513. The days in which animals can be sacrificed, during Hajj pilgrimage.

It is being said in this verse (22:68) of the Quran to chant the name of Allah on particular days.

Cattle are required to be sacrificed during the pilgrimage days of Hajj, while doing it there is a need to chant the name of the Almighty, and this refers to chanting of the Almighty’s name during the ritual of sacrifice. Some say since the word ‘days’ is found in plural in the phrase, they contend that sacrifice can be done not only on the day of Eid–ul-Adha but can be spread to the three days following it. And there are hadiths that seem to declare the 10^th 11^th 12^th and 13^th days of the month of Dhul Hajj can be considered as days of sacrifice.

These people cite these hadiths as evidence. 

 But none of these hadiths are authenticated.

These hadiths are: 

Hadiths that convey this kind of message are found in hadith books such as Musnad Ahmad. Baihakki etc.,

In all of these hadiths Zubair bin Muth-im is quoted by the narrator Sulaiman bin Musa. 

Zubair bin Muth-im had not met Sulaiman bin Musa in his lifetime hence this hadith needs to be rejected for the reason of non-connectivity. 

Iman Thirmidhee claims, Buhari has declared Sulaiman bin Musa had not met any of the comrades of Prophet Muhammad.

Book: Al-Illa Al-Kabeer written by Tirmidhee. Baihakee also declares that Sulaiman bin Musa had not met any of the comrades of Prophet Muhammad as being said by Bukhari.

 Book: Marifath-us Sunani Wal Aasaar. Written by Baihakee.

 Ibn Kaseer says Sulaiman bin Musa did not reach Zubair bin Muth-im. 

Book: Nasbur Raaya

Ibn Hajar says this hadith is one which has a severed narrator chain.

Book: Fathul Bari

2.The other hadith. 

The other hadith with the same opinion is registered in the book: Al Kabeer by Tabrani.

In the narrator chain of this hadith the name of Suvith bin Abdul Azeez finds a place, and he is considered to be a weak narrator.

He is considered to be a left out (i.e.) believed to be a liar by Ahmed bin Hambal, and believed to be not trustworthy and weak by Ibn Mayeen ibn Sa ad, Bukhari, Nasaye, Abu Hattham, Yakoub bin Sufyaan, Haakim, Ibn Hibbaan, and Bassar. Thirmidhee calls him as the person who makes the greatest number of mistakes in quoting the hadiths.

 Book: Tahdheeb by Ibn Hajr

3) The third hadith: 

This is the third hadith with the same kind of opinion expressed and registered by scholars like Ibn Hibbaan, Ibn Aadhee, Bassar and announced by Abdur Rahman bin Abi Hussain. 

This hadith has been quoted by Abdur Rahman bin Abi Hussain from Zubair bin Muth-im a comrade of Prophet Muhammad. But Bassar says the two did not meet each other. 

4) The fourth hadith. 

This is yet another hadith with the same opinion being conveyed regarding sacrifice to be done on the following three days after Eid-ul-Adha and registered by Al-Daraqutni and Baihakee. 

Ibn Hajr says this hadith has reliable narrators.

 Ahmad has registered a hadith that says animals can be sacrificed during the Tahriq days (i.e.) 11th, 12th, and 13th day of Dhul Hajj, but this hadith has a severed narrator chain. But Daraqutni has registered a reliable hadith without a cut narrator chain.

 Book: Fath ul Bari. 

The following is the hadith 

 Ibn Hajr saying about the reliability of the narrator chain available in this hadith is entirely wrong. The narrator chain in this hadith contains the name of Ahmed bin Esa Al Kasshaf who is not trustworthy, Ibn Hajr has failed to take notice of this.

Ahmed bin Esa Al Kasshaf has narrated many fabricated hadiths in the name of renowned persons and unknown persons. Ibn Hibban says not to take hadiths narrated by this person as an individual seriously. 

Book: Al- Majruheen 

Ibn Aadhee says Ahmed bin Esa has announced many false messages through Amru bin Salama.

 Book: Al-Kamil 

The above cited hadith is revealed through Amru bin Salama. The name of the liar Ahmed bin Esa Al-Kasshaf finds place in the hadith that says Prophet Muhammad as having declared, of getting a soul satisfaction on eating meat.

Book: Marifath Dadkiraa. 

Ahmed bin Esa Al Kasshaf finds a place as a narrator in the hadith that says Prophet Muhammad having said ‘Jibreel, Muaviya, and myself are the only three who are close to Allah’.

