'Ha-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. Ha-meem ( حم ) 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.

We will discuss here briefly about the meaning of - قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ [ Say (O Prophet ﷺ), 'I am human being 'like yourselves'. ]

There is a difference between saying - قُلْ إِنَّمَا أَنَا بَشَرٌ [ Say (O Prophet ﷺ), 'I am human being]; and - قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ [ Say (O Prophet ﷺ), 'I am human being 'like yourselves'. ]

The above verse describes بَشَرٌ مِّثْلُكُمْ. If Allah (عَزَّ وَجَلَّ) wanted to emphasize on the ordinary human aspect of Prophet Mohammad (صلى الله عليه و آله وسلم), the above verse could have been - قُلْ إِنَّمَا أَنَا بَشَرٌ [ Say (O' Prophet ﷺ) I am a human being)]. But in this verse, there is an addition of word مِّثْلُكُمْ, meaning like you in looks or in the pattern of general human beings.

By adding the word مِّثْلُكُمْ, Allah (عَزَّ وَجَلَّ) is emphasizing the distinction of Prophet Mohammad (صلى الله عليه و آله وسلم) from general human beings. This aspect is made clear from the rest of the verse يُوحَىٰ إِلَيَّ ( I am the Apostle of Allah which makes me distinct from all of you). Our understanding of this verse is also supported from the many Quranic verses and Ahadith.

It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah (عَزَّ وَجَلَّ) has come to you a Light and a Book manifest.) (Al-Maeda - 15).

The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the 'light' refers to Prophet Mohammad (صلى الله عليه و آله وسلم).

It is in Hadith - Narrated by Ibn Omer, Abu Huraira and Anas (رضئ اللھ تعالی عنہم اجمعین). Prophet Mohammad (صلى الله عليه و آله وسلم) kept fast after fast, sometimes 5 days in a row. Sahabah tried to emulate (follow his practice), but realized it was not possible. Prophet Mohammad - صلى الله عليه و آله وسلم told his companions, ‘I am not like you. I live with my Sustainer who feeds and provides me with drink. (Bukhari, Muslim).

Three things are established from the above Hadith.

(i) He is not like any normal human being. He is placed at an exalted state ‘Maqaam-e-Mahmood’ as described in verse أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ( Allah will raise you to the highest place of praise and glory ) (Al-Isra - 79).

(ii) Bodily he lives in this world, but spiritually he lives with His Sustainer.

(iii) Allah (عَزَّ وَجَلَّ) provides him with special spiritual food and drink.

The Quran is full of the descriptions of exclusive features of Prophet Mohammad (صلى الله عليه و آله وسلم). We need to take all these verses into consideration to understand the fact of Prophet Mohammad (حقيقتِ محمدي صلى الله عليه و آله وسلم).

Those who focus their attention on the physical body of Prophet Mohammad ( صلى الله عليه و آله وسلم) they lose sight of the distinctive aspect of Prophet Mohammad ( صلى الله عليه و آله وسلم) and start equating him with normal (sinful) human beings and ensure their permanent home in Hell. Christians did the same mistake. They focused too much attention on the Spiritual aspect of Prophet Isa ( علیھ السلا م) and his miraculous birth and started claiming him to be 'Son of God'.

The problem with deviant sects like Kharijis, Salafis, Deobandis and their like minded groups is that the things which are visible to the normal physical eyes are also ignored by them. They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence.

They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is that the human beings are crowned with common sense, intelligence, therefore, they are made masters of the world.

They should know that there are many commonalities between believers and non-believers as well. The distinction between the two is the Islamic faith. Because of this distinction, one will go the Paradise and the other will be burned in Hell fire permanently.

Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad ﷺ) and other people of Makkah, as he lives a life of a normal human being. The deviant sects follow their example.

It is in Quran - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا [ (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.), he eats food like us and goes to around the markets like us’. (Al-Furqan – 7).

But Sahabah never used to think on these lines and they never compared Prophet Mohammad (صلى الله عليه و آله وسلم) with normal human beings. They looked at Prophet Mohammad’s (صلى الله عليه و آله وسلم) life as an absolute miracle of Allah (عَزَّ وَجَلَّ). To them Prophet Mohammad (صلى الله عليه و آله وسلم) has been an unusual phenomenon of Allah’s (عَزَّ وَجَلَّ) omnipotence.

It is in Hadith Miswar (رضئ اللہ تعالی عنہ) narrate the account of the treaty of Al-Hudaibiya in which Urwa came to Prophet (صلى الله عليه و آله وسلم) to negotiate its terms and when returned to his people and said, 'O people! By Allah (عَزَّ وَجَلَّ) I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad (صلى الله عليه و آله وسلم) is respected by his companions. By Allah (عَزَّ وَجَلَّ), if he spat, the spittle would fall in the hand of one of them (Sahaba) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Bukhari, Ahmad, Tabarani, Ibn Hibban, Baihaqi, etc.)

