Alhamdu lillah (الْحَمْدُ لِلَّهِ) 'all praise is for Allah (عَزَّ وَجَلَّ)'. People say that the Laam (ل) in the Arabic word (الْحَمْدُ) denotes absoluteness (اِسْتِغْرَاقْ), meaning all praise rests only in Allah (عَزَّ وَجَلَّ) and is exclusive for Him.

The Arabic word (الله) is made-up of two syllables. "Al" and "ilah". "Al" means "The" and "ilah" means "God". When these two syllables, which are two units of the pronunciation, are combined, the letter "i" becomes silent and Al-ilah, becomes Allah. And the meaning of Al-ilah is, Allah (عَزَّ وَجَلَّ), the sole Sustainer of all the things in the Cosmos.

Why all praise is only for Allah (عَزَّ وَجَلَّ) and not for anyone else? It is because, Allah's (عَزَّ وَجَلَّ) existence is independent, of His own, and our existence is dependent upon Him. You and we were not there in this world a hundred years ago and will not be there a hundred years later. Our life and existence is contingent/temporary.

No significant praise can be associated with a temporary/contingent thing. However, it does not mean that we will not recognize or appreciate the good deeds of human beings. We will surely praise the good work of individuals knowing well that all laudable qualities (محامد) and all praises (مدائح) are absolute for Allah (عَزَّ وَجَلَّ) and the goodness of human beings is the result of His bestowal on them.

It is in Quran - مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ [Virtue is from Allah (عَزَّ وَجَلَّ)".] (An-Nisa - 79).

Allah (عَزَّ وَجَلَّ) is absolutely virtuous (خیرِ محض). Evil cannot be associated with His pious exalted divinity.

The meaning of the Arabic word Rab ( رَب ) is to bring up, to cherish and to carry the thing gradually to its excellence. You, we and everything in this Cosmos are creatures, every moment dependent upon Allah (عَزَّ وَجَلَّ) for our survival. The Arabic word (عَوَالِمْ) is plural of عالَم. This is a generalized term for all worlds, like the world of human beings, the world of angels, the world of Jinns, the world of animals, etc.

The word عَالَمِينَ is different from عَوَالِمْ as it denotes the worlds belonging to 'sensible creatures'. Why Allah (عَزَّ وَجَلَّ) has used the word (عَالَمِينَ) in this verse? It is because, the Quran addresses human beings and Jinns who are sensible creatures and are answerable for their deeds in Hereafter.

The word رَبُّ الْعَالَمِينَ denotes that there is only one Sustainer of all the worlds.

It is in Quran - لَيْسَ كَمِثْلِهِ شَيْءٌ [ There is nothing like Him. ] (Ash-shura - 11), and لَّا تُدْرِكُهُ الْأَبْصَارُ [ No eyes can encircle Him.] (Al-An'aam - 103).

Other than Allah (عَزَّ وَجَلَّ), all references of divinity/god-ship associated with creatures/human beings are spurious. The simile of the people who associate god-ship with creatures is described in Quran - أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ [ (The example of these people is like ) the darkness which is in the depths of oceans.] (Al-Noor - 40).

Rahman and Rahim (رَحْمَانٌ وَ رَحِيمٌ) meaning Compassionate and Merciful are the divine epithets [names of Allah (عَزَّ وَجَلَّ)]. We have discussed briefly about it in the exegesis of verse (بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ).

The meanings of Arabic word دِينٌ are judgment, religion, obedience, society, requital, retribution, etc. The word يَوْمٌ means day. The meaning of (مَالِكْ) is King, Owner, Lord.

Why Allah (عَزَّ وَجَلَّ) is emphasizing that while He is Rahman and Rahim, He is also the Lord of the Day of Judgement?

It is to remind that all human beings will be resurrected, and on the day of Judgment, they will be questioned about their deeds. The obedient servants will receive recompense/reward and tyrants and sinners will receive torment for their wrongful deeds.

It is in Quran - يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ [ That Day, people will depart, separated (into groups) to be shown (the result of) their deeds. So whoever does an atom's weight of good, will see it, and whoever does an atom's weight of evil, will see it. ] (Az-Zalzala - 6-8)

People should know that there is an efficient justice system of Allah (عَزَّ وَجَلَّ) in the cosmos and no one can get away with it in any manner whatsoever. Allah's (عَزَّ وَجَلَّ) appointed law enforcers (angels) are spread all over the Cosmos doing their jobs extremely well. You cannot influence them or manipulate the system to get away with your evil deeds. We should not make the mistake of assuming that Allah (عَزَّ وَجَلَّ) has created this cosmos and left it to fend for itself. Remember, Allah (عَزَّ وَجَلَّ) is all Seeing and all Knowing. From here (this world) everyone of us will be relocated to another place, another world (عالَم). The date of relocation is known as the date of death. Our bodies which were given to us for use in this world will remain here to be buried on Earth for their disposal. Unfortunately, most of us tend to stay oblivious to our reality. We should spend more time in the pursuit of opening our spiritual eyes.

Allah's (عَزَّ وَجَلَّ) justice system is well defined and the job of every angel is clearly scripted. People should also know that for certain evil deeds, punishment is given instantaneously here in this world itself.

What is polytheism? To believe in Allah’s (عَزَّ وَجَلَّ) exclusive attributes to be existing in a servant/creature is 'polytheism' (شرک).

What is apostasy? To deny Allah’s (عَزَّ وَجَلَّ) exclusive attributes or not to believe in Allah (عَزَّ وَجَلَّ) is 'apostasy' (کُفر).

No one from the truthful Muslims denies Allah’s (عَزَّ وَجَلَّ) existence or associates His exclusive attributes with any creature. Allah's (عَزَّ وَجَلَّ) existence (وجود) is independent and our existence is dependent upon Him. When the Servant's existence is not his own, then all his attributes are also not his own. For Allah (عَزَّ وَجَلَّ), everything is absolute and for Servant, everything is contingent, relative and bestowal of Allah (عَزَّ وَجَلَّ). This is the Iman of every truthful Muslim in the world. With this belief, all types of polytheism and apostasy is rooted out.

Idol worshipers, like Makkan pagans, believed in a specific deity/God for a specific work. When they were told that there is only one God, absolutely Powerful (قادِرِ مطلق), is creator (خلّاق) and living (محي) and Obliterator (مميت), they said - أَجَعَلَ الْآلِهَةَ إِلَـٰهًا وَاحِدًا [What! (the Prophet ﷺ) has made all deities/gods into one God. This definitely is an astonishing thing.] (Saad - 5).

Prophet Mohammad (صلى الله عليه و آله وسلم) has shown us the straight path of Islam and all Muslims follow this straight path. Then why this prayer?

It is because Allah (عَزَّ وَجَلَّ) knew that after the Prophet (صلى الله عليه و آله وسلم) and his rightly guided Caliphs (خلفائے راشدین), many new sects will emerge who will misguide Muslims and lead them astray. Allah (عَزَّ وَجَلَّ) also knew that individual Muslims and Muslim Ummah, as a whole, may face difficulties, and infliction may befall on them from several directions. This is the reason we are commanded to supplicate O' Our Lord, Lead us and help us walk on the straight path of Islam throughout our lives. The supplication looks abstract, but it is a very comprehensive supplication.

The above Quranic verse indicates that there are two major paths, one is the straight path that belongs to the people on whom Allah (عَزَّ وَجَلَّ) has showered His bounties. The other is the deviated path which belongs to the people who are subjected to Allah's (عَزَّ وَجَلَّ) wrath and who have gone astray.

(i) Who are the people who have been referred to in verse الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ [ On whom Allah has showered His bounties]?

The Quran answers this question.

It is in Quran - فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا [ These are the people upon whom Allah has bestowed favors. They are among the prophets, truthful people, the martyrs, and the righteous, and what a majestic company are they?] (An-Nisa - 69)

The above is a straight forward commandment and it is important that, if we want to be on the straight path of Islam, we need to follow and be in the company of the people described in the above verse.

(1) Prophets (النَّبِيِّينَ). We follow Prophet Mohammad (صلى الله عليه و آله وسلم) and all the other prophets.

(2) Truthful people (الصِّدِّيقِينَ). We follow Hadhrat Abu Bakr Siddique (رضئ الله تعالى عنه) who is the most truthful of all in Muslim Ummah and all others who follow his example.

(3) Martyrs (الشُّهَدَاءِ). We follow Hadhrat Umar, Hadhrat Uthman and Hadhrat Ali (رضي الله تعالى عنهم اجمعين) as they were rightly guided Caliphs (خلفائے راشدین) martyred in the way of Islam.

(4) Righteous people (الصَّالِحِينَ) - We follow Imam Abu Hanifa, Imam Shafi'i, Imam Malik, and Imam Ahmad bin Hambal (رضي الله تعالى عنهم اجمعين). We also follow Shaikh Abdul Qader Jeelani, Khaja Moinuddin Chishti, Ahmad Kabir Rafaa’i, Bahauddin Naqshand, Abul Hasan Ali Shazli and others (رحمة لله عليهم اجمعين). Our teachers/Shuyookh in religion are also included among the righteous people. The righteous scholars of Tafseer al-Quran, Ahadith, Fiqh and other Islamic subjects are also included in this category.

Since the supreme evidences of the verse (أَنْعَمْتَ عَلَيْهِمْ) are the Companions of Prophet Mohammad (صلى الله عليه و آله وسلم) and his pupils, no one is allowed to downgrade or disrespect them and claim that they were innovators, deviants or apostates. There are some deviant sects like Deobandis who claim that if a person says all Sahabah were Kafir, he still remains a Muslim. Similarly Wahhabis claim that all Sahabah were Biddatees/innovators because they prayed 20 Raka' Taraweeh. Shias also claim that after Prophet Mohammad (صلى الله عليه و آله وسلم), most of the Sahabah deviated from the path of Islam. (استغفرُالله العظيم)

How did the Quran reach us in all authenticity? It reached us in a continuous narration from the Companions of the Prophet (صلى الله عليه و آله وسلم); particularly from Hadhrat Uthman (رضئ الله تعالی عنه), Hadhrat Ali (رضئ الله تعالی عنه), Hadhrat Zaid bin Thabit (رضئ الله تعالی عنه), Hadhrat Abdullah bin Mas’ud (رضئ الله تعالی عنه), Hadhrat Ubay bin Ka’ab (رضئ الله تعالی عنه), etc. If you discredit them, call them outside the fold of Islam, then how will the Quran remain continuous narration (متواتر)?

(ii) Who are the people who have been referred in verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ [and not the path of those who are subjected to Your Wrath and the path of those who have gone astray] ?

The meanings of wrath (غَضَبٌ) is 'to punish and impose penalty on the wrongdoers'.

The meaning of (الْمَغْضُوبِ عَلَيْهِمْ) is 'those who are rebels, sinful and guilty'.

The meaning of (الضَّالِّينَ) is 'disbelievers and ignorant people'.

Allah (عَزَّ وَجَلَّ) has joined (الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ) with (غَيْرِ الْمَغْضُوبِ) in this verse in consideration of the fact that both the scales of fear and mercy are balanced. Balancing between fear and mercy is the completion of faith.

'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 the 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.

Two things have been mentioned in this verse, (i) Trust in Quran as the word of Allah (عَزَّ وَجَلَّ), and (ii) Quran is guidance for those who are righteous (مُتَّقِينَ - who follow Islamic teachings sincerely).

(i) Trust in Quran - It is part of the faith of Muslims to believe in the Quran as the word of Allah (كلام الله). The one who doubts in it, is not a Muslim.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said ‘having doubt in the Quran is disbelieve. (Abu Dawood).

It is a fact that the Quran is the word of Allah (عَزَّ وَجَلَّ). It is the only book that has been kept in its original form for the past more than 1400 years. It has been memorized by hundreds of millions of people in the world throughout the history of Islam. This book deals with all facets of human life. Quran challenges the entire human kind and Jinns to bring a single verse like it and none could do it yet. It is our belief that no one will ever be able to do it in future as well as Quran is the word of Allah (عَزَّ وَجَلَّ).