Book : Marifath Dadkiraa 

Suyuti says hadiths by Ahmed bin Esa Al Kasshaf’s need to be rejected. 

Book:Al Laalil Masnuaa

 Many others have criticized him for the hadiths quoted by him, hence this hadith is also considered as not authentic.

 These are the only hadiths supporting the claim that sacrifice of animals can be carried out on the days of Tashreeq.

Another Hadith. 

The people who support the opinion of sacrificing animals on the Tashreeq days, cite hadiths that say these days are the ones for rejoicing.

Prophet Muhammad said the days of Tashreeq are for rejoicing. 

Narrator: Anas (RA)

 Book:Muslim

The days of rejoicing does not necessarily mean sacrificing on the days. The message conveyed can be clearly understood from another hadith.

Prophet Muhammad prohibited people fasting during these days saying, ‘these days are for rejoicing’ 

Narrator: Ali (RA) 

Book : Ahmed

The message conveying these days are for rejoicing, means no fasting to be undertaken and not sacrificing animals on the days, as explained by Prophet Muhammad. Moreover the meaning of the word Tashreeq is, to cut the meat into pieces and air dry them. Since the work of cutting the meat into pieces and drying has to be undertaken by people it was called Tashreeq days. 

The days demarcated as rejoicing days by Islam, are to be taken to mean as no fasting days.

Since all the above cited hadiths are unauthentic they cannot be treated as evidence to support the notion that animals can be sacrificed during the Tashreeq days.

But still people present phrases from this verse as evidence to sacrifice animals during Hajj on the days following the 10^th of Dhul Hajj. 

It could be easily understood that the argument by these people is entirely wrong, and this verse does not refer to the sacrifice to me made on those days of Tashreeq. ‎

This verse speaks about invitation to perform Haj and the various acts to be carried out by the pilgrim. 

Nobody denies this nor can they afford to.‎

In the verses that talk of acts during the pilgrimage of Hajj, the animal sacrifice should find a place there, as mandatory duty. 

 But animal sacrifice (Qurbani) is mandatory only when Haj and Umrah are performed together. Animal sacrifice is not mandatory when only Hajj is performed. 

This is a stipulation agreed by all sections of Muslims regarding Haj.‎

Those performing Hajj and Umrah in the Tammatu way should sacrifice an affordable animal, and others who do not have the opportunity should fast for three days during Hajj and the rest seven days on returning home, fulfilling the requirement of ten. This concession is for those who are not residents of the precincts of Kabbah. Fear Allah, He is very severe in His punishments. ‎

‎The Quran 2:196 

For those who perform Hajj and Umrah together the remedy of animal sacrifice is there, and others who can ill afford it are given the option of fasting three days during Hajj, and seven days of fasting on returning home, thus fulfilling the remedy of ten days of fasting. 

It is clearly seen here; the requirement of animal sacrifice (Qurbani) is not mandatory on those performing only the Haj pilgrimage. 

Those who argue this verse as speaking about Qurbani should prove Qurbani is mandatory for performance of Hajj. Praising the Almighty on particular days refers to this, when we praise Him during Tawaf, Talbiya, Dhikr, and during the utterance of Takbir. In other words there are two opinions that can be expressed regarding this phrase. 

1. It can be taken as praising the Almighty when slaughtering the animal.

(Or) 

2.Praising Him for making the meat of the animal a food for us. This phrase allows us for both kinds of interpretations. 

If the first mentioned opinion is taken for consideration, then (Qurbani) animal sacrifice forms a part of Haj pilgrimage and its rituals. 

But it is not mandatory for one to sacrifice an animal, while performing the Hajj pilgrimage. 

 The whole Ummah is of the unanimous opinion Hajj and Qurbani do not have any connection whatsoever.

Qurbani or animal sacrifice is mandatory only on those who perform Hajj pilgrimage, and only if it can be afforded by the person. There is a remedy of ten days of fasting to be undergone by those who cannot; Hence even this requirement does not come under the purview of Animal sacrifice, and it is not a law to undertake fasting. 

This animal sacrifice is a remedy for those performing Hajj and Umrah together.

Hence the verse inviting to perform Hajj and chanting of Allah’s name in praise does not mean to be connected with slaughtering animals chanting the praise of Almighty. Those who allude such a meaning, should prove Qurbani is imperative for the performance of Hajj, but they do not.

Since the explanation thus offered by others is contradicting verse 2:136 we cannot take this verse to mean the animal sacrifice.

