The word ( مُرشِد ) "Murshid" (guiding mentor) has been derived from the above verse.

What is the difference between a Murshid and Islamic scholar?

A Murshid, Sahih-ul-Aqeedah Ahle Sunnah Sufi Shaikh-e-Kamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and enthroned with the legacy of unveiling (kashf - spiritual vision) and immanence. Allah's (عَزَّ وَجَلَّ) signs are clearly visible to him in the Cosmos.

The Sahih-ul-Aqeedah Ahle Sunnah Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning. He exposes the wrong beliefs of people with logical explanations and conclusive evidence from Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are popular among masses. They enjoy large followings because of their religious rhetoric and media coverage.

All Sufi Shuyookh are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them keep themselves away from public glare. Whereas Islamic Scholars are not Sufi Shuyookh, though they prefer to be called a Shaikh.

Sufi Shuyookh practically traverse spiritual stages ( Sharia - Tareeqah- Ma'arefa - Haqeeqah) which cannot be visualized by Islamic Scholars.

Islamic scholars teach Islamic theory, whereas Sufi Shuyookh, not only teach, but cleanse people's hearts with which their understanding capacity and wisdom in knowing Islam increase manifold

There are three ways of teaching by the prophets to people, (i) Teach them about Allah's (عَزَّ وَجَلَّ) commandments, (ii) Be a practical example in front of the people in implementing the sharia they brought, and (iii) approve or disapprove certain actions done in front of them as per the guidelines of sharia.

There were 3 ways the Prophet (صلى الله عليه و آله وسلم) acted as a practical example.

(i) Showing the highest standard of doing a deed.

Like the Prophet (صلى الله عليه و آله وسلم) never had to pay Zakat. Meaning, he did not keep for himself anything with which Zakat can be calculated at the end of the year. Zakat is an obligation on every Muslim. But the highest standard is to spend everything in charity after meeting your needs.

(ii) Lowering the standard of a deed in keeping the people's convenience in mind.

The prophet (رضئ اللہ تعالی عنہ) did Hajj only once in his lifetime. He also preached moderation in everything people do and avoided certain deeds in order to provide ease for his Ummah.

(iii) Certain actions the Prophet (صلى الله عليه و آله وسلم) did, which were to be stopped by a divine decree. Why it was so? It was because to give emphasis upon them.

Like he did not defend Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and left it to Allah (عَزَّ وَجَلَّ) to defend her, even though he was aware of the innocence of Ummul Momineen (رضئ اللہ تعالی عنہا).

Similarly, Prophet Mohammad (صلى الله عليه و آله وسلم) avoided for a while to marry the divorced wife of his adopted son Zayed bin Haarithah (رضئ اللہ تعالی عنہ). Later he was commanded by Allah (عَزَّ وَجَلَّ) to marry her.

In both the above cases it was done to establish certain laws in Islam that should be strictly followed by Muslims

It is in Quran - وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا [And (remember) when you said to him (Zayed bin Haarithah رضئ اللہ تعالی عنہ ; the freed slave of the Prophet ﷺ) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O' Prophet ﷺ too) have done favor (by manumitting him) 'Keep your wife to yourself, and fear Allah.' But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did consider the feelings the people ( who will say the prophet ﷺ married the divorced wife of his manumitted slave) whereas Allah had a better right (that you do not have to care for peoples' observations. ] (Al-Ahzaab - 37)

Similarly, the Prophet (صلى الله عليه و آله وسلم), as against his usual practice, did not say 'In Sha Allah' once, in order that the emphasis upon it comes from a direct command of Allah, as it will help the believers in acting upon it compulsorily.

It is our belief that Quran is a direct command of Allah (عَزَّ وَجَلَّ) and Prophet's (صلى الله عليه و آله وسلم) Sunnah is indirect command of Allah (عَزَّ وَجَلَّ) because Prophet (صلى الله عليه و آله وسلم) did not do anything on his own.

