'Taa Haa' 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. 'Taa Haa' ( طه) 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.

Allah (اللہ) is the comprehensive name encompassing all His attributes. To be Compassionate towards His servants is one of His attributes.

It is in Quran - يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـٰنِ وَفْدًا [ The day We shall gather the righteous in front of the Most Compassionate, like the guests gathered in front of the King to received honors.] (Maryam - 85)

The above verse clarifies that His attribute of Rahmaniyat (رحمانيت) is ruling the world. What the believers will see in front of them on the Day of Resurrection is 'Tajalli-e-Rahman, (تجلئ رحمان) who is the King of this Cosmos. With this understanding, it is much easier to understand all related verses in this context.

It is in Quran - إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ [ Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. ] (Al-A'raaf - 54)

BRIEF HISTORY

Musa (عليه السلام) belonged to the community of Israilis who were enslaved by Pharaoh of Egypt and were kept in appalling conditions.

Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that once Pharaoh saw in his vision a fire came from Jerusalem and burned the houses of the Egyptians but did not do harm to the children of Israel. He consulted his priests for its interpretation who explained that a boy will be born among the children of Israel and the Egyptians will perish at his hands.'

Pharaoh got panicked on this interpretation and ordered slaughter of all male children of Israelis, even the new born were hunted and killed. Killing of new born male children of Israelis was carried out for some years. Then his aides warned him that this kind of slaughter was not in his economic interest as slaves will vanish and there will be no one to work in their fields. In view of this, Pharaoh order to kill Israelis' new born male child one year and let them live the following year. Musa's (عليه السلام) mother was pregnant with Haroon (عليه السلام) in a year that boys were to be spared; thus she gave birth to the child publicly and safely. During a year in which boys were to be slain, she gave birth to Musa (عليه السلام). She was terrified that he would be slain.

The following events in this context have been described in Quran in Surah al-Qasas - 7-30).

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ - فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ - وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّي وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰ أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ - وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِن كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ - وَقَالَتْ لِأُخْتِهِ قُصِّيهِ ۖ فَبَصُرَتْ بِهِ عَن جُنُبٍ وَهُمْ لَا يَشْعُرُونَ - وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ - فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ - وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَ‌ٰلِكَ نَجْزِي الْمُحْسِنِينَ - وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَـٰذَا مِن شِيعَتِهِ وَهَـٰذَا مِنْ عَدُوِّهِ ۖ فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَـٰذَا مِنْ عَمَلِ الشَّيْطَانِ ۖ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ - الَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ - قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ - فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ ۚ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُّبِينٌ - فَلَمَّا أَنْ أَرَادَ أَن يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَّهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَن تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ ۖ إِن تُرِيدُ إِلَّا أَن تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ الْمُصْلِحِينَ - وَجَاءَ رَجُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ - فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ ۖ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ - وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ - وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ - فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ - فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ - قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ - قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ - قَالَ ذَ‌ٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ - فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ - فَلَمَّا أَتَاهَا نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ

[ And We inspired the mother of Musa (عليه السلام) , (saying) : 'Suckle him (Musa عليه السلام), but when you fear for his life, then cast him into the river (in a wooden box) and neither fear nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Apostles.' (She did as per the command) and the family of Pharaoh picked him up (from of the river) so that he would become to them an enemy and a (cause of) grief. Indeed, Pharaoh and Haman (his assistant) and their soldiers were deliberate sinners. (When the child was picked up and shown to Pharaoh's wife) She said (to Pharaoh that the child will be) 'a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son.' And they perceived not.

(When infant Musa عليه السلام was placed into the river in a wooden box) the heart of Musa's (عليه السلام) mother became empty (of everything with grief). She was about to disclose (the facts to people) had We (Allah) not bound fast her heart that she would be of the believers. Then she said to (her eldest daughter) the sister of Musa عليه السلام), (to) Follow the wooden box (from the bank of the river); so she watched him from a distance while they perceived not.

