rakats as a binding duty.
The requirement of performing the salat by reciting verses in the original Arabic language.
Prohibition for women to conduct the congregational prayer.
To have to repeat always the same thing during the kneeling and prostrating in the course of the performance of the salat.
The obligation to recite the fatiha at every rakat.
The obligation to sit and recite attahiyyat at the end of the salat.
To make a long list of the particular requirements during the salat not mentioned in the Quran.
To make a detailed description of the praying man with regard to his posture, such as how he will place his hands).
That the compensation of a wilfully broken fast is two months without interruption.
Special salats like the taravih (the superfluous night service during the month of Ramadan performed immediately after the prescribed night service of worship, consisting of twenty genuflections with an interval for rest and breathing after each two or four acts), and the congregational prayers at the end of the month of fasting and at the festival of sacrifice. 156. To put people in misery by restricting the period of Hajj to a short space of time.
The stoning of Satan during the Hajj.
To slaughter animals at the Festival of Sacrifice.
To believe that certain restrictions start after the Hajj.
Calling holy the water from the well zamzam, to pray over sugar or salt for luck.
To give zakat (alms, charity) as 1/40 of one’s assets.
To assign special rates for zakat for camels, sheep, and agricultural products.
The belief that one invalidates his ablution by certain acts other than nature’s call.
The belief that total ablution (ghusl) is required not only after sexual intercourse but also by other causes.
To make the order of acts during the performance of ablution strictly binding.
To say that rinsing one’s mouth and blowing one’s nose during the major ablution is a binding duty.
The requirement of washing one’s heels along with the feet.
Details such as the obligation of pouring water three times each to the right and left of a person performing the total ablution.
The requirement of total ablution before reciting the Quran.
Saying that one sins when he/she goes about not having performed total ablution.
The nullification of ablutions for a person who has a tooth filled.
The nullification of ablutions for men/women having a tattoo.
Martyrdom for those having died in an earthquake or a flood.
Martyrdom of those having suffered stomach pains.
That the earth is supported by an ox or a fish.
The belief that earthquakes occur when the fish shakes its tail.
The fact that the moon is unattainable.
To define the setting of the sun as the loss of the sun as a guide for prostrating.
The belief that the eclipses of the sun and the moon occur when they are drawn by carriages equipped with handles.
Existence of angels in the form of bulls, lions, and eagles.
Accounts related to the 600 wings of Gabriel.
God’s opening His calf in paradise.
God’s touching the back of the Prophet.
God’s coming down on earth on special days to shake the hands of His creatures.
The bargaining between God and the Prophet for the reduction of the times of salat from 50 down to 5.
The Institution of the caliphate.
The sultanate and the making the subjects into slaves of the political power.
Classes of clergy.
To sanctify the Arabic language and ascribe sanctity to the Arabic letters.
To terrorize people with the countries outside the dominion of Islam (Dar-ul Harb).
To loot and disregard the rights of people living outside the dominion of Islam.
To beat or kill persons who refuse to perform salat.
To compel people to fast and beat those who fail to do so.
To beat women who have put on makeup and go around uncovered.
To kill the renegades (of Islam to other religions).
To flog the renegades (even those who convert from one sect to another).
To make conquests merely for the sake of looting.
To beat drunkards.
To use force and compel people to abide by religious rules.
To call Islam by the names of sects, etc.

The myth of the Muslim majority
What "vast Majority"? The reality is a sea of fragmented competing sects constantly at each other's throats. The only thing that unites them is defending their illegal relevance and attacking those who point out the illegality of their position. They are in it for the money. They are masters at duping the unsuspecting to part with their hard-earned wages. When pushed, the majority of their own members reject their sect's nonsense. People are not fools in general, they can tell when they have been taken for a ride. It is one thing to go along with the "majority" under duress and another to take all this nonsense to heart.
Here is what God has to say about the majority:
2:100 the majority do not believe (in The One God)
2:243. Majority are ungrateful.
3:110 the majority are wicked.
4:114 the majority whispers lies.
5:32 the majority are transgressors
5:49 majority are wicked
5:59 majority are wicked
5:62 the majority hasten to sin and transgression and consuming money illicitly. Miserable indeed is what they were doing.
5:64 the majority are rebels and rejecturers
Here are some other verses with similar warnings
5:66 5:71 5:81 5:103 6:37 6:111 6:116 6:119 7:17 7:102 7:131 7:187 8:34 9:8 10:36 10:55 10:60 10:92 11:17 12:21 12:38 12:40 12:68 12:103 12:106 13:1 16:38 16:75 16:83 16: 101 17:89 21:24 21:93 23:70 25:44 25:50
(thanks to Wan Ibnul Bahar)