It is in Quran - وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ The Prophet ﷺ does not speak out of desire. It is the revelation that is coming to him.] (An-Najm - 3-4)

It is in Hadith - Qatadah (رضئ اللہ تعالی عنہ) reported : I said, 'Ummul Momineen (رضئ اللہ تعالی عنہا), tell me about the character of the Apostle of Allah, (صلى الله عليه و آله وسلم). Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Have you not read the Quran?' I said, 'Of course!' Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Verily, the character of the Prophet of Allah (صلى الله عليه و آله وسلم) was the Quran.' (Muslim).

The above verses 23 and 24 (Al-Kahf) emphasize the need to say (أَنْ يَشَاءَ اللَّهُ) while we make promises to each other.

BRIEF HISTORY

Surah al-Kahf was revealed in Makka. It is reported that some people asked the Prophet (صلى الله عليه و آله وسلم) about 'the people of the cave' (أَصْحَابَ الْكَهْفِ) and the Prophet (صلى الله عليه و آله وسلم) promised them that he will inform them the following day (after receiving the revelation in this context).

It is in Quran - وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا [ And they do not come to you with a question, except that We bring you the truth and the best explanation (about it).] (Al-Furqaan - 33)

It is reported that on that particular occasion, the Prophet (صلى الله عليه و آله وسلم) did not say 'Allah Willing' (أَنْ يَشَاءَ اللَّهُ) I will inform you tomorrow'.

No revelation came the next day, or the following day as the Prophet (صلى الله عليه و آله وسلم) expected. However, Sura Al-Kahf was revealed after 15 days.

It is in Hadith - Muhammad bin Ishaq mentioned the reason why Surah Al-Kahf was revealed. He said that an old man from among the people of Egypt who came to them some forty odd years ago told him, from 'Ikrimah that Ibn Abbas said : 'The Quraish sent (two of their people) An-Nadr bin Al-Harith and Uqbah bin Abi Mu`it, to the Jewish Rabbis in Madinah, and told them : 'Ask them (the Rabbis) about (Prophet) Mohammad (صلى الله عليه و آله وسلم), and describe him to them, and tell them what he is saying (that he is a Prophet). They are the people of the first Book, and they have more knowledge about the prophets than we do.' So they set out and when they reached Madinah, they asked the Jewish Rabbis about the Apostle of Allah (صلى الله عليه و آله وسلم). They described him to them and told them some of what he had said. They said, 'You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.' They (the Rabbis) said, 'Ask him about these things which we will tell you to ask, and if he answers them, then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you.

(i) Ask him about some young men in ancient times, what was their story? For theirs is a strange and wondrous tale.

(ii) Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story?

(iii) And ask him about the Soul (Rooh), what is it?

If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.'

So An-Nadr and 'Uqbah left and came back to the Quraish (in Makka), and said : 'O people of Quraish, we have come to you with a decisive solution which will put an end to the problem between you and (Prophet) Mohammad (صلى الله عليه و آله وسلم). The Jewish rabbis told us to ask him about some matters, and they told the Quraish what they were. Then they came to the Apostle of Allah (صلى الله عليه و آله وسلم) and said, O' Mohammad (صلى الله عليه و آله وسلم), tell us, and they asked him about the things they had been told to ask. The Apostle of Allah (صلى الله عليه و آله وسلم) said, 'I will tell you tomorrow about what you have asked me.' but he did not say 'If Allah wills'. So they went away, and the Apostle of Allah (صلى الله عليه و آله وسلم) stayed for fifteen days without any revelation from Allah (عَزَّ وَجَلَّ) concerning that, and Jibreel (عليه السلام) also did not come to him either. The people of Makkah started to doubt him, and said, (Prophet) Mohammad (صلى الله عليه و آله وسلم) promised to tell us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.

The Apostle of Allah (صلى الله عليه و آله وسلم) felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him. Then Jibreel (عليه السلام) came to him from Allah (عَزَّ وَجَلَّ) with the Surah about the companions of Al-Kahf, which also contained a solace for Prophet's anguish about the idolators sayings.