(When Musa was picked up by Pharaoh's people and was taken into Palace), We (Allah) had prevented from him (all) wet nurses, so (Musa's عليه السلام big sister who followed the wooden box) told Pharaoh's people, 'Shall I direct you to a household that will be responsible for him, for you, while they are sincere for his upbringing.

So We (Allah) restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.

And when Musa (عليه السلام) grew and attained his full strength and was mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good.

(On one day) he (Musa - عليه السلام) entered the city at a quiet time of inattention by its people and found therein two men fighting : one was from his people (Israelis) and the other from among his enemy (Egyptians). And the one from his people (Israelis) called for help to him against the one from his enemy. So Musa (عليه السلام) (went to help him and) struck a blow to Egyptian and he was killed (unintentionally). (Moses عليه السلام) said (to himself), 'This is from the work of Satan. Indeed, he is a manifest, misleading enemy.' He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He (Allah) forgave him. Indeed, He is the Forgiving, the Merciful. Musa (عليه السلام) said, 'My Lord, for the favor You bestowed upon me, I will never never help the criminals.' And he became fearful anticipating (exposure of the killing) in the city. (The next day, it so happened that) the one who sought his help the previous day cried out to him (once again as he was fighting with another Egyptian that day). Musa (عليه السلام) said to him, 'Indeed, you are a manifest wrongdoer. And when he wanted to strike the one who was an enemy to both of them, he said, 'O Musa (عليه السلام), do you intend to kill me as you killed that man yesterday? You only want to be a tyrant in the land and do not want to be of the amending ones.' (Meanwhile) a man came from the farthest end of the city, running. He said, 'O Musa (عليه السلام), indeed the eminent ones (security personnel) are conferring over you (intending) to kill you, so leave (the city); indeed, I am to you of the sincere advisers.'

So Musa (عليه السلام) left the city ( into the desert across Sinai Peninsula), fearful and anticipating (persecution). He said, 'My Lord, save me from the wrongdoing people.' And when he directed himself toward Madian (across Sinai Peninsula), he said, 'Perhaps my Lord will guide me to a secured way.' And when he came to a well of Madian, he found there a crowd of people watering (their flocks), and he found aside from them two women driving back (their flocks). He said, 'What is your difficulty?' They said, 'We do not water until the shepherds dispatch (their flocks); and our father (Shuaib عليه السلام) is an old man.' So he watered (their flocks) for them; then he went back to the shade and said, 'My Lord, indeed I am, for whatever good You would send down to me, in need.'

(After sometime) one of the two women came to him walking with shyness. She said, 'Indeed, my father invites you so that he may reward you for having watered (our sheep) for us.' So when he came to him (the father of the girls) and related to him his story, he said, 'Fear not. You have escaped from the wrongdoing people.' One of the women said, 'O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.'

(When the father saw the sincerity of Musa عليه السلام) the said, 'Indeed, I wish to wed you one of my two daughters, on (the condition) that you serve me for eight years; but if you complete ten, it will be (a favor) from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous.' (Musa عليه السلام) said, 'That is (an agreement) between me and you. Whichever of the two terms I complete, there is no injustice to me, and Allah, over what we say, is Witness.'

When Musa (عليه السلام) had completed the term and was traveling with his family (to back to Egypt after more than a decade), he perceived from the direction of the mount (Tur) a fire. He said to his family, 'Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there (some) information or burning wood from the fire that you may warm yourselves.' But when he came to it (the fire), he was called from the right side of the valley in a blessed spot from the tree, 'O Musa (عليه السلام), indeed I am Allah, Lord of the worlds. ] ( Al-Qasas - 7-30)

The above verse clarifies that preaching has to be done with kind words and convincing arguments. It is important to provide the person an opportunity to listen to you and consider it coolly. Hateful speech and abusive and threatening language does not work.

What is a Miracle? It is an effective physical change in the fact of the matter. The Magicians were aware of sorcery and were technically qualified to distinguish between sorcery and miracle. When they saw the real physical miraculous snake swallowing their ropes and sticks, they realized the truth instantly and became Muslims. Pharaoh was not a magician, he did not know the rules of the sorcery, and he was extremely arrogant. Thus he did not believe in the miracle and got angry on the magicians and suspected them to have colluded with Musa (عليه السلام) in the sorcery.

