'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.

Belief in books sent down on prophets is an integral part of Islamic faith.

It is in Quran - قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ [Say (O' Prophet ﷺ) We believe in Allah and that which has been sent down on us (Quran), and sent down on Abraham (Ibrahim - عليه السلام) and Ishmael (Isma'eel - عليه السلام) , Isaac (Is-haq - عليه السلام) and Jacob (Ya'qub - عليه السلام) , and the Tribes, and in that which was given to Moses (Musa - عليه السلام) and Jesus (Isa - عليه السلام), and (among) the prophets of their Lord, we make no division between any of them. ] (Al-Baqara - 136)

Thus, we believe in Quran and all the scriptures mentioned in Quran.

(a) The Gospel (الإنجيل) revealed to Prophet Isa (عليه السلام).

(b) The Torah (التوراة) revealed to Prophet Musa (عليه السلام).

(c) The Psalms (الزبور) revealed to Prophet Dawud (عليه السلام).

(d) The Scrolls (صحف) revealed to Ibrahim (عليه السلام) and other prophets.

It is a fact that all the above scriptures have not survived neither in their original languages they were revealed to their respective prophets, nor in their content. Some translations are available which are not as per their original text. Also these translated versions have been changed successively over centuries. This is the reason that no two translated editions of Bible match with each other.

Quran contains 114 chapters covering many subjects. It was revealed to Prophet Mohammad (صلى الله عليه و آله وسلم) over a period of 23 years. Quran is the only Divine Book that has been preserved in its original form. Not even a vowel sign of a word has been changed in it over a period of 1,450 years. It is indeed guidance to the entire mankind till the Day of Resurrection.

Quran provides detail account of the creation of human beings.

It is in Quran - وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ - ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ - ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ [And verily We did create man from a quintessence (of clay). Then We placed him (as a drop of sperm) in a place of rest, firmly fixed. Then We made the sperm into a clot of congealed blood (zygote). Then of that clot We made a lump (fetus). Then We made out of that lump, bones and clothed the bones with flesh. Then We developed out of it another creature (by breathing life into it). So blessed be Allah, the most marvelous Creator.] ( Al-Mu’minoon - 12-14).

It is in Hadith - Abdullah bin Masud (رضئ الله تعالى عنه) narrates that the Prophet (صلى الله عليه و آله وسلم) said - إنَّ أحدكم يُجمَع خَلْقُه في بطن أمه أربعين يومًا، ثم يكون علقةً مثل ذلك، ثم يكون مُضغةً مثل ذلك ، ثم يَبعث الله ملكًا فيُؤمر بأربع كلمات، ويقال له: اكتُبْ عملَه، ورزقَه، وأجلَه، و شقيٌّ أو سعيدٌ، ثم يُنفخ فيه الروح [Each one of you is constituted in the womb of the mother for forty days and then he becomes a clot of thick blood for a similar period and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him] (Bukhari)

The above Quranic verse and Hadith confirm that the soul enters the fetus 120 days (4 months) after gestation. Thus, first human body is created in the womb of the mother, and then the soul gets associated with it. The moment the soul gets associated with human body, the person/human being comes into life.

The word (مُحْكَمَاتٌ) is derived from the root Arabic word (أحكما), meaning 'to decide between two things'. The word (مُحْكَمَاتٌ) is a verbal noun in plural form, meaning judgements, decisions, etc., and refers to the verses of the Quran related to legal rulings and clear definitions.

The word (مُتَشَابِهَاتٌ) is derived from the root Arabic word (اشتبها), meaning 'not certain'. It is a verbal noun in plural form, meaning uncertain things. It refers to those verses of the Qur'an, the meanings of which, require interpretation.

The following verses are the examples of Ayaat-e-Muhkamaat.

(i) It is in Quran - لَيْسَ كَمِثْلِهِ شَيْءٌ [ There is nothing like Him.] (Ash-Shura - 11)

(ii) It is in Quran - رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا [ Lord of the skies and the earth and whatever is between them, so worship Him and have patience for His worship. Do you know of any similarity to Him? ] (Maryam - 65)

The following verses are the examples of 'Ayaat-e-Mutashabihaat' whose meanings require interpretation.

(i) It is in Quran - يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ [ The hand of Allah is over their hands. ] (Al-Fath - 10)

The meaning of this verse is, since the Prophet (صلى الله عليه و آله وسلم) was following the commandment of Allah (عَزَّ وَجَلَّ) by taking baya of his Sahabah, the baya is reflected towards Allah (عَزَّ وَجَلَّ) who commanded it. It means that though the hand of the Prophet (صلى الله عليه و آله وسلم) is on the hands of his Sahabah, the implication is, the hand of Allah (عَزَّ وَجَلَّ) is over their hands.

(ii) It is in Quran - الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ [ Ar-Rahman (the Most Compassionate) is established over the Throne.] (Taa Haa - 5)

Since Allah (عَزَّ وَجَلَّ) is free from the considerations of form, body, sitting, standing and all other characteristics of His creatures, the meaning of this verse is Allah's (عَزَّ وَجَلَّ) Kingdom and authority is established over the Throne.

(iii) It is in Quran - اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ [Allah mocks them and prolongs them in their transgression (while) they wander blindly.] (Al-Baqara- 15)

The meaning of this verse is 'Allah (عَزَّ وَجَلَّ) punishes them for their mockery.

(iv) It is in Quran - وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ [ And (then unbelievers) plotted and planned and Allah too planned and the best of planners is Allah.] (Aal-i-Imran)

The meaning of this verse is Allah (عَزَّ وَجَلَّ) punishes them for their devilish plots.

Salafis and their like minded groups use the above Ayat-e-Mutashabihaat in literal/textual meanings to mislead Muslims. They claim their God has a physical body.

It is important to understand the perception of God by Salafis, Christians and Hindus who worship Idol Gods in different formats. Salafis call their Sky God as Allah because God is translated in Arabic as Allah. Similarly, Christians in Arabic, Persian and Urdu translations of Bible, refer to their God as Allah.

Islamic perception of Allah (عَزَّ وَجَلَّ) is completely different from the idolized perception of Hindus, Salafis, Christians and other people.

Salafis and their like minded groups worship a Sky God who has two hands, two eyes, a face, a mouth and tongue in the mouth, two shins, legs, fingers in hands and feet, and a huge human like physical body; who is sitting on a big chair on the skies in a certain direction. They say that this huge Sky Idol has limitations on his movements as he cannot come near human beings, therefore, knows about them, only by his knowledge. They call this human-like monstrous Deity as Allah.

Salafis also claim that their Sky God is one of its kind, self made, independent, neither beget nor begotten. They claim they are Muslims and treat real Muslims as unbelievers.

Ibn Baz (1910-1999) the Grand Mufti of Saudi Arabia wrote : (Their Sky) God has (i) a physical body (al-jism), (ii) He is physically sitting on the sky, and (iii) He has limbs, hands, eyes, tongue, face and other body parts.

Ibn Taymiyyah (1263-1328), one of the founders of Salafism, described the physical characteristics of their Sky God as follows :

(i) The Sky God needs (Meaning the God is not independent and not self sustained) (ii) He is divisible (Meaning the Gods can be many, but ultimately it is one entity only. This belief is exactly identical to the belief of Christians and Hindus). (iii) He settles in a place. (iv) He has six directions - up - down - left - right - front - back. (Meaning, the Sky God has a physical body). The Sky God is sitting above the skies and his face is in a certain direction. (v) He has limitations; no one but he knows about it. Even his place (dwelling) has a limitation which is on the seventh sky. Thus the Sky God has two limitations of movements. (vi) He has a (huge) size (of his body). (vii) He must be creating continuously. He can choose what to create but he cannot choose whether to create or not. (Meaning, he is helpless, has no choice but to create continuously). (viii) He is not mixed with his creation but is sitting alone separately on the sky. (ix) He has two real eyes, two real hands, a real (human like) face and other limbs. His face and other limbs are known to him only.

There are verses in Quran that refer to non-believers and Makkan pagans. Salafis, Deobandis and their like minded groups, following the footsteps of Khawaarij, impose these verses on prophets, Aimma and Awliya Allah and mislead innocent Muslims.

