220. Prophet Muhammad not to forget the revelation.

In this verse (87:6) of the Quran we find it saying Prophet Muhammad would never fail to remember the Holy Book.

Generally we find people forgetting many things with messengers being no exception.

But if the messengers fail to remember the entire message, a part may not reach the people. Hence we find in this verse the message “ We will read it to you; that you may not forget” suggesting as far as the’ Holy Book’ is concerned he will not fail to remember.

This verse serves as a kind of reminder to us to say that Prophet Muhammad could never have forgotten to convey a message that was revealed to him.

We need to clarify another doubt here.

We have made known, the hadiths regarding Prophet Muhammad being subjected to black magic are nothing but folklores. We have presented numerous evidence in our explanation points 285, 357, 468, 495, 499 regarding the same.

If we come to believe that Prophet Muhammad was subjected to black magic and was affected by it would give rise to doubts about the Quran. And as we have already pointed out earlier, due to the supposed mental illness suffered by the prophet people may doubt the veracity of the messages revealed by him.

The question posed by some is, just as Allah protected Prophet Muhammad from forgetfulness in matters of revelations would he not do the same in case of the prophet being mentally affected, and try to justify their stand on black magic.

We have clarified the difference between forgetfulness and mental illness in our explanation point 357. 

219. The eminence of the community of Prophet Yunus.

The communities that did not accept messengers sent by Allah were given enough oppertunity and chances before being destroyed. 

Though signs of destruction were eminent, those communities did not return to the straight path.As an exception the community of Prophet Yunus, on seeing the signs of destruction to come, returned to the straight path.

In this verse (10:98) of the Quran Allah asks couldn’t the other communities do the same to escape His wrath.

218. Was Prophet Muhammad himself sceptic about the Quran.

The message from verse (10:94) of the Quran is, it tells Prophet Muhammad “ If you suspect about our revelations to you, ask the people who have gone through the earlier scriptures. This revelation is from your Lord” “And do not become one of those who suspect”. 

This should not be understood as Prophet Muhammad would suspect revelation of the Quran and that he needs to consult the scholars of previous scriptures. This is not what is conveyed here.

A superficial approach to this verse might suggest any suspicion, doubt in the Quran, Prophet Muhammad should with the help of the scholars of previous scriptures must get it cleared.

But this verse was not revealed to give this message. Prophet Muhammad was not faced with any suspicion or doubt regarding any verse of the Quran, and neither did he approach any scholar of previous scripture to get them cleared. 

In that case what does this verse convey? The answer to this question can be found in the verse itself.

Prophet Muhammad had a doubt in the initial stages of his prophethood,as to whether the messages he received were from God, or did something happened to him.

Hadith by: Bukhar: 4.

Can humans receive messages from God was his initial doubt. This has to be verified and confirmed from people well conversant with earlier scriptures is what this verse conveys.

This can be understood from the phrases of the verse “This truth is indeed from your Lord, and do not become one of those suspect and doubt”. 

Based on this was Prophet Muhammad led to Varakka a scholar of earlier scriptures, who clarified by telling him ‘ the same angel who came to Prophet Musa has come to you. Hadith by: Bukhari: 4.

If we combine certain other previous verses along with this verse we observe the verse conveying yet another message

In verses prior to this we find messages about Almighty’s magnanimity towards Jews. They lived in a land with the best specialities, and were offered the best of food. Only after conveying this message does the Quran talk about suspicions in its contents, and to consult scholars of earlier scriptures regarding the same in the next verse.

When asked about this, they (the scholars of other earlier scriptures) will speak the truth, though it is something concerning their pride they would not hide this matter like in others . This is the reason Allah tells them to approach the learned people of earlier scriptures in verse (10:94) of the Quran.

This should not be misunderstood as to approach the learned people of other earlier scriptures for explanations on Quranic verses.

216. Constructing houses facing each other.

This verse (10:87) of the Quran asks Muslims to make their houses as Qibla, in a way they face each other.

The word qibla means facing the direction of worship, and another meaning is face to face.

