132.The difference between Allah and His prophets.

These verses(4:150, 151, 152) of the Quran speak about people who argue that Quran is more than enough, with no requirement for the Prophet’s guidance. It says there is no connection whatsoever between these people and Islam.

This verse talks about people as not true Muslims those saying they will differentiate between Allah and his messengers, while accepting some of His messages and rejecting others, as not true. 

To deny the clear statements of this verse of the Quran, some give a wrong meaning to it.

 These people say this verse should be taken to mean, there should not be any discrimination among the messengers of Allah. All messengers are to be treated as equals.Accepting some and rejecting others is not to be practiced is what they contend.We need to accept all the messengers of Allah with no discrimination among them is a fact no doubt. This has been conveyed by the Quran in some places. This explanation might suit the kind of verses mentioned at such particular instances ,but not these verses mentioned here..

Because this verse is not structured in such way to convey as not to entertain discrimination among messengers.(ie) it doesn’t mean about discrimination among the prophets.

Wa yuriodu na en- yufarriqu by-na Rasulullahi- means they intend to discriminate among the prophets. 

But in this verse it is mentioned as Bainallahi wa Rasulihi(meaning discrimination between Allah and his prophets and not as baina Rusulihi.(meaning among His prophets) 

There cannot be anything more ignorant than not knowing the meaning between phrases conveyed as “Between Allah and his prophet” and “Amongst the prophets”

Hence this verse is found to convey the message ‘Discrimination between Allah and His prophet’.This is what the the words directly convey.

We need to understand properly the meaning of the phrase ‘No discrimination between Allah and His Messenger.

.There is absolute difference between Allah and His prophets .We do understand that Allah and His prophet are not to be treated on the same plain. 

It is not to be understood as worship offered to Allah as that towards the prophet, then how do we interpret ‘No discrimination between Allah and His Prophet’ We do not have to take great pains to understand this, because Allah has made it clear how not to discriminate in the same verse. He terms “discrimination” to be referring to the words by them ‘we will accept some of the teachings while we reject others’.

When some declare “We will accept Allah’s words and not that of His prophet’’ is exhibiting discrimination between Allah and His Prophets.

The words revealed by His Prophet should be taken and believed and implemented as those by Allah. And if someone refutes the sayings of the prophet, it is like refuting Allah This what is pointed out here. 

And also points to the fate of such people by saying “these who refute one half while accepting the other have made innovations”, and declares them as the real unbelievers..

Those who declare Quran is more than enough, and Prophet Muhammad’s explanation is not required, are as per the clear verdict by this verse, are doubtlessly unbelievers. 

The above cited verses 4;150,151,152, of the Quran, the third one 4:152 is bent by these people to suit their convenience. 

Verse 4:152 says “Those who believe in Allah and His prophets and do not practice discriminations among them, they are the ones to be rewarded by Him.” 

Since the words “ Do not discriminate among the prophets” in this verse 4:152 is used, they argue the same interpretation needs to be applied to verse 4;150.of the Quran. 

Primarily these people do not understand the basics . Wherever and whenever a verse is prone to two types of interpretation we are required to summon other verses in this regard. 

Wherever there is no room for an alternative explanation for a verse, it should not be further complicated with the help of another verse whereby the direct explanation is ignored.

Verse 4:150 of the Quran says “those who exhibit discrimination between Allah and His messengers” for these words there cannot be two ways. It directly means there should be no discrimination between Allah and His prophets. 

If it is argued this verse is meant to convey discrimination among prophets then the word between Allah becomes obsolete. May the Almighty protect us from declaring the existence of obsolete words in the Quran. 

Hence we need to accord the correct interpretation to the sentences “No discrimination between Allah and His messengers” in 4:150, and to the sentences “No discrimination among His prophets” in 4:152, appropriately and respectively.

To say that only the words of the Quran need to be accepted and those of Prophet Muhammad need be rejected leads to absolute disobedience of the Almighty.