Using the Quranic verses meant for Pagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was started by Munafiqoon during the time of Khulfa-e-Rashidoon. Later it was continued by Khawarij, Salafis, Deobandis and their like minded groups.

It is in Hadith - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari)

Salafis, Deobandis and their like minded groups, treat the Prophet (صلى الله عليه و آله وسلم), Sahabah and Aimma, just like ordinary sinful human beings and claim that after their deaths, no one should visit their graves. They do not believe in Eisaal-e-Thawaab. They call the graves of the Prophet (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah as places of Shirk. They claim all dignitaries of Islam are 'lieing Idols of Muslims' and those who visit their graves are grave worshipers. In this context, they use the following 4 verses of Quran, and impose them on Muslims/Awilya Allah to support their arguments related to visiting the graves of Awliya Allah and Muslims. It is an important information for all Muslilms to safeguard their Iman.

(1) It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

(2) It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah (عَزَّ وَجَلَّ) makes whoever he wishes hear, but you cannot make those in the graves hear.] (Fatir - 22)

(3) It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ To whom they call on beside Allah (عَزَّ وَجَلَّ) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised. ] (An-Nahl - 20-21)

(4) It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

All 4 verses quoted above, are from the Quranic chapters delivered in Makka. We all know that the Chapters delivered in Makka were mostly in refutation of Idol worship of Makkan Pagans. Therefore, the above verses are surely meant for Makkan Pagans. We have discussed these verses below to explain that the contention of deviant sects is spurious.

VERSE NO. 1

It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [ Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

To understand the above verse in its correct perspective, read the verse which is mentioned immediately after this verse (verse 81). We have quoted below both these verses together for our readers to understand factual meanings in this regard.

It is in Quran إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ - وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse - 81).] (An-Naml – 80-81)

When we read both the verses together it is clear that word ‘dead’ is used to mean the disbelievers, and not those who are actually dead. In verse (80), it is mentioned that when 'you call them, they turn their backs and retreat'; meaning these verses are meant for the living Makkan pagans. Similarly, in verse (81), it is mentioned that 'you cannot make none to hear except those who believe in our revelations' which makes it abundantly clear that these verses are definitely meant for Makkan pagans who are unwilling to accept the truth of Islam.

VERSE NO. 2

It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah (عَزَّ وَجَلَّ) makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)

To find out its actual meaning, let us study 3 verses, immediately before this verse. We have provided below all 4 verses together for our readers to understand correct contextual meanings.

It is in Quran –وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ - وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [ The blind and the seeing are not alike (verse 19). Nor are the depth of darkness and the light (verse 20). Nor are the (chilly) shade and the (genial - gracious) heat of the sun (verse 21). Nor are alike those that are living and those that are dead, Allah (عَزَّ وَجَلَّ) can make any, that He wills, to hear, but you (O’ Prophet - صلى الله عليه و آله وسلم) cannot make those hear who are in graves (verse 22). ] (Fater - 19-22)

Verse 19 - ‘The blind and the seeing are not alike’.

This has reference to Makkan polytheists. Allah (عَزَّ وَجَلَّ) is referring them as blind because they do not have the light of Iman in their hearts.

Verse 20 - ‘The depth of darkness and light is not alike’.

This means, Kuffars’ hearts are buried in the depth of darkness, therefore they cannot be compared with Muslims whose hearts are enlightened with Iman.

Verse 21 - 'The chilly shade and gracious heat of the sun cannot be alike'.

Since, Makkan pagans hearts are buried in the depth of darkness, it is referred as 'chilly shade' which cannot benefit from the heat of the sun. Meaning, the polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad (صلى الله عليه و آله وسلم).

Verse 22 has three parts.

Part (22.1) - ‘The living and dead are not alike’.

This means, the polytheists of Makka and Muslims are not the same. Muslims are referred as living beings because of their Iman. As Makkan pagans' hearts are buried in the depth of darkness because of their Idol worship, they are referred as 'dead people'.

Part (22.2) - ‘Allah (عَزَّ وَجَلَّ) can make any that He wills to hear’.

Allah (عَزَّ وَجَلَّ) says that He has the omnipotence (power) to make anyone hear - which means He can give Iman to anyone he wishes.

Part (22.3) - (O’Prophet - صلى الله عليه و آله وسلم) you cannot make those dead bodies listen that are in graves’.

Since the entire discussion is about Makkan Mushrikeen whose hearts are buried in the depth of darkness because of their Idol worship, this part of the verse 22.3 naturally refers to them. Here, the word 'grave' is used as a metaphor with reference to the hearts of Makkan Pagans which are buried in the depth of darkness as that of grave. The graves of Muslims are not dark. They are illuminated by Allah's (عَزَّ وَجَلَّ) mercy.

Thus, the entire sequence of verses (Fater - 19-22), mentioned above refer to the Makkan polytheists and not to the actual dead.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: "He who remembers his Lord and he who does not, are like the living and the dead. (Muslim).

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Prophet (صلی اللہ علیہ وآلہ وسلم) said, “He who remembers his Lord and he who does not are like the living and the dead.”[Bukhari, as-Sahih (5:2353 # 6044), Mundhiri, at-Targhib wat-tarhib (2:256 # 2303), Asqalani, Fath-ul-bari (11:210 # 6044)]

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, 'The house in which Allah (عَزَّ وَجَلَّ) is remembered and the one in which Allah (عَزَّ وَجَلَّ) is not remembered are like the living and the dead." ]

[Muslim, as-Sahih (1:539 # 779); Ibn Hibban, as-Sahih (3:135 # 854); Abu Yala, al-Musnad (13:291 # 7306), Ruyani, al-Musnad (1:317 # 473); Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372 # 1771); Daylami, (4:143 # 6442); Bayhaqi, Shuab-ul-iman (1:401 # 536); Mundhiri, at-Targhib wat-tarhib (1:170 # 635); Nawawi, Sharh Sahih Muslim (6:68)]

It is in Quran - الَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (And they who reject Our verses ( and those who reject the real meanings and misinterpret them and draw wrong conclusions from them) are deaf and dumb, in utter darkness; whom Allah (عَزَّ وَجَلَّ) pleases He causes to err and whom He pleases He puts on the right way). (Al-An'aam - 39).

VERSE NO. 3

It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ To whom they call on beside Allah (عَزَّ وَجَلَّ) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised.] (An-Nahl - 20-21)

The above verses are meant for Makkan Pagans and their dead ancestors which is proved from the following Quranic verses, Ahadith and quotes.

(i) 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-Maeda - 55)

(ii) It is in Hadith - Narrated by al-Hakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck. Abu Ayyub (رضئ اللہ تعالی عنہ) said I did not come to the Stone (Idol). I came to the Apostle of Allah (صلى الله عليه و آله وسلم). I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say : Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih. ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.

In the above Hadith, there is clear cut distinction between Idols worshiped by Idol worshipers and the Graves of Prophets, Sahabah and Awliya Allah. Paying respects, placing forehead on the Mazar or kissing the Mazars of Islamic dignitaries is the tradition of Sahabah.

Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ) is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol.

Walking on the foot steps of Khawarij, Salafis, Deobandis and their like minded groups claim that the Idols worshiped by Idol worshipers/Hindus in temples are standing, and the Muslims Idols are the dignitaries of Islam, Awliya Allah who are laying in their graves. Astaghfiruallah. To equate Awliya Allah, Sahabah, Imams as Idols is to invite the wrath of Allah (عَزَّ وَجَلَّ).

(iii) It is in Hadith - Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir : Mu`adh Ibn Jabal (رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal (رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet (صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).

The above Hadith confirms the fact that kissing of Graves and placing head and rubbing face on the Graves is the tradition of Sahabah (رضئ اللہ تعالی عنہم اجمعين ).