Most of the scholars have given the meaning as direction faced while worshiping. As per their argument each one organizes his house to be a Qibla and starts praying, resulting in many qiblas.

If it is understood this verse as a commandment to the Jews then it renders their Qibla Bait-ul-Muqaddas as non-existent.

Making houses to be Qibla (the direction to face while worshiping) is meaningless. and the word Qibla means the direction (target) faced by a community, and if each house becomes a Qibla, then the idea of a single Qibla is lost.

In case if each one’s house is to be considered a Qibla,then everyone should come out to face their houses.

Instead of uniting a community in facing a comman direction, this concept will end in chaos and confusion. 

It can also be explained as to have the entrance of the house in the direction of the Qibla, but this is not feasible, because the houses arranged in a street with entrances on alternate sides would face the Qibla on opposite sides.

Moreover, except for the community of Prophet Muhammad, the whole world is not declared as place of worship. People from other communities of prophets were commanded to worship in their own places that were allotted for worship.

(Hadith by: Bukhari 335, 438).

Hence this verse cannot be taken to mean to consider treating one’s house as Qibla.

The apt explanation could be taken as God’s commandment was to make houses in rows on either side of a street facing each other.

Hence we have translated it as “ have your houses arranged opposite to each other.

217. The preserved remains of Firon. (Pharaoh) 

In verse (10.92) of the Quran Allah says” We have made the remains of the decimated Firon an exhibit to others.”

There are two types of opinions expressed by scholars regarding this verse.

The remains of Firon who was killed by being drowned in the sea will be preserved by Allah, only to be exposed in the final days, according to the opinion of some scholars. And they also claim the preserved remains of Firon will at a later day be discovered, as predicted by Allah that has been proved to be true, with the remains already found.

The ancient Egyptians had the knowhow to preserve dead bodies with ointments and balms, and called them as mummies. They placed these mummies in wooden boxes only to build huge constructions called pyramids over them.

In 1898 a mummy was discovered in a valley by a researcher named Loret, and taken to Cairo , capital of Egypt. Later on in 1907, the remains were handed over to one Elliott Smith for a complete research only to confirm and declare, the remains were of Firon.

The researchers are of the opinion, Firon after being drowned and killed in the sea and washed ashore,only to be found by the people later who embalmed it into a mummy and buried in the valley, where royals are interred.

The fact that the body of Firon was discovered after many centuries The Quran was revealed proves it to be the word of God.

Most of the Muslims today believe the remains that were found is that of Firon, as confirmed by the researchers.

Though nothing is wrong in coming to a conclusion based on the findings of the remains of a body, when it comes to conforming to the predictions of the Quran regarding the incident, we need to confirm its consonance with the verses of the Quran. But here the words used in the verses are not in line with the discovery of the remains of the body

Let’s look into the words in the verse.

“ We will rescue you with your body today, to be an exhibit to others who come after you”.

 The phrase ‘rescue you with your body’ cannot refer to preservation of a lifeless body.

This verse talks of Firon being rescued the day he was drowned.This can be understood from the sentence “We will rescue you with your body”. 

If it was just the preservation of his body, The AlMighty would have said “We will preserve your body” and not ‘We will rescue you with your body’.

Since the verse says ‘We will rescue you with your body’ meaning while all others died, he was washed ashore alive in full shape.This is the conclusion one can come to.

In this verse, Allah’s message is in order to show those who come after you may learn a lesson, we will rescue you in full shape.

There would not not be much of a significant lesson to be learnt by just preserving the remains of a body, and especially when there is speculation whether the remains are that of Firon, thereby giving a leverage to refute entirely.

Moreover, there were numerous bodies that have been at that period of time embalmed to be preserved for ages, the argument of no lessons to be learnt gains strength.

The body thus preserved would not last as a body but would become a skeletal profile of the once existed body.. 

The words used in this verse conform to the following thoughts :-

1.    After Firon and his forces were drowned, he alone would have been washed ashore fighting for his life. 

2.    He would have died after being exhibited, as a lesson to the public at large, as one washed ashore divested of all his power, and with no forces behind him.

