44. Is the difference of opinion expressed in fixing the lunar calendar Islamic dates justified?

 Verse (2:185) of the Quran says, “whoever reaches the month of Ramadhan let him start fasting” and not “start fasting at the beginning of the month of Ramadhan.

Generally, no one talks in this way while declaring the start of a month. But the Quran uses this phrase which is not the practice with proper reason.

This verse stands as important evidence in matters of fixing the lunar calendar dates of the Islamic months.

We do know that the Quran is the word of God, the words of humans are prone to mistakes, but not the words of God are not and can never be.

And there is a strong belief in each Muslim that not a single unnecessary word could be found in the Quran. Let’s have this firm belief entrenched in our hearts and start our analyses.

The Quran says it is incumbent upon those who (sight the new moon) attain the month of Ramadan to fast.

We can understand from this phrase that without the words ‘attain the month’ one is able to decipher that fasting in the month of Ramadan is a mandatory duty.

If that is the case, what was the necessity for these words in the Quran? In normal practice these words are not used by anyone.

Fa

Mann

Shahi’da

Min

Kum

Al

Shahara

Hence whomever attains (sights the new moon) It may seem that these four words are unnecessary.

Are these words used here without any purpose? Not a single word in the Quran is without purpose.

In addition to declaring fasting a mandatory duty in the month of Ramadan these words are being used to convey something more. Allah is most Immaculate from the unwanted words.

Let’s analyze what Al-Mighty conveys through the words ‘Whomever attains the month’

To understand this phrase, we need to look at similar ones used in the Quran. Even the one preceding it is used in the same manner, let’s take a look at it.

Oh, you believers! We have made fasting mandatory on certain days, so that you may strengthen your piousness in fearing God. ‘Whoever is convalescing, or in travel (during the days of fasting) may choose other days’ (and complete the left-out days of fasting.) ‘Those who can afford instead feed the poor as a remedy.’ It is beneficial for people who are proactive in doing good. “If you could only realize that fasting is better (than remedies)” The Holy Quran 2:184. 

 Allah says in this verse of the Quran that whoever is in ailment or performing a journey (during the month of fasting-Ramadan) may pick any other date (to complete the left days of fasting during the fasting month). 

The phrase ‘those who are in ailment’ means there are other healthy people. If it so happened that all are in ailment, then the words ‘those who are in ailment’ wouldn’t be mentioned.

In the same way we should attribute an understanding to the phrase ‘those who attain the month of Ramadan’. Since both the phrases are of the same literary grace.

We need to understand this as, there may be ones who have attained (seen the new moon beginning the month of Ramadan) and others who have not.

Not only these verses, but All verses also that convey messages like ‘one who reaches, attains etc. should be interpreted in this manner.

When there are two categories of people, those that are guided and those misguided, can we point out the ones who are guided by us. (2:38)

Likewise, there are two types: those who have undertaken Haj, and those who have not. (2:197). 

 Likewise (Al-Quran 2:196) those that are in a position to receive the sacrificial animal and those who cannot.

We can find the same grace in many verses of the Quran and in the hadiths of Prophet Muhammad.

We can tell humans that the ones who refrain from telling lies will be rewarded, but the same cannot be said of angels. If said, it would lead to the conclusion that there are angels speaking lies. 

 On these fundamentals should the above cited verse be analyzed.

a) Maybe one is in a position to have attained (witnessed the new moon of Ramadan) while others have not.

b) or Maybe one attains (the opportunity to witness) the new moon later than the other. Only in a scenario like this can the phrase ‘Whoever attains can be used’.

In case now let us imagine where everyone attains (happen to witness the new moon of the month of Ramadan at the same time) the usage of the phrase in the Quran (“whoever attains the month of Ramadan”) would become infructuous. This could never be.

The dead cannot attain Ramadan, only those alive could, when this is the case, God could have merely said ‘this is for those alive’ is the question of some. This is unacceptable, because the Quran talks and warns those who are alive and not to the dead.

Here the word ‘You’ denoting a second person is used to address the living who could have attained Ramadan, and those who have not. 

 Not only the commandment about fasting, but all verses of the Quran are also addressed to the living. “The most Intelligent of all” Allah could he ever say, ‘that only the live observe fasting.’

The message implied here is whoever among the living has attained the month of Ramadan observe fasting, and who have not so fast on attaining the same.

The question of how some attain the month of Ramadan while others have not is possible during the dark days of history when people believed the earth was flat. It is not a question that can be raised today.

Because the people all over the world do not attain Ramadan at the same time.

Prophet Muhammad had commanded that one should witness the new moon to fix the first day of the month.

Hadith Book Bukhari:1906.

