36. The four duties of Prophet Muhammad.

In these verses (2:129, 2:151, 3:164, 4:113, 62:2) of the Quran, Allah while mentioning the prophethood of Prophet Muhammad talks about four responsibilities to be shouldered by him. They are:

1.Read out the Quran to people. 

2.Teach people righteousness. 

3.Teach the scripture and educate the people. 

4.Teach people rid ignorance.

We need to pay attention to these four phrases. 

Some people at present declare ‘The Quran’ is sufficient and there is no need for explanation of Prophet Muhammad.

If just revealing the Quran from Allah to the people was the end of the duty of Prophet Muhammad, Allah would not have mentioned the four phrases in the Quran. He could have stopped with the phrase ‘he (i.e.) Prophet Muhammad will read out the verses to them’ where people’s mother tongue is Arabic at that time would have understood the same. 

But Allah says ‘he will read out the verses and teach the scripture to them, a double task about the Quran handed over to the Prophet.

We come to understand that reading out means reciting. 

What does “to teach the scripture” mean? 

It cannot mean to ‘teach reading’ because the Prophet could not read himself, Allah says so in the Quran. 

“You were unable to read any other scripture before this. Neither could you write those with your right hand.” (Al Quran-29:48) 

In case we assume Prophet Muhammad knows to read, it could be taken as teaching a language and not the Quran.

We do not need a Prophet to teach a language. Anyone conversant with the language is more than enough to do the job. So, the meaning of the phrase ‘Teach the people the scripture’ is, the Prophet will explain the Quran with words and deeds.

When we come to believe that Prophet Muhammad was sent to explain the Quran, means to accept and practice the same, in our life. 

Hence, like the Quran being read out by Prophet Muhammad as the norms for a way of life, so is the guidance given by him is the message conveyed in these phrases. To understand the Quran flawlessly and fully, the explanations of Prophet Muhammad is imperative. This is the underlying message from these phrases of the verses of the Quran. 

Allah says the Prophet will teach the scripture and educate the people. 

And not stopping at it, He (Allah) says the prophet will educate the people about their ignorance and cleanse them to righteousness. 

When some people argue that the Quran is sufficient and the prophet’s explanation is not needed, they are contradicting all these phrases from the verses of the Quran, which asserts the need of Prophet Muhammad’s explanations. 

Thus, the people who say only the Quran is enough, are refuting the Quran itself. 

To know more about implementing the commandments in the Quran and the guidance of Prophet Muhammad please refer points18, 39, 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.

35. What is Makhaam-E-Ibrahim?

The words Makhaam-E-Ibrahim is seen in verses 2:125, 3:97 of the Quran. Verse 2:125 says pick a place for yourselves to worship within Makhaam-E-Ibrahim

Most people are ignorant of what Makhaam-E-Ibrahim is. A stone planted about 10 meters on to the east side of Kaaba, is called by the people as Makhaam-E-Ibrahim.

Prophet Ibrahim while constructing the Kaaba used this stepstone, called Makhaam-E-Ibrahim is the opinion expressed by most scholars. This is wrong.

The meaning of the word Makhaam-E-Ibrahim should be arrived at, based on the Quran and Hadiths of Prophet Muhammad rather than based on beliefs of the people. 

On coming across the verses commanding worship at Makhaam-E-Ibrahim one can easily understand that it does not denote the stone.

While talking about Makhaam-E-Ibrahim Allah says ‘Mim Makhaam-E-Ibrahim’ meaning a space within it to perform worship. Hence, we come to understand it should be a space good enough to perform worship. 

The word Makhaam-E-Ibrahim, does not denote a stone, it rather refers to a vast space, which can be understood from the verse. Choosing any spot within this vast space is the message conveyed here. 

People who ascribe the meaning of Makhaam-E-Ibrahim as the stone, do not stand on top of the stone to perform their worship. Neither one performs worship perched on top of the stone. Therefore, the word Makhaam-E-Ibrahim, can never mean the stone. 

That was the reason Prophet Muhammad on receiving the command ‘Choose a place within Makhaam-E-Ibrahim to worship’ stood behind the stone that was embedded along the perimeter wall of Kaaba and started worship.