Only this explanation gets close to the words “We will rescue you today with your body”.

When the verse is explained in this context, there is no need to prove it as the remains of Firon that were discovered. And even if it turns out to be that of Firon’s it cannot be taken as the prediction of the Quran. 

215. The pious have no fear.

Some misrepresent this verse (10:62)of the Quran to come to the conclusion they can pray to the saints and pious men.This verse of the Quran stresses that each should strive to live a saintly life and not worship a saint.

The next verse also lays down the characteristics of a saintly person.

No one can know if the other person really believes and fears God,because both these factors are something that cannot be judged from the outer looks and deeds of a person, but something from within a person.

These verses talk about how men cannot find who a real saint is, and hence the question of celebrating a saint does not arise.

Though according to us a person may look perfect, he is so only in our looks and we cannot decide he is the same in the eyes of God. 

When Usmaan Bin Mazhoon, a comrade of Prophet Muhammad passed away, a lady by the name of Ummul Ala called towards the dead person to say “ Allah will dignify you “ to that Allah’s messenger turned towards her to ask “ how do you know he has been dignified by Allah”

Hadith by :Bukhari 1243

Usman Bin Mazoon was one of the best of the comrades of Prophet Muhammad, he was the one who also migrate along with the prophet.If one has to be named as a saint,by observing his acts and deeds, he perfectly fits in, but after his death Prophet Muhammad reprimands the lady who declares Allah has dignified him on his death like as it was her prerogative to decide in this matter.. 

In a battlefield a person fought very bravely and the other comrades of Prophet Muhammad praised him, at that time Prophet Muhammad called him a hell dweller. As if to prove it true the person committed suicide because of the unbearable pain from the wounds he recieved during the fight. 

Hadith by: Bukhari 2898

It is narrated by the prophet of Islam that in an incident in the hereafter, a martyr, a scholar, and a wealthy person while subjected to questioning about their good deeds on earth, where each would reply, with the martyr saying he lost his life fghting in the way of God, and the scholar saying he spent his life teaching people about the Almighty,, and the wealthy person saying he spent his wealth for the sake of Allah. To this the Almighty would reply to them saying all the deeds by these people were done with an ulterior motive of gaining name and fame in the world, which they have already earned, and they may be heralded into hell in the hereafter.

Hadith by: Muslim 3865

This hadith tells how people termed as martyrs , generous persons ,and scholars in this world are hell dwellers in the eyes of Allah, and the impossibility of humans to decide on the saintliness of others.

When a child passed away, Ayesha (RA) made a remark naming the child as a sparrow in paradise. Prophet Muhammad was against that remark and reprimanded her. 

Hadith by: Muslim 5174, 5175.

From this Hadith we come to understand that even the position of an innocent child cannot be decided by anyone when dead.

Now, when we cannot decide on the saintliness of men, messages that give out the characteristics of a person as pious come into question..Let’s try to explore this point of view.

. Oh, believers fear Allah! Be truthful.(The Quran 9:119).

Do not get married to infidel women till they come to believe in the Oneness of Allah..( The Quran:2:221)

Though knowing about infidels as hell-dwellers, seeking forgiveness because of they being close relatives, is prohibited for the believers and for this messenger (Prophet Muhammad).(The Quran 9:113)..

The above verses talk about living with the true believers, the bar in getting married to infidel women, and prohibiting seeking forgiveness for the infidels when they are dead.

We can follow the above commandments of the Quran only after deciding a person is good or bad. 

In our opinion those that live a life as per Islamic laws are considered as good. But at the same time those that are seen as good in our opinion, cannot be viewed as same in eyes of Allah, for it is not for us to decide how Allah’s views should be.This is the fundamental belief of Islam.

We must live with those who are true believers in our view. At the same time the belief that a person is good only in our opinion and the rest God alone is aware, should be the basic belief. This is the way the Almighty says to decide about people. 