(ii) Who are righteous (Muttaqeen - مُتَّقِينَ)? They are the self restrained ascetics who follow Islam sincerely in all spheres of their lives.

What are the requirements of 'righteousness' (تقوه) ?

The primary requirement of righteousness is Iman, the proclamation of Islamic testimony (شهاده). There are two conditions of this proclamation; (a) knowing its true meanings and believing it, in heart, and (b) confirming by mouth.

Oral recitation/confirmation of Shahada is not sufficient for a person to be a Muslim, unless he knows the true meanings of Islamic Testimony and believes in it.

People belonging to various religions in the world accept that there is one God or one absolute reality and they all, one way or other, concede to the fact that Mohammad (صلى الله عليه و آله وسلم) is the Prophet of Islam. Does this acceptance make them Muslims? No, for the simple reason that the perception and comprehension of belief in Allah (عَزَّ وَجَلَّ) and believe in Mohammad (صلى الله عليه و آله وسلم) is different from its generic understanding. To understand it, and believe in it, makes a person Muslim.

There are two aspects of Islamic Testimony/Shahadah (شهاده) - (a) belief in Allah - لَا إِلَٰهَ إِلَّا اللّٰهُ [There is no god except Allah], and (b) belief in Prophet - مُحَمَّدٌ رَسُولُ اللّٰهِ [ Mohammad (صلى الله عليه و آله وسلم) is the Apostle of Allah.]

BELIEF IN ALLAH (عَزَّ وَجَلَّ)

The word god is used by different people in different meanings. A Muslim has to believe in Allah (عَزَّ وَجَلَّ) as the creator of this Cosmos and no one but He can be worshiped. Allah (عَزَّ وَجَلَّ) is free from the considerations of body, form, shape, etc. Everything in this cosmos is His creation. Allah’s (عَزَّ وَجَلَّ) creations are appearing in the cosmos in specific shapes/forms/characteristics as per their facts.

What are the beliefs that are contrary to Islamic monotheism?

(a) Some people associate divinity (اُلوہيت) with some human beings and call them God-men or Avataar. Some people believe different gods for different works in this cosmos and make pictures and mud/metallic idols of these gods and worship them. Some people believe that god has a son and angels are god’s daughters. All these beliefs are polytheism, contrary to the Islamic belief of Monotheism.

(b) Some Muslim sects (Wahhabis and their like minded groups) believe that their God has a huge human like body with human like physical features. He is sitting over the skies separated from his creatures. This belief is polytheism (شرک). They have created an idol of a sky God in their minds and worship this idol claiming it to be Allah. Why do they call it Allah? Because God is translated in Arabic as Allah.

(c) Some Muslim sects (Devbandis and their like minded groups) believe that God can commit sinful acts. They believe that Allah (عَزَّ وَجَلَّ) can lie, and to lie is within His powers. They argue that when people can lie and it is in their power to lie, then to deny this power for Allah (عَزَّ وَجَلَّ) is apostasy. They claim that there is a difference between saying - ‘Allah (عَزَّ وَجَلَّ) lies’ or Allah (عَزَّ وَجَلَّ) can lie, and they believe that Allah (عَزَّ وَجَلَّ) can lie.

The above belief is Kufr because it sows the seed of suspicion about Allah's (عَزَّ وَجَلَّ) perfection. Allah’s (عَزَّ وَجَلَّ) omnipotence (قدرتِ اِلٰہی) is relevant to His knowledge. Allah’s (عَزَّ وَجَلَّ) ‘will’ is the result of His wisdom, which in turn is dependent upon His knowledge. A thing which is contrary to his ‘Wisdom’ will not appear. To believe Allah (عَزَّ وَجَلَّ) can perform unwise deeds is equal to not believing Him Wise. (Astaghfirullahal Azeem)

The omnipotence (قدرت) of insane and mad is not subordinated to knowledge and wisdom. The omnipotence of sensible, intelligent and wise is subordinated to 'knowledge and wisdom'.

The irrelevance of 'omnipotence' of Allah (عَزَّ وَجَلَّ)' to baseless things (مُستحیلات) and forbidden things (مُمتنعات) does not indicate Allah’s (عَزَّ وَجَلَّ) powerlessness. The powerlessness is indicated when the thing was possible in the first place.

Can Allah create a 'resemble alike'? This question is meaningless as a look-alike God is impossible and has no relevance to omnipotence. Can Allah commit suicide the way human beings do? This question is also meaningless. Divine non-existence is impossible. Can Allah (عَزَّ وَجَلَّ) create deficiency in Himself? No, never. Can Allah (عَزَّ وَجَلَّ) lie? No. Never.

The creatures are subordinated to His omnipotence. Allah’s unity (ذاتِ الٰہی), is not subjected to His omnipotence. His being is so essential and so exalted that He is beyond His own omnipotence.

(d) Polytheism and Idol worship is contrary to Islamic monotheism. If a person recites Kalima Tayyiba orally/publicly and claims himself to be a Muslim, but at the same time visits Hindu temples, Sikh Gurduwaras, Jew Synagogues, Christian Churches and participates in their functions and does not mind standing along with them in their worship in the name of Inter-faith, is a Muslim just for the namesake. There is a difference between the person who is a real Muslim and a person who is claiming to be a Muslims. The person who claims to be a Muslim but acts like non-Muslims, is surely a hypocrite. Since these so called Muslims are involved in, or participate/join in worship other than Allah (عَزَّ وَجَلَّ), their Islamic faith is only a lip service that will neither benefit them in this world, nor will be helpful in Hereafter. Rather they will be regarded as hypocrites.

When these people, who claim themselves to be Muslims, are questioned about their actions, they say that they are doing it for peace and harmony among different sections of society. Indeed, it is a deception on their part. They are fooling people for the sake of some political/material gains.

It is in Quran - لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ [Make no excuse; you have done Kufr after your Iman.] (At-Tauba - 66).

As far as working for peace and harmony in a multi-cultural society is concerned, this can be achieved in hundreds of other ways, without sacrificing your Iman.

We are discussing the essential requirement of Islamic faith. It is important to note that we can not hate people on the basis of their sect, faith, or ethnicity. Faith is a choice of every individual on this planet. They can choose any faith. To keep good relations with everyone is part of Islamic teachings.

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.

BELIEF IN PROPHET MOHAMMAD (صلى الله عليه و آله وسلم)

A Muslim has to believe in Prophet Mohammad (صلى الله عليه و آله وسلم) as the Servant and Apostle of Allah and seal of Prophet-hood. Meaning, he is the last and final Prophet to humanity. After him no one will come as a Prophet. Claim of Prophet-hood by anyone after Mohammad (صلى الله عليه و آله وسلم) is Apostasy.

Prophet Mohammad’s (صلى الله عليه و آله وسلم), respect in the Cosmos is next only to Allah (عَزَّ وَجَلَّ). He has a special status awarded to him by Allah (عَزَّ وَجَلَّ). He cannot be equated or treated as a normal (sinful) human being under any circumstance.

It is in Quran - وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا [And obey Allah and obey the apostle (صلى الله عليه و آله وسلم) and be cautious (about his status and respect in this cosmos)]. (Al-Maaida – 92).

It is in Hadith – Narrated by Ibn Omer and Abu Huraira (رضئ اللہ تعالی عنہما), the Prophet (صلى الله عليه و آله وسلم) told his companions, 'I am not like you. I live with my Sustainer (رب) who feeds and provides me with drink. (Bukhar and Muslim).

Disrespect of Prophet Mohammad (صلى الله عليه و آله وسلم) and his blasphemy in any form takes a person out of the fold of Islam. The entire Muslim Ummah has consensus in this regard.

In this context, some of the Salafi/Deobandi blasphemous beliefs about Prophet Mohammad (صلى الله عليه و آله وسلم) are provided below which are against the teachings of Islam.

(a) "To accept Khaatimun Nabiyeen (the last and final Prophet) to mean that Mohammad (صلى الله عليه و آله وسلم) is the final Apostle and Prophet is wrong. Rather it means that he is the original and permanent Prophet and all others are temporary. Thus, if another Prophet appears after the Apostle (صلى الله عليه و آله وسلم), still there will be no difference in him being the final Prophet." (Tahzeerun Naas, Pg. 18 and 34 by Qaasim Nanautwi)

The above Deobandi belief is wrong. "Khaatimun-Nabiyeen" means the Prophet (صلى الله عليه و آله وسلم) is the Final Prophet. It is impossible for a person to become a Prophet either during the time of Prophet Mohammad (صلى الله عليه و آله وسلم) or after it. This is the meaning upon which the entire Muslim Ummah has agreed upon and is also the meaning explained in various Ahadith. Those who reject it, surely have gone astray.

(b) "If knowledge of the Unseen refers to partial knowledge, then what specialty is there in Nabi (صلى الله عليه و آله وسلم). Such knowledge is possessed by Zayd and Amr (Tom, Dick and Harry), every child, insane people and all types of animals. The type of knowledge of Unseen given by Allah to Prophet Mohammad (صلى الله عليه و آله وسلم) is also given to animals, lunatic humans and kids." Reference - Ashraf Ali Thanvi - Hifzul Iman, Page 7, published by Shaikh Jan Mohammad Publication, Allah Baksh, Uloom-e-Mashriqiya, Kashmir Bazar, Lahore, Pakistan.

Needless to say that above Deobandi belief is unpardonable blasphemy. When you compare something with a respectable thing, you mean respect. When you compare something with derogatory things, it is obvious that you mean to humiliate. There cannot be two opinions in this context.

(c) "The word ‘Rahmatul-lil-Aalameen’ is not a specialty of the Apostle (صلى الله عليه و آله وسلم). But other Prophets, great Ulema and saints are also the cause of mercy unto the worlds, even though Apostle (صلى الله عليه و آله وسلم) is the highest of them all. Therefore, to use this word Rahmatul lil Aalameen for others is permissible and is not exclusive attribute of the Apostle (صلى الله عليه و آله وسلم)." (Fatawa Rasheediya, page 12, Volume 2, 1352 H, Raheemiya Kutub Khana, Sunehri Masjid, Delhi, Publication.)

The scholars and followers of deviant sects should know that the title of 'Rahmatul lil Aalameen' has been given to Prophet Mohammad (صلى الله عليه و آله وسلم) by Allah (عَزَّ وَجَلَّ ).

It is in Quran – وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ (O’ Prophet ﷺ) ‘We have not sent you except for the Mercy upon all worlds (in the cosmos).] (Al-Anbiya – 107).

(d) "If Allah wishes billions of people will be born equal to Prophet Mohammad (صلى الله عليه و آله وسلم)." (Ismail Dehelwi in Taqwiatul Iman, page 16 & 30, Faize Aam, Sadar Bazar Delhi Publication.)

(e) "The status of a Prophet in his Ummah (nation) is equal to the status of a Landlord in a village." (Ismail Dehelwi, Taqviatul Iman, page 61)

(f) "Prophets are superior to their followers only in knowledge, but in good deeds, followers sometimes seem equal and occasionally become superior to them." (Qasim Nanotvi, Book 'Tahzeerannas, page 5, published in Maktaba Fayz Nazd Jami Masjid, Deoband and also published from Kutub Khana Qasimi, Deoband publication.)

There are hundreds of such outrageous beliefs of deviant sects which can be read from the books of their well known scholars.

To impose all Quranic verses meant for the Mushrikeen on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah is the Hallmark of Kharijis, Salafis, Deobandis and their like minded groups. They equate the Prophet (صلى الله عليه و آله وسلم) with unbelievers and claim that both cannot hear, see and talk after death. With this logic, they have destroyed all pious graves of Sahabah, Ahle Bait-e-At-haar in Hijaz and attempted to destroy the pious dome and grave of Prophet Mohammad (صلى الله عليه و آله وسلم) in Madina several times during their rule. They claim that the pious graves of the dignitaries of Islam are places of polytheism. Astaghfirullahal Azeem.