Hence we need to take the second interpretation as the valid one that says, to praise the Almighty on particular days, during the performance of the entire Haj pilgrimage, referring to the days in plural. And does not mean the slaughtering of animals on days after Eid-ul-Adha.

512. The extent to which a thief's hand needs to be severed.

This verse (5:38) of the Quran orders the hand of the thief to be severed, but does not specify whether it is to be done up to the wrist or to the shoulder.

Here we can try to come to an understanding as to what the term ‘hand’ refers to.

Though the term hand refers to the fore limbs from the tip of the fingers up to the shoulders, it generally means in all languages and speaks the portion up to the wrists. Unless there is a word structure referring specifically to a part, it always refers to the part up to the wrist.

 In phrases like ‘hold it by hand’ ‘pick it by hand’ ‘wash your hands’ ‘greet by shaking hands’ it is meant at the wrist level and not the use of the entire hand. When requested to stretch the arms for a jab, we expose the arms up to the shoulders because we already know the part of the arm to be injected upon.

When asked to fold hands we do it up to the fore hands because the hands are foldable up to that extent.

Without any specific mentioning, the term ‘hand’ refers to the portion of the arm within the wrist.

When we insist to wash hands before sitting down to eat, it does not mean to wash hands up to the shoulders.

Though it is not mentioned to sever the hand of the thief only up to the wrist it is understood as to mean the same, unless and until there are specifics about the decree. 

This can be confirmed by pondering over the following verse. 

Oh! Believers, when you prepare yourself to start worshipping, wash your faces, your hands up to the joints, and your legs up to the ankles. Move your wet hands over your heads. And those on whom taking a full bath is mandatory, should do so and cleanse themselves. If you happen to be sick, or a traveller, or one of you who is exiting a toilet or coming out after having a sexual inter course, and do not find water to cleanse yourself, dab your hands in clean sand and run them over your face and hands. Allah does not want to burden you with difficulties but to cleanse you so that His blessings are full over you.

The Quran 5:6 

In this verse the word ‘hand’ is used twice, one is while mentioning about ablution, and the while talking about ‘Dayam mum’

When talking about ‘Wudu’ or ablution it specifies the part of the hand to be washed as up to the forehand, but when talking of Dayam mum, it stops short of specifying limits of the hand.

 Prophet Muhammad while practicing the act of Dayam mum dabbed his palms on the clean sand and ran his them over his face and wrists.

Bukhari: 342, 343, 339, 338. 

During performing Dayam mum he did not run his palms over up to the fore hand and stopped with the wrists. 

Generally, the term hands refer up to the wrists and severing the hands of thief means only up to the wrist.

511. Can it be mentioned as “He sat on the Arsh”.

There is a need to understand the reason we have translated these verses (7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4) of the Quran, as ‘He established His rule over the Arsh’ while others have translated it as ‘He sat on the Arsh’.

In the above verses the Arabic word ‘Istawa’ is made use of. 

 The same word is used in the Quran in other places to mean ‘to be seated’. 

In verse 11:24 of the Quran the same word is used to express a phrase ‘the boat sat on the mountain top’. In verse 23:38 of the Quran the same word is used in the phrase ‘sit on the boat’.

The word ‘Istawa’ is generally not used to refer to one sitting on the floor, but to a person sitting in a higher level from the floor.

This word in used in the Quran and hadiths in phrases like ‘sitting on the boat’, sitting on top of the mountain, sitting on a vehicle (horse), sitting on the mimber steps etc.,

 In verse 43:13 of the Quran it is used to mean being seated on a vehicle. 

In hadiths also this word refers to being seated. 

When Abu Qatada (RA) said I sat on the horse he used the word ‘Istawa’. Bukhari: 2914 

When mentioning the Prophet was well seated on his vehicle, Ibn Abbas uses the word Istawa. Bukhari: 4277.

To express that Prophet Muhammad was seated on the dais, Anas (RA) uses the word ‘Istawa’. Bukhari: 72:69. 

The renowned Arabic dictionary Lisan ul Arab defines the term as ‘being on the upper part of something.

Istawa means being above, Ex; being above in the heavens, skies, roof of the house etc.,

Hence mentioning ‘The Almighty is seated above in the Arsh’ is the apt expression that has to be used.

 And those who offer other explanations are doing so against the fundamentals of the Quran and hadiths as well contradicting basics of Arabic grammar.

512. The extent to which a thief's hand

510. Why does the Quran run into controversies by saying that the tongue will talk and not at the same time.

These two verses (24:24, 36:65) of the Quran may seem like contradicting each other. 

