'Qaaf' 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. Qaaf ( ق ) 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.

By saying - أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ [ One of their own came to them as a Warner], the commonality has been mentioned. In a city, all kinds of people live. It is important to note that the Prophet (صلى الله عليه و آله وسلم) was not one among the Makkan Polytheists, rather he was one among the residents of Makka who was a chosen Apostle to teach the people of all the world about Islam.

It is proved from Quran and Ahadith that all ancestors of Prophet Mohammad (صلى الله عليه و آله وسلم) consisted of Prophets, Saliheen and Momineen from Hadhrat Adam (عليه السلام) till Hadhrat Abdullah bin Abdul Mutallib (رضئ اللہ تعالی عنہ) and Ummul Momineen Amina bint Wahb (رضئ اللہ تعالی عنہا).

(i) It is in Quran وَتَقَلُّبَكَ فِي السَّاجِدِينَ [ And your turning over and over among those who prostrate themselves before Allah.] (Ash Shuara - 219)

The above Quranic verse testifies that all ancestors of Prophet Mohammad (صلى الله عليه و آله وسلم) were Muslims of highest honor. Noor-e-Mohammadi (صلى الله عليه و آله وسلم) was transferred from Hadhrat Adam (عليه السلام) and Hawwa (عليها السلام) to all pious men and women till it illuminated in the person of Prophet Mohammad (صلى الله عليه و آله وسلم).

(ii) It is in Hadith Imam Tirmidhi has recorded a Hadith which he classified as Hasan, as well as Imam Baihaqi from Abbas ibn Abd al-Muttalib (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said : "When Allah (عَزَّ وَجَلَّ) created me, He made me from the best of creations. Then when He created the tribes, He made me from the best of tribes. And when He created souls He made me from the best of souls. Then when He created households, He made me from the best of households. Thus I am the best in terms of household, and the best in terms of people.’ (Tirmidhi, Baihaqi)

(iii) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - Allah (عَزَّ وَجَلَّ) chose me among the distinguished people of Arabia. I descend from the best people.' (Tabarani)

(iv) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - 'All of my ancestors beginning from Adam ( علیھ السلا م ) were married couples. I am the best of you in terms of ancestors.' (Daylami)

(v) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - 'I am the most honorable person among people. I am not saying it in order to boast.' (Daylami)

(vi) It is in Hadith - 'Prophet Mohammad - صلى الله عليه و آله وسلم ) descend from the best men of each century.' (Bukhari)

(vii) It is in Hadith - - The Prophet ( صلى الله عليه و آله وسلم ) said - "Allah (عَزَّ وَجَلَّ) chose Kinanah among the sons of Ismail (عليه السلام), the Quraish among the sons of Kinana and sons of Hashim among the Quraish. And He chose me among them.' (Muslim)

(viii) It is in Hadith - Suyuti reported in 'Al-Jami‘ Al-Saghir' on the authority of Ali, (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said : 'I was born of the best and noblest lineage after lineage, and nothing of the fornication of Jahiliyyah (polytheists' ignorance) touched my birth.' ( Tabarani in “Al-Awsat”. Haythami said : The chain of Narrators of this Hadith have been authenticated by Hakim.)

(ix) It is in Hadith - Abu Nua’im writes in Dala’il al-Nabuwwa, with the chain of Ibn Abbas (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said, ‘Allah (عَزَّ وَجَلَّ) continued to transfer me from the loins of the pure to the wombs of the pure, clean and mannered. No two groups have appeared except I was the best of the two.’

(x) It is in Hadith - Imam Tabrani writes in Awsat and Imam Baihaqi in Dala’il, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) that the Prophet ( صلى الله عليه و آله وسلم ) said : "Jibreel (عليه السلام) said to me, I have searched the Earth, the Easts and the Wests, and I did not find a man better than Muhammad ( صلى الله عليه و آله وسلم ), and I did not find a clan better than the clan of Bani Hashim.'