It is in Quran – وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ (Prophet Mohammad -صلى الله عليه و آله وسلم) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah).] (An-Najm – 3-4).

Prophet Mohammad (صلى الله عليه و آله وسلم) represents humanity in all his actions. He shows happiness on certain things and displeasure on certain things. He shows fore knowledge of certain things and his unawareness of certain things. He pleads with Almighty for His forgiveness. He walks in streets like normal human beings. He fights with infidels along with his companions and sometimes the results of the battles are inconclusive and sometimes he wins. He becomes concerned when something goes wrong with his family members and his companions and shares happiness with them on happy occasions.

Why it is so? Did you ever think about that? Read this Quranic verse to understand this phenomenon.

It is in Quran - لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ [ Prophet Mohammad (صلى الله عليه و آله وسلم) is an exemplary model (for all of you)] (Al-Ahzab – 21).

He is an icon of humanity and of all creations. Since he is the root of all creations, therefore, whatever form Allah (عَزَّ وَجَلَّ) chose for him to manifest, he will show that form’s perfection. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish. This miracle is mentioned in Holy Quran as well.

It is in Quran - اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ [The Hour (the Day of Resurrection) came near and the moon was split. And if they see any sign, then turn their faces and say this is magic perpetual]. (Al-Qamar -1-2).

It is established from Quran and Ahadith that Prophet Mohammad (صلى الله عليه و آله وسلم) is the root of all creation.

(i) It is in Hadith - It is related that Jābir Ibn Abdullah (رضئ اللہ تعالی عنہ) said to Prophet (صلى الله عليه و آله وسلم), 'O Apostle of Allah (صلى الله عليه و آله وسلم) may my father and mother be sacrificed for you, tell me the first thing Allah (عَزَّ وَجَلَّ) created before all things.' The Prophet (صلى الله عليه و آله وسلم) said : O' Jabir (رضئ اللہ تعالی عنہ), the first thing Allah ( عَزَّ وَجَلَّ) created was the light of your Prophet ( صلى الله عليه و آله وسلم) from His light. (And everything else was created from that light). (Part of the Hadith).

The above Hadith was narrated by Abdur Razzaq (d. 211 AH) in his Musannaf according to Qastallani in al-Mawahib al-Laduniyya (1:55) and Zarqani in his Sharh al-Mawahib (1:56 of the Matba`a al-Amira edition, Cairo).

There cannot be any doubt as to the reliability of Abdur Razzaq as a narrator. Bukhari took 120 narrations from him while Muslim took 400

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

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

( (i) It is in Quran – يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O’ Prophet (صلى الله عليه و آله وسلم)! Truly, We have sent you as a Witness, a Bearer of Glad Tidings and Warner (for the entire Cosmos); and as one who invites to Allah's - عَزَّ وَجَلَّ (Grace) by His consent, and as a lamp spreading light (into the whole cosmos).] (Al - Ahzab 45-46).

The above verse describes Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Lamp spreading light (into the whole cosmos). He is also referred as a Witness, a bearer of glad tidings and warner to humanity. A witness is the one who knows about all the physical and spiritual aspects of this cosmos.

(ii) It is in Quran - - اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ [ Allah ( عَزَّ وَجَلَّ) is the Light of the Heavens and Earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon Light (نُّورٌ عَلَىٰ نُورٍ ). . Allah (عَزَّ وَجَلَّ) guides to His light whom He will. And Allah ( عَزَّ وَجَلَّ ) speaks to mankind in allegories, for Allah ( عَزَّ وَجَلَّ ) knows all things.] (An-Nur - 35).

Suyūtī said in al-Riyād al-Aniqa : Ibn Jubair (رضئ اللہ تعالی عنہ) and K'ab al-Āhbar (رضئ اللہ تعالی عنہ) said, 'What is meant by the second light [in Light upon Light (نُّورٌ عَلَىٰ نُورٍ )] is Prophet Mohammad (صلى الله عليه و آله وسلم) as it is also described in verse, Al-Ahzab- 46.

(iii)It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah has come to you a Light and a Book manifest.) ((Al-Maida - 15).

The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the 'light' refers to Prophet Mohammad (صلى الله عليه و آله وسلم).