It is in Quran - فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آَثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا ( O' beloved Prophet ﷺ) Would you kill yourself in grief over them if they do not believe in Quran.] (Al-Kahf -6).

He was also informed about the things they had asked about, the young men (أَصْحَابَ الْكَهْفِ) and the traveler (Dhul Qarnain).

The question about the Soul (Rooh) was answered in verse 85, Surah Al-Isra - وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا [And they ask you about the soul. Say (O'Prophet ﷺ) the soul is the command of my Lord.]

The fifteen days delay in the revelation of Sura Al-Kahf was very helpful for the fence sitters among Quraish who were not able to decide about the source of Quran. When the revelations were stopped for a while, the Makkan's knew that the revelations were indeed from Allah (عَزَّ وَجَلَّ) and they felt happy considering that Allah (عَزَّ وَجَلَّ) is no more in favor of the Prophet (صلى الله عليه و آله وسلم). When the revelations started again after a gap of 15 days, it became abundantly clear to them that the source of Quran was indeed divine.

Allah (عَزَّ وَجَلَّ) has taught us so many lessons from the above parable. The foremost is the belief in Allah as the true god, other than Him is all falsehood. It is obvious that the person who boasted about his possessions was not a believer in Allah and he realized after the destruction of his gardens that he should not have believed in the partners of Allah. The second is dependence on the worldly resources and boasting about them is calamitous deed. The other lesson is described in verse 39 that all power and prosperity given to us is the gift of Allah (عَزَّ وَجَلَّ) and we should be thankful to Him for that. In addition, the belief in resurrection and answering in front of Allah for our deeds is an essential part of our belief.

Everything in this Cosmos, from the tiny particle to the magnanimous stars and skies and whatever in them all belongs to Allah (عَزَّ وَجَلَّ). Therefore, we, our children and our possessions in this world all belong to Allah (عَزَّ وَجَلَّ). The problem starts when someone considers that he owns something in this world. What we actually own is our deeds on which our salvation or otherwise depends.

The above facts are known to almost everyone of us in theory. The thing is we don't have realization in our hearts. We pray, Our Lord guide us and help us realize these things and turn us towards You and help us follow the teachings of Your Noble Apostle and our Master (آقا) Mohammad (صلى الله عليه و آله وسلم). Our Lord, forgive our sins and save us from the ignominy in Hereafter. Ameen.

Musa (عليه السلام) was one among the pivotal Apostles of Allah (عَزَّ وَجَلَّ). He had come to guide his people (the children of Israel) with a new Sharia and Scripture. He was later followed by many of the Prophets of the Children of Israel.

There are differences of opinions among scholars about Khizr (عليه السلام). Some people consider him to be a Prophet and others consider him to be a Wali Allah. Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know best. Whatever may be the case, he was a chosen Servant of Allah, on whom Allah (عَزَّ وَجَلَّ) has bestowed fractional knowledge of certain things.

Whether Khizr (عليه السلام) was a Prophet or Wali Allah, in either case he was under the sharia of Prophet Musa (عليه السلام) because he was an Apostle of Allah. The actions of Khizr (عليه السلام) were based on the reasoning which was different from the general reasoning followed by common people.

Allah (عَزَّ وَجَلَّ) wanted to teach us that there are some chosen servants in the world/Awliya Allah from whom he is taking specific works which cannot be understood by general people. Musa (عليه السلام) was the Apostle of Allah, and Khizr (عليه السلام) was surely his follower at that time, guided by the Sharia of Musa (عليه السلام). And, he was indeed following Prophet Musa's (عليه السلام) sharia but in a different format.

Allah explain things to his servants in many ways. Here, Musa (عليه السلام) is showing unawareness about the causes of the actions of Khizr (عليه السلام), and Khizr (عليه السلام) is depicting that the actions of the chosen servants of Allah are based on special knowledge provided to them by Allah (عَزَّ وَجَلَّ).

This is the reason that the truthful Awliya Allah avoid popularity, stay secluded and act as per the knowledge provided to them.