 (Hadith Book Bukhari: 396, 1192, 1600, 1624, 1627, 1646, 1692, 1794) 

This act of Prophet Muhammad makes clear the meaning of the word Makhaam-E-Ibrahim. Of the four directions of the Kaaba, the direction east to it along with the stone is known as Makhaam-E-Ibrahim and not the stone itself. 

Generally, we can offer worship from all the four directions of Kaaba, but to offer worship on the eastern side is what is pointed out in this verse. 

Moreover, Allah has commanded men to choose a place at Makhaam-E-Ibrahim to offer worship. This commandment could have come from Him only if it could materialize. If it had been to mean the small place where the stone is now, not even a few thousand out of lakhs of pilgrims visiting the place, could fulfill the obligation of worshiping there. 

If people could understand the practical guidance shown by Prophet Muhammad what Makhaam-E-Ibrahim is, (i.e.) the eastern side of Kaaba, the chances of all the Hajis (pilgrims) visiting Makkah could realize their wish to offer worship at Makhaam-E-Ibrahim.

Then a question might arise about why the stone that was embedded within the eastern wall of Kaaba later shifted to the present place came to be known as Makhaam-E-Ibrahim.

Generally, a landmark icon itself becoming the name of the locality is seen even in our times. Likewise, the stone became the direction denoting Makhaam -E-Ibrahim (i.e.) eastern side of Kaaba. 

The act of Prophet Muhammad on receiving Allah’s commandment ‘Make a place within Makhaam-E-Ibrahim’ by not perching himself on the stone but offering worship facing it is evident and self-explanatory.

We can try to understand by the following example: -

On coming across a signboard reading Makkah, we do not conclude that the signboard is Makkah. We come to understand that the land limit for the city of Makkah starts there. 

Similarly, we need to understand that the other three directions of Kaaba do not denote Makhaam-E-Ibrahim rather the direction where the stone is. The direction where the stone is planted is Makhaam-E-Ibrahim. 

With this point of view the stone came to be known as Makhaam-E-Ibrahim. Had the stone been Makhaam-E-Ibrahim nobody would have dared to shift it. Hence it must be necessarily concluded that the stone was shifted to identify the place in the direction known as Makhaam-E-Ibrahim. 

Based on this, did Umar-ibn-Khattab (R.A) shift the stone to the present location.

Hadith Book: Ibn Rajab in Fathhul Bari. 

Despite the proven fact that Makhaam-E-Ibrahim is the identity of a place and not the stone itself, people continue holding on to the view that it denotes the stone. They should prove themselves by enacting the verse ’Pick a spot within Makhaam-E-Ibrahim to perform worship’.

Moreover, a place that is not sufficient to hold a single person standing on it could never be mentioned in the Quran as a place to perform worship by multitudes, needs pondering.

We need to make a mention here of another subject matter that has to do with Makhaam-E-Ibrahim.

At present there is a footprint supposedly of Prophet Ibrahim on that stone. This is a creation of later times. 

To declare that as the impression of footprints of Prophet Ibrahim is a myth. There could have existed such a thing during the initial stages of Islam, declares Ibn Rajab in his book Fatah-ul Bari, only to have got erased at a later stage. 

This proves the fact that during the period of Ibn Rajab (Hijiri 736-Hijiri 795) there was no foot impression whatsoever on the stone. 

Hence the footprint impression on the stone found at present is nothing but an artificial one created by subsequent rulers after Ibu Rajab. 

34. The holy place of worship that is safeguarded.

The first place in the world built to worship the Creator is Kaaba. This place of worship will remain as a place of refuge for humans is said in the following verses of the Quran (2:125, 3:97, 5:97, 14:35, 28:57, 105:1-5, 106:4) 

Makkah, declared 14 centuries ago as a place of refuge for humans, remains so after innumerable changes of governments there till today.

It has remained a place of worship for the past 1443 years, invincible by any force, and of having repulsed all attacks on it. It remains a place of refuge as declared in the Quran till now. 

Some people put a perverse question asking how a place could where many people die during Hajj be called a place of refuge,

These people do not understand the meaning of the words ‘place of refuge’ 

Wise people would understand these words are said not with an implication that no one will lose their lives while in Makkah. Numerous deaths have taken place before and after these verses have been revealed. These verses declaring Makkah as a place of refuge were delivered when people were eyewitness to deaths taking place regularly there. Companions of Prophet Muhammad who were close to him died in Makkah‎Hence we find that these verses cannot be considered as to mean nobody will ever die in Makkah. 

