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

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

For achieving anything good in life, one has to work hard. He needs to have perseverance and should face all difficulties on his way. Then only he will succeed in his endeavor.

Similarly, if you want to have success in this world as a believer and salvation in Hereafter and enter Allah's (عَزَّ وَجَلَّ) Paradise, you will have to strive on His way and have perseverance in facing the difficulties that come your way.

Once a person proclaims his belief in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) and in all the teachings of Islam, the forces opposing Islam get activated against him. The entire machinery of Satan and his associates and helpers in Jinn and human beings become his enemy. They will create hurdles in his way and keep on creating troubling until his death. He will have to fight with them and win over those forces. His struggle with his own Nafs and Satan's armies is continuous throughout his life. However, the one good thing for the divine wayfarer in this struggle is, he can expect Allah's (عَزَّ وَجَلَّ) assistance all the way.

It is in Quran وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ [ And whoever strives hard, he does so for his own good. Surely Allah is Self Sufficient and absolutely independent of all the worlds. ] (Al-Ankaboot - 6)

The above verse clarifies that Allah does not put people into trials. To walk on the path of trials is their own decision made of free will. Rather Allah helps them to come out successful of those trials.

It is in Quran - وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ [ As for those who strive in Our cause, We will surely guide them to Our ways; Indeed, Allah is with the righteous. ] (Al-Ankaboot - 69)

Sometimes it may look to someone that there is some delay in divine assistance. In such a scenario, the most probable reason could be that Allah (عَزَّ وَجَلَّ) wants to make His servant more stronger in faith to make him eligible for lofty rewards in both the worlds. From whichever way you look, it is Allah's (عَزَّ وَجَلَّ) Mercy all the way.

The verses (Al-An-Kaboot 2 & 3) were revealed at a time when the new believers in Islam were persecuted harshly by Makkan Pagans. It was indeed a big testing time for Muslims. But, with Allah's (عَزَّ وَجَلَّ) assistance, they remained steadfast all through their trial.

When we look at the whole picture, we realize that what was actually happening to Muslims in the first 13 years in Makka and some more years in Madina was the strong disciplinary training by Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم). They were subjected to torture in Makka in the hands of idolators, and had gone through the machinations of the hypocrites in Madina. They were also trained by experiencing near defeats in some battles.

Why had they gone through this kind of a training? It was because, Allah wanted to reward them with the huge responsibility of propagation of Islam and of administration of a large Muslim state in the world in future. In the process, they became role models for Muslims for generations to come.

Quran is meant for all people at all times till the day of Resurrection. Its verses are not for a specific time and for specific people. Therefore, we will discuss briefly below what is trial and how it can be endured.

What is Trial?

When a person makes a conscious decision to follow the path of faith, he / she may find themselves in an uncomfortable situation initially. It may feel as the though the world has turned against them. Their, family, friends and loved ones may reject them. They might find it hard to gain acceptance of anyone in this world. The evil machinations of Satan might start to hinder in their lives. There might be days with little hope and chronic sickness. But it is all part of a greater design. Patience is the requirement of this time.

It is in Quran إِنَّ اللَّهَ مَعَ الصَّابِرِينَ [Certainly, Allah is with the people who have patience] (Al-Baqara - 153).

It is in Quran - وَاللَّهُ يُحِبُّ الصَّابِرِينَ [Allah loves those who have patience.] (Aal-e-Imran - 146).

To keep the heart and thoughts balanced during this period is the work of the courageous people. If you loose heart, you may get stagnant. If you do not understand what Allah (عَزَّ وَجَلَّ) wants from you, you may end up on the losing side. If you become impatient and start blaming Allah (عَزَّ وَجَلَّ) for your difficulties, there is a possibility that you will loose your Iman. The guidance and support of an experienced Shaikh of Ihsan can help you overcome your anxieties at this time.

The best course is to recite Astaghfaar day in and day out and seek Allah's (عَزَّ وَجَلَّ) forgiveness all the time. Zikr of Allah's epithets (اسماء الهي) under the guidance of the Shaikh and supplications and recitation of Durood on the Prophet (صلى الله عليه و آله وسلم) helps tremendously on this way.