It is in Hadith - It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ), who said : 'I have memorized two kinds of knowledge from Allah's Apostle (صلى الله عليه و آله وسلم). I have propagated one of them to you and if I propagated the second, then my throat would be cut (by the people). (Bukhari, Book 1).

The above verse makes it abundantly clear that if you have Sahih Iman and lead your life as per the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), Allah (عَزَّ وَجَلَّ) will not only protect you, but also will protect your children's welfare in both the worlds.

It is observed that most of the parents among Muslims spend their life time and their resources in looking after the welfare of their children only in this world. They focus their efforts in making their children medical doctors, engineers, business leaders by sending them to big Universities and Business schools but forget to teach them Islam and the requirement of leading their lives as practicing Muslims. The results of their efforts leads their children to the prosperity of the world, but they become victims of influences and teachings of unbelievers and deviant sects and go astray. The priority is to make your children good Muslims as well as make them stand on their feet financially.

From the above verses it is clear than Dhul Qarnain was a virtuous emperor who had authority on a vast region of the world. He also enjoyed the Mercy of Allah abundantly.

Yajooj and Majooj have been mentioned in Quran in two Surahs, (i) Al-Kahaf, verses 94-97, and ii) Surah al-Anbiya, verse 96.

(i) It is in Quran - حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ [ Until when (the confinement of) Yajooj and Majooj has been opened and they swoop down from every elevated place. (Al-Anbiya - 96)

(ii) It is in Hadith - It is related on the authority of Abu Sa`id al-Khudri (رضئ اللہ تعالی عنہ) that he said : 'I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say : Ya'jooj and Ma'jooj will be let loose (from their confinement) and will emerge upon mankind, as Allah says : (وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ). They will overwhelm the people, and Muslims will retreat to their cities and strongholds, taking their flocks (animals) with them.

Ya'jooj and Ma'jooj will drink all the water of the land (wherever they go) until they will pass over a river and drink it dry, those who come after them will pass by that place and will say, 'there used to be water here once.' Then there will be no one left (among people) except those who are in their strongholds and cities. Then one of them will say, 'We have defeated the people of the earth; now the people of heaven are left.' One of them will shake his spear and hurl it into the sky, and it will come back stained with (something like) blood, as a test and a trial for them. While this is happening, Allah will send a worm in their necks, like the worm that is found in date-stones or in the nostrils of sheep, and they will die and their clamor will cease.

Then the Muslims will say, 'Who will volunteer to find out what the enemy is doing'? One of them will step forward and volunteer, knowing that he will likely be killed. He will go down and will find them dead, lying on top of one another. Then he will call out, 'O Muslims! Rejoice that Allah has sufficed you against your enemy!' Then they will come out of their cities and strongholds, and will let their flocks (animals) out to graze, but they will have nothing to graze upon except the flesh (of Ya'jooj and Ma'jooj), but it will fill them better than any vegetation they have ever eaten before. (Imam Ahmed, Ibn Majah).

From the above Hadith, it is clear that Yajooj and Majooj will focus on the down land areas in search of water to drink. And they will destroy whatever comes their way. They will not go upland/hilly areas thinking that there is no water over there.

(iii) It is in Hadith - Abu Hurairah (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said, 'Every day, Yajooj and Majooj are trying to dig a way out through the barrier. When they begin to see sunlight through it, the one who is in charge says, 'Go back; you can carry on digging tomorrow,' and when they come back, they will find the opening closed and the barrier more stronger than it was before. This will continue until their time comes and Allah wishes to send them forth. They will dig until they begin to see sunlight, then the one who is in charge will say, 'Go back; you can carry on digging tomorrow, 'In Sha Allah.' In this case he will make an exception by saying 'In Sha Allah', thus relating the matter to the Will of Allah. They will return on the following day and will find the hole as they left it. They will carry on digging and come out against the people. They will drink all the water and the people will entrench themselves in their fortresses. Yajooj and Majooj will fire their arrows into the sky and they will fall back to earth with something like blood on them. They will say, 'We have defeated the people of earth, and overcome the people of heaven.' Then Allah will send a kind of worm in the napes of their necks, and they will be killed by it. 'By Him in Whose hand is the soul of Mohammad (صلى الله عليه و آله وسلم), the beasts of the earth will become fat (by eating their flesh).' (Tirmidhi, Ibn Majah, Musnad Ahmad)

(iv) It is in Hadith - An-Nawwas bin Sam'an al-Kilabi (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) mentioned (about) Dajjal one morning. 'Sometimes he described him as insignificant and sometimes he described him as so significant that we felt as if he was in the cluster of palm trees.

