ر [ Alif-Laam-Meem-Ra ] - 'Alif-Laam-Meem-Ra' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. Alif-Laam-Meem-Ra ( المر) is one of them

Since Quran is 'Mubeen' (الْمُبِينِ); its description is clear and manifest. The meanings of all the verses of Quran, including 'Solemn Verses' (آیاتِ مقطعات) are surely known to its principle addressee, ie., Prophet Mohammad (صلى الله عليه و آله وسلم). It is also likely that Prophet Mohammad (صلى الله عليه و آله وسلم) has informed the meanings of these Verses to some of his Sahabah and Awliya Allah.

We believe in whatever is meant by the 'Solemn Verses' (آیاتِ مقطعات) by Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم).

Since we have been commanded to read the Quran carefully and try to understand the significance of every verse of the Quran, we do ponder over these verses. And when we think, by focusing our attention towards Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) for guidance, it comes to our mind that the 'Solemn Verses' (آیاتِ مقطعات) are actually the 'Solemn Titles of Prophet Mohammad (صلى الله عليه و آله وسلم) given by Allah (عَزَّ وَجَلَّ) throughout the Quran. Our understanding is based on the fact that Allah (عَزَّ وَجَلَّ) has addressed Prophet Mohammad (صلى الله عليه و آله وسلم) in the Quran by specific names, like Muzzammil (مزمل - O' beloved who covers self in a coverlet), Muddassir (مدثر - O' beloved, who covers self in a bed sheet). With this understanding, it is most likely that Prophet’s (صلى الله عليه و آله وسلم) other names / titles have been mentioned in Quran by denoting certain initials/alphabets.

The polytheists during Prophet's (صلى الله عليه و آله وسلم) time did not realize that if a miracle is shown on their request, then they have to accept the truth. If they disbelieve after the miracle, they would be subjected to a massive punishment as had been the case with earlier nations.

Allah (عَزَّ وَجَلَّ) knows everything before its creation and while it is being created if there is gestation in the process of creation. Everything is created with an accurate measure, which is known to Allah (عَزَّ وَجَلَّ).

It is in Quran - وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ - ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ - ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ [And verily We did create man from a quintessence (of clay). Then We placed him (as a drop of sperm) in a place of rest, firmly fixed. Then We made the sperm into a clot of congealed blood (zygote). Then of that clot We made a lump (fetus). Then We made out of that lump, bones and clothed the bones with flesh. Then We developed out of it another creature (by breathing life into it). So blessed be Allah, the most marvelous Creator.] ( Al-Mu’minun - 12-14).

It is in Hadith Abdullah bin Masud (رضئ الله تعالى عنه) narrates that the Prophet (صلى الله عليه و آله وسلم) said - إنَّ أحدكم يُجمَع خَلْقُه في بطن أمه أربعين يومًا، ثم يكون علقةً مثل ذلك، ثم يكون مُضغةً مثل ذلك ، ثم يَبعث الله ملكًا فيُؤمر بأربع كلمات، ويقال له: اكتُبْ عملَه، ورزقَه، وأجلَه، و شقيٌّ أو سعيدٌ، ثم يُنفخ فيه الروح [Each one of you is constituted in the womb of the mother for forty days and then he becomes a clot of thick blood for a similar period and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him] (Bukhari)

The above Quranic verse and Hadith confirm that the soul enters the fetus 120 days (4 months) after gestation. Thus, first human body is created in the womb of the mother, and then the soul gets associated with it. The moment the soul gets associated with human body, the person/human being comes into existence.

Where were we before birth?

We all existed in Allah's (عَزَّ وَجَلَّ) knowledge as His awareness. Meaning, Allah (عَزَّ وَجَلَّ) knew about all His creations before their birth. Allah (عَزَّ وَجَلَّ) knew horse as horse and tiger as tiger. Among humans, he knew who was a believer, who was a non-believer and who was an apostate.

It is in Quran وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ [And Allah knows about everything.] (An-Noor - 64).

How did we exist in Allah's (عَزَّ وَجَلَّ) knowledge?

We existed in Allah's knowledge as 'Probate Architype' (Ain-e-Thabita - عینِ ثابتہ).

What is Probate Archetype (عینِ ثابتہ)?

A 'probate archetype' (عینِ ثابتہ) is a unit of information about every single creation of Allah. It is an 'individual fact' or 'innate' (ذات)' of every creature which existed in Allah's (عَزَّ وَجَلَّ) knowledge.

When Allah (عَزَّ وَجَلَّ) wanted to bring us into external existence (in this world), He first created our material body as per the requirement of this world, then associated a specific soul with it. When these two joined with our innate/person (ذات), we came into existence.