Allah's (عَزَّ وَجَلَّ) chosen servants and Awliya Allah get through these trials with flying colors.

There are two stages of success, in trials, as follows.

(i) Acceptance (Tasleem - تسلیم)

When the servant bears difficulties and feels no burden on his heart in accepting the commandments of Allah (عَزَّ وَجَلَّ) and acts upon it willingly, without any resistance whatsoever, this state is known 'Acceptance' (Tasleem - تسلیم).

(ii) Acquiescence (Ridha - رِضاء)

When the servant gets used to enduring troubles and it becomes easier for him to act upon the commandments of Allah (عَزَّ وَجَلَّ) rather he starts enjoying his tolerance on afflictions, like the drug user gets addicted to taking the sour drug and starts enjoying and relishing its sore taste, this state is known as 'Acquiescence' (Ridha - رِضا).

It is in Quran - وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ [Allah's approval is indeed a very big thing]. (At-Tauba - 72).

The people of 'Acceptance and Acquiescence' (تسلیم و رِضاء) are rewarded many bounties.

However, if you are successful in one trial, it is not necessary that you will not be subjected to trials again. You may be subjected to trials on many occasions in different environments throughout your life, as was the case with Sahabah.

'Acceptance and Acquiescence' (تسلیم و رِضاء) are the initial stages of success in trials. When the servant progresses further, he is rewarded with spiritual development. There are three stages of spiritual development, as follows.

(i) The deliverance of deeds (Fana-e-Afa'al - فنائے افعال).

When you go through hardships in life, you gain more control over your carnal self / Anima (nafs - نفس). You also develop trust in Allah (عَزَّ وَجَلَّ). This is the time when the servant realizes that none other than Allah (عَزَّ وَجَلَّ) can provide benefit or loss. This state is known as 'the deliverance of deeds' (Fana-e-Afa'al - فنائے افعال).

(ii) The deliverance of attributes (Fana-e-Sifaat - فنائے صفات)

When the servant advances, he realizes that the attributes of all creatures are dependent on Almighty. He comes to know that everyone in this world is acting as per the commandments of Allah (عَزَّ وَجَلَّ), and Allah's (عَزَّ وَجَلَّ) commands are as per individual natures. Allah (عَزَّ وَجَلَّ) does not command an honest and virtuous person to steal and vice versa.

Like the scientist knows that various colors we see, like blue, yellow, green, etc., are actually the reflection of the light on the thing. In the same way the servant realizes that the powers and attributes of everyone are the result of refulgence of divine epithets and attributes (اسماء و صفات) reflecting upon the facts of things/creatures. Allah's (عَزَّ وَجَلَّ) bestowal is the same for everyone. However, the actions appearing from individuals are as per their natures / attributes. This state is known as the 'deliverance of attributes' (Fana-e-Sifaat - فنائے صفات).

(iii) The deliverance of person (Fana-e-Zaat - فنائے ذات)

When the servant advances further he realizes that his innate (person/ Zaat - ذات) is also dependent on Almighty. He finds that his face/body appears because of the reflection of the refulgence (تجلّي) of the 'divine attributes' (صفاتِ الهي) upon the divine awareness (Ma'loom-e-Elahi - معلومِ اِلہی) or the probate archetypes (Ayaan-e-Saabita - اعیانِ ثابتہ). This state is known as 'the deliverance of person' (Fana-e-Zaat - فنائے ذات).

Explanation of the terms used

(i) Allah (عَزَّ وَجَلَّ) knows about Himself and His attributes. This is known as Allah's Knowledge (علمِ الهي).

(ii) Allah (عَزَّ وَجَلَّ) knows about His creatures. This is known as 'Divine Awareness ((Maloom-e-Elahi - معلومِ اِلہی)).

(iii) Before our birth, we existed in the knowledge of Allah (عَزَّ وَجَلَّ) as His Awareness.