(After describing about Dajjal, and the descent of Isa - عليه السلام) the Prophet (صلى الله عليه و آله وسلم) said :

Then Allah will send Ya'jooj and Ma'jooj. Isa (عليه السلام) and his companions will implore to Allah, and Allah will send against them insects which will attack their necks, and in the morning they will perish. Then Isa (عليه السلام) and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then 'Isa (عليه السلام) and his companions will again implore Allah, and He will send birds with necks like those of wild bactrian camels, and they will carry them and throw them wherever Allah wills. Ibn Jabir said : 'Ata' bin Yazid As-Saksaki' told me, from Ka`b or someone else : 'They will throw them into Al-Mahbal.' Ibn Jabir said : 'I said, 'O Abu Yazid, where is Al-Mahbal' He said, 'In the east (where the sun rises).' He said : Then Allah will send rain which no house of clay or (tent of) camel's hair will be able to keep out, for forty days, and the earth will be washed until it looks like a mirror. (Musnad Ahmad - Part of the Hadith)

(v) It is in Hadith - The Apostle of Allah (صلى الله عليه و آله وسلم) came to Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) one day in a state of alarm, saying, ‘Woe to the Arabs! A great evil has drawn nigh! Today a whole has appeared in the rampart of Yajooj and Majooj the size of this (and he made a ring shape with his thumb and index.’ Ummul Momineen Zainab bint Jaḥsh (رضئ اللہ تعالی عنہا) said : O'Apostle of Allah (صلى الله عليه و آله وسلم), will we be destroyed while there are righteous from among us?’ He answered, ‘Indeed, if wickedness becomes rife.' (Bukhari)

From the above Hadith, it is clear that Yajooj and Majooj and their place of confinement is kept hidden from general people. The Prophet (صلى الله عليه و آله وسلم) is aware of it. It is also possible that Prophet (صلى الله عليه و آله وسلم) has disclosed these facts to some of his Sahabah and Awliya Allah.

It is in Hadith It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ), who said : 'I have memorized two kinds of knowledge from Allah's Apostle (صلى الله عليه و آله وسلم). I have propagated one of them to you and if I propagated the second, then my throat would be cut (by the people) (Bukhari, Book 1).

From the above Quranic verses and related Ahadith, it is not clear that Yajooj and Majooj are from human beings. Unlike Dajjal who will attempt to mislead people away from Allah (عَزَّ وَجَلَّ), the entire tribulation of Yajooj and Majooj seems to be drinking, emptying and destruction of Earth's water resources thereby killing people out of thirst and starvation.

Are Yajooj and Majooj human beings or Non-Humans? Are they only two monsters, Yajooj being the male and Majooj the female? Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know best about them.

There are differences of opinion among scholars about Yajooj and Majooj. Some say they are two non-human monsters who will have some human followers. Their state is similar to Dajjal, who will also have human followers. The death of Yajooj and Majooj will also mark the death of their followers and their bodies will stink horribly after their death.

Some people who are influenced by stories in Bible (Ezekiel 38 : 1 - 4 ) claim that Yajooj and Majooj (Gog and Magog) are the human beings residing in Europe, Russia, Turkey, etc.

We will discuss briefly about the meaning of - قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ [ Say (O' Prophet ﷺ), 'I am human being 'like yourselves'. ]?