Deaths of people occur when, where, and how the Almighty wills, this is Islamic belief. Similar is the case of people who happen to die in Makkah. 

There is a practice among Muslims even today, of those leaving on pilgrimage to Makkah, asking forgiveness from their near and dear for their misdeeds, because Muslims do not believe deaths, accidents will not occur in Makkah. From this it can be figured out that one cannot question people about what they do not believe. 

There were instances where some mischief makers entered the precincts of Kaaba and staged an attack. Based on this some question the veracity of the verse declaring Makkah as ‘a place of refuge.’

Declaration as a place of refuge does not necessarily mean there would not be any disagreement within groups of people or a fight within would not take place, nor will there be a supportive armed resistance.

This means those who wish to destroy Islam cannot or will not be able to do so or capture Makkah.

Would Muslims due to ignorance fight amongst themselves in the place of refuge, shed blood in its precincts, and cause damages to Kaaba, Islam does not deny such a possibility. In fact, Islam prophecies such an eventuality. 

This place cannot be destroyed by anyone except by those who claim its ownership, when that happens do not ask about the destruction that will take place to Arabs. Later the Kaaba will be destroyed by Abysinians to a stage where it cannot be renovated at all. –Book Ahmad. 

People with lanky legs from Abyssinia will demolish the Kaaba said Prophet Muhammad. 

1591.Book Bukhari:1591 

As per the prophecy of Prophet Muhammad there was a fight between Hajjaj Bin Yusuf and Abdullah Bin Zubair when blood was shed in this place of refuge, and Kaaba was damaged and rebuilt twice. 

Similarly, a section of Shias called as Karamith in the year Hijiri 317 during Hajj entered Makkah and killed several (Hajis) pilgrims and carried away the Ha-jarul Aswath stone to Bahrain, a Shite country. Ha-jarul Aswath was not there in Makkah for a period of 22 years. It was returned and handed back in the year Hijiri 337 (i.e.) after 22 years.

All these incidents point out the fact that Muslims alone would be responsible for the destruction of the place of refuge.

The fact that Allah made this a place of refuge is not negated here. If Muslims themselves do not bring destruction to the place of refuge, it will remain so. And if Muslims spoil the sanctity of the place of worship themselves, the argument that this place is not a place of refuge does not stand, because it has not been won by others as is proven.

The explanations given by Prophet Muhammad should be read along with these verses to understand fully. 

The enemies of Islam will be defeated is the underlying message. 

And it also means that Makkah will not go to the hands of people who do not believe in the sanctity of the place of worship. 

The British imperialists who ruled almost the entire world could not get close to Makkah, though they laid their hands on lands nearby. 

Even during the Crusades fought against Islam with the targeted objective of capturing Makkah, could not be fulfilled. 

Hence Makkah remains doubtlessly a place of refuge forever. 

 Hence, we find these verses standing testimony as words of Al Mighty. 

33. Which place of worship is being referred to?

The Quran in its verses 2:125, 2:127, 2:158, 3:97, 5:2, 5:97, 8:35, 22:26, 22:29, 22:33, 106:3 refers the word ‘that place of worship’ here it should be taken as meaning the Kaaba and its precincts.

For more details refer ‘Glossary’ under subheading ‘Kaaba’ and under the topic ‘Prophet Ibrahim’.

32. Not preventing people from coming to Masjids for worship.

These verses of the Quran (2:114, 96:8-18) say that Allah is the absolute owner of masjids, and nobody should stop or prevent people from coming to worship Him there.

Some places of worship in religions other than Islam serve as centers of propagating untouchability among humans.

Though to a certain extent unsociality is eradicated in India in the usage of public ponds, public wells, public roads, and government organizations there remains this obnoxious practice in places of worship, preventing people from reaching the sanctum sanctorum of deities, where a certain specified group only are allowed. 

But this kind of situation should not arise in masjids, because of the belief that Allah is the absolute owner of masjids.

The Quran (2:114) openly declares that nobody should be prevented from coming to the masjids for worshiping Him. Mainly due to this kind of sayings in the Quran we see no incidents of practice of untouchability in Islam. 