(xi) It is in Hadith - يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ [ O you who believe! the idolaters are nothing but unclean.] (At-Tauba - 28)

(xii) It is in Hadith - before the fall of Makkah, Abu Sufyan (who had not accepted Islam then) went to Madina and visited Ummul Momineen, Umm-e-Habibah (رضئ اللہ تعالی عنہا) who was his daughter. He wanted to sit down on the bedding of the Prophet Mohammad ( صلى الله عليه و آله وسلم), but Umm-e-Habibah (رضئ اللہ تعالی عنہا) did not allow her father to sit on it as he was an unbeliever. She said, 'You are a polytheist and hence unclean and this is a pure, clean bedding of the Prophet ( صلى الله عليه و آله وسلم )'.

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

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

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

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

(xiv) It is in Hadith Ibn Abbas (رضئ اللہ تعالی عنہ) narrated : 'Allah transferred the Prophet ( صلى الله عليه و آله وسلم ) from the generation of one prophet to the generation of another prophet. If a father had two sons, the Apostle of Allah ( صلى الله عليه و آله وسلم ) descended from the one that had the Prophet-hood.' (Mawahib al-Ladunniyyah by Qastallani)

(xv) It is in Hadith The Prophet ( صلى الله عليه و آله وسلم ) said - "None of my grandparents committed fornication. I descend from the best fathers and clean mothers . If one of my grandfathers had two sons, I descended from the better one.' ( Mawahib al-Ladunniyyah by Qastallani )

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

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

On the day of Judgment the people will be provided with new bodies as per the requirement of that day and they all will be gathered to answer for their deeds during their lives in this world. This kind of recreation is very simple for Allah (عَزَّ وَجَلَّ).

It is in Quran - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ [ When Allah intends to create a thing, His only command is, 'Be', and 'it is' (the thing comes into existence). ] (Yaseen - 82)

What is the meaning of - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ [And Allah is nearer to His servant than his jugular vein.]

Most of the people only know about Allah (عَزَّ وَجَلَّ). Their faith in Him is limited to 'Certitude of Knowing' (علم اليقين). They do not see Him or Realize Him.

There are 3 states of certitude (certainty - يقين) about a thing, as follows.

(i) 'Certitude of knowing' (علم اليقين)

Like we know that fire burns, this is 'certitude of knowing' (علم اليقين).

(ii) 'Certitude of Seeing'(عينُ اليقين)

Suppose we have seen someone burning in fire, this is 'Certitude of Seeing' (عينُ اليقين).

(iii) 'Certitude of Realizing' (حقُّ اليقين)

Suppose, our finger was burnt accidentally, this is 'Certitude of Realizing' (حقُّ اليقين).

HOW TO SEE AND REALIZE ALLAH (عَزَّ وَجَلَّ)

Allah (عَزَّ وَجَلَّ) is eternal and manifest/apparent. He is there from the beginning and will be there when everything in this Cosmos will vanish.

It is in Quran هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ He is the First, and the Last, He is the Manifest (apparent) and the Immanent (hidden and actually present through out the material world) and He knows about all the things.] (Al-Hadeed – 3).

It is in Quran - كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ [All that there is in the Cosmos shall vanish. The Countenance (stand alone) of your Lord (by Himself) shall endure, the Lord of Majesty and Glory’. (Ar-Rahman – 26-27).

What is the purpose of our creation?

The answer is provided by Allah (عَزَّ وَجَلَّ) Himself.

It is in Hadith - [ The Apostle of Allah (صلى الله عليه و آله وسلم) stated that Allah (عَزَّ وَجَلَّ) said : كنت كنزاً مخفياً فأحببت أن أعرف فخلقت الخلق [ I was a Hidden Treasure; then I wanted to be known; therefore, I created the creatures. ]

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

The contents and meaning of the above Quranic verse and Hadith are exactly the same.

The above Hadith-e-Qudsi is very popular. However, its chain of transmission is not recorded by Hadith scholars. Since the contents of the Hadith are Sahih, and do not contradict with Quran, it is widely accepted by Muslims as authentic.

Three things have been mentioned in the above Hadith, as follows.

(i) Allah (عَزَّ وَجَلَّ) was a Hidden treasure (كنزاً مخفياً).

We only came to know about Him after our creation. Before that He was known to Himself.

(ii) He wanted to be known by His creatures.

(iii) Therefore, He created all that available in this Cosmos.

And the only purpose of our creation is to know Him and worship Him.

The first understanding of Allah’s (عَزَّ وَجَلَّ) Existence, which is referred to as 'Hidden Treasure' in the above Hadith is clearly described in the Quran.