After the magicians' episode, Musa (عليه السلام) stayed in Egypt for some years during which many events took place. The details are available in Surahs al-Araf (130-147), Yunus (83-92), and Az-Zukhuruf 46-56).

In the end, a night was fixed for Israelis' exodus from Egypt. They gathered at a place and traveled as a caravan and reached red sea from where they were to enter into Sinai Peninsula. Meanwhile Pharaoh got the news of the exodus and followed the Israelis with his army. Israelis were held up between the sea and Pharaoh's army. Then Allah (عَزَّ وَجَلَّ) commanded Musa (عليه السلام) to smite the sea with his staff and the sea was split and the water stood like two great walls, in between a dry path was opened for the Israelis to cross the sea. Pharaoh and his army followed Musa (عليه السلام) into the sea. The Israelis crossed the sea safely, but as Pharaoh and his army reached the middle of the sea, the water-walls joined together drowning Pharaoh and his entire army into the sea.

The Israelites were told to stay on the right side of Mount Tur, and they would be given the commandments after forty days. However, in an attempt to see his Lord, Musa (عليه السلام) left them on the way and reached the meeting place.

The above verse clarifies an important issue. Who are the people who will be permitted to intercede in this world and on the day of Resurrection? Indeed, they are Prophets, Sahabah, Awliya Allah, etc.

Who are the ones who do not have the right to intercede in this world and on the day of resurrection? They are the Idols worshiped by non believers, their deities, false gods and those to whom they associate divinity. The deities and their followers, all are destined to be consigned to the Fire of Hell.

Allah (عَزَّ وَجَلَّ) is the Lord of this Cosmos who has the right to be worshiped. Other than Him, all are His servants. And among servants, the Prophets, and His righteous servants, Awliya Allah can intercede for the people in this world and in Hereafter.

How can Prophets and Awliya Allah help us in this world? They can pray Allah (عَزَّ وَجَلَّ) to forgive our sins and set right our issues in this world. And in Hereafter, they can intercede in reduction of the punishment of sinners and in taking them out of Hell.

(1) It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ [ Your guardian (or solver of grievances) can be Allah ( عَزَّ وَجَلَّ) and His Apostle ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) ] (Al-Maida - 55).

(2) It is in Hadith -"It is related from Malik ad-Dar (رضئ اللہ تعالی عنہ) who was Hadhrat Umar's (رضئ اللہ تعالی عنہ) treasurer, that the people suffered a drought during the Caliphate of `Umar, (رضئ اللہ تعالی عنہ) whereupon a man came to the grave of the Prophet (صلى الله عليه و آله وسلم) and said: "O Apostle of Allah (صلى الله عليه و آله وسلم), ask for rain for your Community, for verily they have but perished," after which the Prophet (صلى الله عليه و آله وسلم) appeared to him in the dream and told him: "Go to `Umar (رضئ اللہ تعالی عنہ) and give him my greeting, then tell him that they will be watered. Tell him: You must be clever (cautious), you must be clever (cautious)!" The man went and told `Umar (رضئ اللہ تعالی عنہ). The latter said : "O my Lord, I spare no effort except in what escapes my power!"

The above Hadith is mentioned by Imam Bukhari in his book Taarikh al-Kabir - Biography of Malik al-dar. It is also is narrated by Bayhaqi. Salafi scholar Ibn Taymiyyah wrote this Hadith in Sirat al Mustaqim - page 373. Ibn Kathir cited it in al-Bidaya wa al-nihaya and said: isnaduhu sahih. Ibn Abi Shayba cited it in his Musannaf with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cited the hadith in Fath al-Bari. He identifies Malik al-Dar as `Umar's (رضئ اللہ تعالی عنہ) treasurer (khazin `umar) and says that the man who visited and saw the Prophet (صلى الله عليه و آله وسلم) in his dream is identified as the Companion Bilal ibn al-Harith (رضئ اللہ تعالی عنہ), and he counts this Hadith among the reasons for Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought."