Whatever may be the reasons, no Muslim should be prevented or stopped from coming to masjids to worship.

Prophet Muhammad was prevented from offering worship in the house of Allah the ‘Kaaba.’

We find a severe warning regarding this from Allah in verses 96:9-18 of the Quran.

“Let them form their assembly, I do Mine” is the wording of the above verses. 

In the beginning stages of Islam, the infidels entangled the intestine of a camel around his neck to pin him down to the ground and mocked him. Oh, my Lord You take care of these people'' was his prayer. The Al-Mighty felled them like rootless trees. (Book Bukhari:240, 520, 2934, 3185, 3854, 3960)

Hence Muslims should understand that preventing people from coming to masjids is a grave crime. They should understand the act of preventing people from coming to masjids is a war declared on God. 

Everyone is equal by birth and one can surpass the other only by his deeds. The Islamic concept of humanity can be referred to in explanation points 11, 49, 59, 141, 168, 182, 227, 290, 368, 508. 

31. Impertinent, perverse questions directed at Prophet Musa.

Do not direct such questions to Prophet Muhammad as did by the community people of Prophet Musa to him.

When we search the Quran for the type of questions directed to Prophet Musa, we find four profoundly serious questions by his people to him. 

We come to understand this verse (2:108) refers to the four questions, offering a full explanation.

1. When Prophet Musa and his followers were saved by Al-Mighty God from being drowned in the sea, they started walking away from the sea. They witnessed a group offering worship to an idol, they demanded that a similar idol be created by Prophet Musa for them to offer worship. (The Quran 7:138.) 

This is one of the demands put up by the followers of Prophet Musa, as explained by Prophet Muhammad. 

Prophet Muhammad happened to walk with his followers near a tree belonging to the infidels, that they considered as holy, and used it to hang their weapons on its branches. On seeing this some of the companions of Prophet Muhammad asked him to pick a similar tree that can be revered by them, the Prophet said, ‘Allah is the purest’. You are asking for something like what the followers of Prophet Musa demanded from him, “in the name of the One Who holds my soul’ you are following the footsteps of your ancestors” 

2106 Book Tirmidhee:2106. 

When everything looks good in Islam, searching an alternative source with rituals not part of Islam should be avoided is the message for here. 

Yearly commemoration of so-called saint’s death anniversaries, panjas, procession with sandalwood paste ornamental baskets, tying of nuptial knots around the bride's neck, tarot reading, rituals performed on the 3^rd,7^th, 40^th days of the dead, falling at the feet of religious leaders, are activities all similar to what was demanded by the Children of Israel from Prophet Musa to create an equivalent to God Almighty.

2. The followers of Prophet Musa even after witnessing the omnipotence, power, of God Almighty, demanded His appearance. Their demand was met with a very loud thunderous sound that made them fall unconscious. (Al-Quran 4:153) 

When it is declared that humans cannot eyewitness God Al-Mighty in this worldly life, demanding a change in the concept annoys God Al-Mighty to a great extent. 

The message here is whatever God Al-Mighty has concluded and declared should not be demanded to be changed. 

3. Whatever laws that have been promulgated by Lord Al-Mighty have to be taken as and believed as all aspects considered by Him, delving into them will create hardships only for us. 

Similar impertinent questions were asked by the followers of Prophet Musa. 

During Prophet Musa’s time a murder took place in the locality where he lived. The people wanted to find the perpetrator. The Al-Mighty commanded the followers of Prophet Musa to slaughter a cow and throw a piece of meat on the dead person, on which would come alive to name the murderer. 

When the commandment was to slaughter a cow, they could have executed the task immediately, instead those people started asking stupid and impertinent questions about the age of the animal, its color, and its characteristics only to create difficulties for themselves. This can be seen in the Quran 2:67-71.

Here the message is not to behave in an impertinent manner. 

4. Here we also find another message encasement, that during revelation of the Quran to refrain from demanding more and more explanation from Prophet Muhammad. 

This is clearly pointed out in the Quran 5:101, 102. 

Prophet Muhammad said, ‘In matters where I have not made clear of my views leave me alone, your ancestors were subjected to destruction because they asked impertinent questions and differed in their views with their prophets.’

Book Bukhari 7288. 