(iv) It is in Hadith - Yahya related from Imam Malik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib (رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them [holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Imam Malik (رضئ اللہ تعالی عنہ) said, "As far as we can see, it is only forbidden to sit on the Graves to relieve oneself." (Muatta' Imâm Malik - Book 16)

(v) Ibn Taymiyya, the first in command of Salafis, Deobandis and their like minded groups, wrote a Hadith in his book Siraatal Mustaqeem : A person came to the blessed grave of the Apostle of Allah (صلى الله عليه و آله وسلم) and requested food from the Prophet (صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi (a member of the Prophet’s - صلى الله عليه و آله وسلم family ) came to him. He had with him a tray of food, and said, "this food has been sent by the Prophet (صلى الله عليه و آله وسلم) and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire". (Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).

From the above, it is proved that we can request from the pious people for our needs and they can help in alleviating our problems.

VERSE NO. 4

It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

It is in Hadith - Narrated Ummul Momineen Aisha (رضئ اللہ تعالی عنہا): Allah's Apostle ( صلى الله عليه و آله وسلم) died while Abu Bakr (رضئ اللہ تعالی عنہ) was at a place called As-Sunah (Al-Aliya) 'Umar (رضئ اللہ تعالی عنہ) stood up and said, "By Allah (عَزَّ وَجَلَّ)! Allah's Apostle ( صلى الله عليه و آله وسلم) is not dead!" 'Umar (رضئ اللہ تعالی عنہ) (later on) said, "By Allah (عَزَّ وَجَلَّ)! Nothing occurred to my mind except that." He said, "Verily! Allah (عَزَّ وَجَلَّ) will resurrect him and he will cut the hands and legs of some men." Then Abu Bakr (رضئ اللہ تعالی عنہ) came and uncovered the face of Allah's Apostle (صلى الله عليه و آله وسلم), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Apostle ﷺ), you are good in life and in death. By Allah (عَزَّ وَجَلَّ) in Whose Hands my life is, Allah (عَزَّ وَجَلَّ) will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr (رضئ اللہ تعالی عنہ) spoke, 'Umar (رضئ اللہ تعالی عنہ) sat down. Abu Bakr (رضئ اللہ تعالی عنہ) praised and glorified Allah (عَزَّ وَجَلَّ) and said, No doubt! Whoever worshiped Mohammad (صلى الله عليه و آله وسلم), then Mohammad (صلى الله عليه و آله وسلم) is dead, but whoever worshiped Allah (عَزَّ وَجَلَّ), then Allah (عَزَّ وَجَلَّ) is Alive and shall never die." Then he recited إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30). (Bukhari Vol 5, Bk 57, # 19)

Salafis, Deobandis, and their like minded groups misinterpret the above verse and Hadith to mean that there is no difference between the death of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and the death of a Pagan Mushrik; in the sense that both cannot see or hear after death. (Astaghfirullahal Azeem). This claim on their part is Kufr, a blatant and unpardonable Kufr. No person who has some common sense, can equate Allah's Apostle (صلى الله عليه و آله وسلم) with a Pagan Mushrik, both in this life and in Hereafter. (La haula wala quwwata illa billah).

To understand the meaning of this verse, let us read a verse before this verse. We have provided below both these verses for our readers so that they understand true meanings in this context.

It is in Quran - ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Allah puts forth a similitude : a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah alone). Are those two equal in comparison? All praises and thanks be to Allah! But most of them know not. Surely you shall die and they too shall (surely) die.] (Az-Zumur - 29-30)

Verse 29 establishes that the people who worship Idols are not the same as those who worship Allah (عَزَّ وَجَلَّ). Surely, the treatment, rewards and active life of Muslims after their deaths will be different from the punishment of dead Mushrikeen. There are many Quranic verses and Ahadith and quotes which testify that Prophets, Sahabah, Awliya Allah are alive, they can see, listen and pray for us. This is Allah's (عَزَّ وَجَلَّ) beneficence and reward for them.

Verse No. 30 describes - ' O' Prophet ( صلى الله عليه و آله وسلم ), you will die and these Mushrikeen will also die', but since you are not like one of them, therefore, your state, after death, will be exalted, totally different from their state. Your rewards and responsibilities, after death, are different from the punishment and torment of dead Mushrikeen.

Read more Quranic verses in this context.

(i) It is in Quran - أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [ As for those who (do not have faith, and) indulge in (evil) sinful acts, do they think that We place them - both in their life and their death - on equal footing with those who have attained faith and do righteous deeds? Bad indeed is their judgment. ] (Al-Jathiya - 21)

(ii) It is in Quran - لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ [ The inmates of Hell and inmates of Paradise are not in the same position. Only the inmates of Paradise are felicitated.] (Al-Hashr - 20)

(iii) It is in Quran - أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [Those are they who are truth believers. For them are Grades (of honor) with their Lord, and pardon, and a bountiful provision. (Al-Anfal - 4)]

(iv) It is in Quran - وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [ If you could see how the angels receive those who disbelieve, smiting faces and their backs and (saying) : Taste the punishment of burning! (Al-Anfal - 50)]

The above verse refers to the Battle of Badr (غزوة بدر‎), fought on March 17, 624 CE (17 Ramadan 2 AH) at a place called Badr, 70 miles from Madina. There are many verses in Quran about this battle in which Muslims routed Makkan Pagans' powerful army with the help of Allah (عَزَّ وَجَلَّ). The battle of Badr was a turning point in Islamic history.

We are allowed to use the facilities provided by Allah (عَزَّ وَجَلَّ) in this world but are not allowed to let them enter our heart. Meaning, we should not become slave of these comforts, get involved in them, forgetting Allah (عَزَّ وَجَلَّ).

It is in Quran - قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ [ Say (O' Prophet ﷺ), Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. ] (Al-An-aam - 162)

The prayer at dawn is very important for asking pardon for our sins as it is expected that our prayers and supplications will be answered.

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: “The Lord descends every night to the lowest sky when one-third of the night remains and says : ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him? (Bukhari, Muslim). The Hadith is narrated by 28 Sahabah.

Muslims can live in a multi-cultural society, under Islamic or non-Islamic governments in peace and amity with followers of different faiths and ethnic backgrounds. They can be friendly with them and help them in their hour of need.

It is in Hadith – Ibn Abbas (رضئ الله تعالى عنه) reported, the Prophet (صلى الله عليه و آله وسلم) said ‘He is not a believer whose stomach is filled while the neighbor to his side is hungry’ ( Baihaqi, Sunan al-Kubra).

In the above Hadith there is no mention that your neighbor should be a true Muslim in order to help him/her in any manner needed. He/She can be anyone, belonging to any sect, faith and ethnicity.

What Allah (عَزَّ وَجَلَّ) is explaining in the above verse is, the Muslims, in the name of friendship, inter-faith harmony or peaceful co-existence start befriending with non-Muslims to an extent that they start visiting their temples, churches, and other places of worship and start participating in that worship with them. This is what Ammani sect propagates in the world. They intermix with non-Muslims, leaving Muslims, to an extent that they loose Sahih Iman. If someone does that, then Allah (عَزَّ وَجَلَّ) will leave him in that state and he will be subjected to Allah's (عَزَّ وَجَلَّ) wrath in both the worlds.

The family of Imran (عليه السلام) is from the family of Prophets Dawood and Sulaiman (عليهم السلام). The family of Imran (عليه السلام) is the last family of Prophets among Israelis, because after Prophet Isa (عليه السلام), the prophet-hood ended among the people of Israel.

It is reported that Imran and his wife Hanna (عليهم السلام) had two daughters. The eldest one was the wife of Prophet Zakariyya (عليه السلام). The younger daughter Maryam (عليها السلام) was born long after the birth of her elder sister. Her elder sister is the mother of Prophet Yahya (عليه السلام) and she is the mother of the Prophet Isa (عليه السلام). It is reported that Prophet Yahya (عليه السلام) was older than Prophet Isa (عليه السلام) by about three years.

Imran's (عليه السلام) family was pious. When Hanna (عليها السلام) was pregnant the second time, she expected to deliver a baby boy. She vowed that after the birth, she will dedicate her son into the service of Allah (عَزَّ وَجَلَّ). However, she delivered a baby girl. She named her Maryam (عليها السلام) and supplicated Allah (عَزَّ وَجَلَّ) to protect her from the damned Satan.