When we witness the new crescent in the sky, we call it the first day of the month. There are many aspects that govern the fixing of the first day of a month.

a) A crescent is not visible to the human eye unless it is 15-20 hours old.

b) Once the sun has set, the crescent disappears. In case the crescent disappears before sunset it is because of sunlight

c) The sky should be devoid of clouds, the faintest of clouds could blur the sight of the new crescent. The crescent should be disappearing within 20-30 minutes from the setting of the sun, because after the setting of the sun the light remaining on the horizon will obscure the sight of the crescent.

d) The eyesight of the viewer should be defect free or may mistake a tiny white cloud to be a crescent.

All these standards are to be followed for the correct fixing of the first day of each month of the Islamic lunar calendar.

The crescent over a certain town or city that had reached its 14th hour of evolving cannot be witnessed by its people because it’s a minimum of one hour behind before it could be witnessed. 

 For example, in Singapore if the crescent was just 14 hours old at sunset there, people would be unable to witness it.

Hence people at Chennai will witness the sun set 2.30 hours later than Singapore. By this time the age of the crescent would have added two and half hours (14+2.30=16.30) to its age appropriate to witness the first lunar day of the month.

In Singapore the time will be 8.30 pm when we witness the first day crescent in Chennai at 6.00 pm the same day.

Since we have witnessed the first day crescent of the month of Ramadan, we have attained the month of Ramadan Since the people in Singapore have passed the time limits required without witnessing the first crescent (marking start of the month) they can view the crescent only the next day. Hence, they attain the month of Ramadan only a day later than us. Thus, we see people of two different places attaining Ramadan at two different timings. 

Anyone arguing that the crescent sighted at one place is applicable universally are against the message conveyed by this verse of the Quran, because this message of universal crescent conveys that everyone witnesses the Ramadan crescent at the same time and refutes and makes the words of Al-Mighty meaningless.

e) This verse of the Quran completely rejects the concept that the first day crescent sighted at one spot is applicable universally.

f) And also rejects the argument that the news of sighting the first day crescent of the month of Ramadan is applicable to the entire world.

g) This verse also demolishes the belief that the computation of the first day crescent of the month in some part of the earth is applicable to the entire world.

Not everyone attains the month at the same time as the message of the Holy Quran.

There is only one moon for the entire world hence the sighting of that moon is applicable to the entire world is the contention of some. Hence the crescent sighted in Saudi Arabia, or a crescent computed and declared on scientific grounds should be declared as the crescent of the first day of the month is the contention of some, or the concept of one moon for the entire world will be rendered false they claim.

This may seem great and intelligent information for people with no astronomical knowledge.

But pondering over it we will come to understand there can be no absurd claims worse than this. This is bereft of any scientific knowledge nor intelligent knowledge.

There is only one moon for the entire world, absolutely no doubt everyone is aware. Likewise, there is only one sun for the whole world.

In the same way the sun points out the time for us during the day, the moon does the same in the night.

In verse 6:96 the Quran says “He is the One who creates the dawn and the dusk to give a night of calmness, and makes the sun and moon as indicators of time. This is the arrangement of the Exalted”.

The sun differentiates us day from night, it tells us the morning, evening, and noon etc. How? We come to know the hour of the day based upon the angle of the location of our city or town in relation to the sun. The sun in itself does not declare the hour of the day.

When the sun right above our head is at 0°, we call it midday.

When it is 90 degrees east it is dawn or early in the morning. When it is 90 degrees west it is the beginning of the night fall.

Therefore, the sun and its position both together make up the time.

When the sun is right over our head it means it is disappearing in the eyes of the people who are 90 degrees east of us (i.e.) they are reaching the beginning of night.

The same sun right above our head will appear as just beginning to rise to the people living 90 degrees west of us.

For the entire world there is only one sun, but at a time when we are experiencing midday, the same sun is signaling the beginning of the day and to some others dusk.

When we are experiencing midday, for half of the other part of the world it does not reveal itself and darkness is spread over.

Just because I am experiencing midday does not mean the whole world is doing so. Any coming to this sort of conclusion is just a fool. For instance, our friend is in Saudi Arabia. In Chennai we need to break our fasting at sunset. We wouldn’t call our friend in Saudi Arabia and tell him to break the Ramadan fasting because it is the appropriate time in Chennai to do so, but the friend in Saudi Arabia will be performing his Asr worship there, Our time of breaking the fast in Chennai is his time for Asr worship, it would take another 2.30 hours for him to break the fasting for him.

Similar is the time indicated by the moon. For example, the moon seen in Saudi Arabia does not leave its orbit and disappear. Similar to the sun displaying itself it continues around the earth to display itself to every part of the world. When it comes directly facing us it acts as our timekeeper.

Though the sun indicates the time it does so based on the angle we are located on the earth. 

 In the same way the moon indicates time to us based on the angle we are from it.

People who do not understand these scientific facts mislead others to the argument of meaningless one moon one universal time theory with a mask of science.

This verse does not say how to fix the first day crescent of each month but rather how not to fix it. The proclamation of one Eid all over the world on a single day is not acceptable and is made clear here.