(iv) Probate Archetype (عينِ ثابتہ) is the unit of information about individual creature that exist in Allah's knowledge. These units together are known as 'Probate Archetypes' (اعیانِ ثابتہ).

The above verse mentions that in addition to Salah, the Invocation of Allah (وَلَذِكْرُ اللَّهِ أَكْبَرُ) is a great way of worship.

Invocation (Zikr) has been emphasized in many verses of Quran and Ahadith.

(i) It is in Quran الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ [Those who have believed and whose hearts are assured by the remembrance/invocation of Allah. Indeed, by the remembrance of Allah hearts are assured. ] (Ar-Ra'd - 28)

(ii) It is in Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا - وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا [O' believers, remember Allah with much invocation. And exalt Him morning and afternoon. (Al-Ahzaab - 42-43)

(iii) It is in Quran فَاذْكُرُونِي أَذْكُرْكُمْ [Remember Me and I will remember you.] (Al-Baqara - 152).

The meaning of the above command is, when your forgetfulness from Allah (عَزَّ وَجَلَّ) goes, you become close to Him and you are rewarded with a special place in His audience.

(iv) It is in Quran وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ - وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ [Whoever overlooks the remembrance of the Most Compassionate, We assign him a devil, as a companion. They hinder them from the path, though they think they are guided (and are on the right path).] (Az Zukhruf - 36-37).

(v) It is in Hadith Abu Musa Al-Ash'ari (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said : 'The similitude of one who remembers his Lord and one who does not remember Him, is like that of the living and the dead.' (Bukhari, Muslim)

(vi) It is in Hadith Ibn Abbas (رضئ اللہ تعالی عنہ) said : To raise the voice for Zikr of Allah after the people had finished their obligatory prayer was the practice during the time of the Apostle of Allah (صلى الله عليه و آله وسلم). Ibn Abbas (رضئ اللہ تعالی عنہ) said : By this Zikr, I used to know when they have finished the prayer and would listen to the Zikr of Allah (done loudly). (Abu Dawood, Bk 2, Hadith # 614)

The objective of invocation (Zikr) is mindfulness of Allah. Zikr is to remember Allah (عَزَّ وَجَلَّ) in such a way that we don't forget Him.

It is in Quran الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ [Those who do zikr of Allah standing and sitting and lying on their sides.] (Aal-e-Imran - 191).

The above verse explains how to remain in the 'Perpetuity of His Presence (Dawaam Huzoor - دوام حضور) all the time.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said - اُذْكُرُ اللهُ حَتىّ يَقُولُوْ مَجْنُونٌ [ Do invocation of Allah to an extent that people call you insane.] (Musnad Ahmad)

Zikr of Allah's epithets (names) is most popular with Sufi Shuyookh of Ihsan. And the most important invocation (Zikr) is the invocation of 'Kalima Tayyiba [La Ilaha Illallahu - لا اله الاّ الله]' which has a significant effect in the prevention of evil considerations (Wasaawis - وساوس).

The invocation of ' La Ilaha Illallahu' (لَا اِلٰهَ اِلّآلله) is the commandment of Allah (عَزَّ وَجَلَّ) which has been received through the Prophet (صلى الله عليه و آله وسلم).

It is in Quran قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ [ You say Allah and let these forgetful people be involved in nonsensical talk]. (Al-An'aam - 91).

Recitation/Zikr of Durood is the remembrance of Prophet Mohammad (صلى الله عليه و آله وسلم) which is obligatory on all Muslims.

(i) It is in Quran - إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [Certainly Allah and His angels send Allah's blessings on the Prophet (صلى الله عليه و آله وسلم). O' believers you also recite for Allah's blessings on Prophet Mohammad (صلى الله عليه و آله وسلم). ] (Al-Ahzab - 56).