It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij (Salafis, Devbandis and their like minded groups) and the heretics as the worst beings in creation, 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 - Chapter Khawarijeen).

OTHER REQUIREMENTS OF RIGHTEOUSNESS (تقوه)

The other requirements of righteousness are as follows.

(i) The person should refrain from what is forbidden in Islam.

(ii) Avoid issues which are doubtful that may lead to committing sins.

(iii) Avoid spending his time in wasteful avocations and evil considerations (thoughts).

(iv) He should try to spend his time in remembering Allah (عَزَّ وَجَلَّ) to an extent that the thought of Allah (عَزَّ وَجَلَّ) overtakes other irrelevant thoughts of the world.

(v) He should try to give due right to everyone around him, including his own self, as per the commandments of Allah (عَزَّ وَجَلَّ).

(vi) He should be alert in all his actions by realizing the presence of Allah (عَزَّ وَجَلَّ) around him. If this is not possible, he should always keep in mind that Allah (عَزَّ وَجَلَّ) is watching all his actions in this world. This is the elevated state of righteousness described in the Hadith of 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 (like a student sits in front of a teacher) 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 looking 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 Apostle Mohammad (صلى الله عليه و آله وسلم). They are known as the ‘People of Sahih Iman’. They will In Sha Allah, get salvation.

(ii) People of Islam - There are two types of Muslims under this category, (a) Who have Sahih Iman, and (b) 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 Sects 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 for 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. (Muslims)

Meaning, 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 - Those 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 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).

Who are the people of Ihsan? People of Ihsan are the friends of Allah (عَزَّ وَجَلَّ).

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 righteous (abstain from everything evil). To them good tidings come. This in itself is a great felicity. (Younus 62-64).

Followers of Salafi/Wahhabi/Devbandi sects and their like minded groups do not believe in Awliya Allah and consider their pious graves as places of polytheism. 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, at regular intervals. 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

Three issues have been mentioned in this verse, (i) Belief in Unseen, (ii) Establishment of Salah, and (iii) Spending in Charity.

(i) What is ‘belief in unseen’ (غَيْبِ)?

The knowledge of unseen is a simple issue. The followers of deviant sects have made it complicated. Like, a Medical doctor knows many things about his profession which are not known to general people or people of other professions. For a doctor, the knowledge of about human ailments, their causes and cure will be treated as ‘Seen’. And for others this knowledge will be treated as ‘Unseen’. The issue is as simple as that.

The above mentioned Muslim sects do not believe in the knowledge of Unseen of Prophet Mohammad (صلى الله عليه و آله وسلم). They say that knowledge of unseen is only related to Allah (عَزَّ وَجَلَّ). They also claim that the Prophet (صلى الله عليه و آله وسلم) is just like any other human being and to associate the knowledge of unseen with him is polytheism (شرك).

We have discussed this issue briefly here to clarify doubts of the people in this context.

The fact is, knowledge of unseen is only related to human beings. It is absolutely not related to Allah (عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) knows about Himself and knows everything about His creations in this Cosmos. There is nothing 'Unseen' for Allah (عَزَّ وَجَلَّ). Therefore, whenever we talk about 'Unseen', it will be with reference to creatures and not with reference to Allah (عَزَّ وَجَلَّ).

It is in Quran - عَالِمُ الْغَيْبِ وَالشَّهَادَةِ [ Allah knows everything that is hidden and visible (to the human beings). (Al-Hashr – 22).

The basic rule is Allah’s (عَزَّ وَجَلَّ) knowledge is absolute, His own. The knowledge possessed by His creatures (humans, angels, Jins, etc.) is His bestowal to them.

It is in Quran - قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا [They (the angels) said, Exalted are You (O’ our Lord), we have no knowledge except what You have taught us. ] (Al-Baqara – 32).

The knowledge of unseen of Prophet Mohammad (صلى الله عليه و آله وسلم) is definitely the bestowal of Allah (عَزَّ وَجَلَّ).

It is in Hadith - Amr Ibn Akhtab [Abu Zayd] al-Ansari (رضئ الله تعالى عنه) said : "The Prophet (صلى الله عليه و آله وسلم) prayed Fajr with us then climbed the pulpit and addressed us until the time came for Zuhr, then he descended and prayed. Then he climbed the pulpit and addressed us until the time came for 'Asr, whereupon he descended and prayed. Then he climbed the pulpit and addressed us until the sun set. He informed us about all that was to happen until the Day of Resurrection. The most knowledgeable of us is he who has memorized the most." (Muslim, Ahmed)

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

Since Prophet Mohammad (صلى الله عليه و آله وسلم) is the chief of the prophets, who is sent as a mercy to all the worlds till the Day of Resurrection, his knowledge about Allah (عَزَّ وَجَلَّ) and this cosmos and the things to happen in this cosmos will indeed be comprehensive and complete.

Allah's (عَزَّ وَجَلَّ) hidden machinery is active. There are innumerable Angels, humans and other species working 24 hours of the day. And the single person who has access and command over this machinery (other than Allah) is (بِاذن اللهِ - with Allah's permission) Prophet Mohammad (صلى الله عليه و آله وسلم).

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

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

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

It is in Quran - إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [ Allah and His angels send blessings (and salutations) on Prophet Mohammad (صلى الله عليه و آله وسلم) : O’ you who believe! Send your salutations and reverence on him, and salute him with all respect.] (Al-Ahazab – 56).

The above Quranic verse is in present tense. It is not that the Durood was sent on Prophet Mohammad (صلى الله عليه و آله وسلم) during his life time only. This is a continuous process. This establishes the fact that the life span of Prophet Mohammad (صلى الله عليه و آله وسلم) is continuous within the framework of existence in different formats in this Cosmos.

It is in Hadith - Narrated by Abu Huraira (رضئ الله تعالى عنه). When Allah's Apostle was asked since how long he is the Prophet of Allah?, He replied, ‘When Adam (عليه السلام) had not yet had his spirit joined to his body. (Tirmidhi).

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

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

It is in Quran - ‘Prophet Mohammad (صلى الله عليه و آله وسلم) is an exemplary model (for all of you) (Al-Ahzab – 21).

He is an icon of humanity. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by many from their naked eyes.

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).

One of the most important aspect of our Iman is utmost respect of Prophet Mohammad (صلى الله عليه و آله وسلم) and deep rooted love for him in our hearts.

We should be careful while describing about Prophet (صلى الله عليه و آله وسلم), Sahabah, prominent Imams and Sufi Shuyookh of Ihsan and Awliya Allah. They are all virtuous and stand tall in Islamic Ummah. They are provided with special knowledge by their Lord which is unseen for general people. We should not rebel against their authorities in religion. If we do not keep these things in mind, we are sure to be doomed on the Day of Judgment.

(ii) Establishment of Salah

What is the difference between 'performing (doing) prayer' and 'establishing prayer'? Performance of prayer means doing a one time prayer or one day’s prayer or doing prayers occasionally; while establishment of prayer means, one performs 5 times prayers every day on a regular basis, at specified timings, taking care of all its requirements scrupulously. Performance of prayer with all the attention, like, one is seeing Allah (عَزَّ وَجَلَّ) or with utmost attention knowing well that Allah (عَزَّ وَجَلَّ) is seeing him. This aspect has been referred in Hadith of Ihsan reported by Bukhari, Muslim and other Imams of Ahadith.

(iii) Spending in Charity

What is the meaning of spending from the things Allah (عَزَّ وَجَلَّ) has given? This covers Zakat. In addition, one should ensure that others are benefited from his/her knowledge, expertise, counseling, etc.

It is in Quran - وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ [ (They ask you O' Prophet ﷺ) "how much they are to spend (in Charity); Say: 'What is beyond your needs.'] (Al-Baqara - 219).

This has been the practice of Prophet Mohammad (صلى الله عليه و آله وسلم), most of his Sahabah and Awliya Allah.

Three important aspects of faith have been mentioned in this verse. (i) Believe in what is sent down upon Prophet Mohammad (صلى الله عليه و آله وسلم), ie., Quran. (ii) Believe in what was sent down on earlier prophets, and (iii) Belief in Hereafter.

(i) Belief in Quran

It is important that Muslims have absolute trust in the Quran as the word of Allah (عَزَّ وَجَلَّ). Indeed the Quran is the word of Allah (عَزَّ وَجَلَّ) beyond any iota of doubt.

(ii) Belief in earlier scriptures.

Belief in scriptures sent down on earlier prophets is also an integral part of Islamic faith. In this context, we believe in, and respect the following scriptures, that have been 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 either in their original languages they were revealed to their respective prophet, or 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.

(iii) Believe in Hereafter as taught to us by Prophet Mohammad (صلى الله عليه و آله وسلم) is also part of Muslim belief.

Who are the guided and successful people as per the above verse? Their details have been described in earlier verses. First they should not have any doubt in the Quran, which is guidance to sincere seekers of Islam. Then those who believe in the Unseen, those who establish prayers, and those who spend in charity. In addition, those who believe in the earlier scripture sent down on the earlier prophets and those who believe in the Resurrection and in the events of Hereafter as described in the Quran and Sunnah. Allah (عَزَّ وَجَلَّ) says these are the successful people in this life and in Hereafter.

After describing about the people who are on the right path of Islam and who are successful in both the worlds, Allah (عَزَّ وَجَلَّ) now describes about the people who reject faith in the following verse.

Allah (عَزَّ وَجَلَّ) provides sustenance to every human being. Everyone is being explained about Sahih Iman in this world. But, acceptance or rejection of faith depends upon the individual nature. This is the reason Allah (عَزَّ وَجَلَّ) says that if it is not in a person’s nature to accept the faith, he will not do it.

There is a series of cause and effect in the Cosmos. If you deny and reject faith, you will be left to freeze in the darkness. When you are frozen, your senses won’t function. This is the reason it is said that their ears, eyes and the faculty of senses are sealed in view of their rejection of faith. If you accept the faith and act upon the commandments of Allah (عَزَّ وَجَلَّ), you will get the light and warmth of Iman in your heart with which you can walk on the right path and you will be rewarded with Allah’s (عَزَّ وَجَلَّ) bounties in this world and in Hereafter both.

First Allah (عَزَّ وَجَلَّ) described the characteristics of the people who are believers, then he described the characteristics of the people who reject faith; and now in this verse Allah (عَزَّ وَجَلَّ) is describing the characteristics of the people who are hypocrites, who claim they are Muslims, but in fact are not Muslims.

It is important to note that Allah (عَزَّ وَجَلَّ) treats hypocrites as a group among non-believers.

There were hypocrites in the time of Prophet Mohammad (صلى الله عليه و آله وسلم) who used to say they were believers just like Muslims and they used to perform prayers along with Muslims, but in their heart they did not believe. Some of them worked as spies of Makkan pagans. They attempted to create doubts in the minds of Muslims by their manipulative talk.

The problem with the hypocrites was that, they believed in the deities/Idols who they worshiped before the advent of Islam. Most of them also held respectable positions in their pre-Islamic society. After becoming Muslims, they were treated on par with other Muslims. In Islam the respect and importance of the person is on the basis of Taqwa. The down-to-earth Islamic equality in treating human beings could not be swallowed by the hypocrites even though they recited Islamic testimony in front of everyone and started acting like Muslims. Allah (عَزَّ وَجَلَّ) says that these hypocrites consider that they are deceiving Allah (عَزَّ وَجَلَّ) and Muslims by their diplomacy. But they do not understand that they are actually deceiving their own selves.

There were hypocrites among Muslims all through the history of Islam. Even now there are some so-called Muslims who work for money and power and collude with political parties / politicians and mislead innocent Muslims. They should know that their manipulative diplomacy surely will bring disrespect and ignominy for them in this life and in Hereafter.