Hadhrat Isa (عليه السلام) made Halal the meat of Camel, the fat of goat and cow and permitted fishing on Saturdays. All these were forbidden for Israelis before the advent of Isa (عليه السلام). He asked them not to reject the commandments he has brought to them and obey him and be fearful to Allah (عَزَّ وَجَلَّ).

The Arabic word Wafaat (وفاة) carries two meanings, (i) to take away, and (ii) death. In death, Allah (عَزَّ وَجَلَّ) takes us away from this world.

In the above verse it is (إِنِّي مُتَوَفِّيكَ) which means ‘I will take you’. Those who do not understand this, translate it 'I will make you die'.

This is sheer ignorance on their part and with this understanding they deny the truthful teachings of Islam about Isa (عليه السلام).

It is in Quran - وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ [ It is He indeed ‘who sends you to sleep at night’ (يَتَوَفَّاكُمْ بِاللَّيْلِ), and knows what you do in the day, then makes you rise with it again in order that the fixed term of life be fulfilled. Then to Him you will be returned when He will tell you what you did.] (Al-An’aam - 60)

This can also be understood from the following verse in which Allah says, ‘angels take him’ (تَوَفَّتْهُ رُسُلُنَا).

It is in Quran - وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ [He has power over His creatures and appoints guardians to watch over them. When death comes to one of you Our angels take him, and do not falter.] (Al-An’aam - 61)

Allah (عَزَّ وَجَلَّ) clarifies the whole issue in the following verses.

It is in Quran - وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ ۚ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا - بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا [ and for saying : 'We killed Isa Ibn Maryam (عليه السلام), who was an Apostle of Allah;' but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely, they did not kill him. In fact Allah raised him towards Him; and Allah is Almighty, All Wise.] (An-Nisa – 157-58)

Raising of Isa (عليه السلام) alive on the sky is a factual truth established from the above verses. Some people try to misinterpret these verses to prove that Isa (عليه السلام) has died. Allah (عَزَّ وَجَلَّ) says, 'they neither killed nor crucified him, though it so appeared to them, and in fact Allah raised Isa (عليه السلام) towards Him. Those who disagree in the matter are only lost in doubt.' They interpret the meaning of raising Isa (عليه السلام) as raising his status after his death. Obviously, their understanding is wrong, and they need to correct it.

Human being is provided with intelligence to understand and deduce things. Therefore, he is made responsible for all his actions and is also subject to torment (عذاب) or recompense (ثواب) depending upon his deeds. Allah (عَزَّ وَجَلَّ) has provided mind and heart to every human being and it is imperative that they use them properly, ponder over the facts of the Cosmos and walk on the right path.

It is in Quran - كَذَ‌ٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ [ So Allah places degradation (subject them to torment) on those who do not believe. (Al-An'aam - 125)

It is in Quran - وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ [ And He places degradation on those (subjects them to torment) who have no understanding.] (Yunus - 100)

The above Quranic verses clarify that the punishment for rejection and punishment for 'not trying to understand', is the same.

The above verse is known as 'Verse of Mubahala' (آية المباهلة). It was revealed in Madina.

The verse is misinterpreted by a deviant sect known as 'Ammanis' to mislead Muslims. It is important to discuss this issue briefly here so that Muslims are saved from Ammani deviant arguments.

BRIEF HISTORY

In the ninth year of Hijra, Prophet Mohammad (صلى الله عليه و آله وسلم) sent a letter to Abdul Haris Ibn Alqamah, Grand Bishop of Najran, the official representative of the Roman Church, inviting the people of that area to embrace Islam. In response to that letter they sent a delegation to the Prophet (صلى الله عليه و آله وسلم).

It is in Hadith Al-Mubahala (حديث المباهلة) - A Christian delegation from Najran came to Medina and entered Masjid-e-Nabawai (صلى الله عليه و آله وسلم) when the Prophet (صلى الله عليه و آله وسلم) and Sahabah were performing Asr prayer. They went to a corner, turned their faces towards the East and prepared to worship. Some companions, (after their Salah) wished to prevent them from worshiping, (but) the Prophet (صلى الله عليه و آله وسلم) commanded that they be left alone and permitted them to finish their worship.

(References - Tabari, Ibn Kathir, Razi, Qurtubi, etc.; in their Tafasir Surah Al‘Imran, verse # 61; Part of these commentaries dealt with this issue in the beginning of the Surah, and some in the Tafseer of verse 61 of this Sura)

IMPORTANT POINTS OF THE HADITH

(i) When the delegation arrived, Prophet (صلى الله عليه و آله وسلم) was busy in Asr prayers.

(ii) The Christians entered the Prophet's (صلى الله عليه و آله وسلم) mosque without taking any prior permission, turned to the East and prepared to worship while Sahabah were busy in Asr prayers. Some companions, after the completion of Asr prayers, wished to stop Christians from prayers. But the Prophet (صلى الله عليه و آله وسلم) commanded 'they be left alone' and allowed them to finish their prayers.

(iii) It is obvious that the Prophet’s (صلى الله عليه و آله وسلم) primary aim was to invite these Christians to Islam. As a matter of fact this delegation came after the Prophet (صلى الله عليه و آله وسلم) wrote a letter to them inviting them to accept Islam.

(iv) Later, the Negotiations were continued for three days, while the Prophet (صلى الله عليه و آله وسلم) gave them time so that they see the Muslims by their own eyes remaining in Madina and observing Muslim prayers.

What happened during these three days?

Najran was a big area of land at a distance of seven trip stages southwards of Makkah towards Yemen. It included seventy three villages. It took a fast rider, one day ride, to get there. (Fath Al-Bari 8 / 94). Its military forces consisted of one hundred thousand fighters.

The delegation was comprised of sixty men. Twenty four of them were from noble families. Three out of twenty-four were, at one time, leaders of Najran, as follows.

(a) Abu Haritha bin Alqamah was a bishop to whom all religious presidency and spiritual leadership belonged and were in his charge.

(b) Al-Aqib, was in charge of prince-hood and government affairs. His name was Abdul Maseeh.

(c) As-Saiyid was in-charge of educational and political affairs of Najran. His name was Al-Aiham or Sharhabeel.

The delegates met the Prophet (صلى الله عليه و آله وسلم) and exchanged inquiries with him; but when he invited them to Islam and recited the Quran to them, they refused.

Misleading arguments of Ammani Deviant Sect

Deviant sects like Ammanis and their like minded groups cite this event and mislead Muslims. They say that since the Prophet (صلى الله عليه و آله وسلم) allowed the Christian delegation to pray in Masjid-e-Nabawi, they claim that all Muslim Mosques in the world should be opened for non-Muslims for worship as per their customs. They also say that Idol worshipers should be allowed to worship their idols in Muslim mosques.

Ammanis and their like minded perennialist groups forget the fact that the primary purpose of the Prophet (صلى الله عليه و آله وسلم) was to invite them to Islam. He never declared that the mosque is a common place where Muslims and Christians and others can pray on a permanent bases, as has been interpreted by Ammanis. Also the Prophet ( صلى الله عليه و آله وسلم) did not treat them as believers on par with Muslims as Ammanis are doing these days.

The Christian delegation asked the Prophet (صلى الله عليه و آله وسلم) what he thought about Isa (Jesus), (عليه السلام). The Prophet (صلى الله عليه و آله وسلم) delayed the answer the whole day till the following Quranic verses were revealed.

It is in Quran - إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ [ The example of Isa (عليه السلام) with Allah is like that of Adam (عليه السلام); He created him (Adam - عليه السلام) from clay and then said to him, 'Be' and there he is! ]

الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ [ (O' people who believe), this is the Truth from your Lord, so never be of those who doubt.]

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ [ Tell them (O'Prophet ﷺ) those who dispute in this with you even after the knowledge has come to you, 'come, let us gather our sons and your sons, our women and your women, ourselves and yourselves, and pray and solicit Allah's condemnation on those who lie.] (Aal-e-Imran - 59 - 61).

When it was morning, the Apostle of Allah (صلى الله عليه و آله وسلم) told them what Isa (عليه السلام) was, in the light of the above revealed verses.