Prophet Muhammad said, ‘When something that is not forbidden happens to be prohibited because of persistent questioning by someone, he is the worst sinner’.

Book Bukhari:7289. 

Asking questions to Prophet Muhammad like the ones asked by followers of Prophet Musa should not be done is what is implied here.

The message here to understand is that Prophets should not be subjected to questioning. 

But fraudulent ulemas (religious teachers) use this verse to stop people from questioning them. 

From the period of Prophet Muhammad’s demise, any Islamic scholar cannot turn things declared haram into halal or vice versa. Islamic scholars should not use this verse as a shield to stop people from questioning them. 

For further clarifications please refer to explanation point no 150. 

30. Why were certain verses of the Quran changed later?

In verses 2:16, 13:39 16:101, we find that God Al-Mighty will bring changes in His verses in the Quran. 

Why should God change his own words/declarations? He is the All ‘Knower’, He could have revealed the verses without the necessity to change them later, are questions that can be expected from some when they go through these verses.

 It should be understood these verses do not portray ignorance of God but rather His immeasurable knowledge. 

We do understand, going back on promises and changing recorded history is not good. 

When formulating laws, we need to take into consideration the situations at that particular time. On observation of changes in the situation later, and not bringing about a change accordingly exhibits ignorance.

Let’s take the example of an emergency in a country; the government declares curfew, and once the situation changes relax it. Here continuing the curfew is not considered wise, and at the same time not imposing curfew at the time of the emergency cannot be considered prudent.

A mother will refuse a kind of diet to a two-year child, the same child when it reaches the age of ten the mother will feed her with a diet that was forbidden earlier by her. At this kind of a situation the mother already knew the change would happen, here we find there was a change in the kid and not in the wisdom of the mother. 

When Prophet Muhammad started his propagation of the message of God in Makkah, the very existence of Muslims was a big question mark, in that kind of a situation promulgating a law to severe the hands in case of theft would be meaningless. Bringing such kinds of laws would be meaningful only when Muslims have power. 

When it is declared a certain incident took place and been recorded in the year 2002, it should not be changed to have taken place in the year 1967. Because this is history. You cannot change what ever had earlier happened. These kinds of changes are not found in the Quran. There are changes in certain laws in the Quran. 

These are verses that were revealed to send home the message that Allah will change His messages as required.

The following verses 6:34, 6:115, 10:64, 18:27, 48:15 of the Quran say that Allah will not bring about changes in the Quran. Citing these verses some say that the Quran is self-contradictory. 

The verses 6:34, 6:115, 10:64, 18:27, 48:15 do not talk about changes in God’s message rather about the decisions and commandments of God Al-Mighty.

The following verses talk about Allah, where he asserts His power. For example, when He decides to destroy the people belonging to a certain community, no one can bring about another order to annul that.

When there is an assertion that Allah’s commandment cannot be changed, the implication is that it can never ever be changed by anything or anybody. This is the message conveyed here. And the other message embedded here is if a change is required, He is the One to bring about. 

These verses do not talk about verses being changed, hence there are no contradictions in the Quran. 

For more details regarding this topic please refer to point no 155,157 of these explanations.  

29. Double speak of hypocrites towards Prophet Muhammad.

There is some advice in each of the verses 2:104, 4:46 of the Quran saying not to speak in two voices about Islam.

The Arabic word ‘Raeana’ can be used in two contexts. It can be used to mean as ‘Guide us’ and to mean ‘Our shepherd who takes care of our sheep’

The hypocrites among the Jews used to derive a deceitful pleasure by calling Prophet Muhammad as ‘Raeana’ to mean as their domestic shepherd. But the Muslims used to address him with the same word implying reverence.

The word ‘Ullurna’ in Arabic means ‘take care of and guide us’, but this word does not have another meaning like ‘Raeana’. Here we find the order to Muslims to avoid using words having two meanings while addressing Prophet Muhammad.

Similarly, the Arabic word Athaw’na meaning ‘we bind ourselves’, was used by the Jews who addressed Prophet Muhammad by distorting it to ‘Asaina’ meaning ‘we stand against’.

Here we can see the Muslims being goaded to use words in their proper sense while addressing Prophet Muhammad and not follow the Jews.

And are advised to be clear cut in their words while addressing.