To know more about the need to obey the commandments of the Almighty along with following the guidance of His last messenger Prophet Muhammad, please refer explanation points 18, 36, 39, 50, 55, 56, 57, 60, 67, 72, 105, 125, 127, 128, 154, 164, 184, 244, 255, 256, 258, 286, 318, 350, 352, 358.

131.One verse serving as an explanation to another. 

In this verse (4:140) Allah talks of ignoring people who make a mockery of His verses, and says man has been persuaded to do so even before. 

Allah by saying man has been persuaded to ignore those mocking His verses even before, is referring to verse 6:68 of the Quran.

130. Zakat-A mandatory duty for Muslims. 

The charity that is being talked of in this verse 9:60 of the Quran refers to Zakat. 

The Arabic word Sadaka is used in the original text, this word refers to voluntary charity made by people as well as the mandatory ones prescribed in the Quran. But here the word refers to the mandatory duty of Zakat, because the end of the verse says, ‘this is a duty stipulated by Allah’.

Voluntary charity can be done for all kinds of activities, but Zakat needs to be utilized for eight particular types of works.

For more details, please refer explanation points 204, 205, 206

129. Religious edicts on women.

In this verse (4:127) as well as in the verses that follow, the Almighty speaks of various laws governing women. Even before that he reminds us of a few laws that have already been revealed. 

Here Allah reminds us of laws that were revealed through verses 4:2 to 4:9. 

128. A wahee (divine message) other than Quran. 

 This verse (4:105) of the Quran while saying judgements be delivered based on the scripture also conveys another important message. 

‘We revealed this scripture containing the truth to you, so that you may on its basis deliver judgments among men.

What does this message about ‘delivering judgments based on the fundamentals we have provided’ convey? It sends a message that, Allah did not just stop with revealing the Quran, but also would guide Prophet Muhammad to deliver judgments based on its teachings.

The message conveyed is, wherever an explanation is needed for a verse, Allah guides the prophet to decree as necessary. 

Allah would not have revealed so, if explanation from Prophet Muhammad was felt unnecessary.

Those who have pondered over judgments delivered by Prophet Muhammad on the fundamentals of the Quran would never refute hadiths.

This proves the Quran and guidance of Prophet Muhammad together are essential to fully understand Islam.

To know more about obeying the Almighty and the importance of guidance from Prophet Muhmmad, please refer explanation points 18, 36, 39, 50, 55, 56, 57, 60, 67, 72, 105, 125, 127, 132, 154, 164, 184, 244, 255, 256, 258, 286, 318, 350, 352, 358, 430. 

127. Worship at normal times.

 After talking about worship in battle fields, verse (4:103) of the Quran, talks of worship when the situation returns to normalcy.

 While the Quran talks of the method of worship during fearful times, it does not tell us how to worship at normal times.

Prophet Muhammad all through his lifetime had practically shown us the ways of worship in normal times.

We need to understand that Prophet Muhammad’s explanation is imperative to comprehend the Quran properly. 

Please refer to explanation points 18, 36, 39, 50, 55, 56, 57, 60, 67, 72, 105, 125, 128, 132, 154, 164, 184, 244, 255, 256, 258, 286, 318, 350, 352, 358, 430 to know more about obeying the commands of the Almighty and follow the guidance of Prophet Muhammad.

126. Worshipping in battlefields.

This verse (4:102) of the Quran speaks of worshipping during battles at the battlefield. We find different opinions expressed regarding worship at battlefields in the hadiths. There are some hadiths that say the comrades of Prophet Muhammad followed the way he did. 

There are also those that speak of the comrades offering one rakat, while the prophet did two.

The messenger of Allah used to lead the worship for a group of warriors, while the other guarded the battle front. Later they took turns in completing their worship. This way the prophet was heading the worship when the groups alternated with each other in following him during worship.