He left them a whole day to consult and think it over. So when it was next morning and they still showed disapproval to accept Allah’s Words about Isa (عليه السلام) or to embrace Islam, the Prophet (صلى الله عليه و آله وسلم) suggested Mubahala, that is, each party should supplicate and implore Allah (عَزَّ وَجَلَّ) to send His Curse upon him or them if they were telling lies.

After that, the Prophet (صلى الله عليه و آله وسلم) came forward wrapping Al-Hasan (رضئ اللہ تعالی عنہ) and Al-Husain (رضئ اللہ تعالی عنہ) under his garment whereas Fatimah (رضئ اللہ تعالی عنہا) was walking behind. It is reported that many other Muslim families joined the Prophet (صلى الله عليه و آله وسلم) in Mubahala. Seeing that the Prophet (صلى الله عليه و آله وسلم) was serious and prepared to face them firmly, they went aside and started consulting.

Al-Aqib and As-Saiyid said to each other: 'We shall not supplicate curse of Allah by entering the Mubahala. For, I swear by Allah, if he is really a Prophet and exchanges curses with us, we will never prosper nor will the descendants of ours. Consequently neither we nor our animals will survive the Mubahala.

Finally they made their mind to resort to the Apostle of Allah’s (صلى الله عليه و آله وسلم) judgement about their cause. They came to him and said : 'We agree with you what you have demanded.' The Apostle of Allah (صلى الله عليه و آله وسلم) then formalized an agreement and ordered them to pay a small Jizya (tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) to protect them from their enemies. He gave them freedom to live peacefully in their land.

They asked the Prophet (صلى الله عليه و آله وسلم) to appoint a trustworthy man to receive the money agreed upon for peace, so he sent Abu ‘Ubaidah bin Al-Jarrah (رضئ اللہ تعالی عنہ) to receive the Jizya as agreed upon in the peace treaty.

The above details show that the Prophet (صلى الله عليه و آله وسلم) did not approve the Christians as believers on par with Muslims as Ammani scholars are claiming these days.

Also it is most likely that the delegation was allowed to stay in the mosque because, till then, there was no provision made, no special building was constructed, to house large delegations.

In addition, the Prophet (صلى الله عليه و آله وسلم) insisted them to accept Islam as per the commandments of Allah (عَزَّ وَجَلَّ). This is different from what the propagators of Amman Message are doing. They are mixing religions by misinterpreting the Hadith of Mubahala.

Also, there is no single occasion during or after Prophet Mohammad (صلى الله عليه و آله وسلم) when Muslims were allowed to participate in Non-Muslims' religious festivals and their worship as Ammanis are doing in the name of Interfaith.

When Najran delegation refused to accept Islam, Prophet (صلى الله عليه و آله وسلم) invited them for Mubahala. They were scared to enter into Mubahala, therefore they conceded for an agreement with the Prophet (صلى الله عليه و آله وسلم) to remain as Islam's protectorate on payment of a nominal amount.

Soon Islam started spreading in Najran, and those who accepted Islam, did not have to pay Jizya that usually non-Muslims paid. It was reported that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet (صلى الله عليه و آله وسلم) sent Hadhrat Ali (رضئ اللہ تعالی عنہ) too, for the collection of charities and tribute. (Fath Al-Bari 8 / 94, 95; Za'd Al-Ma'ad 3 / 38 - 40). Later the entire population of Najran accepted Islam.

In the above verse, the contention of Christians and Jews is negated. Christians claim Hadhrat Isa (عليه السلام) is son of God. Jews claim Hadhrat Uzair (عليه السلام) is the son of God.

We have briefly discussed below how a deviant sect 'Ammanis' misinterpret the above verse to mislead Muslims. It is important information for Muslims to safeguard their Iman.

BRIEF HISTORY OF AMMANI SECT

In 2004-05 King Abdullah II of Jordan prepared a document called Amman Message. Many Scholars belonging to different sects among Muslims signed this document to agree to the new beliefs of this deviant sect. Under Amman Message, two things were agreed, as follows:

(i) The Amman Message declared that All Muslim sects are true Muslims.

(ii) The Amman Interfaith Message declared that Jews, Christians and anyone who believed in one god, irrespective of his perception about God is a believer, just like Muslims.

King Abdullah II of Jordan obtained the signatures of many rulers of Muslim majority countries as well as some famous scholars belonging to various Muslim sects on the above documents. The King also embarked on a dialogue with Christian scholars under his 'Common Word Program' based on Amman Interfaith Message.

Under Amman Interfaith Message, they claimed that there are three central ideas that are common to Islam, Christianity and Judaism, as follows.

(i) Belief in the one God

(ii) Worship and devotion to God

(iii) Love and justice towards fellow human beings.

Amman Interfaith Message was based on the misinterpretation of the following Quranic verse and claim that Christians, Jews and Muslims are all brothers in Iman (faith).

(i) It is in Quran - قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ [ Tell them (O' Prophet ﷺ) : O' people of the Book, let us come to a common word between us, that we worship none but Allah, and make none His partner, and that none of us take any others as Lords beside Allah.' If they turn away, you tell them : 'Be witness that we are Muslims.'] (Aal-e-Imran - 64).

Then they claim that the following verse is for all, Christians, Jews and Muslims.

(ii) It is in Quran - إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ [ Truly the believers are brothers. Therefore make peace between your brothers and observe your duty to God that perhaps ye may obtain mercy.] (Al-Hujurat - 10).

The above is from Sura al-Hujrat. The entire Sura al-Hujurat deals with Muslims. There is no mention of Ahle Kitab in the Suran. The verse explains that if two Muslims have a conflict of any kind, it is important that we make peace and reconciliations between them. Here Muslims are declared as brothers to each other.

The verse # 64 above is asking Christians and Jews to come back to the right belief. It is primarily meant to invite Christians to Islam by asking them to refrain from their belief in three Gods. The verse does not call Christians as believers, rather it asks Christians and Jews to become believers like Muslims by renouncing their self concocted theories.

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 a son of Allah, and the Christians call Christ 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)

The above Quranic verse says 'Allah's (عَزَّ وَجَلَّ) curse be on Christians and Jews' for calling the Prophets as sons of God.

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'eda - 73)

In the above verse, Christians are clearly regarded as Unbelievers (Mushrikeen) who will enter Hell for painful punishment. There is Ijma (consensus) on the above verse. If they change their faith and believe in the existence of one God, as described in Quran, and they also believe in Prophet Mohammad (صلى الله عليه و آله وسلم) as the seal of Prophets and obey the Islamic commandments, then they can be treated as "Believers".

The world in which we are living is known as the World of Manifestation (Aalam-e-Shahadat - عالمِ شھادت). It is also known as 'Physical World' (Aalam-e-Nasoot - عالمِ ناسوت) and 'World of Creation' (Aalam-e-Khalq - عالمِ خلق).

In the World of Manifestation, things are perceived by the outward senses. They have weight, along with face and form. They are subjected to period and dwelling. They gradually reach to completeness. In the World of Manifestation only the 'present' is known and witnessed. Past and future are not observed.

It is important to know that nothing could exist in the world of Manifestation unless its existence is there in the 'subtle worlds' (Awaalam-e-Ma'fouq - عوالمِ مافوق).

What are the 'Subtle worlds'?

These are (i) World of Angels (عالمِ ملكوت) and (ii) World of Similitude (عالمِ مثال).

The World of Similitude has face, form and 'prolongation' (imtedaad - امتداد). Because of its prolongation, it seems like an 'abode'. But that world is free from spacial and physical body consideration.

It is in the World of Similitude that all Prophets and Apostles were gathered and Allah (عَزَّ وَجَلَّ) took a covenant from them about Prophet Mohammad (صلى الله عليه و آله وسلم).

At the time of Me'araj, the Prophet (صلى الله عليه و آله وسلم) led the prayers of all Prophets and Apostles in 'the World of Similitude'.

The world of similitude is hidden from the people of the world of Manifestation. However, Allah (عَزَّ وَجَلَّ) opens this world to a select few of His Awliya during their lives.

The Awliya and pious are transferred to the World of Similitude after their deaths.