References - (1) Suyuti in Tafsir al-Jalalayn. (2) Feruzabadi in the Tafsir Ibn 'Abbas entitled Tanwir al-miqbas (p. 72). (3) Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189). (4) Qadi Baidawi in his Tafsir entitled Anwar at-Tanzil. (5) Al-Baghawi in his Tafsir entitled Ma`alim at-Tanzil (2:23). (6) Al-Shirbini in his Tafsir entitled al-Siraj al-Munir (p. 360). (7) The author of Tafsir Abi Sa`ud (4:36). (8) Thana’ullah Pani Pati in his Tafsir al-Mazhari, (3:67). (9) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (10) Ibn Jarir al-Tabari in his Tafsir jami` al-bayan (6:92) (11) Al-Khazin in his Tafsir (2:28). (12) Al-Nasafi in his commentary entitled Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921). (13) Ahmad al-Sawi in Tafsir al-Jalalayn (1:258). (14) Sayyid Mahmud al-Alusi in his commentary entitled Tafsir Ruh al-Ma`ani (6:97) and many others.

(iv) It is in Quran - وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ [ And look, He is Who have created you from single soul (نَّفْسٍ وَاحِدَةٍ) then there is (for you) a resting-place and a depository; indeed We have detailed our signs for the people who understand.] (Al-Ana’am – 98).

Some people say that the above verse refers to Prophet Adam ( علیھ السلا م ). Their contention is true as far as the Human beings are concerned. But as far as the entire creation is concerned, everything in this cosmos was created from the Noor of Prophet Mohammad (صلى الله عليه و آله وسلم).

(vi) It is in Hadith - Narrated by Abu Hurayrah (رضئ اللہ تعالی عنہ). When Allah's Apostle (صلى الله عليه و آله وسلم) was asked since how long he is the Prophet, he replied, ‘When Adam (علیھ السلا م ) had not yet had his spirit joined to his body (Tirmidhi).

(vii) It is in Quran – وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَ‌ٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ [ Behold! Allah took the covenant (promise) of (all) the prophets, saying : 'I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – صلى الله عليه و آله وسلم), confirming what is with you; do you believe in him and render him help.' Allah said : 'Do you agree, and take this my Covenant as binding on you?' They said : 'We agree.' He said : 'Then bear witness, and I am with you among the witnesses.] (Aal-e-Imran – 81).

(viii) It is in Hadith Prophet Mohammad (صلى الله عليه و آله وسلم) said 'Allah gives and I distribute'. (Bukhari and Muslim)

The above Hadith establishes the pivotal and central role of Prophet Mohammad (صلى الله عليه و آله وسلم). The process of Allah (عَزَّ وَجَلَّ) giving and Prophet Mohammad (صلى الله عليه و آله وسلم) distributing is eternal, from the time this Cosmos came into existence.

The above verses confirm the fact that the Universe was created in stages.

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

The days in the above verse are not the days consisting of 24 hours as they are understood by human beings. These are 6 spans of periods known to Allah (عَزَّ وَجَلَّ)

From the above verses, we understand that Allah created all stars, planets and Galaxies in 2 days (spans). The following two days (spans) were spent in creating provisions for the living and survival of all His creatures who would inhabit these places. He then turned his attention towards the seven heavens and created them in two days (spans), assigning to each its mandate, and establish His authority on Arsh to run the administration of this Cosmos. His authority was manifested as Tajalli-e-Rahman on the Throne.

Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad صلى الله عليه و آله وسلم know best.

The above is the 'Verse of Sajda' (آیت سجدہ). If someone is reading it alone, should do prostration (سجدة) alone. If it is read loudly in an audience, the reciter and all the listeners should do 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) individually.

The Prostration can be done in sitting or standing position. In the Hanafi school of thought, 'Prostration of Recitation' (Sajda-e-Tilaawah - سجدة التلاوة) is obligatory (Fardh). With Shafii and Maliki, it is Sunnah.

It is in Hadith - When you have recited a verse requiring Sajdah-e-Tilaawaah, you should go down for Sajdah with Allahu-Akbar and rise from Sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position. (Abu Dawood)

Have the intention to do Prostration of recitation (سجدة التلاوة). The place where you are reading/reciting Quran should be clean. Face towards Qibla, say (quietly) Allahu Akbar, go into prostration once, recite the 'Tasbih of Sajdah' 'Subhana Rabbi al-A'alaa' (سبحان ربّي الاعلى ) at least 3 times and raise from the Sajda saying Allahu Akbar.

Indeed, Quranic verses are not only a healing for the heart in fortifying Islamic faith, but also helpful in 'answering of the objectives / wishes and prevention of disease and warding off, of evil touch. Many books have been written by Islamic scholars in this regard. The books like 'Shamsul Ma'arif by Booni and Muraqqa Kalimi of Kalimullah Jahanabadi, etc., are important in this context. In the invocations (ازکار) mentioned in these books, the supreme and the most effective invocations are invocation from the verses of Quran.

The reasons for such assertions are the result of the disbelievers' worldly wealth and affluence. They think that their prosperity is the testimony that they are on the right path. This is the reason they think even if there is a world of Resurrection, they will be rewarded with bounties there as well, as they are rewarded in this world. Similar is the state of the followers of deviant sects who claim that their prosperity in this world is the sign that they are on the right path of Islam.