This punishment prescribed in the above verse is known as 'prescribed punishment' (حد). It is required to be given publicly so that it serves everyone as a deterrent to stay away from the evil act.

Ten Verses (11-20) in this Sura are revealed in defense of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) who was slandered by some people. It was all started by one Abdullah bin Ubay, who was ring leader of the Munafiqeen (hypocrites) in Madina al-Munawwara during Prophet's (صلى الله عليه و آله وسلم) time.

BRIEF HISTORY

This incident took place during the return journey of Prophet (صلى الله عليه و آله وسلم) from the expedition to Bani Mustaliq, in 5-6 AH. The incident is recorded in many authentic books of Ahadith.

It is in Hadith - Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that whenever, Allah's Apostle (صلى الله عليه و آله وسلم) intended to go on a journey, he used to draw lots among his wives, and Allah's Apostle (صلى الله عليه و آله وسلم) used to take with him the one on whom lot fell. He drew lots among us during one of the Ghazwaat (غزوات) (Ghazwa, plural Gazwaat, is the battle in which Prophet Mohammad ﷺ personally took part). This time lot fell on me, so I proceeded with Allah's Apostle (صلى الله عليه و آله وسلم). This Ghazwa took place after Allah's commandment about veiling (of women) had been revealed.

I was carried in Howdaj (هودج) (a closed compartment put on the back of camel, used for carrying brides and important women). The Howdaj was brought down when we came to a halt. We remained at that place (and the Muslim army went ahead for the battle). We remained at this place till Allah's Apostle (صلى الله عليه و آله وسلم) had finished from that Ghazwa and returned.

On our return journey, when we were near the city of Medina we halted for sometime. After the brief halt, the Apostle (صلى الله عليه و آله وسلم) announced at night that it was time for move on to Madina. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding camel but I realized that my necklace which was made of Zifar beads (Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me (for a while). (In the meanwhile, the people who used to carry me on my camel, came. It was dark in the night. They took my Howdaj and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women used to be very thin as they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the Howdaj while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left.

I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that when they will find me missing, they would come back searching for me. While I was sitting in my resting place, I was overwhelmed by sleep and slept.

Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the commandment of compulsory veiling (was prescribed). So I woke up when he recited this Quranic verse - 'Inna lillahi wa inna llaihi raji'un' (إنا لله وإنا إليه راجعون) (Surely we belong to Allah and to Him shall we return. ) (Al-Baqara-156). As soon as he recognized me, I veiled my face with my head cover, and by Allah, we did not speak a single word, and I did not hear him saying any word. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt.

(Because of this event) some people brought destruction upon themselves and the one who spread the slander (اِفك) on me, was Abdullah bin Ubay Ibn Salul. (the chief of hypocrites in Madina)

(Urwa said, 'The people propagated the slander and talked about it in his (Abdullah bin Ubay's) presence and he confirmed it and listened to it and asked about it to let it prevail.' Urwa also added, 'None was mentioned as members of the slanderous group besides (Abdullah bin Ubay) except Hassan bin Thabit, and Mistah bin Uthatha, and Hamna bint Jahsh, along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul.'

Urwa added, Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) disliked to have Hassan abused in her presence (for his involvement in the slander because he defended the Prophet ﷺ by his poetry). She used to say, 'It was he who said : My father and my grandfather and my honor are all for the protection of Muhammad's ﷺ honor'.

'Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) added, 'After we returned to Medina, I became ill for a month. The people were propagating the statements of the slanderers while I was unaware of anything about that. However, I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle (صلى الله عليه و آله وسلم) as I used to receive when I got sick. (But now) Allah's Apostle (صلى الله عليه و آله وسلم) would only come, greet me and say, 'How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (slander) till I went out, after my convalescence. I went out with Um Mistah to Al-Manasi (رضئ اللہ تعالی عنہا) where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of ours concerning evacuating the bowels, was similar to the habits of the old Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses.

So I and Um Mistah (رضئ اللہ تعالی عنہا), who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf (رضئ اللہ تعالی عنہ), whose mother was the daughter of Sakhr bin 'Amir (رضئ اللہ تعالی عنہ) and the aunt of Abu Bakr As-Siddiq (رضئ اللہ تعالی عنہ) and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib (رضئ اللہ تعالی عنہ), went out. I and Um Mistah (رضئ اللہ تعالی عنہا) returned to my house after we finished answering the call of nature. On the way, Um Mistah (رضئ اللہ تعالی عنہا) stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (Mistah) said?' I said, 'What did he say?'

Then she told me about the slander of the people. So my ailment was aggravated on hearing it. When when I reached my home, Allah's Apostle (صلى الله عليه و آله وسلم) came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents' as I wanted to be sure about the news through them. Allah's Apostle (صلى الله عليه و آله وسلم) allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (women) would find faults with her.' I said, 'Subhan-Allah! Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping.