A section of this world is known as 'the world of demarcation' (عالمِ برزق). People who are allowed to sleep after the questioning in the grave and those who are subjected to torment after the questioning in the grave live in this world.

The people who pass the test of grave get transferred to the World of Similitude. Details on this issue have been covered in the Tafseer of similar other Quranic verses.

Prophet Yaqoob (عليه السلام) vowed for something and when it was answered, he left the meat of Camel and its Milk. Before that it was halal for Bani Israil.

The old name of Makka was Bakka. From the above verse it is clear that Ka'ba was built by Hadhrat Adam (عليه السلام). Probably, it got washed away in the floods of Noah (عليه السلام). But the foundation marks existed during the time of Ibrahim (عليه السلام).

The following supplication was made by Ibrahim (عليه السلام) when he left his wife and infant son Ismail (عليه السلام) in the valley between Safa and Marwa hillocks near Ka'ba. This was years before he built Kaaba along with his grown up son Ismail (عليه السلام). This also shows building foundation existed and were visible.

It is in Quran - رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ [ Our Lord, I have established some of my offspring in an uncultivated valley, close to Your Sacred House, Lord, so that they may keep up the prayer. Make people’s hearts turn to them, and provide them with produce, so that they may be thankful. ] (Ibrahim - 37)

It is in Quran - وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ [ We showed Ibrahim the site of the House, saying, ‘Do not assign partners to Me. Purify My House for those who circle around it, those who stand to pray, and those who bow and prostrate themselves. (Al-Hajj - 26)

Allah (عَزَّ وَجَلَّ) says that His house is 'a sanctuary for people. Meaning, people feel safe when they are in it. Prior to Islam, even the pagans who abandoned the religion of Ibrahim (عليه السلام) and his descendants, believed in making pilgrimage to the sanctified house. They used to guarantee the safety of those visiting the Ka'ba.

Ibrahim (عليه السلام) and Ismail (عليه السلام) rebuild Ka'ba which is meant for the exclusive worship of Allah (عَزَّ وَجَلَّ). Once the house was rebuilt, Ibrahim (عليه السلام) and Ismail (عليه السلام) took care of its maintenance. Allah (عَزَّ وَجَلَّ) commanded them to purify the House (and its surroundings). Probably the area was becoming like any other neighborhood where people slaughtered their animals and dumped their rubbish. Allah (عَزَّ وَجَلَّ) commanded Ibrahim (عليه السلام) and Ismail (عليه السلام) to clean the place for everyone (i) who do Tawaaf, (ii) who take time to retreat, and (iii) who devote themselves for worship for a longer time in bowing and prostrating. It is obvious that Allah (عَزَّ وَجَلَّ) wanted to make Ka'ba a focal point and Qibla for all Muslims of the world.

Hajj is the fifth pillar of Islam. It is obligatory for all Muslims, who can afford and travel, to do Hajj at least once in their lifetime. Hajj is performed during the period from the 8th to 13th Dhu'l Hijjah, every lunar year. It is an annual assembly of Muslims from all parts of the world in which all barriers of language, territory, color and race disappear and the bond of faith becomes apparent. There are a number of benefits of Hajj to people, individually as well as collectively.

It is in Hadith - Narrated Abu Huraira (رضئ اللہ تعالی عنہ) - The Prophet (صلى الله عليه و آله وسلم) said, "Whoever performs Hajj for Allah's sake and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.” (Bukhari, Muslim )

It is in Hadith - Narrated Abu Huraira (رضئ اللہ تعالی عنہ) - The Prophet (صلى الله عليه و آله وسلم) was asked, "Which is the best deed?" He said, "To believe in Allah and His Apostle." He was then asked, "Which is the next (in goodness)?" He said, "To participate in Jihad in Allah's (عَزَّ وَجَلَّ) Cause." He was then asked, "Which is the next?" He said, "To perform Hajj-Mabrur. (Bukhari )

In this verse, Allah (عَزَّ وَجَلَّ) Allah mentions about the spot where Ibrahim (عليه السلام) stood while raising the wall of Ka'ba. The rock on which Ibrahim (عليه السلام) stood, is still preserved.

What is the rope of Allah (عَزَّ وَجَلَّ)? It is Prophet Mohammad (صلى الله عليه و آله وسلم). Allah is asking us to hold on firmly to the path shown by him and his Khulafa-e-Rashideen (رضئ اللہ تعالی عنہم اجمعين).

It is in Quran - قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ [ Tell them (O' Prophet ﷺ) 'If you love Allah, then follow me so that Allah may love you and forgive your sin; for Allah is most forgiving and most kind.' ] (Aal-i-Imran - 31)

It is in Quran - قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ [ Tell them (O' Prophet ﷺ) 'Obey Allah and His Apostle (صلى الله عليه و آله وسلم); and if they refuse (then) Allah does not love disbelievers. ] (Aal-i-Imran - 32)

It is in Hadith - It is narrated on the authority of Thauban (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said : A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's Command is executed (Qiyamah is established). (Bukhari, Muslim, Tirmidhi, Ibn Majah and others)

The above verses 103-06 are a cursor and a warning for 72 deviant sects and their sub groups among Muslims who have left the right path of Islam and chose different paths in the name of Islam. The right path of Islam is distinctly made clear throughout this Tafseer.

The above three verses (113-115) are about those Jews and Christians who accepted Islam on the hand of Prophet Mohammad (صلى الله عليه و آله وسلم), who believed in Allah (عَزَّ وَجَلَّ), and His Apostle (صلى الله عليه و آله وسلم) and on the last day and who hasten to spend in charity.

The following 2 verses (116-117) are about those Jews and Christians who remained unbelievers.

There are two aspects in our lives in this world. One is virtue and the other is evil. Virtue is from Allah (عَزَّ وَجَلَّ) and from His Apostles and His Awliya, while the center of evil is Satan and his associates in Jinnies and human beings.

The people who reject faith, those who are Munafiqeen and those who have imbibed in their hearts the love of power, money, women and other comforts in this world, can never be on the same wave length as that of the sincere believers.

Allah (عَزَّ وَجَلَّ) is commanding us to be careful in this world and avoid confiding with people who stand in total opposition to the believers. They surely desire the believers' annihilation because of their hate. Sincere believers are the road blocks for them and they always try to remove these road blocks so that they have a free ride for their evil desires

It is important to remember one more thing. The associates in sins are Shayateen, unbelievers, Munafiqeen, and those who pursue their lustful desires. The company of unbelievers, Munafiqeen and the people who are after their lust in this world effects you and slowly you become one of them.

Many of the Jinns and Shayateen are invisible to human physical eyes. The moment you involve in a sin, say in Zina, be rest assured that you have the company of devils around you who watch you doing Zina. They participate in this act along with you. Once you are caught in this circle of evil, these devils never leave you alone. They will follow you wherever you go and watch whatever you do. They will create insinuations in your heart to indulge in more sins and in their company you will grow in sinning and rebellion. It is a steep slope that takes you down to the pit of Hell. It is very difficult to climb back from this slope because there is no one to pull you up and you have many devils in Shayateen and humans pulling you down along with them. At this time, Allah's (عَزَّ وَجَلَّ) Mercy is cut off from you. The only way out is, you should seek the company of a Sahih-ul-Aqeedah Shaikh of Ihsan to pull you out from the steep slope, and repent for your sins and seek Allah's (عَزَّ وَجَلَّ) Mercy to come back to the straight path.

Allah"s (عَزَّ وَجَلَّ) help to his servants is always there. Only condition is you should guard yourselves from rebellion and should not fall victim to the worldly desires.

Our condition in this life is similar to a man who has been asked to hold on to his corporeal desires for sometime. Unlawful acquisition of these desires is like a severe infection with which the person is sure to die in disgrace and will be subjected to torment in Hereafter. As against this, Allah (عَزَّ وَجَلَّ) has promised you to provide everything your Nafs desires in Hereafter. You will get exceptional food, pious companions, palaces, and gardens to live and there will be no restrictions in using these comforts.

