What is the magic they are talking about? It was Prophet's (صلى الله عليه و آله وسلم) gentle way of explaining Quran to people. Whoever listened to Quran from his mouth and whoever had a chance to meet him, used to get attracted to him and realize the authenticity of the message. The lucky ones would accept Islam instantaneously, and the unlucky ones used to get speechless before him. Though the facts were evident to them, still their arrogance would stop them from accepting the truth. They used to think that this is some kind of a magic with which people are getting attracted towards the Prophet (صلى الله عليه و آله وسلم). With this in view, they used to do a lot of propaganda against the Prophet (صلى الله عليه و آله وسلم) to stop people from meeting him, claiming that he has magical powers.

The Prophet (صلى الله عليه و آله وسلم) did not ask them to stop the propaganda against him. He simply told them that the Lord of the World listens to every word spoken by them and they will be subjected to retribution of their deeds.

The above verse is the answer to the wrongful claim of Makkan pagans about a miracle. When miracles occurred before on the request of nations of earlier prophets, they still did not accept the faith and as a consequence they were destroyed. It was in the interest of Makkan Mushrikeen that nothing of that sort happens otherwise they will also be destroyed like earlier nations.

Allah (عَزَّ وَجَلَّ) provided a respite to the population of Makka for a while. Only their elite who were deadly opposed to the message of Islam were punished in the battle of Badr. But, the entire population of Makka became Muslim in 8 AH after the fall of Makka.

The Jews and Christians claim that Allah (عَزَّ وَجَلَّ) has son. Some polytheists claim that the angels are the daughters of Almighty. The above verse refutes their evil claims.

It is in Quran - وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَ‌ٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ [ The Jews call 'Uzair (عليه السلام) a son of Allah, and the Christians call Isa (عليه السلام) the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah's curse be on them: how they are deluded away from the Truth! ] (At-Taubah - 30)

It is in Quran - لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ [Indeed those who say : 'Allah is the third of the Trinity' became unbelievers. There is but One God. If they do not desist in what they say, a painful punishment will afflict those of them that disbelieve. ] (Al-Ma'ida - 73)

What is that one unit from which the entire Cosmos was created?

The one unit referred to in the above verse is Noor-e-Mohammadi ( صلى الله عليه و آله وسلم). It is established from Quran and Ahadith that Allah (عَزَّ وَجَلَّ) created the Noor of Prophet Mohammad ( صلى الله عليه و آله وسلم) first, which is the abstract form of this cosmos, and from this 'Noor' He created this entire cosmos.

(i) It is in Hadith - It is related that Jābir Ibn Abdullah (رضئ اللہ تعالی عنہ) said to Prophet (صلى الله عليه و آله وسلم), 'O Apostle of Allah (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 Abdur 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 Abdur Razzaq as a narrator. Bukhari took 120 narrations from him while Muslim took 400

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

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

(ii) It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah (عَزَّ وَجَلَّ) has come to you a Light and a Book manifest.) (Al-Maeda - 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 - (a) Suyuti in Tafsir al-Jalalayn. (b) Feruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas p. 72) (c) Imam Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189) d) Qadi Baidawi in his Tafsir entitled Anwar at-Tanzil. (e) Al-Baghawiin his Tafsir entitled Ma`alim at-Tanzil (2:23). (f) Al-Shirbini in his Tafsir entitled al-Siraj al-Munir (p. 360). (g) The author of Tafsir Abi Sa`ud (4:36).(h) Thana’ullah Pani Pati in his Tafsir al-mazhari, (3:67).i) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (j) All Ulema-e-Ahle Sunnah in their translations and Tafaseer. (k) Ibn Jarir al-Tabari in his Tafsir jami' al-Bayan (6:92).(l) Al-Khazin in his Tafsir (2:28). (m) Al-Nasafi in his commentary entitled Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921). (n) Ahmad al-Sawi in his super commentary on Tafsir al-Jalalayn (1:258). (m) Sayyid Mahmud al-Alusi in his commentary entitled Tafsir Ruh al-Ma`ani (6:97).

(iii) It is in Quran - فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (Believe, therefore, in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) and in the Light which we have sent down. And Allah (عَزَّ وَجَلَّ) is well acquainted with all that you do.) (At-Taghabun - 8).