It is in Quran - قُلْ هُوَ اللَّهُ أَحَدٌ - اللَّهُ الصَّمَدُ - لَمْ يَلِدْ وَلَمْ يُولَدْ - وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ [ Say (O’ Prophet ﷺ) Allah is one. Allah is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him.] (Al-Ikhlas - 1- 4).

Everything in the Cosmos, every existence in the Cosmos is dependent upon Allah's (عَزَّ وَجَلَّ) Existence or His Being. Everything is derived from Him. The support of His existence has the capacity to manifest/appear in limitless shapes and forms in consideration with the individual facts and natures of His creatures. All shapes and forms and bodies in this Cosmos are His creatures and the source and origin of these creatures is Allah's Unity (ذاتِ الہى) who is our Lord and Lord of the worlds (رب العالمين).

Does it mean that everything is God or God is in everything?

No, everything is His creature. The source of all creatures is Allah (عَزَّ وَجَلَّ).

There is difference between 'the manifestation of the Being' and 'Divinity of the Being (Uloohiyat - اُلوہيت)'. Divinity is the attribute of Allah (عَزَّ وَجَلَّ), who is the 'essence of all existence' in the Cosmos. The Shapes and forms in this cosmos are, though supported by His Being, or we can say manifestations of His Being, but are all creatures. No shape, no body and no form in this Cosmos is Divine or worshipable. Allah (عَزَّ وَجَلَّ), the creator of all these shapes and forms, is the real worshipable God.

We are creatures and our attribute is ‘servant hood’. You, we or anything in this cosmos, though is the manifestation of His Being, but not God. Divinity cannot be associated with any shape or form or body in this Cosmos Allah (عَزَّ وَجَلَّ) cannot be confined into a Shape or Form. He is free from all such limitations.

This is denoted in Islamic Testimony (Kalima Tayyiba) - لا اله الا الله محمد رسول الله [There is no God, but Allah (عَزَّ وَجَلَّ), and Mohammed (صلى الله عليه و آله وسلم) is the Apostle of Allah. ]

We are born, we grow old and die. Similar is the case with planets, trees and everything in this cosmos.

It is in Quran كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ [All that there is in the Cosmos shall vanish. The Countenance (stand alone) of your Lord (by Himself) shall endure, the Lord of Majesty and Glory’. (Ar-Rahman – 26-27).

All things in this cosmos remain for a specific period and vanish. If they were all gods, or divinity was associated with them, they would have lived indefinitely.

WHO ARE CREATURES?

From the tiny invisible particles (like proton, electron) to the mighty stars and heavens, everything is known to Allah (عَزَّ وَجَلَّ) prior to their creation. He created them with His prior knowledge. Individual facts of these creatures along with their individual characteristics were their in Allah’s (عَزَّ وَجَلَّ) knowledge.

When Allah (عَزَّ وَجَلَّ) wants to create a thing, He looks at its ‘fact’ which is there in His knowledge and commands ‘Be’, and there it comes into existence. This is external existence of that fact (thing).

It is in Quran - إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ [A thing We want to create, We only say 'Be', and there it is (it comes into existence)] (An Nahl - 40).

Before the command of ‘Be’, the things were in internal existence or in Allah’s (عَزَّ وَجَلَّ) knowledge as individual facets of His Knowledge. Internal or external existence, both are within the Knowledge of Almighty. Nothing can come out of Allah's Unity.

What is the meaning of the following verses?

It is in Quran فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ [ (When Adam's عليه السلام body was created, Allah says) I breathed something (into it) out of My Soul.] (Al-Hijr – 29).

It is in Quran وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي [(Allah says to Isa – عليه السلام) And when you make a bird-like shape from the mud and blow into it your breath and it gets to life on My behest.] (Al-Ma’ida – 110).

The meaning of the above verses is giving life or external existence.

What is the meaning of giving life?

It is the reflection of Allah’s (عَزَّ وَجَلَّ) Being on the fact of the creature. No sooner the command of ‘Be’ is given, the thing appears in a specific shape.

What is the meaning of reflection of Allah’s (عَزَّ وَجَلَّ) Being?

It is in Quran هُوَ الظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [He is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things ’ .(Al-Hadeed – 3).