In addition, there are some so-called Muslims who visit Hindu temples to perform Puja, and then go to mosque and perform Salah and then go to church and perform the religious service there. They also marry people belonging to different faiths. They claim that they are doing it for the sake of inter-religious harmony. There are some so-called Muslim religious scholars who encourage their followers to visit religious places of other religions and participate in services there in the name of Inter faith. These scholars should know that what they are doing is hypocrisy. They can create harmony and love among different people without compromising their Iman and getting involved in open polytheism / apostasy.

What was the disease in the hearts of the hypocrites?

It was Jealously towards Prophet Mohammad (صلى الله عليه و آله وسلم) and His companions. When Islam established its foothold in Madina and nearby areas, many people, including the leaders of Jews and non believers declared themselves Muslims halfheartedly. In the process, they lost leadership of their community. This was one of the reasons for their jealousy towards Prophet Mohammad (صلى الله عليه و آله وسلم). They used to conspire against him and his companions secretly by joining hands with the enemies of Islam.

An important thing to be understood here is, if you sincerely love Allah (عَزَّ وَجَلَّ) and Prophet Mohammad (صلى الله عليه و آله وسلم) and are honest in your Islamic deeds; guidance and stability comes to you from Allah (عَزَّ وَجَلَّ). If you are not sincere, this guidance gets stopped. This is the reason in verse # 2 above, Allah (عَزَّ وَجَلَّ) says, Quran is guidance for those who are righteous and sincere believers. Once the guidance is stopped in view of your insincerity and hypocrisy, all types of ailments of hearts, like jealously, desire for leadership, greed for wealth and lust starts increasing in the heart.

There are some sects who compete with each other for the leadership of Muslim community. In their attempt for leadership and power, they have devised new religions for themselves in the name of Islam. They have changed Ahadith books of all important Imams of Ahadith, including books like Adab Al-Mufrad written by Imam Bukhari. They regard the pious graves of Sahabah and Awliya Allah as places of polytheism. They have destroyed all important traces of Islam in Hijaz and other places in the Middle east. Indeed, all these people have a disease in their hearts and there is no cure for it until they turn back to Allah (عَزَّ وَجَلَّ) and seek his forgiveness.

The hypocrites in the time of Prophet Mohammad (صلى الله عليه و آله وسلم) used to be secretly in touch with the enemies of Islam and they thought that Allah (عَزَّ وَجَلَّ) was unaware of their intentions and secret deals. The hypocrites were not interested in religion. They wanted to play around and wait for an opportune time to take over the leadership of the community. Meaning, they were the perpetrators of disorder in Muslim community. When their attention was drawn towards this behavior, they used to claim they were reformers.

Playing a double game with the intention to destroy a society in collusion with its enemies is indeed dangerous. These are the acts of disorder and destruction in the world. They are trouble makers in the world. Allah (عَزَّ وَجَلَّ) says that while they claim they are reformers, they are the real trouble makers and these are the people who destroy human societies. But they do not realize it.

The hypocrites during Prophet’s (صلى الله عليه و آله وسلم) time used to say that Muslims are emotional fools. They do not know how to safeguard personal interest by cunning diplomacy.

Muslims used to follow Prophet Mohammad (صلى الله عليه و آله وسلم) and would gather on his call to sacrifice their lives in the cause of Islam. They would not care about themselves or their families and their welfare in this world. This type of behavior of Muslims was strange for hypocrites, not in line with their living during pre-Islamic life. This kind of sincerity was not possible for them. They were experts in politics and knew how to safeguard their personal interests in dealing with people. The honest behavior of Muslims looked to them as foolish. This is the reason they used to call Muslims as fools. Allah (عَزَّ وَجَلَّ) says that in fact they themselves are fools and they do not know about it.

The hypocrites behave the same way even now. They do not care about religion or welfare of Muslim society as a whole. These wolves in the guise of goats have damaged Islam and Muslims more than anyone else in the world throughout the history of Islam.

This is how the hypocrites used to behave during the time of Prophet Mohammad (صلى الله عليه و آله وسلم). Their characteristics have remained the same throughout the history of Islam.

A very important issue is cleared in this verse. Some people wonder why these hypocrites look successful and prosperous in this world. When they play around in the hands of the enemies of Islam and try to undermine their own community, they seem to acquire some worldly benefits, wealth and positions in Governments. The reason is Allah (عَزَّ وَجَلَّ) has left them in the hands of the enemies of Islam and they get devoid of Guidance in this life. This, perhaps, is the biggest punishment of all for a person in this life as doors of salvation have been shut for him.

People should read history of humanity and see what happened to the people who rejected faith and how the believers were rewarded. Look at the history of Prophets Ibrahim (عليه السلام) and Musa (عليه السلام) and see what happened to their enemies Nimrood and Pharaoh (فرعون).

The above verse depicts the condition of hypocrites. When they declare themselves Muslims, the light of Iman comes to their heart and they become capable of benefiting from it. This aspect is referred in this verse as ‘kindle of fire’. However, when they look at apostates and polytheists and meet with their earlier leaders, they get afraid of their worldly might and start supporting them. In this situation the Iman (Islamic faith) which had come to their hearts gets seized and they again start wandering in darkness of apostasy and they get subdued to all kinds of doubts about Islam. Why this happens? It is because of their ego and narcissism that has eluded their judgment and Allah (عَزَّ وَجَلَّ) has caused it to increase in them.

As we have explained in the Tafseer of verse # (7) above, there is a sequence of cause and effect in the Cosmos. If you deny and reject faith, you will be left to freeze in darkness. If you accept the faith and act upon the commandments of Allah (عَزَّ وَجَلَّ), you will get rewarded in this world and in Hereafter. In this verse Allah (عَزَّ وَجَلَّ) says that in view of their dubious double face and ego, the hypocrites have become deaf, dumb and blind. Meaning, using these senses, they cannot come back to the right path of Islam. They have lost the path and have moved too far away in darkness.

The hypocrites live in their egoistic and narcissistic dream world. But when the truth of Allah (عَزَّ وَجَلَّ) reaches them, it is so hurtful that it feels like a thunder and dark cloud. Because they cannot face this truth, they shut their ears and eyes to it. But the truth encircles them from all sides nonetheless and they cannot escape it no matter how hard they try.

An important issue to be understood in this verse is, hypocrites have been addressed as disbelievers.

It is in Quran - إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا [Indeed, Hypocrites (will be) in the lowest depth of Hellfire and (O’ Prophet ﷺ) you will not find any helper for them. (An-Nisa - 145).

When there is lightening during a darkness of a storm, the atmosphere gets lighted in which a person can walk a few steps. When the lightening is over, darkness overtakes again, and it is difficult to move forward. This happens when the lightening strikes at a far off place. But if the lightening strikes nearby, it may cause damage to eyes and ears. Allah (عَزَّ وَجَلَّ) gives this example to describes the state of hypocrites.

After describing the characteristics of the believers, the people who rejected faith and those who are hypocrites, Allah (عَزَّ وَجَلَّ), commands people to be stead fast in their prayers. He reminds them that Allah (عَزَّ وَجَلَّ) has created them, and created the people before them. Their lives are a gift of Allah (عَزَّ وَجَلَّ) which He gave them not as a reward of any good deed, but as His gift to them. Therefore, they should be grateful to Him for His bestowals. The best way to express gratitude is to pray earnestly. Their sincerity in prayers will help them become pious and in turn they will get more bounties from Allah (عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) is inviting peoples’ attention towards His signs in the cosmos. The Earth is spread for them and over their heads is the cover of Sky. They get rain from up which cultivates the land. From this cultivated land they get all kinds of grains and fruits as their food. Allah (عَزَّ وَجَلَّ) says that when these signs are manifest in front of you, then do not associate anyone as peer of Allah (عَزَّ وَجَلَّ) and do not get involved in Idol worship.

It is in Quran - وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ [ And your God is one. There is no one worthy of worship except Him, He is Most compassionate and Most Merciful.] (Al-Baqara -163).

It is in Quran - لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ [ If there had been (more) Gods other than Allah, the world would have been subjected to disorder. Glory be to Allah, the lord of the dominion, He is above from all that they ascribe for Him. ] (Al-Anbiya- 22)

Allah (عَزَّ وَجَلَّ) has challenged the entire humanity and Jinns, many a time in Quran that if they doubt in Quran, they should bring a Surah like that of Quran. Since the word of Allah (عَزَّ وَجَلَّ) and the word of His creature cannot be equated, this challenge remains unfulfilled and will remain so till the day of resurrection.

It is consensus (اِجماع) of all Islamic scholars that Quran is a miracle bestowed on Prophet Mohammad (صلى الله عليه و آله وسلم), a like of which cannot be produced by any human or jinn.

The 'Inimitability' of Quran’ or ‘the Exception of Quran’ (اعجاز القرآن) has been a subject of discussion among Islamic scholars for a long time. Some view points in this context are given below.

(i) Some earlier people thought that Allah (عَزَّ وَجَلَّ) incapacitated competent people, or turned them away from taking up the challenge of imitating Quran. This hypothesis was wrong. If you accept this hypothesis, then Quran does not remain a miracle, rather Allah (عَزَّ وَجَلَّ) incapacitating the people to write a book like that of Quran becomes a miracle.

It is in Quran - قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا [ Say, (O’Prophet ﷺ) If the mankind and the jinns were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.] (Al-Israa - 88)

The above verse confirms that since Quran is the word of Allah (عَزَّ وَجَلَّ), a like of it, cannot be produced by a human being (a creature). The suspicion of disbelievers that the Prophet (صلى الله عليه و آله وسلم) might have authored it has been condemned by Allah (عَزَّ وَجَلَّ).

It is in Quran - أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ [Or do they say, He ( the Prophet ﷺ) invented it? Say, Then bring ten chapters like it (that you claim to) have been invented, and call upon (for assistance) whoever you can, besides Allah, if you are truthful."] (Hood - 13)

It is in Quran - أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَل لَّا يُؤْمِنُونَ - فَلْيَأْتُوا بِحَدِيثٍ مِّثْلِهِ إِن كَانُوا صَادِقِينَ [ Or do they say, "He (Prophet Mohammad ﷺ) has made it up"? Rather, they do not believe. Then let them produce a statement like it, if they are truthful.] (At-Tur - 33-34)

The Arabs of Prophet’s (صلى الله عليه و آله وسلم) time acknowledged the superiority of the speech of Quran. The smallest Surah in Quran is al-Kawthar that consists of 3 small verses - (إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ - فَصَلِّ لِرَبِّكَ وَانْحَرْ - إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ). In the past 1450 years no one has been able to bring a like of it. After seeing this Surah, a prominent Arabic poet of Quraish during Prophet’s (صلى الله عليه و آله وسلم) time wrote - مَا هذا كلام البشر [This is not from the speech of a servant].

(ii) Some people thought that the 'choice and arrangement of the words of Quran' makes it exceptional. Scholars like (a) Abdul Qahir al-Jurjani (d. 1078 CE) in his Dala'il al-I'jaz, (b) Fakhr ad-Din al-Razi (d. 1209) in his book Nihayat al-I'jaz fi Dirayat al-I'jaz, and (c) al-Zamakhshari (d. 1144 CE) in his Tafseer al-Kashsaf have explained this uniqueness in detail.

(iii) Later scholars upheld the rhetorical superiority of Qur'an, but considered that the contents of the Quran are also a miracle.

We have briefly discussed the miraculous nature of Quran in (a) Style, (b) Literature, (c) Content, and (d) Effect.

QURAN'S STYLE - Quran comes out glaringly clear in terms of eloquence and rhetoric upon literate people; Arabs or non-Arabs alike.