(ii) It is in Hadith Abdullah bin Masud (رضئ اللہ تعالی عنہ) narrates that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'On the day of Resurrection the person closest to me will be the one who has sent the most Durood on me.' (Tirmidhi)

(iii) It is in Hadith - Abdulla bin Amr bin Al-Aas (رضئ اللہ تعالی عنہ) reported : I heard the Apostle of Allah (صلى الله عليه و آله وسلم) saying : 'Whoever supplicates Allah to exalt for me (recites Durood), Allah would exalt him ten times.' (Muslim)

(iv) It is in Hadith The Apostle of Allah (صلى الله عليه و آله وسلم) said : Before whomsoever my name is mentioned, he should recite durood upon me.' (Nasa'i)

Thus, the Zikr of the epithets of Allah (اسماء الهي) and recitation of Durood are the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

Repeated and excessive invocation of an epithet of Allah (عَزَّ وَجَلَّ) produces the effect of that epithet and the person witnesses its effulgence (تجلّي) in his heart. There are different Invocations (Azkaar) for different people depending upon their requirements. It is therefore advisable that invocations are done with the permission and under the supervision of an experienced Sahih-ul-Aqeedah Ahle Sunnah Shaikh of Ihsan.

We have provided below a brief account of the types of invocations practiced by different Ahle Sunnah Shuyookh of Ihsan.

(i) 'Round about breathing invocation' (Pas infas - پاس انفاس).

Some Shuyookh teach recitation of Kalima Tayyiba (لَا اِلٰهَ اِلّآلله) several times in a breath. And some teach the invocation of (الله الله) in every breath. They say, no breath should be void from Allah's (عَزَّ وَجَلَّ) invocation. This is known as 'Round-about-breathing-invocation' (Pas infas - پاس انفاس).

(ii) Eye invocation (Zikr-e-Aini - ذکرِ عینی )

Some people say La Ilaha (لَا اِلٰهَ) with their eyes open, negate (Nafi - نفی) everything by closing their eyes, and say Illallahu (اِلّآلله) by closing their eyes and affirm (Isbaath - اِثبات) the Unity of Allah (عَزَّ وَجَلَّ). This is also a kind of 'roundabout-breathing- invocation' (pas infas - پاس انفاس).

The other way of roundabout breathing invocation (پاس انفاس) is, they take a deep breath and say Allah (الله) and impulse upon their heart and while releasing their breath, they say hoo (ھُو). 'Round about breathing invocation (پاس انفاس) is a quiet invocation. This is also known as invocation of heart (Zikr-e-Qalbi - ذکرِ قلبی).

Some people do this invocation with eyes open and say Huwa az-Zahiru (هُو الظاهرُ) and by closing their eyes they say Huwa al-Batinu (هُو الباطنُ). All these are known as Eying invocations (اذکارِ عینی).

(iii) Audible and Quiet invocation (ذکر جہر و ذکر خفی)

Audible Invocation (Zikr-e-Jaher -ذکر جہر) creates an ardor (Josh -جوش) in the heart and develops passions of love and affection of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). Similarly good couplets and pleasant religious songs are joyous and create intensive virtuous passions. In Quadri, Chishti and Rafa'i, sufi Salasil, Audible invocation is popular. In other Salasil like Naqshbandiya, people do Quiet Invocation' (ذکر خفی). The Quiet invocation creates a kind of spiritual unconsciousness and dumbfound affect.

(iv) Stifling invocation (Habs-e-dam - حبسِ دم)

In this invocation, people hold their breath by touching their tongues with palate. Holding breath is of various types. Some people empty the air of their stomach to an extent that frontal skin of their stomach touches their backs from inside. They call this 'vacuousness' (Takhlia - تخلیہ). Some people fill their stomach with air and call it 'distention' (Tahlia - تحلیہ). Some people stop their breath in the middle of breathing and call it 'reckoning anima' (Hasar-e-Nafs - حصرِ نفس). This type of invocation produces excessive heat leading to spiritual unconsciousness.

(v) Invocation of Ascent and Descent (Zikr-e-Suwood wo Nuzool - ذکرِ صُعود و نُزول)

This invocation is done generally in sitting position. They draw La Ilaha (لَا اِلٰهَ) from the navel and take it up to the middle of the brain/head and giving an impulse with Illallahu (اِلّآلله) bring it back to the navel point. Some people do it while lying on their back and while standing.

