You wrote: “You wrote the Messenger received revelation about namaz from Gabriel which is not in the Quran which cannot be proved, hence a fabricated belief to 'prove' a fabricated namaz ritual.”
First, the burden of proof is on those who come up with alien meanings for Salat. They have to prove it via lexicon, tasreef, and context, etc., and not those who are fully aligned with the book. You and folks like you have to show where and when the present day salat was added to Islam? You have not an iota of evidence, yet keep harping on this and that, advancing erroneously your extra-quranic notions.
God talks about the Salat of Ibrahim in 2:125. Three elements of Ibrahimic Salat, namely, Qiam, Ruku, and Sujood are mentioned in 2:125. Quran further confirms in 8:35 Quraish were doing this Salat at the House though in contaminated form. As it so often happens, physical actions are generally followed more or less in exact form because people can see these and follow exactly. Most often, the real spirit, the intent, the goal/objective behind these actions is lost. Thus, the contamination in Ibrahimic salat might have occurred in this aspect. Thus, the “clapping and whistling” mentioned in 8:35 is perhaps referring to this aspect. Yet, it is possible it was physical clapping and whistling that contaminated the salat. This is in the Quran hence no fabrication. On the other hand, fabrications are occurring at the hands of those who gloss over these clear verses and give alien meanings to these.
Then God asked prophet to follow the creed of Ibrahim 16:123 and the manasiks (religious practices) associated with this creed. Salat and Hajj are two such practices clearly mentioned in Quran. Those who deny these manasiks and practices are fabricating a New Number 2 Islam (NN2I), under the guise of setting things aright.
The question is how did prophet know which aspects of Salat are contaminated? God informs us in 22:52 in which God clearly points out how the contamination occurred when previous prophets departed. My understanding from Quran is those aspects were communicated to prophet by angel Jibreel perhaps in the first meeting with him as depicted in chap 53, since Jibreel is the only messenger bringing messages from God to prophet. There is no other way for prophet to know the contaminated part of Salat as well as other practices. We can clearly compare today’s salat with Ibrahimic Salat having all three elements (qiam, ruku, sujood) intact. No whistling and clapping is found in today’s nimaz either. As per 29:45, Quran is recited in salat to remember God. The shortened salat composed of one unit, thus, normal salat is at least two units long. All of this is in the Quran, thus, your claim of fabrication is untenable.
You wrote: “Please try to follow closely what the Quran has to say, not what you want the Quran to say.”
Haha! Quran can only be understood when one adheres to the grammar, lexicon, tasreef, context, etc. Hallmark of your entire effort is to bend verses to your preconceived notions and then claim this is what Quran says.
You wrote: “To move forward, have you found a verse in Quran where the word sujood is used with putting face on ground so we can at least agree that sujood may have a physical prostration?”
Brother, your memory is either very short or the above is just to argue for the sake of argument. Sujood is an Arabic word. It needs be understood how Arabs understood it, and continue to understand it. It can easily be understood by looking at lexicons.
Lughat, pp. 845-847: “wherever in Quran, the words from sīn jīm dāl appear, one needs to keep the context in mind to establish either symbolic meanings or physical meanings. …. The physical form of Qiam, Ruku, and Sujood in Salat (Nimaz) are indicative of physical actions…..For example, in Surah Nissa 4:102, it is obvious that “Sajida” is that physical Sajida in Nimaz in which one truly prostrates in front of God. …”
Lane, pp. 1307: “… the sujood of prayers is from Sajida in the first of the senses explained above; And means The [prostrating oneself] putting the forehead on the ground; … signifies he put his forehead on the ground; But sujood to God denotes a particular manner of doing this, i.e., the prostrating oneself in prayer by dropping gently upon the knees, placing the palms of the hands on the ground, a little before the place of the knees, and then putting the nose and the forehead on the ground, the former first between the two hands.”
Thus, the above not only establishes the physical Sajida with nose and forehead on ground in Nimaz, it also confirms Qiam and Ruku in Nimaz as well. Thus, all your extraquranic notions are comprehensively rejected.