When the Divine Inspiration was delayed, Allah's Apostle (صلى الله عليه و آله وسلم) called Ali bin Abu Talib and Usama bin Zaid (رضئ اللہ تعالی عنہم) to ask and consult them about divorcing me. Usama bin Zaid (رضئ اللہ تعالی عنہ) said what he knew of my innocence, and the respect he preserved in himself for me. Usama (رضئ اللہ تعالی عنہ) said, '(O Allah's Apostle (صلى الله عليه و آله وسلم)!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib (صلى الله عليه و آله وسلم) said, 'O Allah's Apostle (صلى الله عليه و آله وسلم)! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid servant who will tell you the truth.' On that Allah's Apostle (صلى الله عليه و آله وسلم) called Barira (رضئ اللہ تعالی عنہا - the maid-servant) and said, 'O Barira (رضئ اللہ تعالی عنہا) ! Did you ever see anything which aroused your suspicion?' Barira (رضئ اللہ تعالی عنہا) said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (Aisha - رضئ اللہ تعالی عنہا) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.'

So, on that day, Allah's Apostle (صلى الله عليه و آله وسلم) got up on the pulpit and complained about 'Abdullah bin Ubay (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Sad bin Mu'adh (رضئ اللہ تعالی عنہ) the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle (صلى الله عليه و آله وسلم)! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj tribe, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj tribe got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj tribe. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.'

On that, Usaid bin Hudair (رضئ اللہ تعالی عنہ) who was the cousin of Sad (bin Mu'adh رضئ اللہ تعالی عنہ) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle (صلى الله عليه و آله وسلم) was standing on the pulpit. Allah's Apostle (صلى الله عليه و آله وسلم) kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep.

The next day morning, my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle (صلى الله عليه و آله وسلم) came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine revelation came to him about my case. Allah's Apostle (صلى الله عليه و آله وسلم) then recited Tashah-hud (التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ) and then said, أما بعد, (أما بعد is a segmentation tool. It serves to announce that the preceding part ie., Prophet's ﷺ recitation of Tashahud was a preamble, and he wanted to say something). The Apostle (صلى الله عليه و آله وسلم) said O 'Aisha (رضئ اللہ تعالی عنہا)! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah (عَزَّ وَجَلَّ) and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.'

When Allah's Apostle (صلى الله عليه و آله وسلم) finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle (صلى الله عليه و آله وسلم) on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle (صلى الله عليه و آله وسلم).' Then I said to my mother, 'Reply to Allah's Apostle (صلى الله عليه و آله وسلم) on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle (صلى الله عليه و آله وسلم).' In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Yusuf (عليه السلام) father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah (عَزَّ وَجَلَّ) knew then that I was innocent and hoped that Allah (عَزَّ وَجَلَّ) would reveal my innocence. But, by Allah (عَزَّ وَجَلَّ), I never thought that Allah (عَزَّ وَجَلَّ) would reveal about my case, by a divine revelation, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah (عَزَّ وَجَلَّ) with something of my concern, but I hoped that Allah's Apostle (صلى الله عليه و آله وسلم) might have a dream in which Allah (عَزَّ وَجَلَّ) would prove my innocence. But, by Allah (عَزَّ وَجَلَّ), before Allah's Apostle (صلى الله عليه و آله وسلم) left his seat and before any of the household left, the Divine revelation came to Allah's Apostle (صلى الله عليه و آله وسلم).

So there overtook him the same hard condition which used to overtake him, (when he used to receive divine revelation). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty Statement which was being revealed to him. When that state of Allah's Apostle (صلى الله عليه و آله وسلم) was over, he got up smiling, and the first word he said was, 'O Aisha (رضئ اللہ تعالی عنہا)! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (Allah's Apostle ﷺ).' I replied, 'By Allah, I will not go to him, and I praise none but Allah (عَزَّ وَجَلَّ).' So Allah (عَزَّ وَجَلَّ) revealed the ten Verses : 'Verily! They who spread the slander Are a gang, among you.' (An-Noor- 11-20). (Bukhari)

A few issues need to be clarified in this context.

(Q 1) Did the Prophet (صلى الله عليه و آله وسلم) know about the innocence of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا)?

(Ans) Surely, he was fully aware of it.