Thus, there are three things involved in our creation, viz (i) the 'human self' or 'person' (ذات), (ii) the human body (جسم), and (iii) human soul (روح).

When Allah (عَزَّ وَجَلَّ) says He has the knowledge of unseen, it means that He has knowledge about everything that is unseen by human beings. Therefore, the reference of 'unseen' is related to Human beings, not with Allah (عَزَّ وَجَلَّ).

It is in Quran - وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ And He is the knower of all things’. (Al-Hadeed – 3).

It is in Quran - وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا [And Allah encompasses all the things.] (An-Nisa - 126)

It is in Quran - وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ [ With Him are the keys of the unseen, the treasures that none knows but He. He knows whatever there is on the earth and in the sea. Not a leaf that falls but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a manifest book.] (Al-An'aam - 59)

Allah (عَزَّ وَجَلَّ) is explaining facts with various examples. A beautiful parable about idol worship is provided in the above verse.

Polytheists create imaginary gods or partners of God in their minds with specific shape and characteristics. Then fabricate idols based on their imagination and give certain meanings to these idols saying this is the god responsible for this and that. Then they start worshiping these idols devising various customs. They start believing in them as gods or partners of god and supplicate to these idols to alleviate their problems and believe that their worship of the idol will bear fruit. This is the example of a man who stretches his hands towards a water source from a far off place and expect that the water will reach his mouth. Worshiping idols and expecting them to alleviate their problems is indeed a similar exercise.

The above is 'the verse of Sajda' (آیت سجدہ). If someone is reading it alone, should do prostration (سجدة) alone. If it is read loudly in an audience, the reciter and all the listeners should do 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) individually.

The Prostration can be done in sitting or standing position. In the Hanafi school of thought, 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) is obligatory (Fardh). With Shafii and Maliki, it is Sunnah.

It is in Hadith - 'When you have recited a verse requiring Sajdah-e-Tilaawaah, you should go down for Sajdah with Allahu-Akbar and rise from Sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position (Abu Dawood)

Have the intention to do Prostration of recitation (سجدة التلاوة). The place where you are reading/reciting Quran should be clean. Turn towards Qibla, say (quietly) Allahu Akbar, go into prostration once, recite the 'Tasbih of Sajdah' 'Subhana Rabbi al-A'alaa' (سبحان ربّي الاعلى ) at least 3 times and raise from the Sajda saying Allahu Akbar.

Surely, the expanse of Hell is extremely wide and deep as it will accommodate all disbelievers and hypocrites from the beginning of human kind till the day of resurrection. In addition Jinns, Shayateen will also dwell in the Hell.

It is in Hadith - It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : "The first one to be called on the Day of Resurrection will be Adam (عليه السلام). He will be shown his progeny and it will be said : This is your father Adam. He will say : Here I am at Your service.' He will be asked : ‘Bring forth those who are to be sent to Hell from among your progeny.’ He will say, ‘O Lord, how many should I bring forth?’ Allah (عَزَّ وَجَلَّ) will say, ‘Bring forth from every hundred, ninety nine.’ They said : 'O Apostle of Allah (صلى الله عليه و آله وسلم), if ninety nine are taken from every hundred of us, what will be left of us?' He said, 'My Ummah, among the other nations, is like a white hair on a black bull.' (Bukhari)

It is in Hadith - It is narrated on the authority of Abu Sa'eed al-Khudri (رضئ اللہ تعالی عنہ), that the Prophet (صلى الله عليه و آله وسلم) said : 'Allah will say, ‘O Adam (عليه السلام)!’ and he will say, ‘Here I am at Your service, and all goodness is in Your hand.’ He will say, ‘Bring forth those who are to be sent to Hell.’ He will say, ‘Who are those who are to be sent to Hell?’ He will say, ‘From every thousand, nine hundred and ninety nine. (Part of the Hadith) (Bukhari, Muslim)

It is in Quran - وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ [ And certainly We have created for Hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones. ] (Al-A'raaf - 179)

The above verse explains that those who judge a man's worth in this world by his wealth and prosperity and not by his Sahih Iman and good deeds, are wrong. The followers of deviant sects and non-believers often claim that they are the favorites of Allah (عَزَّ وَجَلَّ) because if they were not, then Allah (عَزَّ وَجَلَّ) would not have made them prosperous in the world.

During the life of Prophet Mohammad (صلى الله عليه و آله وسلم) the rich and the powerful among infidels also had this erroneous belief that they were close to Allah (عَزَّ وَجَلَّ). They considered the poor and indigent Muslims were under Allah's (عَزَّ وَجَلَّ) wrath. They used to say, 'You can see for yourselves that Allah (عَزَّ وَجَلَّ) is with the chiefs of the Quraish and not with the Prophet (صلى الله عليه و آله وسلم) and his followers.