I researched the origins of the first name (M–Y) of every contestant

Following up on my post two weeks ago, here is the second half!
Magdalena: From Ancient Greek, referring to a person from the ancient village of Magdala, the name of which derived from Aramaic magdala, “tower”
Maggie: From Ancient Greek margarítēs, “pearl”
Mamé: I got nothing! I really tried—I promise. At first I thought it was from French mamé, a less popular but still attested pet name that translates best as “grandma” or “nana,” and because Mamé was born in Switzerland (Geneva, specifically, which is a mostly francophone city) to West African parents—and because her sister, Coralie, has a French name herself—I thought that French could be relevant. It turns out, though, that things are less cut and dry. While Geneva and its environs have a French-speaking majority, Mamé’s parents are from Ghana, which has far, far less French penetration than many other West African nations have, with adolescent and adult French speakers constituting around only one percent of Ghanaians. Neighboring countries Benin, Burkina Faso, Côte d’Ivoire, and Togo all have French as at least one of their official languages, but Ghana only recognizes English as well as a bouquet of indigenous languages. I did find in this article (page 903) an individual named Mamé who came to Ghana from a village near Bamako in southern Mali, and Bamako itself has a population of which a bit less than half can speak French. So…I don’t know exactly what Mamé’s origin is, but it’s most likely either from a French or an indigenous West African source. I did not find any Arabic names that bore much similarity to Mamé, so I’ve ruled out that language for now.
Maria, Mariah, Marissa: see Anamaria in previous post
Marjorie: see Maggie above
Marvin: From Welsh Merfyn, perhaps related to mêr, “marrow”
Marvita: I’m guessing that it’s a feminine diminutive of Marvin (see above).
Matthew: From Hebrew Mattityahu, from matan, “gift,” and –yahu, “Yahweh” (compare Atalya in previous post)
McKey: Real name is Brittany (see Bre in previous post)
Megan, Megg: see Maggie above
Melrose: Real name is Melissa Rose. Melissa comes from Ancient Greek mélissa, “bee,” while Rose, interestingly enough, comes via Norman French from a Germanic name, *Hrothohaidis (from *hrōthiz, “fame,” and *haiduz, “character”; for the latter element, compare Alisha in previous post), but it was heavily influenced by the word rose, via Latin and Ancient Greek likely from Old Iranian. Melrose is in fact the name of a town in Scotland, and the name derives from an ancient Celtic source akin to Scottish Gaelic maol, “bald,” and ros, “peninsula.”
Mercedes: From Spanish, meaning “mercies”
Michelle, Mikaela, Mike, Mikey: From Hebrew Miykha’el, “who is like god?” (compare Annaliese in previous post)
Mila: Real name is Lyudmila, from a Slavic source akin to Russian ljúdi, “people,” and mílyj, “dear”
Mirjana, Mollie Sue, Molly: See Anamaria in previous post. Sue derives via Latin and Ancient Greek from Hebrew shoshanná, “lily” or “rose,” perhaps from Egyptian sšn or zšn, “lotus.”
Monique: Via Latin of uncertain origin—perhaps Phoenician
Naduah: An Anglo-American woman named Cynthia Ann Parker was given this name when she was adopted by the Comanche people. The name is an anglicized version of Comanche na-uhru, “was found.”
Naima: She mentioned that she was named for the John Coltrane song of the same name, which Coltrane named in honor of his wife, Juanita Grubbs, whose nickname was Naima. The name appears to be of Arabic origin, from na‘im, “bliss” or “delight.”
Nastasia: She even said on camera what her name meant, which was helpful! Nastasia is a variant of Anastasia, from Ancient Greek anástasis, “resurrection.” Remember how, in My Big Fat Greek Wedding, all the characters said “khristos anesti” during Easter celebrations? Same root.
Natalie, Natasha: From Latin diēs nātālis, “birthday” (or, in Church Latin, “Christmas Day”)
Nicole: From Ancient Greek Nikólaos, from níkē, “victory,” and laós, “people”
Nijah: I don’t know for certain because there is a lot of misinformation about this name online—it is in no way derived from a Spanish word for “water queen,” for starters (reina de agua?!)—but my best guess is that it is derived from Arabic najāḥ, “success”
Nik: Real name is Erika, which derives from Old Norse Eiríkr, from Germanic *Aiwarīks, “eternal ruler”
Nikeysha: Pretty sure this is an invented name based on Nicole (see above) and Keisha, which may be a variant of Keziah (see Kesse in previous post) influenced by various names ending in –isha (such as Arabic Aisha, Germanic Alicia, Latin Felicia, etc.)
Nina: A pet form of names ending in –nina, such as Giannina (see Giah in previous post), among many others
Nnenna: From Igbo, “paternal grandmother,” from nne, “mother,” and nna, “father”
Noelle: From French Noël, “Christmas,” from Latin nātālis (see Natalie above)
Norelle: I’m guessing that it’s an elaborative form of Nora, a nickname for Eleanor or Honora. The former comes from Occitan Aliénor, a name borne by Eleanor of Aquitaine, who was given the same name, Aénor, as her mother and was thus referred to as alia Aénor, “the other Aénor.” I’m unsure what Aénor means, but Wikipedia (so sorry) cites a German source that connects the name to a Germanic name, Adenordis, which may be a corruption of an earlier name akin to *Audamērijaz, “famous riches,” though I would need a better source to confirm this. (Compare the names Edith, Edmund, Edwin, and Edward, all of which derive from the root *audaz, “riches.” Also compare obsolete English mere, “famous”; the names Elmer and Wilmer; and the adjective Merovingian.) Honora derives from Latin honor, which means exactly what it looks like.
Nyle: Respelling of Niall, from Irish Gaelic, perhaps related to néal, “cloud,” or nia/niadh, “champion.” Interestingly, the name Nigel has the same origin.
Ondrei: A phonetic spelling of Andrée, from Ancient Greek anēr, “man,” with a feminine ending
Paige: Referring to a page, a young servant, from either Ancient Greek paîs, “child” (compare pediatrician) or Latin pagus, “(boy from the) countryside” (compare pagan)
Phil: From Ancient Greek Phílippos, from phílos, “friend,” and híppos, “horse”
Rachel: From Hebrew rakhél, “ewe”
Rae: Real name is Ashley (see previous post)
Raelia: Most likely an invented name, perhaps based on Rae (as in Rachel above) and Leah (see previous post)
Raina: A Bulgarian name—who would have seen that coming?—that is either derived from Latin rēgīna, “queen,” or the masculine name Radko, from the common Slavic word rad, “glad”
Rebecca: Via Hebrew from a Semitic root, *rbq, “tie” or “connection”
Ren: Not sure about this one. Ren said that her parents named her after Kevin Bacon’s character in Footloose, but I don’t believe the movie says what Ren is short for. My guess is that it’s short for René, a French name from Latin Renatus, “born again” (compare Natalie above).
Renee: From Latin Renatus (see Ren above)
Rhianna: Probably a variant of Rhiannon, via Welsh perhaps from a Brythonic name reconstructed as *Rīgantonā, “queen” (compare Raina above), plus an augmentative suffix
Rhiyan: An elaborative respelling of Ryan, from the Irish surname Ó Riain, perhaps from rí, “king” (compare Raina above), plus a diminutive suffix
Rio: From Spanish río, “river”
Robin: A diminutive of Robert, from the Germanic name *Hrōthiberhtaz, from *hrōthiz, “fame” (compare Melrose above), and *berhtaz, “bright”
Romeo: Via Italian from Greek Rōmaios, “Roman,” from Latin Rōma, “Rome,” a name of uncertain origin
Saleisha: My best guess is that it’s an invented name based on Sally (see Sara below) with the popular suffix –isha (compare Nikeysha above), but I did find that salisha is an imperative verb meaning “cause to pray” in Swahili, so…perhaps that’s something.
Samantha: Most likely either from Samuel (with an elaborative suffix) or from the same Semitic root as Samuel: *šm‘, “to hear”
Sandra: see Alexandra in previous post
Sara, Sarah: From Biblical Hebrew śaráh, “lady” or “princess,” which means “female (government) minister” in modern Hebrew, from the Semitic root *śrr, “to rule”
Seymone: Elaborative respelling of Simone, from Hebrew Šim‘on, from the verb šama‘/lišmo‘a, “to hear” (compare Samantha above)
Shandi: Shandar is an Urdu name that means “fabulous,” and Sháńdíín means “sunshine” in Navajo, but that’s not terribly relevant here. Various websites (that do not cite legitimate sources, if any) connect the name to Shannon, Shoshana, or Welsh Shan (see Shannon below, the etymology of Sue under Mirjana above, and Giah in previous post), but this is neither here nor there. The name seems to come from the Kiss song “Shandi,” which was featured on the album Unmasked, and the song was inspired by the Bruce Springsteen song “4th of July, Asbury Park (Sandy),” from the album The Wild, the Innocent & the E Street Shuffle. I thought for a hot second that Shandi was just an inventive version of Sandy, but then I found this book, which implies that the song was named after a singer named Shandi Sinnamon (not Cinnamon, as the book says), who was born Shandra. It’s not clear what Shandra means, but it may indeed be an inventive version of Sandy (see Alexandra in previous post). Whew!
Shanice: An invented name based on the elements Shan– and –ice that was popularized by the singer of the same name
Shannon: From the name of the river, from Irish Gaelic Sionna, perhaps related to sean, “old” or “ancestor,” a word with some derivatives in Irish that contain “wise” among their definitions (such as seanchríonna)
Sharaun: Real name is Brittney; see Bre in previous post
Sheena: see Giah in previous post
Shei: Real name is Andrea; see Ondrei above
Simone: see Seymone above
Sophie: From Ancient Greek sophíā, "wisdom"
Stacy-Ann: see Analeigh (for Ann) in previous post and Nastasia (for Stacy) above
Stefano: From Ancient Greek stéphanos, “crown” or “wreath”
Sundai: From Old English sunnandæġ, “day of the sun,” a translation of Latin diēs sōlis and Ancient Greek hēmérā hēlíou
Tahlia: Likely a phonetic respelling of Talia, from Hebrew tal, “dew,” and –yah, “Yahweh” (compare Atalya in previous post)
Tash: Likely a pet form for Natasha (see Natalie above)
Tatiana, Tatianna: From Latin Tatius, a Roman name apparently of Sabine origin
Terra: Variant of Tara (influenced by Latin terra, “land”), from Irish Gaelic teamhair, “hill,” though other authors associate Teamhair with Latin templum and Ancient Greek temenos, suggesting an Indo-European origin
Tessa: A nickname for Theresa, perhaps from Ancient Greek Thērasía, an island in the Aegean Sea that was once attached to Thera (aka Santorini), or perhaps from théros, meaning “harvest,” “heat,” or “summer”
Teyona: I’m guessing that it’s a phonetic respelling of Tiana, which can be short for Christiana (see Chris in previous post) or Tatiana (see above)
Tiffany: A variant of Theophania (yes, really), from Ancient Greek theós, “god,” and the suffix –phanēs, “appearing”
Toccara: Most likely from the Avon perfume Toccara, the name of which is apparently derived from Italian toccare, “to touch” (compare French toucher and Spanish tocar)
Victoria: From Latin, meaning “victory”
Xiomara: Possibly a variant of Guiomar, which itself is possibly derived from a Germanic name akin to *Wīgamērijaz, from *wīga, “battle” (compare Louise in previous post), and *mērijaz, “famous” (compare Norelle above)
Wendy: J. M. Barrie seems to have invented this name for the book Peter Pan, basing it on fwendy, a childish way of saying “friend,” but the name occasionally predates the book, and in these cases, it may derive from the Welsh word gwen, “white” (compare Jennifer in previous post)
Whitney: From Old English hwītan īeġe, “(by the) white island”
Will: From the Germanic name *Wiljahelmaz, from *wiljô, “will,” and *helmaz, “helmet”
Yaya: Real name is Camara, which has been a little tough to research. There is a Portuguese surname Câmara, derived from Latin camera, “chamber” or “room,” from Ancient Greek ultimately, but I can’t tell if Yaya’s parents—her mother has Brazilian heritage, by the way—pulled a Beyoncé (whose mother’s surname was Beyincé) and gave their daughter a variation of a family surname as her first name (it’s worth noting that her father’s surname is Johnson, and her mother’s surname is DaCosta, so…maybe scratch that theory). A few websites—without citing sources—claim that Camara means “teacher” in Igbo, but it very much does not; the Igbo word for “(male?) teacher” is onye nkuzi. However, Camara is an attested surname throughout French-speaking West Africa—where the Portuguese had some historical presence—so there may be a partial African origin here. I should also note that Islam is popular in West Africa, and Qamar is an Arabic name (meaning “moon”) that bears a passing similarity to Camara. That’s all I have for now.
Yoanna: see Giah in previous post
Yvonne: A French-ass name, indeed. It is derived from the masculine name Yves, potentially from the Germanic root *īhwaz, “yew”
Let me know if I've missed anything!