“Oh! you who believe, when women who migrated come to you, examine them, Allah is the best Knower of their belief. When you perceive them as true believers, do not send them back to the infidels” (The Quran 60:10).

This verse of the Quran says, when the believers in women who left Makkah and came to Madina, are to be examined about their real objective. It cannot be said for sure, even after examining them the decision arrived at that they are muslims may not be correct, and only the Almighty knows the contents in their hearts, can be seen in the words of this verse.

These verses also confirm that just because a person is seen as pious and good, need not necessarily be the same in the hands of God Almighty on death. 

But the shrine worshippers fail to understand this basic concept in islam and cite the above Quranic verses to justify their stand only shows their ignorance in deciding the position of people after their death.

They cite the following hadith to justify their belief that people can decide the greatness of others.

Anas(RA) narrated,

Once, when people had to pass by a dead soul laid down, they praised the dead person, at that time Prophet Muhammad said “it is confirmed”. At a different time when people remarked about a dead person while passing by they spoke ill of him,at that time Prophet Muhammd remarked “It is confirmed” To this Umar (RA) who was beside the prophet asked him, ‘what is confirmed’ ? The prophet replied, in the first case since the people praised the dead person, paradise was confirmed for him and, in the second case people cursed the dead person,as a result he was consigned to hell fire for..

(Hadith by:Bukhari 1367).

From this hadith it seems that a conclusion can be arrived at vaguely, that if a person is praised by people he attains paradise and, if a person is cursed he is consigned to hell. 

Though this hadith portrays people as being the one responsible for the fate of the dead, we do not have the right to decide on such matters, nor do we have the knowledge regarding the same. Hence this hadith goes against all the evidence presented by us.

Moreover this is against practicality. We have seen people deciding on persons who are blatantly against Islam as being branded good, those that smoke cannabis,beedies, and living without bathing for years together, with braids are found in the list as spiritually high persons. This is yet another proof that people do not make the right decision.

Moreover this is against the basic concept of Islam that no one has the knowledge to read what is in the heart of another. 

When we analyze if this hadith was quoted with reference to any other context, the result is follows: 

In the above cited hadith we find a whole set of phrases left out. This is the reason that we get a faint belief that people can decide on others. We can see the left out phrases in other hadiths. 

Anas (RA) narrated:

Once when I was accompanying Prophet Muhammad, a funeral procession passed by, and the great prophet asked me about the funeral, to that the people arond replied and identified the dead person and said he was a pious person and showed love and affection towards Prophet Muhammad, and did a lot of good deeds as commanded by the Almighty, and strived towards doing good to others. To this the prophet said “It is confirmed” .Later on there was another funeral, where the dead person was identified as one who had a dislike for Allah and his messenger ,and always in the attempt of doing acts and deeds against Allah. Immediately Allah’s prophet said “It is confirmed! It is confirmed! At this the people around approached Prophet Muhammad and asked him, Oh, messenger of Allah,the first time when people praised the dead person in funeral you said ‘It is confirmed’ and the second time when people cursed the dead person in the funeral, you again said ‘It is confirmed’ what does it mean ? the prophet replied by saying, there are certain angels from God on this earth, they talk in the words of people about whether a man is good or bad.. (Hadith by: Hakim Part 1 Page 533).

This hadith does not mention about people speaking voluntarily, rather it is about a man being good or bad in the words of angels Since Prophet Muhammad was a messenger of Allah, it was made known to him by Allah about the two dead persons in the two funerals, and he declared the same as a paradise dweller and a hell dweller accordingly.

This hadith mentions that only when angels speak in the words of people Allah is called as a witness and not when they talk voluntarily on their own.

Did the angels really speak in the words of the people or was it the claim of people that was revealed to the great prophet. Based on this the prophet could identify it and not everybody could do it. This hadith proves the point that even if the whole world vouches for the goodness of a person, that may not prove to be true.

This explanation is according to the evidences previously presented by us and does not in any way contradict the basic concepts of Islam. 