The battle of Badr took place on Ramadan 17, in the second year of Hijra. It was a decisive battle that established the Islamic State. Badr is a place situated about 90 miles south-west of Madina. During Prophet’s (صلى الله عليه و آله وسلم) time, Badr was a watering station at which the caravans used to get water for their camels.

After the Prophet (صلى الله عليه و آله وسلم) and his companions' emigration to Madina, Makkan pagans imposed restriction on them from traveling in and around their territory. In return, Muslims also demanded that the Pagans should not travel in and around Madina.

The cause of the battle was, Muslims got the news that a massive trade Caravan of Pagans was re­turning from Syria to Makka. The Prophet (صلى الله عليه و آله وسلم) sent some of his companions to get news of them while the caravan travels within the vicinity of Madina. They reached a place called Alhawra and waited there until Abu Sufyan ibn Harb, leader of the caravan, arrived. Muslims tried to go after the Caravan, but Abu Sufyan, who had not accepted Islam then, managed to bypass Muslims. He however informed Makkan Pagans about it by a fast emissary and sought their help to protect the Caravan. On his request, the Makkan pagans prepared a contingent of 1,000 warriors and marched towards Madina. On their way they met the Caravan which was returning safely to Makka. The Pagans deliberated what to do in this circumstance. They eventually decided to continue their march to attack Madina. When the Prophet (صلى الله عليه و آله وسلم) knew about the Makkan army marching towards Madina, he prepared a Muslim Army that consisted of 313 men. The Muslim Army hurried to the well of Badr to safeguard supply of drinking water. When the Pagan army arrived there with a huge army and weaponry, the Prophet (صلى الله عليه و آله وسلم) prayed to Allah (عَزَّ وَجَلَّ) for help. The revelation came assuring the assistance and angels were sent down to help Muslim army. Allah's Apostle (صلى الله عليه و آله وسلم) and Sahabah fought bravely and pagans were defeated decisively. They ran away from Badr. They lost 70 of their well known warriors, including Abu Jahl, and another 70 of them were taken as prisoners. Muslims suffered 14 casualties.

Allah (عَزَّ وَجَلَّ) is assuring His help, but the condition is you should remain patient and pious in difficult situations and trust in Allah (عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) is assuring that even if you do not take interest, you may prosper in your business transactions.

The Hell fire is prepared for the infidels, not for believers. It is a sorrow state of affairs that believers commit sin, eat Haram, take riba and burn for their sins in Hell fire.

What is Ihsan?

Hadith of Ihsan - Abu Huraira (رضئ الله تعالى عنه) narrated - One day while the Prophet (صلى الله عليه و آله وسلم) was sitting in the company of some people, (Angel) Jibreel (عليه السلام) came and sat, folding his knees and asked, 'What is faith?' Allah's Apostle (صلى الله عليه و آله وسلم) replied, ‘Faith is to believe in Allah (عَزَّ وَجَلَّ), His angels, (the) meeting with Him (on the day of judgment), His Apostles, and to believe in Resurrection.’ Then he asked, 'What is Islam?' Allah's Apostle (صلى الله عليه و آله وسلم) replied, 'To worship Allah (عَزَّ وَجَلَّ) alone and none else, to offer prayers perfectly, to pay the compulsory charity Zakat and to observe fasts during the month of Ramadan.' Then he asked, 'What is Ihsan?' Allah's Apostle (صلى الله عليه و آله وسلم) replied, 'To pray as if you see Him, and if you cannot see Him then you must consider that He is seeing at you." (Bukhari – part of the Hadith).

As per the above Hadith, there are three categories of people in Muslim Ummah.

(i) People of Iman - They truthfully believe in Allah (عَزَّ وَجَلَّ) and His Prophet Mohammad (صلى الله عليه و آله وسلم). People of Sahih Iman will eventually get salvation.

(ii) People of Islam - There are two types of Muslims under this category, (i) Who have Sahih Iman, and (ii) the followers of deviant sects who do not have Sahih Iman.

The people who are not good at Iman and their believes come under the purview of apostasy / polytheism / hypocrisy / blasphemy are faithless Muslims even though they recite Kalima Tayyiba verbally, claim themselves to be Muslims, and act upon certain Islamic deeds.

It is in Hadith - Abu Said Al-Khudri (رضئ اللہ تعالی عنہ) narrated - Allah’s Apostle (صلى الله عليه و آله وسلم) said ‘there will appear some people among you whose prayer will make you look down upon yours, and whose fasting will make you look down upon yours, and they will recite Qur'an ( in melodious voices and memorize it) but Quran will not go down their throats (they will misunderstand and misinterpret the meanings of Quran) and will go out of Islam as the arrow goes out of the bow. (Bukhari )

Some people consider that people belonging to all Islamic Sect will get salvation on the day of Judgment. Some will get instant salvation, the others will get salvation after they are punished for wrong Iman. This is not a correct understanding because the first and foremost requirement is Sahih Iman. A person who dies without the light of Iman in his heart, lived in darkness in this world, will remain in darkness in Hereafter as well. His Islamic deeds will not be useful for him in his salvation.

It is in Hadith - Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'Allah (عَزَّ وَجَلَّ) does not look at your figures, nor at your attire but He looks at your hearts. (Muslim)

Allah (عَزَّ وَجَلَّ) looks at your Iman and intentions because all your outward deeds are dependent upon your Sahih Iman. If you do not have Sahih Iman (correct Islamic faith) in your heart, all your good deeds go in vain.

(iii) People of Ihsan - The People of Ihsan are Awliya Allah who are good both in Iman (Islamic faith) and Islamic deeds. These are the people who are successful in both the worlds. They are the ones who will get innumerable bounties of Allah (عَزَّ وَجَلَّ) in Hereafter.

It is in Quran - إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ [ Allah is with those who are righteous (تقوه) and practice Ihsan. ] (An-Nahl - 128).

It is in Quran - إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ [ Allah loves those who practice Ihsan.] (Al-Baqara - 195; Aale-Imraan - 134, 148; Al-Maidah - 13, 93).

It is in Quran - أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ - الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ - لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَ‌ٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ [Behold the friends of Allah. On them shall come no fear, nor shall they grieve. These are they, who have believed in Allah and are mindful of Him and are abstinent (abstain from everything evil). To them tidings come. This in itself is a great felicity. (Younus 62-64).

Followers of Salafi / Wahhabi and like minded sects do not believe in Awliya Allah and consider their pious graves as places of polytheism. They treat them as idols worshiped by idol worshipers. The Muslims who visit their graves for barakah are called by these sects as ‘Grave worshipers’ They do not realize that it is the practice of Prophet (صلى الله عليه و آله وسلم) and Sahabah who used to visit the graves of Muslims frequently. There are many Ahadith in this context in almost all authentic Ahadith books. By doing blasphemy of Awliya Allah, followers of these sects surely invite the wrath of Allah (عَزَّ وَجَلَّ).

It is in Hadith - Whoever takes a Wali of mine (ولي الله) an enemy, I will wage a war on him (Bukhari, part of the Hadith).

The emphasis on ‘Wali of mine’ in the above Hadith shows that Awliya Allah (the people of Ihsan) are the chosen ones among believers and their disrespect, blasphemy and equating them with polytheists’ Idols may lead to dire consequences in Hereafter

The verses 137 to 170 are with reference to the battle of Uhad.

BRIEF HISTORY

The Battle of Uhud took place a year after the battle of Badr, on 7 Shawwal, 3 AH near Mount Uhad, about 5 kilometers north of Madina.

The Makkan pagans were enraged over their defeat in the battle of Badr, a year earlier. Therefore, they prepared the whole year for this battle and marched towards Madina with the objective to eliminate Islam and its Prophet (صلى الله عليه و آله وسلم).

As had been the case at Badr, the Muslims were outnumbered in the battle of Uhad as well. The pagans army consisted of 3000 heavily armed men while the Muslims army consisted of about 700 men.

Mount Uhud provided structural defense to the Muslim Army. The Prophet (صلى الله عليه و آله وسلم ) placed 50 marksmen, archers, at the slope of Mount Uhud. This was to ensure that the backs of the Muslims fighting below would be protected and that the opposing force could not attack them from behind. He commanded that these marksmen never leave their positions regardless of the situation.