Why I believe in Islam and why you should too

The burden of proof is on me to prove the truthfulness of Islam. For the following reasons I believe in Islam : -
Philosophy of Islam and monotheism :
The worldview of Islam is pretty simple and clear. You have to worship only one All-powerful, All-Merciful God, if you do more good deeds than bad deeds you go to heaven, if your bad deeds are more than your good ones, you go to hell, simple as that. All other religions (except perhaps Judaism), aren’t this simple and lucid.
Predictions of Islam that came true:-

“The Byzantines have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice ” (30:2-4). Okay, in this battle, the Romans were utterly defeated and their backbone was seriously damaged. But the Qur’an makes a prediction here that the Byzantines ( Romans ), will again be victorious over the Sassanids within 3-9 years. This prediction at that time seemed pretty dumb, but in the end, it was the prediction of the Qur’an which came out to be true. For more info on the war see this video.
The Mongol invasion of Baghdad or the Siege of Baghdad )in 1258 was also predicted by Islam. Prophet Muhammad said, ”Narrated Abu Huraira: The Prophet ﷺ said, "The Hour will not be established till you fight with the Khudh and the Kirman from among the non-Arabs. They will be of red faces, flat noses, and small eyes; their faces will look like flat shields, and their shoes will be of hair (reference). ”The Mongols indeed used fur in their gutuls or boots. Now we can clearly understand that the hadith is describing the Mongols. But how’d Prophet Muhammad know that in the distant future that one part of the Muslim nation will be invaded by the Mongols? This proves that he’s the messenger of God.
“'A'isha reported that Allah's Messenger (ﷺ) called his daughter Fatima (during his last illness). He said. to her something secretly and she wept. He again said to her something secretly and she laughed. 'A'isha further reported that she said to Fatima: “What is that which Allah's Messenger (ﷺ) said to you secretly and you wept and then said to you something secretly and you laughed? Thereupon she said: He informed me secretly of his death and so I wept. He then again informed me secretly that I would be the first amongst the members of his family to follow him and so I laughed (reference).” Now, this is actually a true prediction. Amongst the Prophet’s family, her daughter Fatima was the first to die after him (she died after 6 months of his death).
In the Qur’an, Allah takes an oath by “Iram”,” [With] Iram - who had lofty pillars” (89:7). Now, the scholars of that time were confused as to what “Iram” actually meant, because this word was unknown to them. Fast-forward to 1973, in Erlus of Syria, in an old archeological site, there is the mention of the “city” of Iram in the scriptures. The people of that area used to conduct business with the people of Iram. Now the question is, how did Prophet Muhammad come to know about this city which was unknown to the people of his time? The answer is, because he is the true messenger of God.

Numerical miracles:-

If two things are the same, then they have been mentioned an equal number of times. In 3:59 Allah said, ”Indeed, the example of Jesus to Allah is like that of Adam( as they both were born without a father).” Interestingly, their names have been mentioned in the Qur’an the same number of times as well which is 25.
For cases where two things are not the same, the number of times they have been mentioned is unequal as well. For example, Allah said in 2: 275,” They say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest”. Interestingly, the word interest has come in the Qur’an 6 times and the word business has come 7 times. There are other examples like this as well.
Opposite words have also come in the Qur’an an equal number of times. Like, worldly life and hereafter (115 times each), faith and disbelief (25 times each), summer and winter (5 times each), angels and demons (88 times each) life and death (16 times each), etc. There are other examples like this as well.
The word “day” has been mentioned 365 times in the Qur’an. For more information, see this video. The word “month” has been mentioned 12 times and the word year has been mentioned 19 times, and the Metonic cycle takes nearly 19 years to complete as well.
Words about the action its subsequent result have been mentioned an equal number of times as well. Like, the word seedling and tree both have been mentioned 26 times.
“The Hour (of Doomsday) has drawn near and the Moon has split (54:1).” The word “Qamar” means “Moon,” and the word “Moon” appears in the first verse of Surat al-Qamar. There are 1390 verses from that verse to the end of the Qur’an. The year 1390 in the Islamic calendar corresponds to 1969 AD, the date of the lunar landings. This, one of the greatest landmarks in human history, was indicated 14 centuries beforehand. (Allah knows the truth.)
The ratio of the appearance of the words "sea" and “land" in the Qur’an is identical to the ratio between sea and land in modern science. The continents had not yet been discovered at the time the Qur’an was sent down, and it was impossible to determine the ratio between the land and sea. Even such a large continent as America was only discovered in the 15th century. The word "land" appears 13 times in the Qur’an, while “sea” appears 32 times. These numbers total of 45. If we divide the number of references to land in the Qur’an, 13, by 45, the result is 28.8888888889%. When we divide the number of references to the sea in the Quran, 32, by 45, the result is 71.1111111111%. these ratios are the exact ones that apply between water and dry land on Earth. The repetition of these words in the Qur’an may be an indication that the Earth is 71% covered in water and 29% in the dry land. (Allah knows the truth.) It has only been possible to arrive at this ratio in the present day, thanks to satellite photos and computer calculations. The number of times the word “land” appears in the Qur’an = 13. The number of times the word “sea” appears in the Qur’an = 32. The proportion of dry land to sea covering the Earth = 13/45 = 29%. Proportion of sea to dry land on Earth = 32/45 = 71%
The Qur’an refers to the 23rd chromosome that determines the difference between male and female thus: The word “man” and the word “woman” both appear 23 times in the Qur’an. This discovery about chromosomes made only recently was reported hundreds of years beforehand in the Qur’an by way of the number 23, which concerns the basic difference between male and female. The words “man” and “woman” both appear 23 times in the Qur’an. The 23rd chromosome is the main element that determines an individual’s gender.