To know more about how the arguments by the shrine worshippers justifying their stand is wrong please refer to points 17, 41, 49, 79, 83, 100, 104, 121, 122, 140, 141, 193, 213, 245, 269, 298, 327, 397, 427, 471. 

214. One messenger each to a community. 

These two verses of the Quran (10:47, 16:36) say each community was assigned a messenger.

And that some communities were assigned more than one.

These verses 10:75, 19:53, 20:30, 21:48, 23:45, 25:35, 26:13, 28:34 of the Quran talk of Prophet Musa, and Prophet Haroon, two prophets being assigned at the same time to a single community.

And in verse 36:14, the Quran talk about three messengers being assigned at the same time to a community.

These two messages should not be viewed as at loggerheads with each other because though more than one messenger was assigned to communities at the same time, they were guided and bestowed the same scripture and same guidance. They were not given as many scriptures according to their numbers and, all the messengers of the same time were in the same level of a single and similar message.

213. Can recommendations from the pious be solicited.

These verses of the Quran (10:18, 39:3) give a befitting reply to those with false religious ideology.

They believe the so called pious men dead or alive could take them closer to God and beseech those other than the creator, in asking for favors on their behalf. The prayers that ought to be made to God alone are redirected by these people towards others expecting favors.

And these people declare, those from whom they are expecting favors are also slaves of Allah and do not possess any divine powers. ‘But we still believe they are closer to God and are in a better position to receive favors from Him and deliver the same to us. When we do not expect them to do anything on their own how can the belief be considered as misplaced ,they ask.

A superficial look may render this argument valid, but it is completely unjustified.

It is true these people do not believe the so-called pious persons possess powers equal to God. But at the same time we cannot deny they do believe in these saints having equal power to God

From where ever be the call, immaterial from any number of people calling at the same time in whatever part of the day they call , and in whatever language they call ,Allah is the only source to recognise all, contrary to the belief of these of people who the saints possess the same attributes of God.

Thus we find the reason people from many parts of the world invoke the blessings of these saints treating them on par with God Almighty.

Creating an equal to God does not necessarily mean an outright belief in creations other than God ,but even in believing that others possess at least one or two attributes of Allah.People who do not understand such basics pray to others than God.

These two verses (10:18, 39:3) of the Quran make clear about the belief of infidels on the so-called saints of Makkah. These people of Makkah prayed to them in the belief that they can receive favors from God on their recommendations. But Allah rejects their belief and declares them as infidels.

The infidels of Makkah those days accepted Allah as the monotheistic God, and have created smaller gods to recommend them to the only great God.

Verses 10:31, 23:84,85, 23:86,87, 23:88,89, 29:61, 29:63, 31:25, 39:38, 43:9, 43:87 of the Quran say the infidels of Makkah believed,everything, heavens, earth ,the food they eat , including themselves were created the great God.

These verses declare without doubt the infidels of Makkah believed in the power of Allah as the only creator. 

Here we come to know the similarities in the belief of the shrine worshippers and the Makkan infidels of those days.

To say more about the Makkan infidels, they were found to be in a better position than the shrine worshippers of these days, because they never took refuge in the smaller gods for petty favors.This can be seen mentioned in the following verses of the Quran.6:63, 64, 6:40, 41, 10:22, 17:67, 29:65, 30:33, 34, 31:32, 39:8, 39:49, 41:51.

Some may raise a doubt that the Makkan infidels did not call the saints for help,but prayed only to the powerless idols. 

This is a doubt by these people without any fundementals.

We have been commanded not to worship or pray to any other than the great God. In this regard there is absolutely no differentiation between a grave or an idol, both are to be treated as one and the same, we don’t find any reason or rhyme to believe they are different from each other.

These people also raise another question by asking ‘ the Makkan infidels prayed to the evil idols, but we are praying in the graves of good people who are saints.

This argument also is wrong ,because the infidels of Makkah prayed mostly to the pious and the messengers of God. There is proof in the Hadith books. 

Prophet Muhammad as a victor in Makkah entered Kaaba only after removing with his cane the idols of Ibrahim (AS) and Ismail (AS) they found there.