What praise can be uttered about the comprehensiveness of eloquence and rhetoric of the noble Ahadith, the utterance of which is related with Prophet Mohammad (صلى الله عليه و آله وسلم) whose behest is - اُتِيْتُ جَوامِعَ الْكَلِمْ - اَنَا اَفْصَحُ الْعَرَبِيْ وَ الْعَجَمْ [ The Prophet (صلى الله عليه و آله وسلم) said - I have been given the comprehensiveness of speech. My eloquence is unparalleled among Arabs and Non-Arabs.] (Abi Shaiba and Abu Ya'la). In spite of that, Quran is different altogether. Its style is distinct from the style of Ahadith. Thus, it is clear that Quran is not the speech of the Apostle (صلى الله عليه و آله وسلم).

It is in Quran - وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَّارْتَابَ الْمُبْطِلُونَ [ (O' Prophet ﷺ) you did not recite before it (Quran), any scripture, nor did you inscribe one with your right hand. Otherwise the falsifiers would have had doubt. ] (Al-Ankaboot - 48)

QURAN'S LITERATURE - As a literary monument, the Quran stands unique. It has neither forerunners nor successors.

The Arabic language and speech is divided into two branches, (i) rhymed poetry, and (ii) prose. We will not go into details here, but the challenge of Quran is to produce a piece of work that does not fall into all the branches of Arabic poetry and prose. And it should also contain comprehensive meaning and rhetoric. The Arabs could not bring even 3 verses like that of Quran. They realized that Quran’s form does not fit into any of the Arabic literature categories.

During the early period of Prophet’s (صلى الله عليه و آله وسلم) declaration of prophet-hood, a prominent person from Quraish, Al-Qama bin Abdul Munaf, is reported to have addressed the leaders of Quraish in Makka in the following words

."O' Quraish, a new calamity has befallen upon you. When (Prophet) Mohammed (صلى الله عليه و آله وسلم) was young, he was the most liked among you, most truthful in speech, and most trustworthy, until, when you saw gray hairs on his temple, and he brought you his message, you said that he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots. You said, he was a diviner, but we have seen such people and their behavior, and we have heard their rhymes. You said he was a soothsayer, but he is not a soothsayer, for we have heard their rhymes. You said he was a poet, but he is not a poet, for we have heard all kinds of poetry. You said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. O' people of Quraish, look to your affairs (realize the intensity/truthfulness of this new message). By God, a very serious thing has been sent down upon you."

QURAN'S CONTENT - It is evident that human beings neither have the knowledge of the past nor of future. A person knows only the thing which is in front of his eyes. It means his knowledge is limited to his observations. At most, he contemplates with his observation and tries to deduce things.

Tidings of the unknown can not be the work of the material man. Until Allah's (عَزَّ وَجَلَّ) help is not there in between, this can not be accomplished. There are details of the happenings in Quran about which the entire family of the Prophet (صلى الله عليه و آله وسلم) was unaware of; like Adam (علیه السلا م), Hawwa (علیها السلا م) and Satan's episode; the incident of Haabeel and Qabeel; the happening of Ibrahim (علیه السلا م), Ismail (علیه السلا م), Loot (علیه السلا م), Is'haq (علیه السلا م), Yaqub (علیه السلا م), Yusuf (علیه السلا م); episodes of Saleh (علیه السلا م) and the nation of Thamud; the happenings of Shuayb (علیه السلا م) and the people of Mada'in and Aika; Dawood (علیه السلا م) and Sulaiman (علیه السلا م), Musa (علیه السلا م), Haroon (علیه السلا م), Pharaoh, Hamaan, and the descendants of Israel and Qaroon's affairs; Zulqarnain, the people of Saba, As-hab al-Aqdood (اصحاب الاخدود), As-hab al-Kahaf (اصحاب الكهف), As-hab al-Raqeem (اصحاب الرّقيم) and As-hab Rus (اصحاب رس); all their incidents have been mentioned in the Quran that were recognized by the adversaries in the Prophet's (صلى الله عليه و آله وسلم) time.

It is in Quran - وَلَـٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ [But (Quran is) a confirmation of what was before it, and a detailed explanation of the (earlier) Scripture, about which there is no doubt, from the Lord of the worlds.] (Yunus - 37)

There are foretelling in Quran which, till now, continuously proving to be true and correct. A few of these are given below.

(a) It is in Quran - سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ [Soon their multitude will be put to fight and they will show their backs (run away).] ( Al-Qamar - 45)

This was the foretelling of the people of Badr, in which the Makkan pagans lost and ran away. This foretelling was fulfilled by Allah (عَزَّ وَجَلَّ).

(b) It is in Quran - قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ [ (O' Prophet ﷺ), tell the rural Arabs who were left out (at the journey of Hudaibiya), that 'you will be called in confrontation against the formidable fighters (Romans & Persians) and you will be fighting with them till they become Muslims.] (Al-Fath 16).

The wars with Romans and Persians were fought during the Caliphate of Hadhrat Abu Bakr (رضئ الله تعالی عنه) and Hadhrat Umar Farooq (رضئ الله تعالی عنه). This was the glad tiding of the caliphate of Abu Bakr and Umar (رضئ الله تعالی عنهما).

(c) It is in Quran - لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ۖ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ [Undoubtedly, Allah had shown His Apostle ﷺ a true dream that, by Allah's will, you (Muslims) will enter Masjid al-Haram (Kabatullah) without fear and peril (in all composure) and ( in there) you (some of you) will have your heads shaven and (some ) will have your hairs cut.] ( Al-Fath - 27 ).

This was the foretelling about the victory of Makka, which Allah (عَزَّ وَجَلَّ) fulfilled.

QURAN'S EFFECT - Before Prophet Mohammad’s (صلى الله عليه و آله وسلم) immigration to Madina, the Chief of Medina Asad bin Zerarah, went out of his house, fully armed, with an ulterior motive of exiling Musab bin Umair (رضئ الله تعالى عنه), who was sent by the Prophet (صلى الله عليه و آله وسلم) to preach Islam in Medina, but the voice of someone reciting the verses of the Quran fell on his ears. The effect of these verses was so great that he embraced Islam at the hand of Musab bin Umair (رضئ الله تعالى عنه), the very person he wanted to exile.

Khalid bin Aqba, who, while passing by, heard the verses of Quran being recited. He was mesmerized and said : 'By Allah there is a strange sweetness in it, there is a strange freshness. It’s roots are saturated with water and its branches are over-laden with fruits. Man cannot converse like this!'

Utba was an eminent leader of Quraish infidels. When Prophet (صلى الله عليه و آله وسلم) recited Quran, he placed both his hands on the ground and started swaying to and fro, weeping. When Waleed heard Quran, he said - اِنَّ عَلَيْهَا طَلاوَةٌ ، و فِيْهَا حَلَاوةٌ [ In it there is freshness and sweetness].

There are many instances when people accepted Islam just from listening to the verses.

The effects of Quranic verses are varied. They are also useful 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.

Everything in the Cosmos is in perfect order. Allah (عَزَّ وَجَلَّ) is the creator of all the things in this Cosmos. Whatever He does, is a reflection of His perfection. Quran is His word, therefore, it is perfect in all respects. We are Allah’s (عَزَّ وَجَلَّ) creatures therefore there are limitations in whatever we do.

The above Quranic verse clarifies this fact and invites human beings to be realistic in their claims.

The words (أُعِدَّتْ لِلْكَافِرِينَ) in the above verse clarify that Hell is prepared only for those who disbelieved and worked in open rebellion against Allah (عَزَّ وَجَلَّ) and His Apostles.

The righteousness of deeds depends on the strength of Iman in heart. There is no need to talk here about the deviant sects as their basic beliefs are not in line with Sahih Iman.

As far as the followers of Ahle Sunnah, (the people of Sahih Iman) are concerned, it is generally observed that many are suffering from emptiness of deeds. As a matter of fact, sinful corruption has taken over their lives. Consistency in bad deeds show the weakness of their Iman. It is important that they seek forgiveness from their Lord and try to be sincere in their deeds.

There is another category among Ahle Sunnah. Some people focus on religious good deeds in order for a good life in Hereafter but they totally ignore about their responsibilities in this world. With this attitude, they may expect reward in Hereafter, but what about the current life in this world? You need to take care of your responsibilities in this world towards your family, kids and other dependents. You should strive to provide good living to your children and other family members. Give good education, both religious and scientific, to your children and make them competitive to stand on their feet. You also need to work for the betterment of your community/society in this world. Islam teaches us to be a complete and successful human being, in this world, as well as in Hereafter.

In this verse, Allah (عَزَّ وَجَلَّ) is giving glad tidings to the people who are believers, who act righteously that they will dwell permanently in paradise wherein there are gardens and rivers flow underneath. Why do the rivers flow beneath the gardens? It is to keep the gardens fresh and green all the time. This is to emphasize the fact that the comforts of the gardens in paradise are permanent. People will be provided with fruits of the gardens of paradise which will look similar to the ones they ate during their life time. But these fruits will be beautiful in sight and heavenly in taste.

One of the rewards to the righteous people of the paradise will be that they will have pure spouses for their company.

A question that is raised by many non-believers, hypocrites and some other people, is that, while men are allowed to have Houris in Paradise, why this facility is not given to women? They should know that paradise is a place for rewards. It is not a place to strain people with something which is against their nature. The things that a woman desires most from her husband is that he loves her, cherishes her, honors her and respects her. Women who enter paradise, will be restored their youth and they will be made far more beautiful than they were in this world.

We cannot look at things from our limited knowledge and understanding. You cannot question why tiger does not eat grass or leafs? Why goat does not eat meat? These are their individual natures and you cannot question their nature. Allah (عَزَّ وَجَلَّ) has created His creatures as per their natures. And His rewards in Paradise will also be as per their natures.

It is in Quran - لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ [ There they (men and women of Paradise) shall have all that they will desire.] (Qaaf - 35)

It is in Quran - إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ - ادْخُلُوهَا بِسَلَامٍ آمِنِينَ - وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ [ Surely those who are virtuous shall be in the midst of gardens and fountains. (They will be told) Enter it in peace, safe (and secure). And We will remove whatever resentments they had in there breasts (hearts), (so they will be) brothers, sitting on thrones facing each other. ] (Al-Hijr - 45-47).

The above verses clarify that everyone in paradise, man or woman, will have everything they desire. Nothing will be there that is not liked by them or against their natures. Allah (عَزَّ وَجَلَّ) knows about the natures of men and women and they will get everything they desire.

It is in Hadith - Narrated by Abu Huraira (رضئ الله تعالى عنه) - The Apostle (صلى الله عليه و آله وسلم) said, Allah (عَزَّ وَجَلَّ) said, ‘I have prepared for My pious servants (men and women) things which have never been seen by an eye, nor heard by an ear or imagined by a human being. (Bukhari)

The parable is to show the significance of a thing. When we refer to the bravery of a person, we say that ‘he is a tiger’. Here we mean to refer to his bravery. The real purpose of parables is to convey the meaning and there is no significance of the thing that is used for parable.

In the above verse, Allah (عَزَّ وَجَلَّ) says that He will not hesitate to give the examples of small creatures to convey the meaning. And those who believe, know that the example given by their Lord is the right one. But those who do not believe, their whole focus is to object on everything that is being explained. Allah (عَزَّ وَجَلَّ) says that from Quran many get guidance and many get astray. Who are the one’s who go astray? Allah (عَزَّ وَجَلَّ) say that the wrong doers are the ones who go astray.

It is in Quran - أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ [ The one to whom the evil of his deed has been made attractive, so he considers it good? Indeed, Allah sends astray whom He wills and guides whom He wills. So (O' Prophet ﷺ) do not worry and hurt yourself for them in sorrow. Indeed, Allah is aware of what they do.] (Faatir - 8).

What is the covenant that these people break? It is described in the following verses.

It is in Quran - وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ [ And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own selves : Am I not your Lord? They said : Yes! we bear witness. Lest you should say on the day of resurrection : Surely we were heedless of this.] (Al-Araf - 172)

It is in Quran - وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ [ And when Allah made a covenant with those who were given the Book : 'You shall certainly make it known to men and you shall not hide it'; but they cast it behind their backs and took a small price for it; so evil is that which they buy.] (Aal-e-Imran - 187)

What is that they sever, which Allah (عَزَّ وَجَلَّ) wants to be joined? It is described in the following verse.