It is important to note that there is a difference between saying - قُلْ إِنَّمَا أَنَا بَشَرٌ [ Say (O Prophet ﷺ), 'I am human being]; and - قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ [ Say (O Prophet ﷺ), 'I am human being 'like yourselves'. ]

The above verse describes بَشَرٌ مِّثْلُكُمْ. If Allah (عَزَّ وَجَلَّ) wanted to emphasize on the ordinary human aspect of Prophet Mohammad (صلى الله عليه و آله وسلم), the above verse could have been - قُلْ إِنَّمَا أَنَا بَشَرٌ [ Say (O' Prophet ﷺ) I am a human being)]. But in this verse, there is an addition of word مِّثْلُكُمْ, meaning like you in looks or in the pattern of general human beings.

By adding the word مِّثْلُكُمْ, Allah (عَزَّ وَجَلَّ) is emphasizing the distinction of Prophet Mohammad (صلى الله عليه و آله وسلم) from general human beings. This aspect is made clear from the rest of the verse يُوحَىٰ إِلَيَّ ( I am the Apostle of Allah which makes me distinct from all of you). Our understanding of this verse is also supported from the many Quranic verses and Ahadith.

It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah has come to you a Light and a Book manifest.) (Al-Maida - 15).

The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the 'light' refers to Prophet Mohammad (صلى الله عليه و آله وسلم).

It is in Hadith - Narrated by Ibn Omer, Abu Huraira and Anas (رضئ اللھ تعالی عنہم اجمعین). Prophet Mohammad (صلى الله عليه و آله وسلم) kept fast after fast, sometimes 5 days in a row. Sahabah tried to emulate (follow his practice), but realized it was not possible. Prophet Mohammad - صلى الله عليه و آله وسلم told his companions, ‘I am not like you. I live with my Sustainer who feeds and provides me with drink. (Bukhari, Muslim).

Three things are established from the above Hadith.

(i) He is not like any normal human being. He is placed at an exalted state ‘Maqaam-e-Mahmood’ as described in verse أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ( Allah will raise you to the highest place of praise and glory ) (Al-Isra - 79).

(ii) Bodily he lives in this world, but spiritually he lives with His Sustainer.

(iii) Allah (عَزَّ وَجَلَّ) provides him with special spiritual food and drink.

The Quran is full of the descriptions of exclusive features of Prophet Mohammad (صلى الله عليه و آله وسلم). We need to take all these verses into consideration to understand the fact of Prophet Mohammad (حقيقتِ محمدي صلى الله عليه و آله وسلم).

Those who focus their attention on the physical body of Prophet Mohammad ( صلى الله عليه و آله وسلم) lose sight of the distinctive aspect of Prophet Mohammad ( صلى الله عليه و آله وسلم) and start equating him with general (sinful) human beings and ensure their permanent residence in Hell. Christians did the same mistake. They focused too much attention on the Spiritual aspect of Prophet Isa ( علیھ السلا م) and his miraculous birth and started claiming him to be 'Son of God'.

The problem with deviant sects like Kharijis, Salafis, Deobandis and their like minded groups is that the things which are visible to the normal physical eyes are also ignored by them. They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence.

They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is that the human beings are crowned with common sense, intelligence, therefore, they are made masters of the world.

They should know that there are many commonalities between believers and non-believers as well. The distinction between the two is the Islamic faith. Because of this distinction, one will go the Paradise and the other will be burned in Hell fire permanently.

Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad ﷺ) and other people of Makkah, as he lives a life of a normal human being. The deviant sects follow their example.

It is in Quran - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا [ (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.), he eats food like us and goes to around the markets like us’. (Al-Furqan – 7).

But Sahabah never used to think on these lines and they never compared Prophet Mohammad (صلى الله عليه و آله وسلم) with general human beings. They looked at Prophet Mohammad’s (صلى الله عليه و آله وسلم) life as an absolute miracle of Allah (عَزَّ وَجَلَّ). To them Prophet Mohammad (صلى الله عليه و آله وسلم) has been an unusual phenomenon of Allah’s (عَزَّ وَجَلَّ) omnipotence.