These phenomena were not known back then and have only been discovered recently. These phenomena can’t be the work of a man nor can be coincidences. There is only one logical conclusion, that, Islam is the true religion.

BASICS OF SALAH ( Ritual Prayer in Islam ) : How to Make Dua.Part1

Dua'a is the simplest form of worship. Your best and easiest connection with Allah (swt). Even if we are given some steps that are described in the hadiths it doesn't mean you can't talk to Allah (swt) anytime, anywhere or however you wish. But if we follow the teaching of Prophet (saw) our dua'a will most likely be accepted.
The steps are not complicated actually. All you have to do is :
1.open your hands; 2.start with Bismillah; 3.praise Allah; 4.say Salawat to Prophet (saw); 5.ask whatever you want; 6.repeat steps 3 and 4; 7.conclude it with Amin.
Simple :)

Here are a few tips on why, how and when to make dua :

Tip #1

The realisation that only Allah responds to dua
This is the essence of Tawhid, that only Allah can hear your dua and only Allah has the power to grant it.
“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah ? Little do you remember.” [The Qur'an: An-Naml 27:62]
This is why Dua is the greatest form of Worship and make Dua to anyone else is the greatest form of associating partners with Allah.
The Prophet (May the peace and blessings of Allah be upon him) said, “Du'a (supplication) is worship.” [Abu Dawud: Book 17, Hadith 1465]
In Islam we know that worship directed towards anyone other than Allah constitutes as Shirk [i.e making partners with Allah] and is the biggest sin which a person can commit.

Tip #2

Singling out Allah alone for dua
Once a person realises that only Allah can respond to his dua, then they will only ever ask Allah for help, rather than asking idols or other people.
Once a person realises that only Allah can answer his Duas, then it is logical for that person to make Dua to Allah alone
And the mosques are for Allah (Alone), so invoke not anyone along with Allah. [The Qur'an: Surah Al-Jinn 72:18]
Would you then call upon any one other than Allah? If you should be truthful? [The Qur'an: Surah Al-An'am 6:40]
Verily, those whom you call upon besides Allah are slaves like you [The Qur'an: Al-A'raf 7:194]
The meaning of ‘besides Allah’ includes everything that is worshipped besides Allah, from lifeless objects or idols to pious people or Prophets.
The Prophet [May the Peace and Blessings of Allah be upon him] said to Ibn Abbas: O slave! Guard (the duties of) Allah, and He will guard you! Guard (the duties of) Allah, and you will find Him in front of you! And when you ask, ask only from Allah, and when you seek any help, seek help only from Allah.
[Abu Dawud, Ahmad, al-Tirmidhi, al-Hakim from Ibn Abbas, and authenticated in Sahih al-Jaami’ #7957]

Tip #3

Allah’s various Names and Attributes may be used when making Dua, they help one strengthen their connection with Allah and make their Dua more personal.
This is one of the most powerful means of tawassul, the Prophet [May the Peace and Blessings of Allah be upon him] heard a man say in his tashahhud:
“O Allah I ask You by virtue of the fact that all praise belongs to You, none has the right to be worshipped but You, alone, having no partner. The Great Bestower of all blessings, O Originator of the heavens and the earth, O Possessor of Majesty and Honour, O Ever-Living, O Sustainer and Protector of all that exists. Indeed I ask You for Paradise and I seek Your refuge from the Fire”.
So the Prophet said to his Companions: ‘Do you know what he has supplicated with?’ They replied: 'Allah and His Messenger know best’. He said: “By Him in Whose Hand is my soul! He has supplicated to Allah by His Great Name, the one that, if He is called upon by it, He responds, and if He is asked by it, He gives”. [Abu Dawud, al-Nasa'i and Ahmad]
Another example of this type of tawassul is found in the following Hadith. The Prophet [May the Peace and Blessings of Allah be upon him] prayed with the following dua: “O Allah! (I ask you) by Your knowledge of the unseen, and Your power to create, that You cause me to live as long as living is better for me, and that You cause me to die when You know that death is better for me.” [al-Bukhari #5671, Muslim #2680]

Tip #4

Mentioning the favours of Allah is another method of performing tawassul, in essence, this increases your love for Allah when you remind yourself of what He has given you.
Another method in which one may do tawassul is by mentioning the favours of Allah. So for example, a person may say: “O Allah! You have guided me to Islam, and placed in me a love for knowledge and its people! O Allah! Cause me to increase in this knowledge, and cause me to be amongst the righteous scholars!”
This principle is shown in the dua of Zakariyya, when he asked Allah to bless him with a child. “He said: O My Lord! Indeed, my bones have grown feeble, and grey hair has spread over my head. And I have never been unblest in (or deprived of) my dua to You, O my Lord!” [The Qur'an Surah Maryam 19:4]

Tip #5

Mentioning the state one is in helps you remember your own weakness and the fact that only Allah can help you.
Another means of tawassul is by mentioning to Allah the dire circumstances that one is in, and the desperate need that one has for His Mercy and Blessings. In the dua of Zakariyya (as) quoted at Tip # 4, he begins by mentioning his state of being an old man, and that he needs to be blessed with a son, for he might be on the verge of death.
The Prophet Nuh (as), when he was rejected by his people, cried out: “Then he made a dua to his Lord: I have been overpowered to help (me)! [The Qur'an: Surah al-Qamar 54:10]
And when Prophet Musa (as) was in the valley of Midyan, alone and with no helper, he cried out to Allah: “O My Lord! Verily, I am faqeer (needy) for whatever good that you can send down upon me” [The Qur'an: Surah al-Qasas 28:24]

Tip #6

Tawassul through Good Deeds Expand Mentioning ones good deeds in front of Allah in order to gain favour from Him is another permissible way of performing tawassul. Tawassul can also be made through mentioning one’s good deeds. So, once can say: “O Allah! Because of my love for Your religion, and love for You and Your Prophet, forgive me!” Or, “O Allah! Because of the charity that I gave to so-and-so, out of pleasing You, then grant me my dua”.
The Qur'an is full of this type of tawassul, in one verse it is mentioned: “Those that say: ‘O Allah! We have believed, so forgive us our sins, and save us from the Fire of Hell!’” [The Qur'an: Surah al-Imran 3:16]
This principle is confirmed in the famous Hadith of the people of the cave: 'Abdullah ibn 'Umar narrated: “I heard Allah’s Messenger say: “Three men from among those who were before you, set out together until they reached a cave at night and they entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other): ‘Nothing can save us from this rock but to invoke Allah by mentionning the righteous deeds that we have done (for Allah’s sake only).” So, one of them said: ‘O Allah! I had old parents (whom I used to provide with milk) and I never provided my family (wife, children, etc.) with milk before them. One day, by chance I was delayed, and I arrived late (at night) after they had slept. I milked the sheep for them and then took the milk to them, but I found them sleeping. I did not like to offer my family the milk before them, so I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up until dawn. Then they got up and drank the milk. O Allah! If I did that for Your sake only, I invoke You to relieve us from our critical situation that has been caused by this rock.’ So, the rock moved a little, but they could not get out. The Prophet (SAWS) added: “The second man said: ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual intercourse with her, but she refused. Later she came across hard times during a year of famine and she came to me, and I gave her one hundred and twenty dinars on the condition that she would not resist my desires, and she agreed. When I was about to fulfill my desires, she said: “It is illegal for you to violate my chastity except through legitimate marriage.” So, I realized it was a sin to have sexual intercourse with her and left her, though she was the dearest of all people to me. I also left the gold I had given her. O Allah! If I did that for Your sake only, please relieve us from the present calamity.’ So, the rock moved a little more, but still they could not get out from the cave. The Prophet (SAWS) added: “Then the third man said: ‘O Allah! I employed few laborers and I paid them all of them their wages, with the exception of one man who did not take his wages and went away. I invested his wages and I gained much profit from this. (Then after some time) he came and said to me: “O Allah’s servant! Pay me my wages.” I said to him: “All the camels, cows, sheep, and slaves that you see here, are yours.” He said: “O Allah’s slave! Don’t mock me.” I said: “I am not mocking you.” So, he took the herd and drove them away and left nothing. O Allah! If I did that for Your sake only, please relieve us from the present suffering.’ So, the rock moved completely and they walked out.
[Bukhari 3/260, Muslim #6607]