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 [Say : "O People of the Book! come to common terms as between us and you : That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say, we bear witness that we are Muslims (bowing to Allah's Will)] (Aal-e-Imran - 64).

Thus, these are the people who spread mischief and tribulation on Earth. Indeed they are the losers in this world and in Hereafter.

Kufr (كفر) is, disbelieve in Allah (عَزَّ وَجَلَّ) or His attributes. It could be because of a doubt, suspicion, aversion, jealousy, arrogance, personal whims, etc. Denial of Prophet (صلى الله عليه و آله وسلم) is also Kufr.

Allah (عَزَّ وَجَلَّ) says, how can someone denies Allah’s (عَزَّ وَجَلَّ) existence or His commandments when he knows that he was non-existent in the first place, then was lifeless in the shape of a fetus in his mother’s womb and them Allah (عَزَّ وَجَلَّ) gave him life and he came into this world. After a specific life span, he will die again and will be brought back in front of Him to answer for his deeds. These facts are obvious and are undeniable.

The above verse explains that, first the expanse of this Cosmos was created, and then individual creatures within them, were created in a perfect order.

It is in Quran - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَـٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ [Who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So look up again; do you see any disparity? Look up again. You will be humbled and your vision will be fatigued. And We have certainly beautified the nearest heaven with stars. ] (Al-Mulk 3-5)

It is in Quran - وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ [ And the heaven We constructed with strength, and indeed, We (keep) expanding it. And the earth We have spread out, and excellent is the Maker (of this Cosmos).] (Adh-Dhariyaat - 47-8)

There is a flawless harmony among the galaxies, stars and planets; a perfect balance in the Cosmos. From the smallest planets and stars to the greatest galaxies, they all rotate around each other in a balanced position and continue their journey in space.

All creation in the Cosmos are covered under Allah's (عَزَّ وَجَلَّ) wisdom. And every single creation is appropriate in its place under their environment. When Allah (عَزَّ وَجَلَّ) informed the angels that He is going to create a vicegerent on Earth, what angels understood was the following.

It is in Quran - وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ [ And He is Who has made you successors upon the Earth and has raised some of you above others in ranks that He will see you through what He has given you. Indeed, your Lord is swift in penalty; and He is (also) Forgiving and Merciful.] (Al-An'aam - 165)

What angels understood was, a new creature was being created on Earth. Since they had the experience of various creatures before human beings, they said, we pray and sanctify you, whereas this creature, as has been the case with others, will cause disorder and bloodshed on Earth. Then Allah (عَزَّ وَجَلَّ) said, I know that which you do not know. What Allah (عَزَّ وَجَلَّ) was referring to, from His statement? As per our understanding, He was telling them that His real Khalifa, Prophet Mohammad (صلى الله عليه و آله وسلم) was to come from among human beings.

It is in Hadith - Umar bin al-Khattab (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, when Prophet Adam (عليه السلام) said, O' my Lord, I ask you for the sake of Mohammad (بحق محمد صلى الله عليه و آله وسلم) to forgive me. He (Allah - عَزَّ وَجَلَّ) said, How did you know Mohammad (صلى الله عليه و آله وسلم)? He said, because when you created me with Your hands and blew into me from Your spirit, I raised my head and I saw on the Arsh it was written لا إله إلا الله ، محمد رسول الله [ There is no god, but Allah, and Mohammad is the Apostle of Allah]. So I knew You would not put next to your name except the one who is the most beloved to You. 'He said, you have said the truth, O'Adam (عليه السلام) and if it were not for Mohammad (صلى الله عليه و آله وسلم), I would not have created you.] (Al-Mustadrak al-Hakim, who said it is Sahih)

It is in Hadith - The Prophet said, Allah gives and I distribute. (Bukhari, Muslim).

It is in Hadith - Abu Hurairah (رضئ اللہ تعالی عنہ) narrated, 'they asked, O'Allah's Apostle (صلى الله عليه و آله وسلم), when was prophet-hood established for you? He said, while Adam (عليه السلام) was between the soul and body' (Tirmidhi).

To emphasize the eminence of Adam (عليه السلام), Allah (عَزَّ وَجَلَّ) taught him the names of all the things among his creation. Then these things were placed in front of the angels and they were asked to identify all these things by their names.

All present (angels) were asked to bow in front of Adam (عليه السلام) as a mark of respect. All did, except Iblis. He showed arrogance and did not join the angels in prostration and became open Kafir. What he argued was a sheer stupidity. He became the first one to give importance to the reasoning of mind with limited knowledge, over the divine command. But this reasoning of his mind was also not appropriate on that occasion. When he saw that the angels, who are a better creation than him (he was from Jinns) were prostrating to Adam (عليه السلام), he should have realized that there is something important about Adam (عليه السلام) which is hidden from his mind. He also had seen that Adam's (عليه السلام) knowledge surpassed the knowledge of all other creatures, including the angels. In such a scenario, to reject divine command was a sheer stupidity and arrogance for which he was punished by Allah (عَزَّ وَجَلَّ). It is important to note that Allah's (عَزَّ وَجَلَّ) beneficence had gone to his head as he was given assignment to teach angels. He started thinking that he was better than even angels. And in that arrogance he considered even Hadhrat Jibreel (عليه السلام) as his rival. Surely, Allah (عَزَّ وَجَلَّ) was aware of what Iblis was up to.

After the episode of prostration of obeisance by angels, Hadhrat Adam (عليه السلام) lived in Paradise. Since he was the first from human species, he felt lonely sometimes.

It is in Quran - يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا [O mankind, be dutiful to your Lord, who created you from one Nafs and created from it its mate.] (An-Nisa - 1)

It is clear from the above verse that our mother Hawwa (عليها السلام) was created from Adam (عليه السلام).

It is in Hadith - Abu Huraira (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said, 'treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break, but if you leave it, as it is, it will remain crooked. So treat women nicely' (Bukhari)

As per divine command, Hadhrat Adam (عليه السلام) and Hawwa (عليها السلام) started living in the Paradise in tranquility except that they were forbidden from going near a specific tree. They were told that if they go near that tree, they will harm themselves.

Satan is from Jinn. The Jinn are a creation of Allah (عَزَّ وَجَلَّ) made from fire. Jinn are different from both, Angels and humans. But, like humans, they are given the power of reason to choose between good and evil. The Jinn existed before the creation of Adam (عليه السلام).

Satan was the most famous scholar and teacher among Jinns who were dwelling in specific places/planets assigned to them by Allah (عَزَّ وَجَلَّ). His popularity grew among jinns slowly to an extent that even angels started listening to his sermons. The popularity and respect among Jinns and angels went to his head and he started considering the knowledge given by Allah (عَزَّ وَجَلَّ) as his own. This was the reason for his downfall.

When Iblis refused to prostrate to Adam (عليه السلام), all his privileges were withdrawn. He was expelled and not allowed to teach angels. He started living in places where Jinns lived. However, freedom of movement for him was not withdrawn because he became a test for people between good and evil.

It is in Quran - قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ - قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ - قَالَ أَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ - قَالَ إِنَّكَ مِنَ الْمُنظَرِينَ - قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ - ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ - قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا ۖ لَّمَن تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ - [Allah said (to Iblis) what prevented you from prostrating when I commanded you (to do so)? (Iblis) said, 'I am better than him (Adam عليه السلام). You created me from fire and created him from clay.' Allah said, 'descend from Paradise, there is no place for arrogant to live therein. So get out; indeed, you are of the debased. Iblis said, 'reprieve me until the Day they are resurrected.' Allah said, "indeed, you are of those reprieved.' Satan said, "because You have put me in error, I will surely sit in and wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful (to You)." Allah said, "Get out of Paradise, reproached and expelled. Whoever follows you among them (humans) I will surely fill Hell with all of you together."] (Al-Araaf - 12-18)

Since Iblis was a great scholar earlier, he knew the art of explaining things. After he was expelled, he started using his skills in drawing people away from Allah (عَزَّ وَجَلَّ) by his deceptive talk. He also had the freedom and ability to insinuate the minds and hearts of people. He used these powers to deceive the innocent, unsuspecting and virtuous Nufoos of Adam (عليه السلام) and Hawwa (عليها السلام). He did it meticulously, consistently. And over a long period of time he managed to convince them. What Hadhrat Adam (عليه السلام) and mother Hawwa (عليها السلام) wanted was to be close to Allah (عَزَّ وَجَلَّ) every moment of their lives, never ever to go away from Him. Iblis exploited this love of Allah (عَزَّ وَجَلَّ). He swore to them that there is only one way to remain in the company of Allah (عَزَّ وَجَلَّ), ie., to go near that tree and taste its fruit.

It is in Quran - فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْآتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَـٰذِهِ الشَّجَرَةِ إِلَّا أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ (Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'your Lord did not forbid you this tree except that you become angels or become immortal.'] (Al-Araaf - 20).

Since the love Allah (عَزَّ وَجَلَّ) was more than their own selves, and they wanted to remain close to Him, Hadhrat Adam (عليه السلام) and mother Hawwa (عليها السلام) fell for Satan's deceitful logic and were swayed, momentarily.

It is in Quran - فَدَلَّاهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۖ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ [ So Satan made them fall, by deception. And when they tasted (the fruit) of the tree, their private parts became apparent to them, and they began to cover themselves from the leaves of Paradise. And their Lord called them, "Did I not forbid you from that tree and tell you that Satan is a manifest enemy to you? ] (Al-Araaf - 22)

After they tasted that fruit, the destiny took over their lives, and they were sent down to Earth for the remainder of their lives.

When we look at the entire episode, we know that it was the love of Allah (عَزَّ وَجَلَّ) in the heart of Hadhrat Adam (عليه السلام) and mother Hawwa (عليها السلام) which remained paramount all through their lives.

Since, Satan had the freedom of movement, he followed Hadhrat Adam (عليه السلام) to Earth, made it his residence as well, to deceive the children of Adam till the end times.

After their descent to Earth, Allah (عَزَّ وَجَلَّ) taught Hadhrat Adam (عليه السلام) and our mother Hawwa (عليها السلام) Dua and forgave them.

It is in Quran - قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ [ They supplicated, 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.] (Al-Araaf - 23)

It is in Hadith - Umar bin al-Khattab (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, when Prophet Adam (عليه السلام) said, O' my Lord, I ask you for the sake of Mohammad (بحق محمد صلى الله عليه و آله وسلم) to forgive me. He (Allah - عَزَّ وَجَلَّ) said, How did you know Mohammad (صلى الله عليه و آله وسلم)? He said, because when you created me with Your hands and blew into me from Your spirit, I raised my head and I saw on the Arsh it was written لا إله إلا الله ، محمد رسول الله [There is no god, but Allah, and Mohammad is the Apostle of Allah]. So I knew You would not put next to your name except the one who is the most beloved to You. 'He said, you have said the truth, O'Adam (عليه السلام) and if it were not for Mohammad (صلى الله عليه و آله وسلم), I would not have created you.] (Al-Mustadrak al-Hakim, who said it is Sahih).

Hadhrat Yaqoob's (عليه السلام) descendants are known as children of Israel. The name 'Israel' is derived from two words, ‘Isra’ and ‘el’. ‘Isra’ means 'a chosen worshiper', and ‘El’ means God in Hebrew. Thus, Israel means, the one chosen by God. This name is specific to Prophet Yaqoob (عليه السلام). The descendants of Yaqoob - Jacob (عليه السلام), and the followers of all prophets among them are known as 'children of Israel'.