The reflection of Allah’s (عَزَّ وَجَلَّ) Being means, the connection of the fact of the creature with Allah’s (عَزَّ وَجَلَّ) potentiality/attribute of being ‘Apparent’.

Allah (عَزَّ وَجَلَّ) is Manifest (apparent). When He reflects this potentiality on the fact of a creature, it also becomes apparent or it comes into life (for a specific period of time). This is the reason our world is known as ‘the World of Manifestation ' ( Aalam-e-Shahadat - عالمِ شہادت).

In our external existence, we are not separated from His Being. We are apparent within His knowledge. Allah's (عَزَّ وَجَلَّ) is knowledgeable and His Knowledge is His attribute, therefore, cannot be separated from Him.

The World of Manifestation (or our physical world) is made up of matter. To appear in this world, we needed bodies of matter, which were provided to us.

After our death, these bodies have to remain here. This is the reason our bodies are buried under the ground in this world. Later they get decomposed and become part of earth.

Why the things are seen by us only in external existence and not seen when they are in Allah’s (عَزَّ وَجَلَّ) knowledge in internal existence?

When Allah (عَزَّ وَجَلَّ) commands ‘Be’ to a fact, a contact with Allah’s potentiality of being ‘Apparent’ is established and we become noticeable.

We will explain it by an example. When we look at a thing, the light gets reflected from that thing into our eyes and we see that thing. If it is darkness, we cannot see that thing.

Allah (عَزَّ وَجَلَّ) is eternal and manifest (apparent). When Allah's Being reflects on the fact of a thing, it also gets manifest and apparent.

Our facts in Allah’s (عَزَّ وَجَلَّ) knowledge before our creation can be seen only by Him. No one has access to see those facts, except Allah (عَزَّ وَجَلَّ). Even in their external existence, many things are not known to us which is described as 'Knowledge of Unseen' (علمِ غيب).

It is in Quran - وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ [ And they (Humans) will never compass anything of His Knowledge except that which He wills. ] (Al-Baqara – 255).

The whole cosmos is not separately or independently existing on its own. Every moment, every instant, we require Allah’s (عَزَّ وَجَلَّ) assistance to survive.

It is in Quran - لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ [ No slumber can seize Allah nor sleep.] (Al-Baqara – 255).

It is His perpetual attention towards us that keeps us going. His Unity is encircling us from all sides. No one is outside the circle of His knowledge. This is the meaning of the following verses and Ahadith.

(i) It is in Quran وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ [And We are nearer to him than his jugular vein.] (Qaf - 16)

(ii) It is in Quran وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ [ And His signs are in your own self, will you not then see. ] (Adh-Dhariyat - 21)

(iii) It is in Quran - وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ [ Wherever you are, He is with you.] (Al-Hadid - 4).

(iv) It is in Quran فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ [ Whichever side you turn, you will find Allah. ] (Al-Baqara - 115)

(v) It is in Hadith - Abdullah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Allah (عَزَّ وَجَلَّ) is not hidden from you'. (Bukhari)

(vi) It is in Hadith Allah's Apostle (صلى الله عليه و آله وسلم) was asked 'What is Ihsan?' He (the Prophet ﷺ) replied, 'Ihsan is to pray seeing Allah (عَزَّ وَجَلَّ), and if you are unable to see Him (unable to focus your attention towards Him because of our too much attention on worldly things), know it well that He is seeing you.' (Bukhari, Muslim part of the Hadith).

Who can see and realize Allah (عَزَّ وَجَلَّ) in this world?

One who considers the Unity of Allah (ذاتِ الہى) as the source of all manifestation, and considers the real source to be the Unity of Allah (ذاتِ الہى) and gains Allah’s (عَزَّ وَجَلَّ) visualization in such a way that he considers himself a place of manifestation of the Being and sees the reflection of His Being (وجودِ الہى) on the facts of creatures; certainly he recognizes his Sustainer (رب). The one who recognizes Allah (عَزَّ وَجَلَّ), his physical eyes get suspended, and the eyes of his heart get activated and he sees and realizes his Lord all the time.

Who taught us this knowledge? Prophet Mohammad (صلى الله عليه و آله وسلم) has taught us everything. فداك ابي و امي و انا واهلِ يا رسول الله