Tip #7

When asking for something from someone, there is more chance of you receiving it if you mention what you are going to do with it, this concept is the same in Dua and is a permissible form of tawassul
By attaching the reponse of the dua to a good deed or benefit, one can perform tawassul. So, for example, a person can say: “O Allah! I ask you to increase me in knowledge, so that I may teach my family and relatives your religion.” Or, he might pray: “O Allah! Increase my wealth so that I can spend it in your way!”
This principle is shown in the Hadith in which the Prophet [May the Peace and Blessings of Allah be upon him] said: “When a person comes to visit the sick, then let him say: O Allah! Cure your sevant so-and-so, for he will then inflict a wound on an enemy, or walk for your sake to the prayer.” [Abu Dawud #3107, Sahih al-Jami #466]
It is also shown in the dua of Ibrahim (as) when he left Hajar and Isma'il (as) in the barren valley of Bakkah, later to be called Makkah: “O My Lord! I have left my family to live in a valley that has no fruits, close to your Sacred House, so that they may establish the prayer. Our Lord! Therefore cause a group of people to love them, and provide them with fruits so that they may give thanks.” [The Qur'an: Surah Ibrahim 14:37]

Tip #8

Hastiness is a cause of your dua being rejected.
And man supplicates for evil as he supplicates for good, and man is ever hasty. [The Qur'an: Surah al-Isra 17:11]
Surely man is created of a hasty
To be hasty in ones prayer is a cause of rejection of the Dua.
Abu Hurayrah narrated that the Prophet (May the Peace and Blessings of Allah be upon him) said:
“The dua of any worshipper will continue to be responded to, as long as he does not ask for a sin or breaking the ties of kinship, and as long as he is not hasty”.
It was asked, “O Messenger of Allah? And what does it mean to be hasty?” He responded: “A worshipper says, ‘I have prayed and prayed, and I don’t see that it will be accepted’, so he gives up hope of being answered and leaves Dua.” [Narrated by Muslim from Abu Hurayrah, as mentioned in Sahih al-Jami #7705]
To ‘give up’ means to turn away and break off from something, and the meaning intended here is that a person leaves Dua. This is what is meant in the following verse: “They are not too proud to worship Him, nor do they weary” [The Qur’an: Surah al-Anbiya 21:19]. This means that they do not stop Worshipping Allah.
Abu Hurayrah narrated that the Prophet said: “You will be responded to as long as you are not hasty, meaning that (a person) says, ‘I have prayed and prayed, and my prayer has not been answered!” [Narrated by al-Bukhari, Muslim, Abu Dawud, and others from Abu Hurayrah as is mentioned in Sahih al-Jami #8085]
“And man invokes (Allah) for evil as he invokes (Allah) for good, yet man is every hasty!” [The Qur’an: Surah al-Isra 17:11]
This does not mean that one should not pray that his dua be answered quickly, as it was authentically narrated that when the Prophet prayed for rain he said: “…quickly, and not delayed….” [Narrated by Ibn Majah, al-Tahawi, al-Hakim, and others, from Ka'b ibn Murrah, as mentioned in Irwa al-Ghalil 2/145]

Tip #9

Du’a for things that are good
Your dua must not contain anything impure or evil, such as cutting of relationship ties with family, as Allah would not help someone to do that.
In order for a dua to be accepted by Allah, it is essential that it must be for something pure and good. The hadith quoted earlier stated that, “The dua of any worshipper will continue to be responded to, as long as he does not ask for a sin or breaking the ties of kinship”, and this clearly shows this aspect. The reason that the sin of breaking ties of kinship is mentioned explicitly is due to its grave nature of that sin, but the same rule applies to all other sins.

Tip #10

To have good intentions
All deeds are based upon intention in Islam, including Dua. The intention of the dua can help your dua to be accepted as you are telling Allah what you intend to do with the response. It is essential that a person making dua has the best of intentions for whatever he is asking for. So, if someone asks for an increase in wealth, he should intend with that, that he spends more on his relatives and on the poor, and increase in reward in this manner. Likewise, if someone asks that Allah bless him with a pious spouse, his intention should be so that he can avoid falling into prohibited acts and begin a pious family.
The proofs for this are obvious, for it is not possible for a Muslim to ask Allah for something in order that he do evil with it. This principle is found in the dua that the Prophet taught us to say when visiting the sick. Abdullah ibn Amr narrated that the Prophet said: When a person comes to visit the sick, then let him say: O Allah! Cure your servant so and so, for he will then inflict a wound on an enemy, or walk for your sake to the prayer. [Abu Dawud #3107. Sahih al-Jami #466]

Tip #11

An attentive heart should be present during all forms of worship, especially in Dua and Salaah, in which you are requesting an audience with Allah.
The whole point of dua is that a person call out with a sincere heart to his Creator. This sincerity cannot be achieved if one calls out heedlessly, without earnestness. The Prophet said: “Make dua to Allah in a state that you are certain that your dua will be responded to, and know that Allah does not respond to a dua that originates from a negligent, inattentive heart”. [Narrated by al-Tirmidhi and al-Hakim from Abu Hurayrah, Sahih al-Jami #245]
This shows that Dua must be made with a mindful heart, such that one knows exactly what one is asking for, and remembers who he is asking, for he is asking the Lord of Honour. It does not befit, therefore, a servant to ask his Lord in a neglectful manner, such that he is not even aware of what he is saying, or using memorised sentences that he repeats over and over again without understanding these phrases and appreciating their meanings.
Imam Ahmad reports from Abdullah ibn Umar that the Prophet said: “Hearts are like vessels, some have greater capacity than others. Therefore, O people, when you ask from Allah, all Glory and Praise be to Him, ask from Him in a state in which you are certain that your prayers will be answered, for verily Allah does not accept from His slave any dua that is made from a neglectful heart. [Ahmad, from Ibn Umar. Al-Haythami said in Majma al-Zawa'id (10/148).
Al-Nawawi said: "Know that the purpose of dua is that one have an attentive heart (towards Allah), as we have already mentioned, and the proofs for this are more than can be mentioned, and the knowledge of it is so apparent that it need not be discussed. [Al-Adhkar p.356]
Abdullah ibn ‘Umar reported that the Prophet (sallallahu alayhi wasalam) said: "Hearts are like vessels, some more attentive and capacious than others. When you supplicate Allah you should be certain of being answered, and know that Allah does not answer a supplication that comes from a careless and inattentive heart.” [Ahmad]

Tip #12

What you earn should be pure, if your earnings are impure, then everything gained from those earnings will also be impure, this negatively effects ones dua.
Allah says in the Qur'an: “For, verily there are those amongst men who say, ‘O Our Lord! Grant us in this world,’ and they have no share of the Hereafter. [The Qur'an Surah al-Baqarah 2:200]
Abu Hurayrah narrated that the Prophet said: "O People! Allah is al-Tayyib (Pure), and He only accepts that which is pure! Allah has commanded the Believers what He has commanded the Messengers, for He said: "O Messengers! Eat from the pure foods, and do right”.
Furthermore He said: “O you who believe! Eat from the pure and good foods We have given you”.
Then the Prophet mentioned a traveller on a long journey, who is dishevelled and dusty, and he stretches forth his hands to the sky, saying, “O my Lord! O my Lord!” - while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he is nourished unlawfully, how can he be answered? [Reported by Ahmad, Muslim, and al-Tirmidhi from Abu Hurayrah, as mentioned in Sahih al-Jami #2744
Sa’d ibn Abi Waqas, one of the Prophets famous Companions, was once asked: “Why is it that your prayers are responded to, amongst all of the other Companions?” He replied: “I do not raise to my mouth a morsel except that I know where it came from and where it came out of’. [Sharh al-Araba'in, p. 275]
Additionally do not forget your consciousness of God (taqwa), as Allah says in the Qur'an: "Allah only accepts (deeds) from those who fear him (muttaqin)”. [The Qur'an Surah Al-Ma'idah 5:27]