It is in Hadith - Miswar (رضئ اللہ تعالی عنہ) narrate the account of the treaty of Al-Hudaibiya in which Urwa came to Prophet (صلى الله عليه و آله وسلم) to negotiate its terms and when returned to his people and said, 'O people! By Allah (عَزَّ وَجَلَّ) I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad (صلى الله عليه و آله وسلم) is respected by his companions. By Allah (عَزَّ وَجَلَّ), if he spat, the spittle would fall in the hand of one of them (Sahaba) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Bukhari, Ahmad, Tabarani, Ibn Hibban, Baihaqi, etc.)

It is in Quran وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ (Prophet Mohammad -صلى الله عليه و آله وسلم) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah).] (An-Najm – 3-4).

Prophet Mohammad (صلى الله عليه و آله وسلم) represents humanity in all his actions. He shows happiness on certain things and displeasure on certain things. He shows fore knowledge of certain things and his unawareness of certain things. He pleads with Almighty for His forgiveness. He walks in streets like normal human beings. He fights with infidels along with his companions and sometimes the results of the battles are inconclusive and sometimes he wins. He becomes concerned when something goes wrong with his family members and his companions and shares happiness with them on happy occasions.

Why it is so? Did you ever think about that? Read the following Quranic verse to understand this phenomenon.

It is in Quran - لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ [ Prophet Mohammad (صلى الله عليه و آله وسلم) is an exemplary model (for all of you)] (Al-Ahzab – 21).

He is an icon of humanity and of all creations. Since he is the root of all creations, therefore, whatever form Allah (عَزَّ وَجَلَّ) chose for him to manifest, he will show that form’s perfection. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish. This miracle is mentioned in Holy Quran as well.

It is in Quran - اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ [The Hour (the Day of Resurrection) came near and the moon was split. And if they see any sign, then turn their faces and say this is magic perpetual]. (Al-Qamar -1-2).

It is in Hadith It is narrated by Ibn Omer, Abu Huraira and Anas (رضئ اللہ تعالی عنہم). (Prophet Mohammad - صلى الله عليه و آله وسلم told his companions) ‘I am not like you. I live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’ (Bukhari, Muslim)

It is established from Quran and Ahadith that Prophet Mohammad (صلى الله عليه و آله وسلم) is the root of all creation.

It is in Hadith - It is related that Jābir Ibn Abd Allah (رضئ اللہ تعالی عنہ) said to Prophet (صلى الله عليه و آله وسلم), "O Apostle of Allāh (صلى الله عليه و آله وسلم) may my father and mother be sacrificed for you, tell me the first thing Allah (عَزَّ وَجَلَّ) created before all things.' The Prophet (صلى الله عليه و آله وسلم) said: O' Jabir (رضئ اللہ تعالی عنہ), the first thing Allah (عَزَّ وَجَلَّ) created was the light of your Prophet ( صلى الله عليه و آله وسلم) from His light. (And everything else was created from that light). (Part of the Hadith).

The above Hadith was narrated by Abd al-Razzaq (d. 211 AH) in his Musannaf according to Qastallani in al-Mawahib al-Laduniyya (1:55) and Zarqani in his Sharh al-Mawahib (1:56 of the Matba`a al-amira edition, Cairo).

There cannot be any doubt as to the reliability of Abd al-Razzaq as a narrator. Bukhari ook 120 narrations from him while Muslim took 400.

Biahaqi also narrated the above Hadith with a different wording in "Dala'il al-Nubuwwa, according to Zurqani in his Sharh al-Mawahib (1:56 of the Matba'a al-amira, Cairo). Also Diyarbakri narrated it in 'Taarikh al-Khamis (1-20).

The authenticity of the above Hadith is also proved from the following Quranic verses and Ahadith.

(i) It is in Quran – يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O’ Prophet ﷺ)! Truly, We have sent you as a Witness, a Bearer of Glad Tidings and Warner (for the entire Cosmos); and as one who invites to Allah's (Grace) by His consent, and as a lamp spreading light (into the whole cosmos).] (Al - Ahzab 45-46).