In the beginning of the battle, Muslims gained momentum and rapidly overpowerd the Makkans. Soon the Muslims were on the offensive as Makkan pagans were retreating. However, by a strategic mistake on the part of the marksmen, the battle was reversed. Looking at the success in the battle field, The archers left their assigned places and went down into the battle field as they considered there was no need to stand there. However, the Makkans got the opportunity to attack Muslims from behind as this area was left defenseless. A contingent of Makkan pagans led by Khaled bin al-Walid who had not accepted Islam then, came from behind and attacked Muslims from their back. Now Muslims were caught in the middle and were attacked from all sides. In this confusion, many Muslim army men retreated and left the battle field. The Prophet (صلى الله عليه و آله وسلم) was held up on Mount Uhad along with his 14 loyal companions. He was also struck by an arrow and lost one of his teeth. On the ground, it was rumored that he was dead. This caused confusion among Muslim ranks. As the Muslims retreated, the Makkan army who had also suffered heavy losses in the beginning of the battle, also retreated and left for Makka. They were chased by brave Sahabah and the battle remained inconclusive.

It is in Quran - وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ [ Allah did indeed fulfill His promise to you when you, with His permission, were about to annihilate your enemy, until you flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which you covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you. But He forgave you, For Allah is full of grace to those who believe.] (Aal-i-Imran - 152)

Allah عَزَّ وَجَلَّ) knows everything about us even when we were not born. Then what is the meaning of the above verse?

The meaning of the above verse is, the people who will be rewarded Paradise will be virtuous and their virtue will be witnessed by their compatriots in this world. Their persistence in Iman and their striving in the way of Allah (عَزَّ وَجَلَّ) will be witnessed in this world by other people.

During the battle of Uhad Muslims suffered heavy losses. Soon, the rumor was spread about the martyrdom of Prophet Mohammad (صلى الله عليه و آله وسلم) as well. In such a scenario, they were panicked and did not know what to do. It was a very difficult time for them as they were seeing death so close to them. Even though everyone among the Muslim Army wished for martyrdom in the battle field, but the rumor of about the death of the Prophet (صلى الله عليه و آله وسلم) was too much for them to sustain.

A brief account about the battle of Uhad is provided in the tafseer of verse 140 above. The battle of Uhad was indeed a testing and difficult time for Muslims. They suffered heavy losses and even Prophet (صلى الله عليه و آله وسلم) was hit badly on the face and he lost one of his tooth. Even a rumor circulated in the battle field that the Prophet (صلى الله عليه و آله وسلم) was dead.

It was a tough time for Muslims to recover from the shock. It was because of the strategic mistake of 50 marksmen who left their assigned places as they considered that Muslims have already won the war. Prophet Mohammad (صلى الله عليه و آله وسلم) had commanded them not to move from their places while defending the Muslim army let whatever be the outcome of the battle. It is reported that they were attracted to the booty of the war for which they were reprimanded by Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). They were however forgiven by Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) for it and in the process Muslims learned a big lesson to remain obedient to the Apostle (صلى الله عليه و آله وسلم). Allah (عَزَّ وَجَلَّ) assured Muslims for the imminent success against the infidels and they were pacified by various examples in these verses.

What is trial / test?

If someone has trust and confidence in Allah (عَزَّ وَجَلَّ), then He provides him from the resources that are not known to him. Similarly, the one who has absolute trust in Allah (عَزَّ وَجَلَّ), all his requirements are fulfilled by the Almighty. Whatever his heart wishes, Allah (عَزَّ وَجَلَّ) accomplishes it.

When servant's thoughts are upright and his trust in Allah (عَزَّ وَجَلَّ) is strong and he is obedient in taking care of his responsibilities and is firm on performance of imperatives, then Allah's (عَزَّ وَجَلَّ) exclusive mercy turns towards him to make him eligible for more rewards in both the worlds. For this purpose, certain difficulties arise in his life. The whole world becomes enemy and he gets subjected to diseases and emergencies. Penury comes from one side and diseases from another. This state is very unpalatable but those who stay patient get hugely rewarded in both the worlds.

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

To keep the heart and thoughts balanced during this period is the work of 'the courageous people of Allah (عَزَّ وَجَلَّ)'.

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

And 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, it is known as 'acceptance' (Tasleem - تسلیم).

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, he reaches to a state 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 above verse is related to Makkan Pagans and Madinan hypocrites who rejoiced on their evil deeds and expected that the Prophet (صلى الله عليه و آله وسلم) should praise them for their prosperity in the world. In addition they used to claim that there will not be any punishment for them in Hereafter for their evil deeds and if there is Resurrection, they will be as comfortable there also as they are in this world.

Abu Sa'id Khudri (رضئ اللہ تعالی عنہ) narrated that during the lifetime of Allah's Messenger (صلى الله عليه و آله وسلم) the hypocrites behaved in this way that when Allah's Apostle (صلى الله عليه و آله وسلم) set out for a battle, they kept themselves behind, and they became happy that they had managed to sit in the house contrary to (the act of) Allah's Messenger (s), and when Allah's Apostle (s) came back, they put forward excuses and took oath and wished that people should laud them for the deeds which they had not done. It was on this occasion that this verse was revealed. (Sahih Muslim, Book 51, Hadith # 10)

The Zikr of Allah (عَزَّ وَجَلَّ)

To remember, and not to forget is known as invocation (Zikr - ذکر). The remembrance could be oral or in heart; standing, walking, sitting or lying. The objective of invocation is, mindfulness of Allah (عَزَّ وَجَلَّ).

It is observed that different invocation have different effects. Most important invocation is the invocation of 'Islamic Testimony' (Kalima Tayyiba - كلمه طيِّبه) ' [La Ilaha Illallahu - لا اله الاّ الله] which has a significant effect in the prevention of evil considerations (Wasaawis - وساوس).

It is in Quran - شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ [ To you He has prescribed the faith which He had prescribed to Nooh (عليه السلام), and which We have revealed to you and which We had given to Ibrahim (عليه السلام), Musa (عليه السلام) and Isa (عليه السلام) enjoining. Adhere to this faith and do not divide yourself into sects.] (Ash-Shura - 13).

The purport of the above is Islamic law (Shariah - شريعه). Divine commandments together are known as Shariat-e-Islami (شريعت اسلامي).

It is in Quran - اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ [O' our Lord, guide us to the straight path] (Fateha - 6).

The meaning of Sirat (صراط) is 'Tareeq' (طریق), the way, path. Therefore, Tareeqat (طریقت) is to walk on the divine path.

It is in Quran - أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ [ Certainly, Allah (عَزَّ وَجَلَّ) is the Absolute truth who discloses the exact truth] (An-Noor - 25).

Thus cognizance of truth (Haqeeqat - حقیقت) is to understand the Unity and Attributes of Allah (عَزَّ وَجَلَّ). And this understanding is Gnosis (Ma'arefath - معرفت).

It is in Hadith - إِنَّ أَصْدَقَ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ : أَلا كُلُّ شَيْءٍ مَا خَلا اللَّهَ بَاطِلٌ [ It is the true statement of Labied, the Arab Poet, in all these things nothing is created as spurious by Allah] (Bukhari).

To remain in Allah's (عَزَّ وَجَلَّ) thought day and night is 'engrossment' (Mahwiyet - محویت).

Ignorant people waste their lives as there is neither invocation, nor mindfulness of Allah (عَزَّ وَجَلَّ). Sensible people are always alert. Idle thoughts are catastrophic as life is being wasted in them. It is not advisable to waste this precious life in useless thoughts and sinful deeds.

It is in Ahadith that when Prophet Mohammad (صلى الله عليه و آله وسلم) came to know the death of King As-hamah Najjaashi (the Negus) of Abysinia (Ethiopia), he ordered Sahabah to pray his 'funeral prayer in absentia' in Madina. It is in Hadith Nasai, narrated by Anas (رضئ اللہ تعالی عنہ) that some Sahabah said O'Apostle of Allah (صلى الله عليه و آله وسلم) shall we pray for a person of Habash. On this the above verse was revealed.