Narrator: Ibnu Abbas.(RA)

1601, 3352, 4289,Hadith Book :Bukhar.i

In another hadith it is being declared the idols of Prophet Ibrahim and Maryam (AS) were also there.

2351 Hadith Book:Bukhari 2351

If praying to pious good dead people were not prohibited in Islam, Prophet Muhammad would not have had the necessity remove the idols in Kaaba.

It has been narrated by Ayisha (RA): Prophet Muhammad said May Allah's wrath be upon the the Jews and Christians for they made the graves of the messengers as places of worship. 

Narrator : Ayisha (RA).

Hadith Book:Bukhari, 436, 437, 1390, 3454, 4441, 4444, 5816,

Do not turn your dwellings as places of burial.Do not make the place of my burial into spots for celebrations.

Narrator :Abu Huraira (RA)

1746, Hadith Book Abu Dawood :1746.

When a pious person passes away they build a place of worship for themselves over his grave, They carved their images on it .Prophet Muhammad said, these people are the worst among the creations of God.

Narrator: Ayisha (RA) 

Hadith Book Bukhari :427, 434, 1341, 3873

Prophet Muhammad was against buildings on top of graves, and plastering them. He also prohibited people from sitting on top of graves.

Narrator :Jabir (RA)

Hadith Book : Bukhari 1765.

In Islam graves and idols are viewed as one and the same can be seen from these sayings of Prophet Muhammad.                                 

It has been narrated by Ayisha (RA): Prophet Muhammad said May Allah's wrath be upon the the Jews and Christians for they made the graves of the messengers as places of worship.

Narrator:Ayisha (RA)

Hadith Book:Bukhari, 436, 437, 1390, 3454, 4441, 4444, 5816,

Do not turn your dwellings as places of burial.Do not make the place of my burial into spots for celebrations.

Narrator :Abu Huraira (RA) 

1746, Hadith Book Abu Dawood :1746.                                           

When a pious person passes away they build a place of worship for themselves over his grave, They carved their images on it .Prophet Muhammad said, these people are the worst among the creations of God.

Narrator: Ayisha (RA) 

Hadith Book Bukhari :427, 434, 1341, 3873

Prophet Muhammad was against buildings on top of graves, and plastering them. He also prohibited people from sitting on top of graves.

Narrator :Jabir (RA)

Hadith Book : Bukhari 1765.

In Islam graves and idols are viewed as one and the same can be seen from the above sayings of Prophet Muhammad.

After being declared by Prophet Muhammad that even worshipping the shape of the grave by these people does not give them any chance of escaping the wrath of Allah,we do not find any justification in the argument that graves or shrines can be worshipped upon. 

It is not possible for us to directly approach or meet persons in the top hierarchy of power, we find an intermediary to talk and recommend us to get our work accomplished.

These people who are shrine and grave worshippers bring in the same paralell to justify their act. 

They argue that similar to people in the top hierarchy of power cannot be approached directly and can be done with the help of an intermediary, so is the reason to approach God with the help of a saint or a pious dead or living.

The Shaitan portrays their such acts as good, but even this argument of theirs is senseless.

It is a fact we cannot approach those in the top hierarchy of a power structure directly, because those in the top hierarchy do not have information about us. 

The same thing cannot be said about the relation between man and God, do they mean to say God knows nothing about us? Does God come to know about men only on information from saints and pious people? They fail to ponder.

What could be worse than comparing a weakling as a man (an intermediary dead or alive) to the Almighty who is Omniscience.

They also argue since we do not fight our cases in the court of law directly but with the help of lawyers ,similar is when we take the help of a vali in approaching God they say.

Of course a lawyer is required to argue a case, who with the help of his expertise can turn a case either way, and the. the judge in a case decides on the facts of the case presented to him, and issues a verdict.

Is the position of Almighty with that of the judge one and the same? Is God in a similar position like a judge who passes verdicts based on talented arguments by the lawyers?