(vi) Walking Invocation ( Zikr-e-Mashi-ul-Aqdaam - ذکر مشی الاقدام)

In this invocation, when they are walking slowly, with every step they say Allah, Allah (الله الله) in their heart. Or on one step they say La Ilaha (لَا اِلٰهَ), and on the other say Illallahu (اِلّآلله). If they are walking fast, on first step they say (La لَا), on the second say (Ilaha اِلٰهَ). On the third step say (illal اِلّآ), and on the fourth step say (Lahu لله).

(vii) Invocation of tranquility (Chilla Kashi - چِلہ کشی)

This is seclusive prayer (E'tekaaf - اعتکاف). Prophet Mohammad (صلى الله عليه و آله وسلم) used to sit in seclusive prayers in the month of Ramadhan. Some of the Prophet's (صلى الله عليه و آله وسلم) respected wives also used to sit in seclusive prayers.

Some Shuyookh of Ihsan also sit in seclusive prayers and keep 'the fast of Maryam (Saum-e-Maryam - صومِ مریم) simultaneously.

While fasting during the day, they do not talk. Prophet Zakariya (عليه السلام) also used to sit in seclusive prayers and for Allah's (عَزَّ وَجَلَّ) acceptance of the prayers, he used to refrain from talking to anyone.

(viii) In Quadri lineagae, people give 'rosary bounding' (Zakaat - زکوٰۃ) of each divine epithets with 'concluding supplications' (Tawajjohat-e-Shareef - توجھ شریف).

What is 'rosary bounding'?

To recite the name of Allah (عَزَّ وَجَلَّ) or any other divine epithet (اِسمِ الهي) for one hundred thousand or one hundred and twenty five thousand times, is known as one 'Rosary bounding'. This limit has been prescribed in Quran..

It is in Quran - مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ [One hundred thousand times or a little more.] As-Saaffaat-147).

Along with the invocation of each epithet, there are 'concluding supplications' (Tawajjohat-e-Shareef - توجھاتِ شریف).

For details the books like Khamsa' by Ghouse Gwalior (رحمة الله عليه), (ii) 'Kashkol-e-Kalimi' by Shah Kalimullah Jahan Abadi (رحمة الله عليه), (iii) Fuyozaat-e-Quadriya' by Ghousul Azam Shaikh Abdul Qader Jeelani (رضئ الله تعالى عنه), (iv) 'Samraath-e-Makkiya' by Shah Rafiuddin Qandahari (رحمة الله عليه), and (v) Schedule of deeds of Suppliants of Allah (نظام العمل فُقَراء), by Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة الله عليه) can be referred.

The above verse implies that when things become too difficult for Muslims to practice their religion freely, they can immigrate to a place where they can protect their Iman and live safely.

When things became too difficult for Muslims in Makkah in view of pagans' persecution, a group of them migrated to Ethiopia where King Negus (Ashmah) allowed them to live honorably. Later, Prophet Mohammad (صلى الله عليه و آله وسلم) and his remaining companions migrated to Madina.

In the light of the above commandment, whenever Muslims face repression by local nonbelievers and are forced to alter/change their faith as a condition of nationalism, they can migrate to another country where they can practice Islam freely.

Sahih Iman is of paramount importance. Muslims have the option to immigrate rather than obey anyone if they forced for committing shirk in the name of relationships, interfaith harmony or nationalism.

It is in Quran - وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ [ We have enjoined man to show kindness to his parents; but if they force you to commit shirk with Me, of which you have no knowledge, do not obey them. To Me is your return and I will inform you of what you have done.] (Al-An-Kaboot- 8)

Followers of Ammani sect among Muslims propagate Perennialism in the name of Interfaith harmony.

What is Perennialism?

Perennialism or Perennial philosophy which has its roots in Platonism was condemned by Imam Ghazali during his lifetime ( 1058–1111).