Some perceive this as to mean ‘that whoever is a witness to the month of Ramadhan may fast.’ 

There is no doubt that the word ‘Shahida’ has two meanings: ‘attained’ as well as ‘to bear witness’. But in this verse, it cannot be said to mean ‘bear witness’ nor can it be taken to mean the same.

Words having different meanings are there in all languages. That does not mean that we can utilize the meaning that we wish. We need to take into account the context in which it is used with a suitable meaning.

If it is taken to mean as bearing witness, only a very few could fast in a town or village, Because the entire population of a village or town could not bear witness to having seen the crescent. Not all in a city or town would witness sighting of the crescent, in such a scenario, following the meaning of ‘bearing witness’ would lead to a dangerous conclusion where 99% need not fast. 

Hence, by pondering over this verse we can come to a conclusion that attaining the month of Ramadan by everyone at the same time is an erroneous argument.

43.Criminal laws under Islamic jurisprudence.

We find Islamic jurisprudence and criminal laws in the following verses (2:178-179; 5:33; 5:38; 5:45; 17:33; 24:2; 24:4) of the Quran. They are very harsh in meeting out justice to criminals. Non-Muslims, who are against Islam, target these laws calling Islamic laws very harsh and inhuman. But people viewing them in an impartial way will find these laws bring huge benefits to human society even though they seem to be harsh to people not subjected to injustice. If we come to understand the basic objective of bringing laws is to punish the perpetrators of crime, then can one come to a correct conclusion regarding Islamic laws. By awarding death sentence to a murderer, we cannot bring back the life of the murdered, awarding death sentence to a rapist does not bring back the chastity of the raped, though awarding punishments for economic offences may sometimes bring back lost properties, in majority of the cases punishment for the perpetrator does not bring complete relief to the victim of the crime in manmade laws. So, we come to understand that bringing back lost life, or chastity, or money, is not the objective of criminal laws promulgated.

But the target should be as follows: -

1. The punishment given to the criminal should prevent him from committing the crime again.

2. The punishment handed over to a criminal should hold back out of fear of others from doing the same.

3.Those affected/victim should believe that justice has been done to them. 

There cannot be any other than the above three reasons for the criminal to be punished. The idea of the existence of prisons, police stations, courts, all over the world is to warn criminals not to repeat crimes, and to remind others of the consequences of committing the crime, at the same time calling on others to refrain from the very thought of crime itself.

No government in the world objects to punishing criminals. But most countries of the world are unable to bring down the crime rate with the help of the laws of the land. And the facilities given to prisoners tend to encourage criminals to commit crimes repeatedly.

We find the laws that are supposed to discourage criminals on the contrary emboldening them. What is the punishment given to criminals for theft, rape, murder, robbery, and other anti-socials? a few months or a few years of imprisonment. In most countries this is the quantum of punishment.

What is imprisonment? Other than not being free to come out, many of the very poor/paupers find prison life more comfortable in these countries. Poor people who lead a virtuous life find it difficult to get hold of a decent meal a day, on the other hand, the perpetrators of injustice and dishonesty are guaranteed three square meals a day. And facilities for entertainment like movies are arranged for them within the prison. And security for the perpetrators of crime is placed in such a way that no harm is done to them by the victims of the crime.

All these arrangements are made from the tax money paid by the victims who lose their lives, their money, their honor/chastity/morality/dignity/ etc. No good has been achieved by these name's sake punishments and neither will any good take place. A person jailed 53 times was arrested again! A person who stole bicycles 15 times was arrested again! These kinds of news are what we get to read in the media. This means 53 times of imprisonment did not bring any change in that person, because he did feel he was punished and neither did he consider them a punishment.

Some people who come to know about the facilities available in prisons think ‘Why follow a virtuous life and suffer to get barely a meal a day when three meals a day is guaranteed in the prisons and resort to crime to have three meals a day comfortably. And it is still easier for them to plan their activities since they come into contact with like-minded people with better ideas. Prisons happen to exist as universities for criminals. There is an increase in criminals every year. We see the taxpayer's money utilized to grow criminals. These are results of the so-called laws made with humanity. We need to ponder whether an affected person would derive satisfaction of mind. If we ask a person who lost his things to a robber, he won’t reply saying ‘feed him for six months’ or in the same light if you ask the son of murdered father neither would he answer ‘feed my father’s murderer for 14 years. Wouldn't he want the murderer to be beheaded? What kind of a punishment would a girl raped expect when her entire future is bleak? The feelings and emotions of the victims and the affected should be taken into consideration while awarding sentences to the perpetrators of the crime.

Not viewing crimes from the point of the affected and looking them from a point of unaffected is the result of such laws being made where the feelings and emotions are not at all considered. But Islam takes into consideration the humane aspects of the affected. A person is awarded death sentence for having killed 10 people, and at the same time the president of the country is authorised to cancel the death sentence on a mercy petition sent by the murderer. This is seen widely in many countries. Though the criminal is not in any way related to the president of the country, the power to annul the sentence awarded to him talks of the feelings and emotions of the affected not being taken into consideration and neglected without any concern.