Do pious and good people represent a lawyer, are they going to enter into an argument with God to prove the rights and wrongs of a person ? If all this is answered in the negative for what is the need for a lawyer with God.

When talking about God, quoting of similarities such as a lawyer, judge, an official ,should be avoided. Allah says there is nothing like Him and not to be compared with anything. 

Don’t quote examples of Allah, He is the Knower while you do not know. The Quran 16:74

There is nothing like Him, He is the listener, He is the One who sees.The Quran 42:11.

No one is comparable to Him. The Quran 112:4

He (The Man) is quoting examples of Us, he has forgotten we have created him. The Quran 36:78.

We come to understand from the above verses that the Almighty cannot be compared with anything or anyone.

When we say to seek help from God alone, they raise a counter question.

In our everyday life we take help from various people in our in fulfilling our daily needs.And there is no one earth who could live independently without other’s assistance, including Prophet Muhammad himself. 

The question posed by these people is ,when it is well established that no one can live without the help of others, what is wrong in seeking the help of the pious dead ?

We are very much duty bound to know more about this. 

Keep helping each other in goodness and in God fearing, Do not assist one another in sin and transgression.-The Quran 5:2.

In this verse of the Quran we find Allah permitting men helping each other,and lays emphasis on it. 

Islam refutes seeking help from man only when he is believed to possess attributes of the great God.

When one calls a dead person seeking help from him, it is under the concept that the called person possesses an attribute of God, this is not similar to one asking for help from a live person. 

For example let’s take the case of a person who seeks cure for his ailment from a dead person, and at the same time another one seeking cure for his ailment from a physician.Both cases superficially viewed intentionally are the same.But there is a huge difference.

The person approaching the physician sees him personally, and the physician also sees him.

The person seeking cure from the dead person had not seen him at all.The reason this person calls the dead for his rescue and cure is, he believes, similar to Allah watching him unseen, so does the dead person. 

This person believes the attribute of watching creations remaining unseen by Allah is also there in the dead person. But seeking help from a physician does not fall under this category.

When the physician is approached, he tries his best to cure the person.However best the physician tries to cure the person, it sometimes may not be effective, and the sick person approaches the doctor with the same mentality.

But the mindset of the person reaching the dead person is not the same, he believes if the dead person decided to cure him ,there is nothing that could stop him.And he believes the dead person is above all weaknesses and has power over everything.

We approach a physician, with a belief that he can listen to one person at a time.

At the same time the person approaching the dead very well knows different people from different parts are seeking his help at the same time altogether.This person seeking cure believes the dead person can listen and answer many people calling him at the same time, immaterial of the number of people calling and their location. Here we witness the person surrendering the attribute of God to this dead person.

One believes a physician’s hearing power is as same as that of any living person. In the same way this person who trusts the dead believes the hearing power of the dead is equal to that of his.

We have personally witnessed the physician's capacity to cure.And there is proof that Allah has given the power to the physician to cure. 

We have not witnessed the power to heal in the case of a dead person.And there is no proof whatsoever the dead has the power to heal.And moreover we find whatever capacity the dead person had while alive is also lost. We have evidence to prove this. 

The physician with the help of medicines, tablets, injections, and various other tools practices medicine, to heal people.

But on the other hand a dead person is believed to cure people with magical powers and without all these medicines and tools. The belief here is the dead cures people the same way as God does.

We have quoted the example of a physician here.The same may for example apply to in the case of a minister , or an official, or an industrialist, or a worker, or a businessman, or whosoever as their individual capacities. 

But the assistance from saints, pious people, and other spiritual gurus are expected with placing them in a position in par with God. These people do not understand this difference and seek answers for all kinds of stupid questions.

Everything said and done, people while seeking help from one another do not initiate with the understanding that men have divine powers. But the help that is requested from the dead place the dead person at the level of the creator.

To know more about the fallacy of those justifying shrine worshiping please refer explanation points 17, 41, 49, 79, 83, 100, 104, 121, 122, 140, 141, 193, 215, 245, 269, 298, 327, 397, 427, 471.