Then, do you say that the Prophet opposed the Qur'an in most of his rulings?

Then, do you say that the Prophet opposed the Qur'an in most of his rulings?" He replied diffidently: "The Qur'an is only infallible because Allah has guaranteed its protection. As for the Prophet, he is a man. He errs and does right. As the Qur'an says about him: 'Say I am nothing but a man like you' ".

I said: "Why do you pray the morning, midday, afternoon evening and night prayer whereas the Qur'an used the general word, prayer, without specifying its timings?" He replied: "In the Qur'an, it says: 'Indeed the prayer was a prescribed time for the believers’ .

The Prophet explained the timings of the prayers.” I said: "Why do you believe him in the timings of the prayers and you refute him in the rulings on stoning the adulterer?" He tried his best to satisfy me with contradictory, barren philosophies which do not stand against intellectual or logical proofs. For example, he said: "One cannot doubt about the prayer because the Prophet of Allah performed it during the whole of his life, five times every day.

However, we cannot be so sure about stoning since he did it only once or twice during his lifetime.” Similarly, he claims that the Prophet does not err when God commands him on an issue. However, when he judges by his own reasoning, then he is not infallible. Due to that, the companions would ask him in every case, is this from himself or from God? If he said: "This is from Allah,” they obeyed him without any argument. If he said: "This is from me," then they would argue, dispute and advise him.

He would accept their advices and views. The Qur'an was at times revealed in agreement with the views of some companions and opposed his (the Prophet's) views as [happened] in the question of the prisoners of Badr and other famous incidents. I tried my best to persuade him but without any success because the scholars of the ahl al-sunna wa'l-Jama'a are convinced by this [view] and the Sihah are full of such traditions which destroy the infallibility of the Prophet.

It makes him [appear as] a person lower in status than a pious person or a military leader or lower than a Sufi shaykh of the path. I would not be exaggerating if I said that he is lower in status than an ordinary person.

If we read some of the traditions in the Sihah of the ahl al-sunna wa'l-Jama'a , it would be absolutely clear to us the degree of influence that the Umayyads, from their times, have had on the thinking of the Muslims, and that their vestiges have remained with the people even today.