What Islamic law says is, for example when a person is found guilty of making another blind, the punishment is to make the perpetrator suffer the same. Eye for eye, tooth for tooth is the law in Islamic jurisprudence. If the person who lost the eye gives the perpetrator it is still deemed that the perpetrator has not been punished, or a compensation claim still lets the accused go unpunished.

Similarly in Islam when the heirs of the murdered request not to carry on the death sentence awarded to the murderer it is accepted by the authorities. We find Islam awarding the relative of the affected victim, the same right awarded to the presidents of countries of the world. Laws that should be promulgated in this way are the best in the opinion of unbiased people. If the affected person does not get himself mentally satisfied with the punishment awarded to the perpetrator, the chances of the victim himself turning into a perpetrator may arise. We have witnessed persons accused of murder being killed by relatives of the killed in retaliation when released on bail or while being escorted to courts. What is the reason behind this kind of situation? The reason is, the relatives of those killed come to a conclusion that the laws of the land do not render justice to the bereaved and even in case punishment is given it is not up to the grave crime committed. This is one of the important reasons that could be attributed to the rise in the crime rate.

Let’s look into the meaningful and intelligent Islamic laws.

1.Hands up to the wrist of men and women who steal, when proved beyond doubt should be severed postulates Islamic law.

a) When the hand is severed the way specified, he or she keeps away from stealing, and neither would be able to steal further.

b) The person would not contemplate stealing again. This is a goodness derived from the Islamic law.

c) And anyone venturing to steal for the first time in life will not get the courage to do it. The second goodness that results from Islamic law.

On seeing a person with a severed hand people would take caution in safeguarding their belongings.

People would not be able to remember the pictures of people displayed in public places as robbers. But a severed hand up to the wrist is a self-declaration. This is the third goodness to society.

The objective of awarding punishment is completely fulfilled here. And moreover, avoiding expenses incurred by way of maintaining the prisoners is a saving on the finances of the government. This law saves the taxpayers' money from being wasted. Getting rid of prisons and recommending implementation of Islamic laws would lead to a deficit less budget being presented by the government.

Some express sorrow, pity, and anguish at the severing of the hands of those who steal, and they feel that is inhumane.

Let us refer to an example of a husband whose wife is on his deathbed gets robbed of the money he had for her medicines. Now what about the pity and anguish that is expressed at the plight of the person who has lost not only his money but also the life of his wife. Who can be held responsible for his plight?

Instead of expressing sympathy at the plight of a person with virtue and justice, these so-called people with so-called humanity pity the thief who brought the disaster to the victim.

Some people question the result of continuing to severely leave more and more people handless. The answer is it would never happen; severing the hand of one person who steals will definitely deter the courage of others to commit the crime. The number of hands to be severed will never increase.

Even if there is an increase in their numbers, it is still not an injustice.

We have mentioned the crime of theft as an example here, in fact the basics of all Islamic laws imply the same.

When the government immediately kills the one who is killed, there would be no one to do the same, when one believes if he breaks the teeth of another, his teeth will also be broken by the government, no one will ever dare to do the same. There were countless governments in this world in the past. All these governments have met with failure in their responsibility towards guaranteeing the safety and security of people and their belongings. People continue to live in fear and anxiety.

If a change in this situation has to be witnessed the question of mercy on criminals should never arise nor be encouraged. Islamic laws and ways of punishment should not be ignored with a narrow mind set, and ways of implementing the same has to be encouraged.

Instead of implementing laws that dress the criminals, there has to be a change where severe punishment is the only alternative. Only by implementing these strict laws can the world remain peaceful.

Some raise the question whether the severed hand would return on the accused being declared non guilty.

People who have undergone two to three years of imprisonment have returned after being found not guilty, the lost years of life spent in prison, after a found not guilty verdict could be returned? Is the counter question.

Moreover, in Islam no punishment is awarded in haste. A thorough investigation is confirmed before awarding the punishment.

The crime of prostitution entails death sentence only on production of four direct witnesses, and if the allegation is made by less than four people, they need to undergo a punishment of 80 whiplashes says the Quran in the verses 24:4, 24:13.

In an Islamic government few criminals can escape punishment without proper witnesses, at the same time an innocent never gets punished. 

 While the existing laws of the world that are supposed to ensure law and order have failed in this aspect, and only Islamic laws are successful. 

 These verses hereby prove the Quran is the word of God. 

42.Foods that are banned.