Perennialism is also known as 'Universalism' and 'Traditionalism'. This is based on the philosophy that all religions are truthful and you follow any religion, you will get salvation in Hereafter. In Indian sub-Continent, this thought is known as 'Sulah-e-Kulli'.

'Perennialist Sufis' have infiltrated into many Sufi orders in the world in our time. They treat Sufism as a religion, independent of Islam. They also claim Sufism predates Islam. Nazim al-Haqqani, Dr. Taher-ul-Qadri and many others who have signed Amman Message belong to this group.

The Ammanis allow their followers to visit Hindu temples, Christian Churches, Sikh Gurduwaras, Jewish Synagogues, Buddhist temples to participate in their services in the name of Interfaith Harmony. They also allow people belonging to different religions to visit their mosques to worship as per their customs.

The propagators of Amman Message have published English translation of Quran titled 'Study Quran' in line with Christian Bible and Jewish Torah/Talmud. It does not contain verses of Quran in Arabic. One has to read only English version of Ammani interpretation of Quranic verses. Dr. Seyyed Hossein Nasr and his perenialist team has authored this book.. They have interpreted the meaning of the Quran in such a way that the readers will start believing 'Perenialism or Ammanism' as Islam. The following are the important features of this book.

(i) It is claimed that this book is written with an aim to be part of the syllabi of all Universities/Educational Institutions in the world who are giving courses in Islamic subjects. It is written from Christians/Jews and non-Muslims' point of view. Dr. Nasr and his team treat Quran as an Object with its own voice. They do not treat Quran as the word of God, as believed by Muslims.

(ii) The traditionalist/perennialist language used in the book is extremely misleading. After reading this book, one will be more inclined to accept all religions as authentic. Some essays have been included in the back of the book that lead people to believe in pluralism; meaning all religions are authentic and followers of all religions will get salvation in Hereafter. Particularly the essay written by Joseph Lumbard (a member of Dr. Nasr's team who wrote this book) entitled 'The Quranic View of Sacred History and Other Religions' is note worthy in this context.

(iii) The explanations in this book lead one to believe that the belief in Prophet Mohammad (صلى الله عليه و آله وسلم) is optional, not essential for Muslims to get salvation in Hereafter. Only the belief in one God is sufficient. Even the belief in the Quran itself, in compliance with its injunctions and conformity with Islamic Sharia, is not compulsory for individuals living in the post Muhammadan world. With this understanding, the readers of this book will surely renounce Islam as taught by Prophet Mohammad (صلى الله عليه و آله وسلم) altogether and will embrace Ammanism / Perennialism as their religion.

(iv) There are many misinterpretations in this book that are aimed at converting Muslims into Ammanis. Some of these misinterpretations are given below.

(a) Kharijites have not been refuted for their outrageous beliefs, rather their beliefs have been diluted to exonerate them from disbelieve.

(b) The book does not reject the Christian belief of trinity; rather it is misinterpreted in such a way that the reader starts endorsing the Christian Trinity belief.

(c) The Quranic emphasis of sodomy and punishment of the people of Loot (عليه السلام) has been diluted to lead people to believe that there is a difference between consensual sex and forced sex and the people of Loot (عليه السلام) were not punished for sodomy per se, rather they were punished for their overall crime, particularly their pedophile tendency.

(d) The issue related to Zina and its Hudud punishment has been diluted in the book to an extent that people start believing that what Muslims practiced for hundreds of years was based on the misinterpretation of earlier scholars of Islam.

(v) All Ammani scholars have endorsed this book.

The above verse implies that you should not run for making money by hook or crook forgetting the teachings of Islam. Your sustenance is guaranteed by Allah (عَزَّ وَجَلَّ). You need to find your livelihood by honest means, and eating what is permissible and refrain from what is forbidden. The primary purpose of human beings in this world is to worship their Creator.

It is in Quran - وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [ And I did not create the jinn and mankind except to worship Me. (Adh-Dhariyaat - 56)

Earning for livelihood is the secondary responsibility. If you seek your livelihood by honest means, you will be rewarded. If you seek it by dishonest means, you will be subjected to its consequences in this world and in Hereafter.