Tip #13

Praying upon the Prophet [May the Peace and Blessings of Allah be upon him] is a noble act in itself and adding it into your dua helps the dua be responded to. This etiquette is specifically mentioned
The Prophet [May the Peace and Blessings of Allah be upon him] said: “Every dua is covered until (the person) prays upon the Prophet.” [Narrated by al-nasa'i from Abdullah ibn Bisr, and Ibn Hibban from Mu'adh, and al-Daylami from Anas and others, Sahih al-Jami #4523]
The Prophet [May the Peace and Blessings of Allah be upon him[ said: “A messenger came to me from my Lord and said, "There is no worshipper who prays upon you once, except that Allah will pray upon him ten times!”
The Dua is ‘covered’ meaning that it is not raised up to Allah until the person making the dua accompanies it with the prayer upon the Prophet [May the Peace and Blessings of Allah be upon him]. However, it seems that this is not a necessary condition, since the Prophet himself did not practice this continually. There are numerous narrations from the Prophet concerning specific Duas which he made, and which he commanded his Companions to make, which do not contain the prayer upon him.
For example he said: “O Allah! I seek refuge in you from leprosy, madness and evil diseases.” [Abu Dawud and al-Nasai from Anas ibn Malik in Sahih al-Jami #1281]

Tip #14

A Muslim must prioritise what needs to be done in life, for example Dua should not interfere with performing the obligatory prayers, as the obligatory actions are more important than the voluntary.
Without doubt, Dua is one of the most important acts of worship, however, worship can be divided into two categories: those that have a specific time, and those that can be done at any time. Dua is of the second category, in that there is no specific time of the day when making it is restricted. Salah is of the first category, so Dua should not be done at the expense of missing ones Salah.
The first category takes precedence, this is proven in the Hadith of the Prophet [May the Peace and Blessings of Allah be upon him] in which he narrated to us about the story of Jurayj, a monk who chose to pray instead of answering his Mothers request, when he could have shortened it, this resulted in his Mother making dua against him. [al-Bukhari #3436, Muslim #2550]

Tip #15

Praising Allah before the Du’a, and Praying upon the Prophet [May the Peace and Blessings of Allah be upon him]
This is an important etiquette of dua, one who neglects these has been hasty in his Dua. Fudhalah ibn Ubayd narrated that the Prophet [May the Peace and Blessings of Allah be upon him] was once sitting in the mosque, when a person entered and prayed two raka'ats. After he finished, he said, “O Allah, forgive me and have mercy on me!” The Prophet said: “You have been hasty, O worshipper! When you finish your prayer, then sit down and praise Allah with the praise that He is worthy of, and pray upon me, then state your dua”.
After that, another man prayed, and then praised Allah and prayed upon the Prophet. The Prophet said to him: “O worshipper! Make your dua, and it will be answered!” [Narrated by al-Tirmidhi and al-Nasa'i from Fudhalah ibn Ubayr, authenticated in Sahih al-Jami #3988]

REFERENCE: At What Age Did Aisha (may Allah be pleased with her), Marry the Prophet (peace and blessings be upon him)?