The above verse clarifies that this understanding is absolutely wrong. The real criterion for judging the people is from their truthful faith in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) and virtuous deeds.

It is in Quran - يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ [ O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. ] (Al-Hujuraat - 13)

The polytheists during Prophet's (صلى الله عليه و آله وسلم) time did not realize that if a miracle is shown on their request, then they have to accept the truth. If they disbelieve after the miracle, they would be subjected to a massive punishment as had been the case with earlier nations.

What is invocation (Zikr - ذکر)? To remember Allah (عَزَّ وَجَلَّ), and not to forget. The remembrance could be oral or in heart. It can be done while sitting, standing, walking or lying on your back . It can be done by holding your breath or without. The objective of invocation is mindfulness of Allah.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the zikr in a loud voice after obligatory prayers was (a common practice) during the lifetime of the Apostle of Allah (صلى الله عليه و آله وسلم); and when I heard that I came to know that they (the people) had finished the prayer. (Muslim, Book 5, Hadith 156).

Different invocation have different effects. Most important invocation is the invocation of 'Islamic Testimony' (Kalima Tayyiba - كلمه طيِّبه) ' [La Ilaha Illallahu - لا اله الاّ الله] which has a significant effect in the prevention of evil considerations (Wasaawis - وساوس).

It is in Quran - شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ [To you He has prescribed the faith which He had commended to Nooh (عليه السلام), and which We have revealed to you and which We had commended to Ibrahim (عليه السلام), Musa (عليه السلام) and Isa (عليه السلام) enjoining. Adhere to this faith and do not divide yourself into sects.] (Ash-Shura - 13).

The purport of the above is Islamic law (Shariat - شریعت). What is Shariat? Divine commandments are called Shariat.

It is in Quran - اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ [O' our Lord, guide us to the straight path] (Fateha - 6).

The meaning of Sirat (صراط) is 'Tareeq' (طریق), the way, path. Therefore, Tareeqat (طریقت) is to walk on the divine path.

It is in Quran - أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ [Certainly, Allah is the Absolute truth who discloses the exact truth] (An-Noor - 25).

It is in Hadith - إِنَّ أَصْدَقَ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ : أَلا كُلُّ شَيْءٍ مَا خَلا اللَّهَ بَاطِلٌ [It is the true statement of Labied, the Arab Poet, in all these things nothing is created as spurious by Allah] (Bukhari).

Thus cognizance of truth (Haqeeqat - حقیقت) is to understand the Unity and Attributes of Allah (عَزَّ وَجَلَّ). And this understanding is Gnosis (Ma'arefath - معرفت). To remain in Allah's (عَزَّ وَجَلَّ) thought day and night is 'engrossment' (Mahwiyet - محویت). Its opposite is fallacy (Sahu - صہو).

It is in Quran إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ [The true believers are those whose hearts tremble when Allah is mentioned, and when His revelations are recited to them, their faith is strengthened, and they trust in their Lord.] (Al-Anfaal - 2)

To work for the acquisition of worldly comforts day in and out and forgetting completely about Allah (عَزَّ وَجَلَّ) does not provide happiness. Wealth is not a means of happiness. Happiness is contentment of heart which can only be achieved in remembrance of Allah and in doing good deeds.

People get involved in this world to an extent that they completely forget that they will have leave this world one day. Remember, death is a fact and it will come any moment, all of a sudden. While you are working for earning your livelihood, it is also important that you do not forget about Sahih Iman and good deeds. A balance in both these activities provides ultimate happiness in this life and as well as in Hereafter.

The effect of Quran is such that mountains would move listening to it, or earth will be broken apart or the dead would speak the glory of their Lord.

It is in Quran - لَوْ أَنزَلْنَا هَـٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ [ If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. ] (Al-Hashr - 21)

Allah (عَزَّ وَجَلَّ) says that when these polytheists are unable to comprehend such a Quran, they will surely not accept the truth even if a miracle is produced before them. At that time they will say that it is a magic which has overtaken their vision. Allah (عَزَّ وَجَلَّ) says that if He willed, everyone on the planet would have accepted the faith. This is not possible because of the exigencies of individual natures. Allah (عَزَّ وَجَلَّ) knows before creating the individuals who has the capacity to accept the faith and who does not.

When the prophets' message is rejected by his people, they are provided with a respite from punishment as long as there is the possibility that some of them might accept the message. But when there is no hope and only evil element remain among them, the collective punishment comes. The virtuous people, the followers of the Prophets are separated from the evil ones, and the entire evil lot is discarded.

In fact, even the collective punishment is the Mercy of Allah on future generations of the people who have accepted the faith.