Some people translate 'noor' in the verse as Quran. If we translate it this way, it will contradict the verse mentioned at # (ii) above. Thus the meaning of the above verse is Allah (عَزَّ وَجَلَّ) commands human beings to believe in Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) and the light ( نُورٍ ) of Prophet Mohammad (صلى الله عليه و آله وسلم) which has come down upon humanity in the shape of Hidaya through Prophet Mohammad (صلى الله عليه و آله وسلم) via Quran-e-Mubeen and Seeratun Nabi (صلى الله عليه و آله وسلم).

(iv) 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 ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ [ Allah ( عَزَّ وَجَلَّ) 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 (عَزَّ وَجَلَّ) guides to His light whom He will. And Allah ( عَزَّ وَجَلَّ ) speaks to mankind in allegories, for Allah ( عَزَّ وَجَلَّ ) knows 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 46, Sura al-Ahzab) because he is the Apostle and the Expositor and the Conveyor from Allah (عَزَّ وَجَلَّ) of what is enlightening and manifest.

( v) It is in Quran – يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O’ Prophet (صلى الله عليه و آله وسلم)! 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 - عَزَّ وَجَلَّ (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.

(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).

It is very difficult for Salafis, Deobandis, Kharijis and their like minded groups to understand these facts because they focus their attention on the physical body of Prophet Mohammad ( صلى الله عليه و آله وسلم) and deny the facts of this cosmos which are clearly described in Quran and Ahadith. In view of their too much attention on one aspect, they lose sight of the important aspect of Prophet Mohammad ( صلى الله عليه و آله وسلم) and start equating him with general human beings. Christians did the same mistake. They focused too much attention on the Spiritual aspect of Prophet Isa ( علیھ السلا م) and started regarding him as 'Son of God'. Quran and Ahadith teach us to balance both these aspects and remain stead fast on the right path of Islam.

It is very unfortunate for Kharijis, Salafis, Deobandis and their like minded groups who consider Prophet Mohammad ( صلى الله عليه و آله وسلم) as a normal (sinful) human being as anyone else. The problem is that 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 burn in Hell fire permanently.

Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad – صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.

It is in Quran - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ [ (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 normal 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 (صلی اللہ علیھ وآلھ 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 (Prophet) Mohammad (صلی اللہ علیھ وآلھ 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 - Book 50, No. 891; Ahmad; Tabarani, Ibn-e-Habban, Bahaqi)

Prophet Mohammad's (صلى الله عليه و آله وسلم) life is a perpetual miracle. How come an apparently unlettered human being could change the course of this world? How could he culminates the teachings of all Prophets and becomes a stamp on the Divine Law? Whatever he says, whatever he does is Divine Law.

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 shows 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 this 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 (سبحانہ و تعا لی) 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 the 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 - Bukhari wo Muslim, narrated by Ibne Omer wo Abu Huraira Wo 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.'

It is reported that Hadhrat Ibrahim (عليه السلام) grew up under the guardianship of his uncle Azar (father's brother), because his father, Tareq died when he was very young.

It is in Hadith Anas Ibn Malik (رضئ اللہ تعالی عنہ) narrates that one day Prophet (صلى الله عليه و آله وسلم) stood on the pulpit and informed (sahabah) the names of his ancestors.

The Prophet (صلى الله عليه و آله وسلم) said : Ana, Mohammad Ibn Abdullah, bin Abdul Muttalib, bin Hashim, bin Abd Manaf, bin Qusa'i, bin Kilab, bin Murra, bin Ka'b, bin Lu'ayy, bin Ghalib, bin Fihr, bin Malik, bin an-Nadr, bin Kinanah, bin Khuzaimah, bin Mudrikah, bin Elias, bin Mudar, bin Nizar, bin Ma'ad, bin Adnan, bin Udad, bin Asha'b, bin Saleh, bin Salooq, bin Hameesa, bin Nabad, bin Khizaar, bin Ismail (عليه السلام), bin Ibrahim (عليه السلام), bin Tariq.

(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir).

It is clear from the above Hadith that the father of Ibrahim (عليه السلام) was Tariq, a Momin; while his uncle Azar was an Idol worshiper.

It is in Quran - رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ [O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass! ] (Ibrahim - 41).

In the above verse, Ibrahim (عليه السلام) is praying for protection for himself, his both parents (who were Momineen) and general believers on the Day of Judgment. This Quranic verse shows Azar, who was an Idol worshiper, was not the father of Ibrahim (عليه السلام).

Some people wrongly consider that Ibrahim (عليه السلام) lied to the Idol worshipers. This is not a correct understanding. As a matter of fact, it was a Mercy of Allah (عَزَّ وَجَلَّ) on the idol worshipers. Their conscience was hit by this action. They were made to realize that the Idol worship they were doing was wrong.