Reports that Aisha bint Abi Bakr was 6 or 7 years old when she became engaged and 10 when she married [1] have been the most basic factor in the formation of the view regarding her age of marriage. Also, it should not be forgotten that factors such as similar practices being quite widespread at the time and the physical development of children becoming complete at an earlier age at that time also contributed to the dispersion of this view. For this reason, this subject was not made a current issue for discussion until very recently.
Orientalists who do not consider the conditions of the time period in which an action occurred and who examine Islam from “outside” have made this a current issue.
The Muslim world’s reaction to this different stance has been mixed. While some have insisted that Aisha’s above-mentioned age at marriage is correct [2], others are of the opinion that Aisha was older [3]. In this situation, where it is not always possible to maintain a balanced view, various approaches have developed as an answer to Orientalists’ claims, including those that choose to deny the reports or ignore the existence of other alternatives as a response to this view.
First of all, we should know that everyone is a child of the time they live in and therefore must be evaluated according to the cultural context of the relevant time.
There are certain values that form a society’s customs and when a society is evaluated, these values have to be taken into consideration. Otherwise, were we to attempt to evaluate historical events within today’s conditions, we should remember that we are fated to make mistakes.
It is known that during the time of the Prophet, peace and blessings be upon him, young girls were married at an early age [4] and that age difference was not important in marriage [5].
Especially in regard to young girls, it should not be forgotten that there was social pressure for this, that they matured earlier due to climatic and geographical conditions and that they were seen as goods that needed to grow in their husband’s house. Moreover, this is not a matter just related to girls; boys were also married at ages 8, 9 and 10 and they became the head of a family at an age that is perceived as very young today [6]. Perhaps it is this culture that lies at the basis of this issue’s not having been questioned until recent times. Otherwise, it was impossible for a mentality that wanted to brew a storm in regards to the Prophet’s marriage with Zaynab bint Jahsh and that slandered Aisha after her return from the Muraysi expedition to not criticize such an issue at that time.
In the verses of the Qur’an that came at the same time, the age for marriage was mentioned and it was emphasized that children should be married when they come of age [7].
So, opposing a divine suggestion cannot be considered. Using the mentality of Umar, if intervention had been a matter of consideration here, the Prophet would surely have been warned in a coming revelation and a step would have been taken to resolve the issue. At any rate, the Prophet’s wedding to Aisha took place in accordance with direction from divine will [8].
Now, if you like, putting the extremes behind us and using moderate criteria, let’s examine sources related to Aisha’s age at marriage once again.
1. While listing names of Muslims during the first days of Islam, Aisha’s name, together with her older sister Asma, are listed immediately after the names of the Sabiqun al-Awwalun (the first ones) like Uthman ibn Affan, Zubayr ibn Awwam, Abdurrahman ibn Awf, Sa’d ibn Abi Waqqas, Talha ibn Ubaydullah, Abu Ubayda ibn Jarrah, Arqam ibn Abi al-Arqam and Uthman ibn Maz’un. Being the 18th person to accept Islam, Aisha’s name precedes the names of Umayr ibn Abi Waqqas, Abdullah ibn Mas’ud, Salit ibn Amr, Ja’far ibn Abi Talib, Abdullah ibn Jahsh, Abu Hudayfa, Suhayb ibn Sinan, Ammar ibn Yasir, Umar ibn Khattab, Hamza ibn Abdilmuttalib, Habbab ibn Aratt, Said ibn Zayd and Fatima bint Khattab [9]. This means she was living then and was mature enough to make such a choice and exercise her will. In addition, the information in reports that “she was a small girl then” shows that her name was mentioned in a conscious way [10].
This date refers to the early days of Islam. For it is known that Aisha’s sister Asma, who was born in 595, was 15 when she became a Muslim [11]. This indicates the year 610, when the Prophet started to receive the revelation and this then shows that Aisha was at least 5, 6 or 7 that day and that she was at least 17 or 18 when she married the Prophet in Medina.
2. In regard to days in Mecca, Aisha said, “I was a girl playing games when the verse, ‘Indeed, the Last Hour is their appointed time [for their complete recompense], and the Last Hour will be more grievous and more bitter’ [12] was revealed to God’s Messenger [13].” This information opens other doors for us regarding her age.
The verse under consideration is the 46th verse of Surah Qamar, the 54th chapter of the Qur’an, which explains the miracle of the split moon [the splitting of the moon is one of the miracles performed by the Prophet Muhammad]. Revealed as a whole, this surah came while the Prophet was in Ibn Arqam’s home in the fourth (614) [14] or eighth (618) or ninth (619) [15] year of his mission, according to differing reports. Looking especially at necessity, some scholars focused on the date being 614; when this date is taken, Aisha either had not been born or had just been born. While when this date is taken it appears that she must have been born at least eight or nine years earlier, the situation does not change much when 618 or 619 are taken. In that situation she would have only been 4 or 5 years old, neither an age at which she would be in a position to understand this event and relate it years later. According to the second possibility, she was probably born when Muhammad’s prophethood had just begun [16].
Another matter worth mentioning here is that while describing that day, Aisha stated, “I was a girl playing games.” The word she used to describe herself, jariya, is used to describe the passage into puberty. Ibn Yara, an Arab poet, describes this passage as follows: “When a girl becomes 8 years old, she is not a ‘jariya.’ She is a bridal candidate that I can marry to Utba or Muawiya.” Some scholars say that it is used for girls who are older than 11.If we look at the issue taking 614 as the year that Surah Qamar was revealed, Aisha would have been born at least eight years before the prophetic mission, or in 606. If we accept 618, then the year of birth would have been 610; this event alone makes it impossible for her to have been 9 when she married.
When this information is combined with her name being on the list of the first Muslims, we get the result that Aisha’s date of birth was probably 606. Consequently, she would have been at least 17 when she married.
3. Of course, Aisha’s memories of Mecca are not limited to this. In addition to this, the following memories confirm this matter:
a) Her saying that she had seen two people begging who had remained from the Year of the Elephant (the year in which Yemeni King Abraha sent an army of elephants to Mecca in order to destroy the Ka‘ba; the elephants were pelted with pebbles dropped on them by birds), which occurred 40 years before the prophetic mission and is accepted as a milestone for determining history, and her handing down this information with her sister Asma only [17].
b) Her describing in detail that during difficult times in Mecca, God’s Messenger had come to their house morning and evening and that her father, Abu Bakr, who could not endure this hardship, attempted to migrate to Abyssinia [18].
c) Her stating that first it was mandatory to offer two cycles of obligatory prayer and that later it was changed to four cycles for residents, but that during military campaigns two cycles were performed [19].
d) In reports about the early days, there being statements like, “We heard that Isaf and Naila had committed a crime at the Ka‘ba and for this reason God turned them into stone as a man and woman from the Jurhum tribe [20].”
4. Being betrothed before the engagement: Another factor that supports the above view is that at the time when the Prophet’s marriage was a topic of discussion, Aisha was engaged to Mut’im ibn Adiyy’s son Jubayr. The suggestion for the Prophet to marry Aisha came from Hawla bint Hakim, the wife of Uthman ibn Maz’un, someone not from the family. Both situations show that she had come to the age of marriage and was known as a young marriageable girl.
As is known, this betrothal was broken by the Ibn Adiyy family due to the possible religious conversion of their son to Islam, and it was only after this that Aisha’s engagement to Muhammad, peace and blessings be upon him, took place [21]. Consequently, the marriage agreement was either made before the prophetic mission or when the call to Islam was being made openly (three years after the Prophet began receiving revelation). If it was made before the mission, together with the idea that Aisha was 9 years old when she married being shaken from its foundation, it implies that Aisha was born even earlier than has been thought. For this reason, some say that she was a 13- or 14-year-old girl then [22].
It should not be overlooked that this decision was made during the period when the call to Islam had begun to be made openly. In regard to time, this means 613-614. If it is assumed that Aisha was born four years after the mission, it has to be accepted that she had not yet been born, so it is not possible to talk about a marriage agreement under these circumstances. In this case, it has to be accepted that she was at least 7 or 8 when her engagement was broken, so the year was probably 605 [23].
Here, another possibility can be mentioned; namely, an agreement of arranged future marriage similar to “cradle tallying,” an agreement between parents in the early years after the birth of a baby. However, there are no details in the texts under consideration to confirm this.
5. The age difference of Aisha’s siblings should be taken into account. As is known, Abu Bakr had six children. Asma and Abdullah were born from Qutayla bint Umays, Aisha and Abdurrahman from Umm Ruman, Muhammad from Asma bint Umays and Umm Kulthum from Habiba bint Harija. Asma and Abdullah have the same mother as do Aisha and Abdurrahman. The age difference between children from the same mother can enlighten our subject matter.
a) Abu Bakr’s first daughter, Asma, was born in 595, 27 years before the Hijra, Prophet Muhammad’s emigration to Medina [24]. At the time of the Hijra, she was married to Zubayr ibn Awwam and was six-months pregnant [25]. Her son Abdullah was born three months later in Quba while she was migrating to Medina. She died in the 73rd year of the Hijra at the age of 100; her teeth had not even fallen out.
Here there is another critical piece of information. The age difference between Aisha and her sister Asma was 10 years [26]. According to this, Aisha’s year of birth was 605 (595+10=605) and her age at the time of the Hijra was 17 (27–10=17). Since her marriage took place six, seven or eight months after the Hijra, or just after Badr [27], this means Aisha was 17-18 years old at that time.
b) The age difference between Aisha and her brother Abdurrahman is also striking. Abdurrahman became Muslim after the Treaty of Hudaibiya was signed, six years after the Hijra. He was careful not to encounter his father at the Battle of Badr, in the second year after the Hijra, and that day Abdurrahman was 20 years old [28]. In other words, he must have been born in 604. Taking into consideration the conditions of that time, the probability is low that the sister of a child born in 604 would be born 10 years later in 614. Put another way, at a time when the age difference between brothers and sisters is one or two years, a large difference such as 10 years between Aisha and her brother is highly unlikely.
6. Reports regarding Aisha’s death are also of a nature to illuminate this issue. The year in which she died is listed as the 55th, 56th, 57th, 58th or 59th year after the Hijra [29] and her age at that time as 65, 66, 67 or 74 [30]. Just as there is no agreement regarding her date of birth, there is no agreement regarding her date of death.
Reports to the effect that she died in the 58th year after the Hijra and that she was 74 when she died give the impression that they are sounder than others because they give detailed information such as the day she died as being Wednesday, that it corresponded to the 17th day of Ramadan, that upon her request she was buried at night after the Witr prayer in the Jannah al-Baqi graveyard, that again upon her last request the funeral prayer was lead by Abu Hurayrah and that she was lowered into the grave by persons like her sister Asma’s two sons, Abdullah and Urwa, her brother Muhammad’s two sons, Qasim and Abdullah, and her brother Abdurrahman’s son Abdullah [31].
Therefore, when calculations are made according to this date, we see she lived 48 years after the Prophet’s death (48+10=58+13=71+3=74). This means she was born three years before his prophethood and, in view of this information, she was 17 when she married (74–48=26–9=17).
In support of the above, her being on the battle front at Uhud, in the third year after the Hijra, when even boys were turned away; her depth in scholarly matters and the mature attitude and statements she put forth in regard to the matter of slander; the age difference between her and the Prophet’s daughter Fatima; her knowledge and awareness of the Hijra and later developments; after arriving in Medina, her marriage being consummated at her father’s suggestion and after the mahr had been paid [32]; the position of the Prophet as a guide in the society; the sensitivity of the Prophet and fatherly compassion; the differences in reports regarding the date of marriage and their having no finality [33]; Aisha’s using the doubtful expression “six or seven” when referring to her age; dates of birth and death not being as clearly determined in that society as they are today-all this strengthens the probability that she was born before the commencement of Islam, was engaged at 14 or 15 years of age and was married to the Prophet at the age of 17 or 18.
In this situation, it is up to us to attribute the meaning “I appeared to be” to the report “I was 6 or 7 when I was engaged and 9 when I married” and reconcile the two [34]. The fact that Aisha was physically thin strengthens this interpretation. She was affected by physical events faster and had a smaller body than her peers. Events like her becoming ill during the migration to Medina [35], her mother’s showing her special attention and trying to make her well [36], her losing her necklace after the Muraysi expedition and the enclosed litter being put on the camel thinking that she was in it [37] all show this.
In short, regardless of whether Aisha’s age at marriage was 9 or 17 or 18, there is nothing strange about it. It is necessary to evaluate every society according to its own rules. When we look at examples, it was quite a widespread custom to marry both boys and girls at a young age. However, when we look at information passed down to us, it should not be forgotten that this information to the effect that Aisha, may God be pleased with her, was born in 605, engaged at the age of 14 or 15 and married at the age of 17 or 18 is too strong to be ignored.
Notes:

Bukhari, Manaqib al-Ansar, 20, 44; Muslim, Niqah, 71; Fadail al-Sahaba, 74; Abu Dawud, Adab, 55; Ibn Maja, Niqah, 13; Nasai, Niqah, 78; Darimi, Niqah, 56.
Azimli, Mehmet, “Hz. Âise’nin Evlilik Yas? Tartismalarinda Savunmaci Tarihciligin Ç?kmaz?,” Islâmî Arastirmalar, Vol. 16, Issue 1, 2003.
See Doðrul, Ömer Riza. Asr-? Saâdet, Istanbul: Eser Kitabevi, 1974, 2/141; Nadwi, Sayyid Sulayman. Hazreti Aise, (trns. by Ahmet Karatas), Istanbul: Timas Yay?nlar?, 2004, p. 21; Savas, R?za. “Hz. Âise’nin Evlenme Yasi ile ilgili Farkl? Bir Yaklasim,” D. E. Ü. ilâhiyât Fak. Derg. Issue 4, Izmir, 1995, pp. 139-144; Yüce, Abdülhakim, Efendimiz’in Bir Günü, Istanbul: Is?k Yayinlari, pp. 82-83, 2007.
Abdul Muttalib, the grandfather of the Prophet, married Hala bint Uhayb, who was young then. Since he married off his son Abdullah to Amina at an early age at around the same time of his own marriage with Hala, the Prophet was almost of the same age with his uncle Hamza.
In order to have family relationship with the Prophet and thus further his close relation with God’s Messenger, Umar ibn Khattab married Ali’s daughter Umm Qulthum, and this marriage was not found strange at that time at all.
Amr ibn As, for instance, was 12 years older than his son Abdullah. This means that he was around 10 when he got married. For further information see Ibn al-Athir, Usud al-Gaba, 3/240.
Nisa 4:6.
Bukhari, Ta’bir, 21, Manakib al-Ansar, 44, Niqah, 9; Muslim, Fadail al-Sahaba, 79; Ibn Hanbal, Musnad, 6/41, 128.
Ibn Hisham, Sira, 1/271; Ibn Ishaq, Sira, Konya, 1981, 124.
Ibn Hisham, Sira, 1/271; Ibn Hisham, Sira, 124.
Nawawi, Tahzib al-Asma, 2/597; Hakim, Mustadrak, 3/635.
Qamar 54:46.
Bukhari, Fadail al-Qur’an, 6; Tafsir al-Sura, (54) 6; Ayni, Badruddin Abu Muhammad Mahmud ibn Ahmad, Umdat al-Qari Sharh Sahih al-Bukhari, Dar alIhya al-Turas al-Arabi, 20/21; Asqalani, Fath al-Bari, 11/291.
Suyuti, Itqan, Beirut, 1987, 1/29, 50; Doðrul, Asr-i Saadet, 2/148.
The month difference stems from the lunar calendar.
Taking this information into account, some people calculate Aisha’s age at marriage as least 14 or 22, up to 28. We have not focused on these as they are not supported by the sources.
Ibn Hisham, Sira, 1/176; Haysami, Majma al-Zawaid, 3/285; Ibn Kathir, Tafsir, 4/553; Bidaya, 2/214; Qurtubi, Tafsir, 20/195.
Bukhari, Salat, 70, Kafala, 5, Manaqib al-Ansar, 45, Adab, 64; Ibn Hanbal, Musnad, 6/198.
Muslim, 3/463; Mu’jam al-Kabir, 2/285, 286; Mu’jam al-Awsat, 12/145; Ibn Hisham, Sira, 1/243.
Ibn Hisham, Sira, 1/83.
Bukhari, Niqah, 11; Ibn Hanbal, Musnad, 6/210; Haysami, Majma al-Zawaid, 9/225; Bayhaqi, Sunan, 7/129; Tabari, Tarih, 3/161-163.
Savas, Riza, D. E. Ü. ilahiyat Fak. Dergisi, Issue 4, izmir, pp. 139-144, 1995.
Berki, Ali Hikmet, Osman Eskioðlu, Hatemü’l-Enbiya Hz. Muhammed ve Hayati, 210.
Nawawi, Tahzib al-Asma, 2/597.
Nawawi, Tahzib al-Asma, 2/597.
Bayhaqi, Sunan, 6/204; Ibn Manda, Ma’rifat al-Sahaba, Köprülü Kütüphanesi, No: 242, p. 195; Ibn Asakir, Tarih al-Damascus, Tarajim al-Nisa, Damascus, pp. 9, 10, 28, 1982; Mas’udi, Muruj al-Zahab, 2, 39; Ibn Sa’d, Tabaqat al-Kubra, Beirut, 8/59, 1968.
Ibn Sa’d, Tabaqat, 8/58; Ibn Abdilbarr, Istiab, 4/1881; Nadwi, Sirat al-Sayyidati Aisha Umm al-Mu’minin, Edition critique by Muhammad Rahmatullah Hafiz al-Nadwi, Dar al-Kalam, Damascus, 40, 49, 2003.
Ibn Athir, Usud al-Gaba, 3/467.
Ibn Abdilbarr, Istiab, 2/108; Tahzib al-Kamal, 16/560.
Ibn Sa’d, Tabaqat, 8/75; Nadwi, Sirat al-Sayyidat Aisha, 202.
Ibn Abdilbarr, Istiab, 2/108; Doðrul, Asr-i Saadet, 2/142.
Tabarani, Kabir, 23/25; Ibn Abdilbarr, Istiab, 4/1937; Ibn Sa’d, Tabaqat, 8/63.
For such differences in narrations as “one and a half or two years before the Hijra,” “when she was 6 or 7 years old,” “when Khadija passed away or three years after Khadija passed away,” “seven or eight months after the Emigration or the first year of the Hijra,” “Right after the Battle of Badr,” see Bukhari, Manakib al-Ansar, 20, 44; 36.
There are even those who react to this information as the mistake of the narrator, claiming that it should be, “I was 6 or 7 when the first revelation came.”
Bukhari, Manakib al-Ansar, 43, 44; Muslim, Niqah, 69; Ibn Maja, Niqah, 13.
Bukhari, Manakib al-Ansar, 44; Muslim, Niqah, 69; Abu Dawud, Adab, 55; Ibn Maja, Niqah, 13; Darimi, Niqah, 56; Tabarani, Kabir, 23/25; Ibn Abdilbarr, Istiab, 4/1938; Ibn Sa’d, Tabaqat, 8/63; Ibn Ishaq, Sira, Konya, 239, 1981.
Bukhari, Shahada, 15; Magazi, 34; Tafsîr, (24) 6; Muslim, Tawba, 56; Tirmidhi, Tafsir, (63) 4; Ibn Sa’d, Tabaqat, 2/65; Ibn Hisham, Sira, 3/310.

BASICS OF THE QUR'AN : What is the Qur'an?

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A detailed explainer “Why Quran and not Hadith?” Part II