The narrators of the above Hadith are : (a) Abu Mu‘awiya, (b) Imam A‘mash, (c) Abu Salih Abd al Rahman bin Sa’eed, (d) Malik bin Ayyad al-Dar. All of them are considered as authentic and famous narrators of Ahadith whose narrations were taken by Bukhari, Muslim, Abu Dawood, and others.

(3) Imam Malik was asked the following question by the Caliph Abu Ja`far al- Mansur :

"Shall I face the Qibla with my back towards the grave of the Apostle of Allah (صلى الله عليه و آله وسلم) when making du`a (after salams)?" He replied : "How could you turn your face away from him (صلى الله عليه و آله وسلم) when he is the means (wasila) of your and your father Adam's forgiveness to Allah (عَزَّ وَجَلَّ) on the Day of Resurrection? Nay, face him and ask for his intercession (Istashfi bihi) so that Allah (عَزَّ وَجَلَّ) will grant it to you as He said - وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (If they had only, when they were unjust to themselves, come to you and asked Allah's forgiveness, and the Apostle had asked forgiveness for them, they would have found Allah indeed All Forgiving, Most Merciful). ( An-Nisa - 64).

The above is narrated by al-Qadi `Iyad in al-Shifa (2:92-93). Subki in Shifa' al-siqam. Qastallani in al-Mawahib al-laduniyya. Ibn Jama`a in Hidayat al-salik. Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar and others.

(4) Al-Utbi, a Sahabi, (رضئ اللہ تعالی عنہ) said : "As I was sitting by the grave of the Prophet, a Beduin Arab came and said: "O Apostle of Allah- صلى الله عليه و آله وسلم! I have heard Allah (عَزَّ وَجَلَّ) saying: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- [If they had only, when they were unjust to themselves, come to you and asked Allah's forgiveness, and the Apostle (صلى الله عليه و آله وسلم) had asked forgiveness for them, they would have found Allah indeed All Forgiving, Most Merciful). ( An-Nisa - 64). So I have come to you asking forgiveness for my sins, seeking your intercession with my Lord."

Then he left, and I dozed and saw the Prophet (صلى الله عليه و آله وسلم) in my sleep. He said to me : "O `Utbi (رضئ اللہ تعالی عنہ), run after the Beduin and give him glad tidings that Allah (عَزَّ وَجَلَّ) has forgiven him."

The above report is graded as mashhur (established and well-known) and narrated by - Nawawi Adhkar, al-Majmu` 8:217 and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet (صلى الله عليه و آله وسلم). Ibn Jama`a, Hidayat al-salik 3:1384. Ibn `Aqil, al-Tadhkiraal-Mughni. al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur'an 5:265. Samhudi, Khulasat al-Wafa. Ibn Kathir, Tafsir 2:306 Taqi al-Din al-Subki, Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al-amakin p. 490. Ibn Hajar al-Haytami, al-Jawhar al-munazzam (commentary on Nawawi's Idah) and others.

(5) Imam Ahmad made tawassul through the Prophet (صلى الله عليه و آله وسلم) as a part of every Dua. This is reported by`Ala' al-Din al-Mardawi in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3 : 456).

The correct position of Hanbali School of Thought is that it is permissible in one's supplication (du`a) to use as means a pious person (dead or alive), and it is desirable.

It is important to note that the first and foremost requirement for salvation in Hereafter is Sahih Iman. If you do not have Sahih Iman in your heart, all your good (Islamic) deeds are of no avail. Sahih Iman is essential and primary requirement for salvation in Hereafter. The scholars and followers of 72 deviant sects and their innumerable sub groups, who do have Sahih Iman in their hearts, will have a lot of trouble on the day of Resurrection when their Salah, Zakat or charity will not be taken into account in view of their beliefs contrary Sahih Iman. What is the use of following the beliefs of a sect which will be of no use on the Day of Judgment?

The above verse seems to be one of the earliest revelations when the Prophet (صلى الله عليه و آله وسلم), in order to convey them to the people, was anxious to memorize the revelations. He was, however, assured that he need not worry in this context as it is the responsibility of Allah (عَزَّ وَجَلَّ) to keep the verses in his memory for reciting them to the people.