As per the following verses of the Quran (2:173, 5:3, 5:96, 6:119, 6:145, 16:115) we find four types of food banned for believers. Dead cattle, blood, pork We can easily understand they are dead cattle, blood, and pork are the three things. and the fourth that needs to be understood on pondering being those ‘shouted about’ in the name of other than Allah. The Arabs of the period before Prophet Muhammad during worship used to place various oblations and slaughter animals with loud shouts of names of the idols they pray to. Due to this reason the word ‘shouted about’ is found in this verse. This word includes the animals slaughtered in the name of other than Allah. and also points out to oblations offered to other than Allah. In verse (No; 5:3) of the Quran we find Allah mentioning the word not only ‘Shouted About’ but also ‘those slaughtered in the name of idols. Here the word slaughter refers to living creatures and ‘Shouted About’ refers to non-living things offered to other than Allah. Hence oblations offered to those other than Allah, things that have already been used in anointing idols, and those animals slaughtered in the name of other than Allah are forbidden as food can be learnt from this verse (5:3) of the Quran. The coconuts broken in the name of other than Allah, edibles that are offered in reverence in worship to other than Allah, things that are poured over idols in anointing them, Votive offerings in the name of people interred in Dargas, Eatables and non-eatables considered sacred by people after addressing a prayer to those interred in those shrines all constitute ‘Shouted Abouts’ in the name of other than Allah. All the above are to be considered Haram. Except for the four types of foods mentioned in these verses all others are allowed to be eaten by believers the message conveyed here. A doubt in the minds of some may arise whether the meat of animals such as dogs, foxes, donkeys could be eaten? While there are other foods that are banned, why did Allah make a special mention of the particular four types? We need to understand this with clarity. Islamic laws were promulgated for the people step by step. There was a period when no food was forbidden by Allah. Later on, only these four types were banned. At that juncture no other food was forbidden. Later on, clean food was allowed to be eaten and impure forbidden Prophet Muhammad was allowed the power to distinguish between what is clean and what is impure. This can be seen from verses 7:157, 9:29 of the Quran. Hence other than the banned four types of food by the Quran, other foods that was forbidden by Prophet Muhammad to be eaten stands banned in Islam. Along with the foods that were banned by the Quran meat of some other animals were forbidden by Prophet Muhammad This ban also had come from the side of Al-Mighty We need to avoid such foods.

Marine Animals.

There are no marine animals that are forbidden to eat. Not a single marine food has been banned. All marine animals are halal. There is no need to heed the advice of some Muslim religious scholars asking not to eat crabs, sharks, whales. The reason being absence of any such substantiations in the Quran or Hadiths. This being the imagination of these scholars. ‘Hunting on the seas and marine food is allowed for you’ says verse 5:96 of the Quran. He was the One who made you bring round the sea so that you may eat fresh meat from it. Prophet Muhammad declared that naturally dead marine animals in the sea as Halal.

(Hadith Books: Tirmidhee 64, Abu Dawood 76, Ibnu Maaja 380, Nasaaye 59, 330, 4275, Ahmad 6935, 8380, 8557, 8737, 14481, 22017 Muaddah.)

If at all there is a ban on marine food, it should be from Allah or his messenger and nobody has the right to do so. Allah and His messenger had not banned any marine food. But anything that is detrimental to humans is banned in Islam. Likewise, any marine food that is detrimental to humans is doubtlessly banned.

Birds

There is no list of birds that are indicated as halal and haram either in the Quran or the Hadiths. Nevertheless, Prophet Muhammad has broadly categorized in birds that are declared as haram. Prophet Muhammad banned the flesh of birds with nails from being eaten.

Hadith Book: Muslim 3914.

Some people take the meaning of the word ‘miklab’ as nails on the feed of birds. All the birds possess nails on their feet leading to the conclusion that birds cannot be eaten. The actual meaning refers to nails of hunting birds that help them to pick and hold on to their prey. We need to understand that birds hunting with curved nails are forbidden to be eaten. Birds such as eagles, hawks, falcons have curved hunting nails that are used to prey on other living beings. We need to avoid eating these kinds of birds. Though poultry have nails they are used to holding on to insects, worms and carcasses and use their mouth to hunt. Hence except birds with nails for hunting other creatures, others are allowed to be eaten by people.

Animals

As for pigs, it is specifically banned and can be seen in the Quran. Domestic donkey ban can be seen in the hadith. Book Bukhari: 4217, 4215, 4199, 3155, 4218, 4227, 5115, 5522, 5527, 5528.

Other than this to decide on other animals Prophet Muhammad has laid out a few basics in general. Amongst animals Prophet Muhammad banned those with canine teeth. (Book Buhari: 5781, 5530).