It is in Quran - وَلَقَدْ آَتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ [ And indeed, We had granted Ibrahim (عليه السلام) sound judgment early on, for We knew him well (as he was our chosen Apostle). ] (Al-Anbiya - 51)

Prophets are innocent, Allah (عَزَّ وَجَلَّ) protects them from any kind of apparent or hidden wrongdoing. Therefore, among their actions and sayings if something looks not based on facts to the general people, it is actually a wisdom on their part for the greater good of humanity.

Prophets do not act on their own, whatever they do or say is the revelation that comes to them from Allah.

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.]

It is in Hadith - Qatadah reported : I said, 'Ummul Momineen, 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).

A Hadith is mentioned in some books of Ahadith that Ibrahim (عليه السلام) told 3 lies during his lifetime.

It is in Hadith Abu Huraira (رضئ اللہ تعالی عنہ) narrated that Ibrahim (عليه السلام) did not tell a lie except on three occasion. Twice for the Sake of Allah when he said, 'I am sick,' and he said, '(I have not done this but) the big idol has done it.' The (third was) that while Ibrahim (عليه السلام) and (his wife) Sarah (عليها السلام) were going (on a journey) they passed by (the territory of) a tyrant. Someone said to the tyrant, 'This man (Ibrahim عليه السلام ) is accompanied by a very charming lady.' So, he sent for Ibrahim (عليه السلام) and asked him about Sarah (عليها السلام) saying, 'Who is this lady?' Ibrahim (عليه السلام) said, 'She is my sister.' Ibrahim (عليه السلام) went to Sarah (عليها السلام) and said, 'O Sarah (عليها السلام)! there are no believers on the surface of the earth except you and I. This man asked me about you and I have told him that you are my sister, so don't contradict my statement.' The tyrant then called Sarah (عليها السلام) and when she went to him, he tried to take hold of her with his hand, but (his hand got stiff and) he was confounded. He asked Sarah (عليها السلام). 'Pray to Allah for me, and I shall not harm you.' So Sarah (عليها السلام) supplicated to Allah to cure him and he got cured. He tried to take hold of her for the second time, but his hand got more stiffer than before and was more confounded. He again requested Sarah (عليها السلام), 'Pray to Allah for me', and I will not harm you.' Sarah (عليها السلام) supplicated to Allah again and he became alright. He then called one of his guards (who had brought her) and said, 'You have not brought me a human being but have brought me a devil.' The tyrant then gave Hajira (عليها السلام) as a girl servant to Sarah (عليها السلام). Sarah (عليها السلام) came back (to Ibrahim عليه السلام ) while he was praying. Ibrahim (عليه السلام), gesturing with his hand, asked, 'What has happened?' She replied, 'Allah has spoiled the evil plot of the infidel and gave me Hajira (عليها السلام) for service.' (Abu Huraira رضئ اللہ تعالی عنہ) then addressed his listeners saying, 'That (Hajira عليها السلام) was your mother, O' Bani Ma-is-Sama (بَنِي مَاءِ السَّمَاءِ‏) (the Arabs, the descendants of Ismail (عليه السلام), the son of Hajira (عليها السلام). (Bukhari, Muslim and others)

It is important to read the following Hadith, to understand this issue in its proper perspective.

It is in Hadith Imam Razi reported a Hadith from Imam Abu Hanifa (رضئ اللہ تعالی عنہ) in his Tafseer al-Kabir. Someone mentioned before Imam Abu Hanifa (رضئ اللہ تعالی عنہ) that it is in Hadith that Ibrahim (عليه السلام) said 3 lies. The Imam said, no. The narrator of the Hadith has told one lie.

(This Hadith is also mentioned by Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui, verse 63, Surah Al-Anbiya.)

In view of the observation of Imam-e-Azam Abu Hanifah (رضئ اللہ تعالی عنہ), the Hadith that Ibrahim (عليه السلام) said 3 lies is clouded in uncertainty.

Let us discuss briefly the three statements mentioned in the Hadith.

(i) The first statement of Ibrahim (عليه السلام) to his idol worshiping people was, when they were going out of their town for some festival. He told them that he was not feeling well and he stayed back.