Verse 24:24 of the Quran says, in the hereafter world the tongue of men will bear witness, and at the same time verse 36:65 says the mouth of men will be sealed in the hereafter.

In this world the tongue alone speaks of the deeds of other organs, because the other organs cannot talk.

But in the hereafter, each and every organ will bear witness to all acts done by them, which is the reason the mouth is sealed there. 

But the tongue will be a witness to its own deeds, is what is expressed here as the tongue bears witness. There in the hereafter, the tongue cannot stand witness to what the other organs have done, it stands for its own deeds.

The verse that speaks about the tongue being a witness, refers to slander by the person.

The tongue which had powers over all the other organs to talk on their behalf in this world will be divested of the powers in the hereafter, to speak only about itself. This is the message here and there is no contradiction in the Quran regarding this matter. 

509. Who is Iblis?

The Almighty created Adam (AS) the first human being and commanded the celestial beings to prostrate before him, except Iblis all the rest heeded, (2:34, 7:11, 15:31, 17:61, 18:50, 20:116, 38:74) of the Quran. 

When superficially viewed the phrase ‘except Iblis’ seems to convey a message that Iblis is a member of the beings ordered to prostrate. 

But on perusing the other verses regarding Iblis and other celestial beings, we find he does not belong to the group termed as angels or heavenly celestials. 

Verse 18:50 says he belongs to the group of Ginns. 

Prophet Muhammad said the heavenly celestials are made from light, and the Ginns are created from fire. Hadith Book: Muslim. Verse 15:27 of the Quran says the Ginns were created from fire. Hence Iblis having been created from fire cannot belong to the beings from light.

Moreover the angels are created with the inherent nature of obeying the commandments of the Almighty without fail. Verses 16:49, 16:50, 21:19, 21:27, 66:6 of the Quran confirm this. 

Had Iblis belonged to the group of heavenly celestials he would not have disobeyed the Almighty.

Moreover, there is no segregation of sex in heavenly celestial beings and neither do they procreate. Since the Quran says in verse 18:50 about descendants of Iblis, he cannot belong to the heavenly celestials,

But we understand the Almighty did allow Iblis to be with the heavenly celestials, the group to which he does not belong. 

From the verses 15:34, 38:77 of the Quran we find he was ordered to be exited from the heavenly body, and he was with them (heavenly celestials) until then.

Though the reason why he was allowed to remain with the angels is not given to us, we come to know Allah retained him with them doubtlessly.

508. No pride in being a member of a clan, caste, or tribe.

These two verses of the Quran (49:13, 53:32) stress the fact that no one is superior by birth. 

Allah declares in verse 49:13 of the Quran, that he directly created a pair of human beings and the entire mankind originated from them. 

When it is declared the entire mankind is from a single source there cannot be any discrimination on the basis of birth is the message here. 

When a pair of babies are born to a set of parents, we do not not discriminate one baby from the other.

The Quran says this is the kind of brotherhood that has been fostered among men. 

Islam does not propound this as an impractical theory but has put this in to practice for the past 14 centuries.

The Christian faith also says the entire mankind is from Adam and Eve (Hawwa). 

But it needs to be noticed that only Islam has put this into practice and Christianity has failed in its efforts to do the same.

It can be seen their caste prefixes are added as a stigma, to the extent they have different places of worship for themselves. This is not the case with Muslims.

Naming Muslims on the basis of their previous caste is entirely eliminated the moment they gain entry in to Islam.

Though due to ignorance Muslims discriminate among themselves as Shias and Sunnis, there is no legal sanction in Islam for this.

This is due to the difference in the understanding of the Quran and the way of life of Prophet Muhammad.

If any from the Shias wishes to join the Sunnis sect they can immediately do so and vice versa is also possible. 

But a Dalit cannot do the same with caste Hindus.

All sects of Muslims including the Shias worship at Kabbah.

If man needs to worship the creator, there’s got to be an equal opportunity available to all, at an equal level. But in many non-Muslim places of worship this is absent. 

A person from a particular clan, caste, cleans washes himself, dresses anew and gets ready to worship the creator, whereas the same opportunity is denied to a different person from a different clan. 

The reason being said is they (the said underprivileged are not entitled to worship god directly, and the worship needs to be directed through the higher clan).

In spite of pleas from the underprivileged sect they have knowledge to worship, they are denied mercilessly even in places of worship.

We can accept the greatness of a person on the basis of his education, power, fame, etc., but greatness in the name of clan, caste, birth, that is claimed by people who did not make any effort towards making it is accepted by god, cannot be treated as god.