Canine teeth are those found on the upper jaw, one on each side. We are forbidden from eating these birds. If we come to understand these fundamentals, we can decide independently on what to eat. As for donkeys, though we do not find canine teeth, it is banned specifically in the Quran, hence the general guidance does not apply. We do not find any message in the Quran or mentions in the hadiths about any ban on insects and worms. We rather find in the hadiths about the companions of Prophet Muhammad having eaten locusts in his presence. There is lots of evidence for this. ‘We along with Prophet Muhammad have consumed locusts while taking part in six or seven battles. (Book Bukhari:5495.) There are poisonous creatures among marine animals and insects and worms. Some may question why we need to eat these, risking our lives. Do not destroy yourselves Al-Quran 2:195. Do not kill yourselves Al-Quran 4:29. These are the words of the Quran, wherein we need to understand that anything bringing harm to oneself is forbidden-Haram. Once we come to know certain plants are poisonous, eating them is forbidden. Snakes, lizards, poisonous marine creatures can be included in this basic list. This criterion applies not only to living organisms but also to plants and other pulses etc. These are the only living organisms that are banned and the rest are allowed to eat. Some of the food allowed to eat may look nauseating to a few, they can avoid such foods. Prophet Muhammad does not prefer flesh of monitor lizard; at the same time, he did not stop anyone from eating the same. Book Bukhari: 2575, 5391, 5400, 5402, 5536, 5537, 7267. These verses also talk about eating banned foods under duress. To know what is meant by ‘under duress’ please refer to Explanations point No; 431.

41.Do people, killed while fighting in the way of Al-Mighty remain alive?

The verses (2:154, 3:169) say “Do not call those killed while fighting in the way of Al-Mighty as dead, and do not consider them as dead and gone”. This verse has been misconstrued by a few Muslims. Who say this verse is a proof to pray to saints and great souls and believe they remain alive even after death. This is wrong for many reasons. No human can decide whether a soul is great or ignominious. There is clarification regarding this in explanation point No;215. We can easily recognize the great souls identified by Allah and His messengers. But the same does not mean to worship or celebrate them. These verses do not authorize anyone to worship or celebrate such personalities whether identified by Allah and his messengers or not. These verses also encourage people not to hesitate in doing good even at the cost of their lives. We should first understand that after the revelation of this message Prophet Muhammad and his companions did not invoke the names of people killed in the battles nor did they pray to them. If we carefully analyse these verses, we can find that the explanations offered by them are erroneous. Verse 2:154 says “They are alive” and additionally we find “however you will not sense”. The fact that they are alive could not be perceived the way we imagine them to be, but it is conveyed here in a different sense. They are alive in a sense we cannot perceive is the message of this verse. Verse 3:169 and the four verses following it assert this clearly. Verse 3:169 says “They are alive with their Lord”. This means though they are dead in our perception Al-Mighty perceives them as alive is the message. The explanations given by Prophet Muhammad regarding this verse is very important. When we queried Prophet Muhammad about how the souls of those dead can exist, he replied their souls remain embodied in green birds that fly around freely in paradise. Narrator: Ibnu Masood Book Muslim: 3834. Only after the Judgement would any human enter paradise, is the answer why the souls of martyrs are embodied in green birds. Despite Prophet Muhammad’s crystal-clear explanations about the status of people killed fighting in the way of Allah some choose to allude a mislead direct meaning to it. There is no other apt explanation other than that is given by Prophet Muhammad regarding souls of people killed (Martyrs) fighting in the way of Allah. If some people argue that martyrs are still alive similar as we are, do they have answers they have for the following questions: - Can the legal heirs divide the properties of the deceased martyr, can the wife of the deceased martyr go for re-marriage. The answer from them will be a ‘yes’. So, we come to understand from their reply that they agree they (martyrs) are dead. Even on the assumption that martyrs are alive and not dead, can we pray to a living person? Has he inherited the attributes of Allah? Can we pray to somebody who is living with us? Prophet Esa is still alive and can be seen in verses 4:157-159, 5:75, 43:61 of the Quran. Prophet Esa while in this world performed many miracles with the grace of Allah, we Muslims who believe the activities of Christians in their prayer meetings calling Prophet Esa to heal sick, lame, blind people as wrong, could justify praying to dead persons and people who are not equal even to Prophet Esa. One should pray for help only to the All-Sustainer. You cannot pray to anyone just for the reason he or she is alive. Whether a person was killed fighting in the way of God, or he fought garner pride only the Almighty knows We cannot conclude a person died in the way of Allah is explained in the Explanation point No;215. There are hundreds of verses which say that we should not pray for help to anyone other than Allah. They are:- 2:186, 3:38, 7:29, 7:55, 7:56, 7:180, 7:194, 7:197, 10:12, 10:106, 13:14, 14:39, 14:40, 16:20, 17:56, 17:110, 19:4, 21:90, 22:12, 22:13, 22:62, 22:73, 23:117, 27:62, 31:30, 35:13, 35:14, 35:40, 39:38, 40:12, 40:20, 40:60, 40:66, 46:4, 46:5 The belief of these people go against the tenets of these verses. Please refer to Explanation points 17, 49, 79, 83, 100, 104, 121, 122, 140, 141, 193, 213, 215, 245, 269, 298, 327, 397, 427, 471 to understand how justification of Darga worship is wrong. 

40.The two different critical reviews about Qibla.