It is in Quran - فَقَالَ إِنِّي سَقِيمٌ [ And (Ibrahim عليه السلام) said, 'Indeed, I am ill.' ] (As-Saaffaat - 89)

Why did he stay back? It was because he wanted to explain the wrongdoing of his people in a way they can comprehend fully. And, when all of them had gone to the festival, he entered the big temple and broke all idols leaving the biggest idol intact.

(ii) The second occasion was, when they came back and asked him as to who has broken the idols? His reply is described in (Verse 63, Al-Anbiya). 'He told them 'the biggest (Idol) may have done it. Ask them, if they can speak.'

It is obvious that on both these occasions it was the Mercy of Allah (عَزَّ وَجَلَّ) on the people of Ibrahim (عليه السلام) to explain them facts in this manner.

(iii) The third statement is not mentioned in the Quran. It is mentioned in the Bible that Ibrahim (عليه السلام) lied and declared his wife to be his sister (Genesis 12 : 12, 13, 18, 19). As per the Bible, this incident took place when Ibrahim (عليه السلام) went to Egypt. And according to Bible, the age of Ibrahim (عليه السلام) at that time was 75, and Sarah (عليها السلام) was 65 years old. In such a scenario, it cannot be that someone informed a tyrant that a youthful charming woman is accompanied by Ibrahim (عليه السلام) and the tyrant calling them to his palace and Ibrahim (عليه السلام) stating them that Sara (عليها السلام) was his sister, and that Sara (عليها السلام) getting Hajira (عليها السلام) as her maid servant from that tyrant, all these are conflicting and contradictory stories.

The above verse is related to an incident during the time of Dawood (عليه السلام). It so happened that the sheep of a person entered the garden of grapes of another person during the night when the grapes were fully grown and were about to be harvested and caused severe damage to the crop.

It is in Hadith - It is narrated on the authority of Ibn Masud (رضئ اللہ تعالی عنہ) who said that the Grapes which had grown and their bunches were spoiled by the sheep. Dawud (عليه السلام) ruled that the owner of the grapes should keep the sheep. Sulaiman (عليه السلام) said, 'Not like this, O Prophet of Allah!'. Dawood (عليه السلام) said, 'How then'? Sulaiman (عليه السلام) said : 'Give the (garden of the) grapes to the owner of the sheep and let him tend them until the grapes grow back as they were, and give the sheep to the owner of the grapes (garden) and let him benefit from them until the grapes have grown back as they were. Then the grapes should be given back to their owner, and the sheep should be given back to their owner.' (Ibn Jarir)

There is another incident in which Dawood and Sulaiman (عليهم السلام) gave different judgments. It is mentioned in the following Hadith.

It is in Hadith - It is narrated on the authority of Abu Huraira (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'There were two women who each had a son. The wolf came and took one of the children. They both claimed that the remaining child belonged to them. Their dispute was referred to Dawood (عليه السلام). He ruled that the (remaining) child belonged to the older woman. They left. Then Sulaiman (عليه السلام) called them back and said, 'Give me a sword and I will divide him (the child) between the two of you.'' The younger woman said, 'May Allah have mercy on you! He is her child, do not cut him up!'' So he ruled that the child belonged to the younger woman). (Bukhari, Muslim, Nasai, Ahmad)

The above verse refers to the beauty of the voice of Dawood (عليه السلام). When he recited Zabur, the birds would stop and hover in the air, and would repeat after him, and the mountains would respond and echo his words.

It is in Hadith – It is narrated by Abu Musa (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said, O’Musa (رضئ اللہ تعالی عنہ), you have been given a flute of the People of Dawood ( عليه السلام ). (Tirmidhi).

It is in Quran - وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ - أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ ۖ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ [ And We certainly gave Dawood (عليه السلام) from Us bounty. (We said), 'O mountains, repeat (Our) praises with him, and the birds (as well).' And We made iron soft for him, (and commanded), 'Make full coats of mail (jackets composed of metal rings serving as armor) and calculate (precisely) the links, and work (all of you with) righteousness. Indeed I am seeing what you (all) do.' ] (Saba - 10-11)

Dawood (عليه السلام) was the first one to make rings of chain-armor. Before this new armor, they used to wear plated armor.

It is reported that Sulaiman (عليه السلام) had a massive mat made of wood on which he would place all the requirements of his kingship and command the wind to carry it. The wind then would carry him aloft, shading him and protecting him from the heat, until he reached wherever he wanted to go in the land.

Prophet Ayyub (عليه السلام) was the descendant of Prophet Ishaq (عليه السلام). He lived in Syria. He was very humble and used to glorify Allah (عَزَّ وَجَلَّ) devotedly. Allah (عَزَّ وَجَلَّ) had provided him with many bounties, like big house, lands, farms, live stock, servants and many children.