The above verse describes Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Lamp spreading light into the whole cosmos. He is also referred as a Witness, a bearer of glad tidings and warner to humanity. A witness is the one who knows about all the physical and spiritual aspects of this cosmos.

(ii) It is in Quran - اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ [ Allah is the Light of the Heavens and Earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon Light (نُّورٌ عَلَىٰ نُورٍ ). Allah guides to His light whom He will. And Allah speaks to mankind in allegories, for Allah is Knower of all things.] (An-Nur - 35).

Suyūtī said in al-Riyād al-Aniqa : Ibn Jubair (رضئ اللہ تعالی عنہ) and K'ab al-Āhbar (رضئ اللہ تعالی عنہ) said, 'What is meant by the second light [in Light upon Light (نُّورٌ عَلَىٰ نُورٍ )] is Prophet Mohammad (صلى الله عليه و آله وسلم) (as it is also described in verse Al-Ahzab- 46, above.

(iii) It is in Quran قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ [From Allah has come to you a Light and a Book manifest.] (Al-Maida - 15).

The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the 'light' refers to Prophet Mohammad (صلى الله عليه و آله وسلم).

References - (1) Suyuti in Tafsir al-Jalalayn. (2) Feruzabadi in the Tafsir Ibn 'Abbas entitled Tanwir al-miqbas (p. 72). (3) Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189). (4) Qadi Baidawi in his Tafsir entitled Anwar at-Tanzil. (5) Al-Baghawi in his Tafsir entitled Ma`alim at-Tanzil (2:23). (6) Al-Shirbini in his Tafsir entitled al-Siraj al-Munir (p. 360). (7) The author of Tafsir Abi Sa`ud (4:36). (8) Thana’ullah Pani Pati in his Tafsir al-Mazhari, (3:67). (9) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (10) Ibn Jarir al-Tabari in his Tafsir jami` al-bayan (6:92) (11) Al-Khazin in his Tafsir (2:28). (12) Al-Nasafi in his commentary entitled Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921). (13) Ahmad al-Sawi in Tafsir al-Jalalayn (1:258). (14) Sayyid Mahmud al-Alusi in his commentary entitled Tafsir Ruh al-Ma`ani (6:97) and many others.

(iv) It is in Quran - وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ [ And look, He is Who have created you from single soul (نَّفْسٍ وَاحِدَةٍ) then there is (for you) a resting-place and a depository; indeed We have detailed our signs for the people who understand.] (Al-Ana’am – 98).

Some people say that the above verse refers to Prophet Adam ( علیھ السلا م ). Their contention is true as far as the Human beings are concerned. But as far as the entire creation is concerned, everything in this cosmos was created from the Noor of Prophet Mohammad (صلى الله عليه و آله وسلم).

(vi) It is in Hadith - Narrated by Abu Hurayrah (رضئ اللہ تعالی عنہ). When Allah's Apostle (صلى الله عليه و آله وسلم) was asked since how long he is the Prophet, he replied, ‘When Adam (علیھ السلا م ) had not yet had his spirit joined to his body (Tirmidhi).

(vii) It is in Quran – وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَ‌ٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ [ Behold! Allah took the covenant (promise) of (all) the prophets, saying : 'I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – صلى الله عليه و آله وسلم), confirming what is with you; do you believe in him and render him help.' Allah said : 'Do you agree, and take this my Covenant as binding on you?' They said : 'We agree.' He said : 'Then bear witness, and I am with you among the witnesses.] (Aal-e-Imran – 81).

(viii) It is in Hadith Prophet Mohammad (صلى الله عليه و آله وسلم) said 'Allah gives and I distribute'. (Bukhari and Muslim)

The above Hadith establishes the pivotal and central role of Prophet Mohammad (صلى الله عليه و آله وسلم). The process of Allah (عَزَّ وَجَلَّ) giving and Prophet Mohammad (صلى الله عليه و آله وسلم) distributing is eternal, from the time this Cosmos came into existence.