 On reaching Madinah Prophet Muhammad started facing Bait-ul-Muquaddas in Jerusalem during his worship. This was also the Qibla of the Jews. This was critically reviewed differently by two sects of people. ‘He says he is guided by the actions of Prophet Ibrahim ''but why is he not facing the Qibla of Prophet Ibrahim (i.e., Makkah)’ was the question put by its people, the Qibla of Prophet Ibrahim. He says Judaism is wrong but is facing the Qibla of the Jews had there been a commandment from Allah to change the Qibla, the squirming whenever criticisms from the two sects is directed towards could be avoided thought Prophet Muhammad. The people with sense of justice found it appropriate that Prophet Muhammad should follow the practice of facing the Qibla of Prophet Ibrahim. But this change will not stop the criticism by people without any qualms, and the direction was changed to stop people who committed injustices from passing critical reviews. Al Quran (2:150) 

39. The importance of following Prophet Muhammad’s guidance pointed out in the change of the direction of the Qibla.

In the beginning days prophethood Prophet Muhammad performed his worship facing the Qibla. Later the commandment to change the direction of Qibla was revealed. About the change Allah says in the verses 2:142-145 of the Quran for about 17 months after prophethood Prophet Muhammad faced Qibla (The direction) of Baitul-Muqhaddas to offer worship. Later the change in direction to face during worship was commanded in verses (2:142-145) of the Quran. This is the message that is conveyed directly in this verse. In these verses we find that, just as we see the Quran as the absolute evidence of authentication for all things in Islam so is the explanations of Prophet Muhammad. Let’s look at it. Take for instance the first verse 2:142. Says “Some of the ignorant in men will question why the Muslims turned away from the already existing Qibla? So from this verse we come to understand that Muslims were initially facing a particular direction (Qibla) while offering worship and later on changed the direction of their worship was criticized by ignorant Taking this message into consideration let’s go on and look at verse 2:144.saying ‘Oh Muhammad we see your earning face looking up towards the heaven, We will surely change the direction (Qibla) as you desire.’ Prophet Muhammad desired and longed that Qibla (the direction to face during worship) be changed to the previous one as was faced by earlier Muslims. The reason why Prophet Muhammad looked up to the heavens frequently. Here we see that Allah fulfilled the desire of Prophet Muhammad by commanding to face the earlier Qibla during worship. The fact that Muslims faced a Qibla earlier during their worship and subsequent changes in the directions took place with the commandments of Allah is doubtless. The commandment to change the direction (Qibla) can be seen in Verse 2:144. But a commandment specifying the earlier direction cannot be seen in the Quran. Only the message that Muslims earlier faced a different Qibla is being conveyed here. When there is no commandment in the Quran about the earlier Qibla is the thinking of Prophet Muhammad announcing the same on his own true? Allah says that ‘We fixed the earlier direction (Qibla) for worship’ in the following verse. wherein He says “to differentiate between those who follow you (Muhammad) and those turned their backs to follow their old ways We fixed the direction (Qibla) you earlier faced. Al-Quran (2:143). Moreover, had Prophet Muhammad fixed the earlier direction (Qibla) on his own nothing stops him from reversing the change and there was no need for him to look up at the heavens often as mentioned in the Quran. The commandment to face the earlier direction is a fact, and the fact that He commanded to face at the first instance is not there in the Quran is also a fact. The third fact that all commandments from Allah need not necessarily be present in the Quran is a reality. Allah without the help of archangel Jibreel can put in the heart of Prophet Muhammad certain messages, and these are commandments of Allah is the third fact. When we analyze all these facts, we come to understand that messages from Allah in various other ways reached Prophet Muhammad and based on those messages Prophet Muhammad had faced the earlier direction (Qibla) and was awaiting its reversal is rendered clear. This is also evidence that a ‘wahee’ other than the Quran was there. People who contend that the Quran is sufficient to follow Islamic way of life cannot cite a verse from the Quran commanding to face the direction (Qibla). Moreover, we need to ponder about the verse (2:143) wherein Allah says in the Quran Muslims turned their face towards the Qibla “on My commandment.” Some may pose a question of the necessity for Allah to convey messages other than the Quran. The answer to such a question lies in the verse itself, that is too emphatically. ‘To differentiate the people who turn their backs on you and those who follow you we fixed the direction (Qibla) you face (for worship). What a wonderful phrase, looks like it has been revealed to people who say the Quran alone is sufficient to substantiate Islam. Though the commandment of having fixed the earlier Qibla cannot be found in the Quran, the message ‘we fixed the earlier Qibla is there. Even though there are certain things not found in the Quran, there are people who come forward to act based on the steadfast belief and aware the messenger of God will not speak his self-desires? And the ones who turned their backs on Prophet Muhammad? This message seems like it was revealed to show the differences between the two. It looks like Allah has deliberately revealed this commandment through Prophet Muhammad and not through the Quran to point out that the guidance from the Prophet indeed is His commandment and the prophet accepted it, we come to understand. Hence it needs to be taken the words of the Quran and Prophet’s guidance both are necessary. Please refer explanation 18, 36, 50, 55, 56, 57, 60, 67, 72, 105, 125, 127, 128, 132, 154, 164, 184, 244, 255, 256, 258, 286, 318, 350, 352, 358, 430. 40 to know more about the commandments of the Quran and to follow the guidance of Prophet Muhammad. The two different critical reviews about Qibla. On reaching Madinah Prophet Muhammad started facing Bait-ul-Maqdis, in Jerusalem during his worship. This was also the Qibla of the Jews. This was critically reviewed differently by two sects of people. ‘He says he is guided by the actions of Prophet Ibrahim’ but why is he not facing the Qibla of Prophet Ibrahim (i.e., Makkah) was the question put by its people, the Qibla of Prophet Ibrahim, he says Judaism is wrong but is facing the Qibla of the Jews’ Had there been a commandment from Allah to change the Qibla, the squirming whenever criticisms from the two sects is directed towards him could be avoided thought Prophet Muhammad. The people with sense of justice found it appropriate that Prophet Muhammad should follow the practice of facing the Qibla of Prophet Ibrahim. But this change will not stop the criticism by people without any qualms, and the direction was changed to stop people who committed injustices from passing critical reviews. Al Quran (2:150)  