Narrator: Ibn Umar (RA)

 Hadith Book: Bukhari 4133 

Comrades of Prophet Muhammad divided themselves into two groups, one standing guard at the forefront in the battlefield, and the other joining the worship with the prophet leading. As soon as one rakat of the worship got over, those who participated left the venue and alternated with the ones who were at guard in the forefront, they came to the worship venue and took part where the prophet was leading the worship in units of two rakats for each congregation, but the participants leaving at the end of one rakat. This is the account of battlefield worship from this hadith. It is recorded in the hadith book Nasaye and in various others, only Prophet Muhammad worshipped two rakats leading one group of warriors in the first, while joined by a different group in the second as the first group left. In the hadith book Nasaye we find as recorded, that while the first group performed the worship with the prophet at the lead, the second followed suit, and did not compensate the rakat they missed (i.e.) the first rakat.

Of the various narrations regarding worship in battlefields, only the one that coincides saying one rakat is duty bound needs to be taken as authentic.

 The Almighty has made four rakats mandatory while at hometown, two during travel, and one on the battlefield.

Narrator: Ibn Abbas (RA) 

Hadith Book: Muslim 

When there exists a mandate, about one rakat to be worshipped in battlefields, the narration (that announces two rakats to be completed as a unit of worship as unnecessary) needs to be taken as authentic and stays confirmed. 

This verse also stresses the same message. While in battlefield, and in situations where there is fear of being attacked any time by the enemies the person who leads the worship performs two rakats and people who follow divide themselves into two groups, where one group stands guard, and the other performs worship one rakat and leaves while the other joins in the second rakat of the same unit, with the imam extending and continuing the worship. It can be understood from here that the number of rakats of worship on the battlefield is one rakat.

 And it should not be construed as the Iman is generally required to perform two rakats, because this verse states ‘When you are along with them leading the worship,’ according to a special status to Prophet Muhammad.

Since a group would regret if they do not partake in the congregational worship led by Prophet Muhammad, the Almighty had commanded thus. From here the message conveyed to us is, at the time of congregational worship in the battlefield, the one leading the worship should complete one rakat, and the next leader for the worship be chosen from among the next group for the next rakat. The privilege of leading both the rakats in such a worship remains the sole prerogative of Prophet Muhammad being accorded by the Almighty.

125. Shortening worship while travelling. 

This verse (4:101) of the Quran says, worship can be shortened when a person is travelling. 

There is a rider attached to this saying, if there is a fear of danger from enemies, worship duration can be shortened than in normal times.

 These days we are shortening worship timings though there is no threat from enemies. Prophet Muhammad has also seemed to have shortened his worshipping during his journeys. Some may find this contradicting the Quran, because they reason out as saying the Quran asks to shorten the worships only at times of fear from enemies and not at normal times. There is nothing contradictory to the Quran found here. Shortening of the duration of worship can apply to two occasions:

1) Shortening the duration of worship at times of threat from enemies.

2) Shortening the durations at normal times during travel. 

The situations are different from each other. 

Shortening worship during war and at times of fear means fulfilling the obligation of all 5 times worship with one rakat, in place of 4, 3, or 2.

This could be understood from the next verse that follows (4:102).

 Hence shortening of worship to one rakat applies only to times when there is a threat of fear from enemies, shortening otherwise at times when there is no threat is contradicting this verse.

 Prophet Muhammad did not shorten his worshipping to one rakat, on his normal journeys, but reduced four rakats to two. 

 This reduction in rakats is not against the verse, but a kind of shortening not mentioned in it.

Prophet Muhammad received other forms of divine messages other than Quran and based these messages the prophet made reductions in his worshipping.

If the difference between shortening of worship during times of threat and normal times is understood there would be no confusion.

There are hadiths that say worship during war times consisted of two rakats and other hadiths talking of one rakat found to be in line with the sayings of the Quran. Hence, we need to accept the one in consonance with the Quran and reject those that contradict it. To know more about the ways to worship during wars, please refer to explanation point 126. 

To know more about obeying the Almighty and guidance from Prophet Muhammad please refer explanation point nos 18, 36, 39, 50, 55, 56, 57, 60, 67, 72, 105, 127, 128, 132, 154, 164, 184, 244, 255, 256, 258, 286, 318, 350, 352, 358, 430.