The above verse is addressed to the followers of all Prophets among the descendants of Israel. As was prophesied in their scriptures, they were waiting for the advent of an Apostle and they used to pray Allah (عَزَّ وَجَلَّ) to help them, for his sake, and they knew it well that their supplications were answered. But when Prophet Mohammad (صلى الله عليه و آله وسلم) declared his apostleship, they opposed him only for the simple reason that he was the descendant of Prophet Ismail (عليه السلام).

During the time of Prophet Mohammad (صلى الله عليه و آله وسلم), Jews were an influential community in Arabia. Mostly they were businessmen and their powerful tribes used to rule major chunk of Arabia. After the advent of Islam, not only did many of them not accept Islam, but stood openly against Prophet Mohammad (صلى الله عليه و آله وسلم). The problem was manifold for them in addition to their power and money. They knew it well that if they accept Islam, they can not continue the unlawful activities in the name of religion.

In the above verse, Allah (عَزَّ وَجَلَّ) is reminding them of His favors throughout their history, like empires under Prophet Dawood (عليه السلام) and Sulaiman (عليه السلام) and Yusuf (عليه السلام), and their rescue from Pharaoh and their repeated transgressions and repeated pardons by Allah (عَزَّ وَجَلَّ). They surely knew about the truthfulness of Prophet Mohammad (صلى الله عليه و آله وسلم) through their scriptures.

In the verse, Allah (عَزَّ وَجَلَّ) is asking them to fulfill the covenant made by them earlier and in return Allah (عَزَّ وَجَلَّ) will also fulfill His promise given to them.

What were the covenants they had made with Allah (عَزَّ وَجَلَّ)?

It is in Quran - وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ - وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ - ثُمَّ أَنتُمْ هَـٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ [ And (remember) when We took the covenant from the Children of Israel, 'Do not worship except Allah (عَزَّ وَجَلَّ); and do good to parents and relatives, orphans and needy. And talk to people good; establish prayer and pay Zakat." Then you turned away, except a few of you, and (most of you) refused. And (remember) when We took your covenant, "Do not shed each other's blood or evict one another from homes. Then you acknowledged it while you were witnessing. Then, you are those (same ones who are) killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. ] (Al-Baqara - 83-85).

What was the promise Allah (عَزَّ وَجَلَّ) made to them?

It is in Quran - وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ فَمَن كَفَرَ بَعْدَ ذَ‌ٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ [And Allah had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders. And Allah (عَزَّ وَجَلَّ) said, "I am with you. If you establish prayer and give Zakat and believe in (all) My Apostles and support them, and loan Allah a goodly loan, I will surely remove from you, your misdeeds and admit you to gardens beneath which rivers flow. But whoever of you disbelieves after that, has certainly strayed from the soundness of the way.] (Al-Maa'ida - 12)

Allah (عَزَّ وَجَلَّ) is reminding the people of earlier scriptures to believe in Quran as it testifies the earlier scriptures and prophets. Since they were aware of the advent of Prophet Mohammad (صلى الله عليه و آله وسلم), they should not be the ones who deny. Allah (عَزَّ وَجَلَّ) is asking them not to alter earlier scriptures to misguide people for some worldly gains. They should not be afraid of loosing their power or money. They should only fear Allah (عَزَّ وَجَلَّ) and expect rewards from Him in this world and in Hereafter.

The faith in earlier prophets and their scriptures also requires that the people of the books should believe in Prophet Mohammad (صلى الله عليه و آله وسلم) because all prophets had instructed them to believe in Prophet Mohammad (صلى الله عليه و آله وسلم).

And believe in Prophet Mohammad (صلى الله عليه و آله وسلم) requires their acceptance of Islamic sharia enshrined in Quran and Sunnah. Therefore, they are required to join the Islamic faith along with Muslims and establish Salah and Pay Zakat.

It is reported that many of the Jews during Prophet's (صلى الله عليه و آله وسلم) time were involved in usury and fraudulent business transactions. They were rich and enjoyed power. They had built powerful fortresses all over Arabian peninsula. In this scenario, if they accepted Islam, they were afraid to loose all that. This is the reason, Allah (عَزَّ وَجَلَّ) is asking them to develop patience and establish Salah. It will help them overcome their longtime wrongdoings. This can only be done by a person who is afraid of Allah (عَزَّ وَجَلَّ) and realizes his servitude.

The above verse is meant for non-believers. Allah (عَزَّ وَجَلَّ) is warning people, particularly the people of earlier scriptures, to come back into the fold of Islam.

As far as Muslims are concerned, anyone having Sahih Iman equal to a mustard seed, will be taken out of Hell on Prophet's (صلى الله عليه و آله وسلم) mediation.

It is in Quran - وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ [ And We place the scales of justice for the Day of Resurrection, so no one will be treated unjustly at all. And if there is (Iman equal to) the weight of a mustard seed, We will bring it forth.] (Al-Anbiya - 47)

It is in Hadith - It is narrated on the authority of Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'No one shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman. (Bukhari, Muslim and others).

What is meant by 'Iman equal to the weight of mustard seed'?

It is in Hadith - Apostle of Allah (صلى الله عليه و آله وسلم) said, (i) He who among you sees something abominable should modify it with the help of his hand; (ii) and if he does not have the strength to do it physically, he should do it with his tongue, (iii) and if he does not have the strength to do it by tongue (fearing threat to his life and property) then he should (abhor it) in his heart, and that is the least of Iman. (Muslim Book 1, # 84)

It is important to note that you cannot commit a sin considering that it is fine and is allowed by Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). You cannot misinterpret Islamic laws to make a provision for you to commit sins. You cannot commit a sin just because you see other Muslims in your community are doing it openly. A sin is a wrong doing. You should have courage to stop it openly. This is the first degree of Iman.

Look at what Imam Husain (رضئ اللہ تعالی عنہ) did in Karbala. He knew that he would not be able to over power Yazidi Army. But he preferred martyrdom rather than accepting Haraam as Halal and wrong doing as virtue.

If it is not possible for you to fight against wrong doing, then tell the wrongdoer plainly that what he is doing is sin/wrong/Haraam, and if possible, advise him to stay away from it. This is the second degree of Iman.

If saying to them about their sins openly is also not possible (in view of threat to life and property), then you should consider it bad in your heart and try to stay away from it as far as possible. You should seek pardon from your Lord for your own self as well as for the wrong doers and pray that they come back to Sahih Iman/right path. This is known as Iman equal to the weight of mustard seed.

It is in Hadith - It is narrated on the authority 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) observed : Never a Prophet had been sent before me by Allah towards his nation who had not, among his people (his) disciples and companions, who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer. He who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' (رضئ اللہ تعالی عنہ) said : I narrated this Hadith to 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ). He contradicted me. There happened to come 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) who stayed at Qanat, and 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ) wanted me to accompany him for visiting him (as 'Abdullah bin Mas'ud ؓ was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud (رضئ اللہ تعالی عنہ) about this Hadith. He narrated it in the same way as I narrated it to Ibn 'Umar (رضئ اللہ تعالی عنہ). (Muslim Book 1, # 86)

Anything sought and gained through unlawful means is harmful. If you steal electricity to read Quran, then reading Quran will not help you. If you steal from a corrupt person in order to give it to the poor, it will not not help you in any way. Some of our scholars are seen joining hands with people in power and secretly and openly support them in their transgression. In return for this favor, they get money, which they claim to use to support their religious institutions. When they are questioned about it, they say that they need funds to run their religious institutions and they feel proud of getting funding from all sources. In the name of their religious institutions, they make a big fortune and build their personal empires of wealth and properties. They should know that all these acts are unlawful and invite Allah's (عَزَّ وَجَلَّ) wrath.

The historical accounts testify that Israelis, during their slavery in the hands of the people of Pharaoh, used to work in the fields and in the homes of the wealthy Egyptians. They used to steal rich Egyptians' gold armaments and this way had accumulated some gold with them. When Prophet Musa (عليه السلام) went to Mount Sinai for 40 days, the Israelis were under the care of Prophet Haroon (عليه السلام), who was Prophet Musa's (عليه السلام) elder brother. During those days, a person among Israelis named Samri did a mischief. He made a small hallow calf of the gold collected from Israelis (which they had stolen from the people of Pharoah). When air passed through the hollow portion of that calf, it made a sound like that of a calf's call. Samri convinced Israelis that it is their God. Many Israelis started worshiping it. Prophet Haroon (عليه السلام) tried to stop them from this wrongdoing. But he could stop only a few. The others continued this worship. When Musa (عليه السلام) returned from Mount Sinai, he was very angry seeing the calf being worshiped by his people.

It is in Quran - قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَ‌ٰلِكَ أَلْقَى السَّامِرِيُّ [ They said : "We did not break our promise to you of our own accord (with intent), but we were loaded with sinful loads of ornaments of the people (of Pharaoh), and we threw them in the same way as Samiri did.]. (Taa Haa - 87)

They were punished severely for their wrongdoing.

The people who worshiped the calf were to repent by giving their lives. This was a severe punishment. However, after the mediation of Musa and Haroon (عليهم السلام) who prayed for their forgiveness, Allah (عَزَّ وَجَلَّ) forgave them.

When the Isrealis demanded to see Allah, they were struck by a thunder bolt which took them into a state (a kind of) death. After sometime, they came back to their senses.

We have briefly discussed about this issue here.

Can the human beings see Allah (عَزَّ وَجَلَّ)?

Manifestation (appearance) of absolute Existence of Allah (عَزَّ وَجَلَّ) is not possible in a shape, body, form of any kind - exclusive, divine or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition, physical or spiritual. He does not live in a place and is not made up of parts like hands, eyes, face, etc. He is pure from the consideration of any kind of body; physical, spiritual, visible or invisible. His Unity (Zaat-e-Elahi) cannot be expressed within the limitations of time, space and dwelling. Therefore, it cannot be seen by human beings, from their physical eyes or the eyes of their hearts or spiritual eyes. No one can see Allah (عَزَّ وَجَلَّ), including Prophets, Awliya Allah or anybody, in this world, or in Hereafter, or beyond. Whoever has seen Allah (عَزَّ وَجَلَّ), has either seen His Tajalli-e-Zaati ( نُور ) or Tajalli-e-Sifaati (in the shape of His creatures).

It is in Quran - لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ [ Nothing is like Him, and He is the Seer and Hearer.] (Ash-Shura - 11).

It is in Quran - لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ [Eyes (people) cannot see Him, He sees peoples' eyes (them). He has subtle vision and is aware of everything. (Al-An'aam - 103).

It is in Quran - وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولاً۬ فَيُوحِىَ بِإِذۡنِهِۦ مَا يَشَآءُ‌ۚ إِنَّهُ ۥ عَلِىٌّ حَڪِيمٌ۬ [It is not fitting for a human being that Allah (عَزَّ وَجَلَّ) should speak to him except by inspiration, or from behind a veil, or by sending of an Apostle to reveal, with Allah's (عَزَّ وَجَلَّ) permission, what Allah (عَزَّ وَجَلَّ) wills: for He is Most High, Most Wise".] (Ash-Shura - 51).

It is in Quran - وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ [ And when Musa (عليه السلام) came at the time and place appointed by Us and his Lord spoke to him; he said "O' My Lord, show me (yourself) that I may look upon You". Allah said "you cannot see Me, but look upon the mountain, if it stands still in its place, then you shall see Me". So when his Lord manifested His Tajalli on the mountain, He made it collapse to dust and Musa ( عليه السلام) fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am foremost of the believers.] ( Al Araf - 143).

It is in Hadith - Abdullah bin Shaqiq (رضئ اللہ تعالی عنہ) reported : I said to Abu Dharr (رضئ اللہ تعالی عنہ) : Had I seen the Apostle of Allah (صلى الله عليه و آله وسلم), I would have asked him. He (Abu Dharr - رضئ اللہ تعالی عنہ) said : What is that thing that you wanted to inquire of him? He said : I wanted to ask him whether he had seen his Lord. Abu Dharr (رضئ اللہ تعالی عنہ) said: I, in fact, inquired of him, and he replied: I saw Light نُور (Allah's Tajalli-e-Zaati). (Muslim, Book # 1, Hadith # 342).