38. Anointing of humans with colors by Allah.

In the earlier days there used to be a ritual wherein a person embracing a different religion is anointed with colored water and given a water wash to cleanse him of his previous beliefs. Though this is not required to embrace Islam.

Here anointing is done on the body of humans, but Allah anoints the hearts of humans who embrace Islam is what is referred with literary grace.

The anointed color on the body gets erased within a period, but the anointing by Allah in the hearts of people remains till death is what is meant in this verse (2:138) of the Quran. (Al Quran (2:150).

37. No discrimination to be shown between the prophets.

These verses (2:136, 2:253, 2:285, 3:84, 17:53) of the Quran say that one should not discriminate one prophet from the other, like comparing one prophet to another in terms of the work they did, differentiating the efficacy among them. In so doing we are committing a crime whereby the concept that Allah picks the appropriate is countered. Hence, we need to believe all the prophets had carried out their responsibilities to their best. 

Opinions like had Prophet Muhammad been there in place of Prophet Musa the former would have performed better would amount to a crime of finding fault with Almighty.

These kinds of discriminations will amount to grave crimes against the Creator.

The beliefs of Muslims should be, had the same responsibility given to Prophet Muhammad been given to any other prophet, would have done the same work to his best.

The message here is, one should believe, every prophet sent into this world completed his work without any shortcomings, they did not bow down to anyone, nor did they fear people, and did not worry much about their life in this world. 

Pointing out a specialty bestowed upon a prophet, not present in another will not amount to discrimination.

Allah did not send all prophets with the same capabilities and qualities. The qualities of one prophet differed from the other. Pointing out qualities and capabilities of different prophets will not amount to discrimination. 

The verses 3:45, 3:47, 3:59, 4:171, 19:19-21, 21:91, 66:12 talk about Prophet Esa being born without the participation of a male member.

And verses 4:157-159, 5:75, 43:61 talk about Prophet Esa being alive till date.

Pointing out such specialties will not amount to discrimination, because these specialties were bestowed upon him by Allah.

The verses 2:253, 17:55 of the Quran declare “We have treated some prophets specially than others”

Similarly saying that no one was blessed by God like the family of Prophet Ibrahim will not amount to discrimination. This can be seen in verses 2:124, 2:125, 4:125, 11:73, 16:120 where Allah is declaring the same. 

The verses 21:81, 21:82, 27:16-18, 27:40, 34:12, 38:35 of the Quran proclaim that the level of power to govern awarded to Prophet Suleiman is not equaled by any other prophet. Citing the same does not amount to discrimination.

Similarly, Allah sent Prophet Muhammad as the last to the entire humanity. This eminence was not awarded to any other. The verses 4:79, 6:19, 7:158, 9:33, 21:107 33:40, 34:28, 48:28, 61:9 of the Quran says this. 

And the verse 17:79 says in the hereafter world Prophet Muhammad will be gifted the praiseworthy dignified position of Makhamam-Mahmoud

And the verse 108:1 says the reservoir of Al-Kauthar will be handed over to Prophet Muhammad in the hereafter, as its guardian. 

There are hadiths that say, that on the ‘Judgment Day’ Prophet Muhammad will be the first authorized to recommend people to the Al-Mighty. Book Bukhari:99, 335, 438, 3340, 4476, 4712, 6304, 6305, 6565, 6566, 6570, 7410, 7440, 7474, 7509, 7510) 

Citing the eminence given to Prophet Muhammad by Allah and eulogizing him does not amount to discrimination.