It is in Hadith - The Apostle of Allah (صلى الله عليه و آله وسلم) said - إِنِّي وَاللَّهِ لأُبْصِرُ مَنْ وَرَائِي كَمَا أُبْصِرُ مَنْ بَيْنَ يَدَىَّ [ By Allah, I see behind me as I see in front of me.] (Muslim, Book 4, Hadith # 119)

It is in Hadith - Hudhayfa (رضئ الله تعالى عنه) narrated : "The Prophet (صلى الله عليه و آله وسلم) stood among us (speaking) for a long time and did not leave out one thing from that time until the rising of the Final Hour except he told us about it. Whoever remembers it, remembers it and whoever forgot it forgot it. All those who were present know this. Some of it I might have forgotten, then I see it (happen) and remember it just as someone would remember a man who had been away and then appears before him and he instantly recognizes him." (Bukhari, Muslim, Abu Dawud, Ahmad, Tirmidhi)

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said : By Him in Whose hand is the life of Muhammad (صلى الله عليه و آله وسلم), if you could see what I see, you would laugh little and wept much more. They (the Sahabah) said : What do you see, O' Apostle of Allah (صلى الله عليه و آله وسلم)? He replied : (I see) Paradise and Hell. (Muslim, Book 4, Hadith # 123)

It is in Quran - يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا [ Certainly We (Allah) have sent you (O' Prophet ﷺ) as witness, deponent, the one who gives good tiding and as a fore warner.] (Al-Ahzab - 45).

Who is a witness (as per the law)? He is the one who sees things from his eyes. Statement of a Deponent who has only heard about a thing is not acceptable in the Court of law.

The above Quranic verse establishes the comprehensive knowledge of Prophet Mohammad (صلى الله عليه و آله وسلم) collectively and individually in the Cosmos.

(Q 2) Then why did he not rejected the slander in the first place and warned people about the sinfulness of this slander?

(Ans) If he had taken a stand and rejected the the slander of hypocrites, they would have said that the Prophet (صلى الله عليه و آله وسلم) is trying to hide and protect Ummul Momineen Aisha (رضئ اللہ تعالی عنہا). It might have created havoc in the minds of many others who were affected by this slander.

Who asked the Prophet (صلى الله عليه و آله وسلم) to keep quiet in this matter?

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 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).

When we study the life of Prophet Mohammad (صلى الله عليه و آله وسلم), we realize that there are certain occasions when he said or acted as he was unaware of things. Why it is so?

Prophet Mohammad (صلى الله عليه و آله وسلم) represented humanity in all its formats. He showed happiness on certain things and displeasure on certain things. He showed fore knowledge of certain things and showed his unawareness of certain things. He pleaded with Almighty for His forgiveness. He walked in streets like normal human beings. He fought with infidels along with his companions and sometimes the results of the battles were inconclusive and sometimes he won. He became concerned when something went wrong with his family members or his companions and shared happiness with them on happy occasions.

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. 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 many from their naked eyes.

(Q 3) What is that we need to learn from the above episode?

The importance of the members of Prophet's (صلى الله عليه و آله وسلم) house hold (His Ahle Bait-e-At Haar). Their place among Ummah is not just elevated because they were closely related to him. They shared all hardship and the tests and trials in life and became models of conduct for the entire Ummah till the day of Resurrection. As the Prophet (صلى الله عليه و آله وسلم) is unique among human beings, indeed his Ahle Bait-e-At-Haar are also unique among his Ummah. Their respect and honor is mandatory upon all of us.

When the slander on Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) was spread, some people kept quiet while some others talked about it privately and this way it spread among a large number of people. Once, the rumor mongers were reprimanded by Allah (عَزَّ وَجَلَّ), the people who were angry on those who took part in spreading the rumor, stopped giving any financial aid to them by taking an oath never ever to help them in any manner whatsoever. In the above verse, Allah (عَزَّ وَجَلَّ) commands that they should be pardoned as they have done repentance for their mistake and the aid which was provided to them should be continued as usual. Indeed, Allah is All Forgiving and Most Merciful.

It is in Hadith - It is narrated on the authority of Abdullah bin Masud (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) once said : O' young men, whosoever among you can afford to marry, he should marry, because this will be a means of restraining the eyes from casting the evil look and of keeping one pure and chaste, and the one who cannot afford, should fast, because fasting helps cool down the passions. (Bukhari, Muslim)

It is in Hadith It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : Allah has taken upon Himself to succor three men : (i) who marries with a view to guarding his chastity, (ii) the slave who works to earn his freedom, and (iii) the one who goes out to fight in the way of Allah (Tirmizi, Nasai, Ibn Majah, Ahmad)

There were 3 types of slaves in pre-Islamic Arabia as follows.

(i) Prisoners of Wars

(ii) People who were captured and traded as slaves

(iii) Hereditary slaves who were unaware when their ancestors were made slaves by the ancestors of their masters and to which of the above two categories their ancestors belonged.

During Islamic rule, capturing people and making them slaves was forbidden. No one was allowed to capture a free person by force and make him a slave.

Thus there were only two types of slaves during Islamic rule, (i) the Prisoners of wars, and (ii) Hereditary slaves.