Privileges are not granted to any one in Masjids all over the world based on their clan, caste, power, wealth etc., this can be witnessed by any one all over. 

Whichever person presents himself for worship at the masjid first, occupies the first row and the one comes last stays at the last row

There is absolutely no compromise in this matter by Muslims.

Muslim Presidents of India like Zakir Hussain, Fakruddin Ali Ahmed, who attended the celebrative worship at Jama Masjid had to occupy the last rows in the Masjid because they were late comers.

No Muslim offered them any privilege, nor did they demand any, and such demands will not be entertained by any Muslim. 

They occupied the places that were available to them and were not escorted to the first row of worshippers. 

No special robes and headbands are offered to any one in any of the masjids in the world.

Hence Islam does not play its part in the name of God in doing injustice to humans. 

 When it is agreed everyone is from one single set of parents, there is absolutely no place for discrimination among humans either language wise or state wise within a country. 

This ideology changes the concept of discrimination even among nationalities.

Islam eliminates discrimination even outside the masjids, to the extent that people are ready to eat from a common plate.

These verses that talk about an end to discriminations among men and about the entire humankind from being created from a single set of parents send the concept of discrimination to their graveyard.

If there is an universal understanding about the concept of a single set of parents being the beginning of the human race the idea of discrimination on the basis of birth would never arise.

The division of the human race under clan, caste etc., would disappear the moment this is properly understood.

To know more about everyone is equal by birth and the difference among men can be measured only by one’s deed and to have a clear understanding about universal brotherhood and equality please refer to explanation points 11, 32, 49, 59, 141, 168, 182, 227, 290, 368

507. What is meant by the term sky.

The word ‘sky’ in the Quran is found to convey two meanings: 

1) It refers to the open space.

These verses (2:21, 6:98, 8:11, 13:17, 14:23, 15:22, 16:10, 16:65, 20:53, 22:63, 23:18, 25:48, 27:60, 29:63, 30:24, 31:10, 35:27, 31:21, 43:11, 50:9) of the Quran talk of men being blessed with rain from the skies. We can reach the skies easily, and those flying in an airplane can easily reach even above the clouds that bring us rain.

The Quran mentioning about birds hovering over refers to the open space.

Scientists refer to this space as a void, a reason we traverse it without any hindrance. The Quran talks about another (sky) heaven, at a distance not yet reached by man, consisting of seven layers one above the other at unfathomable distances. 

He created the seven skies in two days, and commanded each with its needs. We decorated the lower sky with lights and made it a protected one. This is the arrangement by the All-Mighty and the All-knower. 

The Quran 41:12

During the space journey by Prophet Muhammad, he was taken to each of the seven skies and let in only after they were ordered open by the heavenly celestial beings. 

There are seven skies which the scientists of today are yet to sense with the available intelligence. They have not yet reached even the limits of the void space from the earth, and have not identified it, either as a liquid or a solid medium. We can easily identify the kind of sky a particular verse is talking about.

When talking about a sky connected with matters regarding man, the verses refer to the void space around the earth.

And the Quran while talking about a sky of which he has no knowledge, but connected with his belief, refers to the sky with seven layers.

506. Contradictory statements regarding creation of man.

Verses (2:117, 3:47, 3:59, 16:40, 36:82, 40:68) of the Quran say man was created by the command of Allah ‘Be’.

But verses (6:2, 7:12, 15:26, 15:28, 15:33, 17:61, 23:12, 32:7, 37:11, 38:71, 38:76, 55:14) of the Quran say man was created from clay.

Verses (19:67, 76:1) of the Quran say man was nothing before being created. 

These verses of the Quran (21:30, 25:54, 32:8, 76:2, 86:6) say man was created from water. 

These verses of the Quran say man was created from fertilized egg.(22:5, 23:14, 40:67, 75:38, 96:2)

Verses (3:59, 18:37, 22:5, 30:20, 35:11) say we created you from clay. 

Verses (16:4, 18:37, 22:5, 23:13, 23:14, 35:11, 36:77, 40:67, 53:45, 75:37, 76:2, 80:19) of the Quran say man created from a drop of sperm. People who criticize Quran, point out the above Quranic verses as contradictions

But these are not contradictions but correct messages can be explained by an example.

When talking about a south Indian dish called rice noodle or rice vermicelli, it can be said it is made from a) paddy, b) rice, c) flour, d)rice flour, e)water and rice flour , and e)can be said is made from my mother's efforts.

No one can term this as a contradiction and neither can one call this a lie. 

Similarly, the above cited verses talk of creation of man.