Then Allah (عَزَّ وَجَلَّ) tested him. He was striped of all his wealth and possessions. But, it did not matter to Ayyub (عليه السلام) as he remained committed to the glorification of Allah (عَزَّ وَجَلَّ). Then Ayyub (عليه السلام) lost all his children, one by one. Then he lost his health as he was afflicted with a loathsome disease with terrible pain. The disease worsened day by day to an extent that people of his community abandoned him outside the town where no one visited him except his wife who remained with him through all these trials. She worked in the homes of people to make a living and to look after him who was abandoned alone. Even in this condition, Ayyub (عليه السلام) did not loose heart and remained steadfast in the glorification of Allah (عَزَّ وَجَلَّ).

Ayyub (عليه السلام) remained in this state for about 18 years. Then one day he prayed - وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ [ And remember Ayyub (عليه السلام), when he called his Lord saying, 'Hardship has afflicted me, and You are the Most Merciful of all those who have mercy. ] (Al-Anbiya - 83)

Allah (عَزَّ وَجَلَّ) responded to his supplication and removed all afflictions from him and he became as sound as he had been previously. His wife was not there at that time. When she returned to him, she did not recognize her husband standing in front of her hale and hearty. She asked him, 'May Allah bless you, have you seen the Prophet of Allah who was ill here? And by Allah, I have not seen a man, more similar to him when he was healthy, than you. Prophet Ayyub (عليه السلام) said 'it is me only'. Later Allah (عَزَّ وَجَلَّ) returned all his wealth, possessions and his children.

Prophet Yunus (عليه السلام) was sent to the people of a town in the present day Iraq. He called them towards Allah (عَزَّ وَجَلَّ), but they rejected him and persisted in their disbelief for a long time. When he realized that they were adamant in rejecting the faith, he left the town in anger and told them that they will be destroyed within 3 days. Though his people rejected his teachings, they knew that he was honest. When he left the town, they saw dark clouds appeared over their heads. They got panicked and ran away from their homes to the desert with their children and cattle and flocks. They separated the mothers from their children, and pleaded to Allah (عَزَّ وَجَلَّ) for forgiveness. They were forgiven for their previous misdeeds as they repented and believed in what Yunus (عليه السلام) preached them.

It is in Quran - فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ [ Then has there not been a (single) city that believed so its faith benefited it except the people of Yunus (عليه السلام). When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time. ] (Yunus - 98)

After leaving the town, Yunus (عليه السلام) traveled in a ship. During the journey, the ship was caught in a sea storm. The people in the ship got panicked and feared that they could be drowned. As it was the custom those days, they would cast lots to identify the person who was the cause of their misfortune. Whoever was identified, they would throw him into the sea for the ships safety. It so happened that when they cast the lot, the draw went against Yunus (عليه السلام).

It is in Quran - فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ [ And he (Yunus عليه السلام ) drew lots and was among the losers. ] (As-Safaat - 141)

Yunus (عليه السلام) stood up, removed his outer garments and threw himself into the sea in the darkness of the night. A large fish appeared on the scene and swallowed him and went deep into the sea. Yunus (عليه السلام) remained alive in the belly of the fish for about an hour or so and he prayed Allah (عَزَّ وَجَلَّ) seeking His mercy from the darkness of the belly of fish. His prayer was answered. The fish came back on the surface of water and spew him out on a beach which had thick vegetation. It took some days for Yunus (عليه السلام) on the beach to get fully healed as his skin was partially burnt. After he recovered, he went back to his town and realized that his nation had been forgiven and they had accepted the faith.

The above verses (95-100) emphasize the fact that if a person dies on disbelieve, there is no way that he can come back to this world again and do good deeds. Allah (عَزَّ وَجَلَّ) says that it is forbidden for him. He will be raised along with everyone else on the day of Resurrection to face the consequence of his deeds and eventually will be thrown into Hell fire.

The above verse is a good tiding for the believers. The horrors of the day of judgement will not be a cause of grieve for the believers. They will be kept safe from the effects of the horrors. Rather, the angels will greet them saying that 'today is the day when you will be rewarded as was promised to you during your lifetime'.

Prophet Mohammad (صلى الله عليه و آله وسلم) is the Mercy on all the worlds, the entire Cosmos. It is because of him that all worlds are being protected and provided with the required provisions.