All hereditary slaves were freed gradually. Only the prisoners of wars remained as slaves. In stead of keeping the prisoners of war in prison, they were allowed to become part of the society over a period of time.

Since, the pre-Islamic society was primarily dependent upon the slave labor, rather than wage earners, it was not possible to ban slavery in one go. Thus the Islamic rule first focused on the problem of hereditary slavery. The ownership rights of people of the hereditary slaves were not abrogated en masse as it would have paralyzed the entire social and economic order of the society those days. If it was done in one go, it would have triggered a major civil war in the entire region. Therefore, Islam took the rout of gradual emancipation of slaves of all types. The priority was to free the hereditary slaves. A great movement of emancipation of slaves was introduced in which people were educated, persuaded and motivated to free slaves willingly. To earn their salvation in Hereafter, people were encouraged to free slaves. Also slaves were made to be freed as an expiation of their wrong deeds. Slaves were encouraged to earn, make some money and pay for their freedom. Wealthy men were encouraged to help such slaves in finding work and by helping them financially. People were encouraged to marry slave girls. There was a strict law to take care of slaves as people were required to provide food to the slaves what they eat and provide cloths to them, what they wear.

It is reported that Prophet Mohammad (صلى الله عليه و آله وسلم) freed 63 slaves. Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) freed 67 slaves. Abbas bin Abdul Mutallib (رضئ اللہ تعالی عنہ) free 70 slaves. Hakim bin Hizam (رضئ اللہ تعالی عنہ) freed 100 slaves. Abdullah bin Umar (رضئ اللہ تعالی عنہ) freed 1000 slaves. Zulkala Himyari (رضئ اللہ تعالی عنہ) freed 8000 slaves. Abdur Rahman bin Auf (رضئ اللہ تعالی عنہ) freed 30,000 slaves. Othman bin Affan, Abu Bakr, Umar and Ali (رضئ اللہ تعالی عنہم ) freed thousands of slaves. There was a movement among people in freeing slaves to earn Allah's (عَزَّ وَجَلَّ) favor. Thousands of slaves were bought by Sahabah from the non-believers and freed. And within no time the hereditary slavery was completely eliminated from Arabian Peninsula.

Even among the prisoners of wars, the women became part of Muslim society as they were allowed to live as wives. The rule was, any children born to these women were treated as free men and women. Equal rights were given to such women in living, food, clothing. No injustice was allowed in any manner whatsoever. As far as men were concerned, people got them married to their daughters. They were made Governors of provinces and some of them became Kings after the death of their masters. In effect, slavery of all kind was eliminated by successful Islamic governments all over the world.

The 'Light upon light' (نُّورٌ عَلَىٰ نُورٍ) mentioned in the above verse refers to Prophet Mohammad (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 the entire cosmos.

(i) 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.

(ii) 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 Abd al-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 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.

(iii) 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).

(iv) 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 # (iii) 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).

The above verse may be a reference to Khanqa / residents of Awliya Allah. It may also be a reference to some mosques where Sahih-ul-Aqeedah pious Muslims go for Salah and Zikr.

This is with reference to people who do not have Sahih Iman in their hearts. They live in darkness in this world and they will remain in darkness in Hereafter.

Those who are not just (rightful) in the dispute do not show up because they know for sure that the Prophet (صلى الله عليه و آله وسلم) would not decide in their favor. But when they are just in their dispute, they surely will come submissively to the Prophet (صلى الله عليه و آله وسلم) because they know that his decision will be in their favor.

It is for the believers that they do not have to swear again and again to assure the Prophet (صلى الله عليه و آله وسلم) that they will obey his command. Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know it all who are sincere, who will obey the call (for Jihad) and who will turn away with excuses.

The above verse is such an assurance for our present day Muslims who are globally suffering in the hands of the enemies of Islam. What is required is to have Sahih Iman and Taqwa. Join these two in your life, the rest will be taken care of by our Lord. He will make resources for you and will surely change your present state of humiliation in the world and will make you the vicegerent again on planet Earth.

The above verse is an important rule of etiquette. The Sahabah are asked to take Apostle's (صلى الله عليه و آله وسلم) permission to come to him but for leaving, they should leave when he permits them to go. There is no need to ask permission to leave to attend to your personal errand because the Apostle (صلى الله عليه و آله وسلم) is fully aware of all your needs. If someone seeks permission to leave, the permission is granted with the supplication of the Prophet (صلى الله عليه و آله وسلم) to Allah (عَزَّ وَجَلَّ) to forgive him for this.

The above has been the practice of Awliya Allah and Sufi Shuyookh of Ihsan. When they are in the company of their shaikh-e-Kamil, they sit with full attention towards him and until he permits them to leave, they wont leave.