It is in Hadith - حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ : حَدَّثَنَا وَكِيعٌ عَنْ يَزِيدَ بْنِ إِبْرَاهِيمَ عَنْ قَتَادَةَ عَنْ عَبْدِ اللّهِ بْنِ شَقِيقٍ عَنْ أَبِي ذَرٍّ ، قَالَ: سَأَلْتُ رَسُولَ اللّهِ: هَلْ رَأَيْتَ رَبَّكَ؟ قَالَ نُورٌ انى أَرَاهُ [ Narrated on the authority of Abu Dharr (رضئ اللہ تعالی عنہ) - I asked the Apostle of Allah ( صلى الله عليه و آله وسلم) - Did you see your Lord? He (the Prophet - صلى الله عليه و آله وسلم) said "He is light نُور, I saw Him.] (Muslim, Book # 1, Hadith # 341).

It is important to note that Allah's light ( نُور ) is within his Zaat. It is not that Zaat-e-Elahi is within His light (نُور). We cannot confine Zaat-e-Elahi into His own light, (نُور) or into a form, shape, or body; exclusively divine or creature like. If you do that, it will be shirk.

It is in Quran - اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ [ Allah is the نُور (light - existence) of Heavens and Earth.] (An-Noor - 35).

The meaning of seeing Allah (عَزَّ وَجَلَّ) in the light of Quran and Ahadith

Name is the mixture of Zaat (person) + Sifat (attribute). Allah's (عَزَّ وَجَلَّ) name is "Rahman", ( الرحمن - Compassionate) meaning it is the mixture of His Zaat + His attribute of compassion (towards His creatures).

Similarly, His name is "Raheem", ( الرحيم - Merciful ) which is the mixture of His Zaat + His attribute of Mercy (towards His creatures).

The same is the case with His other names (epithets of Allah - عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) likes to show His "Compassion", His "Mercy" and His other attributes to His creatures so that they see His magnificence, independence (self subsistence) and their indigence (dependence) upon Him. Thus, Allah's (عَزَّ وَجَلَّ) Tajalliyat-e-Asma wa al-Sifaat or Signs ( الآيات ) appear in front of us in various shapes and forms continuously.

It is in Quran - وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَيُرِيكُمۡ ءَايَـٰتِهِۦ فَتَعۡرِفُونَہَا‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ [(Say O'Prophet ﷺ) Praise be to Allah (عَزَّ وَجَلَّ). He will show you His signs and you will recognize them. Your Lord is not heedless of anything you do.] (An-Naml - 93).

The entire cosmos and all worlds in it, are the places of manifestation of Allah's (عَزَّ وَجَلَّ) Signs or Tajalliyat which can appear in any form or shape.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said - I saw my Lord, the Exalted and Glorious in the most beautiful form. Ikrama (رضئ اللہ تعالی عنہ) said, on this I submitted, does not Allah (عَزَّ وَجَلَّ) say that “Peoples’ eyes cannot perceive Him. He perceives their eyes.”, then Ibn Abbas (رضئ اللہ تعالی عنہ) said, Hey ’ this is true when Allah’s (عَزَّ وَجَلَّ) refulgence (Tajalli) is from the divine light which is the “Light of His Unity”. Prophet Mohammad (صلى الله عليه و آله وسلم) has seen his Sustainer (Rab) twice”. (Tirmidhi).

The above Hadith clearly distinguishes between Manifestation of Allah's (عَزَّ وَجَلَّ) Tajalli-e-Zaati (which is referred to as 'Light of His Unity') and Tajalli-e-Sifaati - Manifestation of Allah's (عَزَّ وَجَلَّ) Attributes. Prophet Mohammad ( صلى الله عليه و آله وسلم) saw Allah in both Tajalli-e-Zaati and Tajalli-e-Sifaati. In Tajalli-e-Zaati, what the Prophet ( صلى الله عليه و آله وسلم) witnessed is formless light ( نُور ); and in Tajalli-e-Sifaati, the Prophet ( صلى الله عليه و آله وسلم) saw Allah in the shape of a human being.

Important points in this context

(i) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Asma wo Sifaat will be in the shape of His creatures or in the shape of a human being or any other shape.

(ii) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Zaati is ( نُور ) formless light.

(iii) If a person has seen Allah (عَزَّ وَجَلَّ) in a dream in the shape of human being and he remembers that shape and dream very well. He can remember that shape and hold it in highest respect. However, it is not allowed for him to draw the picture of that human shape, place it in front of him as Allah's (عَزَّ وَجَلَّ) picture and prostrate. If he does that, it will be treated as Shirk. Similarly, if he considers that what he saw is the shape of Allah (عَزَّ وَجَلَّ) and imaginatively confines / encompasses Allah's (عَزَّ وَجَلَّ) Unity into that shape and performs Salah five times a day with that belief, his Salah will be treated as idol worship.

Salafis, Hindus, Christians (and their like minded groups) have made terrible blunder in understanding Allah's (عَزَّ وَجَلَّ) Unity (Zaat). They imagine Allah (عَزَّ وَجَلَّ) in a physical shape which has eyes, hands, face, body, etc. This kind of belief is Idol worship. Salafis' so-called Salah five times a day, with this belief, is nothing but absolute idol worship because, as per their belief, they are encompassing / confining / arresting the Unity of Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) into an imaginary body sitting on a big chair over the skies.

We worship Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) that cannot be encompassed into any shape, form or body; exclusive or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition. He does not live in a place and is not made up of parts like hands, eyes, face, etc. His Unity (Zaat-e-Elahi) cannot be expressed within the limitations of time, space and dwelling. He is beyond the imaginations of human beings.

When Israilis were wandering in desert, Allah (عَزَّ وَجَلَّ) provided them with food and sustenance. Manna (الْمَنَّ) was a sweet exudate (substance) which used to appear on tree leaves in the shape of red drops at daybreak. The Israelis used to gather it in the early morning by spreading sheets under the trees by shaking the branches. It was a delicious dessert for them that provided energy for their survival in desert. Quail bird (السَّلْوَى) used to come in flocks and remain around the Israelis. They used to eat meat of this bird for their protein and nourishment. The harshest was the scorching sun in the desert. For their protection, Allah (عَزَّ وَجَلَّ) provided cloud cover over the desert to stop sun rays from reaching the ground. It was indeed a gift to them from Allah (عَزَّ وَجَلَّ).

As described in verse 57 above, when Israelis were wandering in the desert Allah (عَزَّ وَجَلَّ) provided them with food and sustenance in the shape of 'Manna' (الْمَنَّ) and Quail (السَّلْوَى). And to protect them from the sun, they were provided with a cloud that stopped sun's radiation and heat reaching the ground.

When they complained about the scarcity of water, Prophet Musa (عليه السلام) prayed for them (verse 60). Allah (عَزَّ وَجَلَّ) accepted the prayer and he was asked to strike his wooden staff on a rock. He did that and a miracle happened. Twelve springs gushed out of that rock and all 12 tribes of Israelis benefited from that miraculous water.

The Israelis were not content with that. They started complaining about one type of food, ie., Manna and Salwa. They asked Prophet Musa (عليه السلام) to pray Allah (عَزَّ وَجَلَّ) to provide Earth's produce like herbs, cucumbers, garlic, lentils, onions etc (verse 61). Musa (عليه السلام) chided them and said 'you want inferior food in place of a superior food provided to you'.

Later, when Prophet Musa (عليه السلام) prayed, Israelis were asked to enter the gate of a nearby town called 'Arbaha' (probably in the present day Palestine) by prostrating and uttering the word 'Hittatun' (حِطَّةٌ), meaning 'our Lord forgive us'. They were promised abundance of food in that town. They were also promised that they will be forgiven for their past wrongdoings. (verse 58). But, as the Israelis were arrogant, they changed that word and said 'Hintatun', meaning 'Wheat' as they were longing for the food produced by Earth.

Their continued rejection of Allah's (عَزَّ وَجَلَّ) commands and disregard for his bounties resulted in another punishment (verse 59). Plague caught them and many of the wrongdoers perished.

Ammanis mislead people and use the above Quranic verse in defense of their faith that all religions are truthful and will get salvation. Needless to say that their understanding and claim is wrong.

Who are Ammanis?

Towards the beginning of 21st Century (2004-05), a new sect has emerged among Muslims. They are known as 'Ammanis'. The major proponent of this Sect is King Abdullah II of Jordan (born 1962). They claim that all 73 Sects and their sub groups are true Muslims. They also claim that Christians, Jews, Buddhists and followers of all other religions are 'believers' just like Muslims.

They use a strange 'Common Ground' logic, which is highly deceptive and goes directly against the core teachings of Islam. According to Ammani Common Ground Logic, everyone who believes in the existence of one God, irrespective of his actual perception and understanding, is a "believer". Since followers of all religions accept the existence of God in one way or another, they are believers, just like Muslims.

If someone accepts Ammani logic, then Makkan pagans during the time of Prophet Mohammad (صلى الله عليه و آله وسلم) also come under 'believers' as they believed in Allah.

It is Quran - قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ [Say, Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from the dead and death from the living and plans the affairs of man? They will all say Allah.] (Yunus - 31).

Then what was the need for Prophet Mohammad (صلى الله عليه و آله وسلم) to preach Islam?

Ammanis have published their own Quran titled 'Study Quran' in 2015 in line with Christian Bible and Jewish Torah/Talmud. It does not contain verses of Quran in Arabic. One has to read only English version of Ammani interpretations of Quranic verses.

What Ammanis believe is known as Ammanism. Ammanism is nothing but Perennialism or Perennial philosophy which has its roots in Platonism. This philosophy is also known as 'Universalism' and 'Traditionalism' and 'Sulah-e-Kulli' (acceptance of all religions as truthful). Followers of all these philosophies claim that all religions are truthful and you follow any religion, you will get salvation in Hereafter.

As we have described above, Ammanis claim this verse supports their beliefs. Let us see how far they are correct.

It is in Quran - وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ [ Whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter he will be among the losers.] (Aal-e-Imran - 85)

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 [Allah took a pledge from the prophets, saying, ‘If, after I have bestowed Scripture and wisdom upon you, an Apostle comes confirming what you have been given, you must believe in him and support him. Do you affirm this and accept My pledge as binding on you?’ They said, ‘We do.’ He said, ‘Then bear witness and I too will bear witness.] (Aal-e-Imran - 81)

It is in Quran - إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ [ True religion, in Allah's eyes, is Islam. Those who were given the Scripture disagreed out of rivalry, only after they had been given knowledge. If anyone denies Allah's revelations, Allah is swift to take account- (Aal-e-Imran - 19)

The right path of Islam remained the same ever since Hadhrat Adam (عليه السلام) descended on Planet Earth.

Adam (عليه السلام) himself was a prophet. He taught Allah's (عَزَّ وَجَلَّ) message to his children, who in turn passed it on to their children, and so on. As time passed, some people got distracted by worldly attractions and chased their desires leaving Allah's (عَزَّ وَجَلَّ) teachings. Since Allah's (عَزَّ وَجَلَّ) mercy covers everything, He sent prophets and apostles, one after the other, to remind people and bring them back to the right path.

Who are the people described as 'Indeed the Faithfuls' (إِنَّ الَّذِينَ آَمَنُوا) in the above verse?

They are the people who followed Allah's (عَزَّ وَجَلَّ) right path since the time of Adam (عليه السلام). Time and again, Allah (عَزَّ وَجَلَّ) sent guidance to mankind, but when people rejected faith and distorted religion, they were punished. Also, over centuries, the earlier scriptures were corrupted and a time came, when most of the people lost the right path. Then Allah's (عَزَّ وَجَلَّ) mercy turned again. Allah (عَزَّ وَجَلَّ) wanted to gather all mankind under a faith and a final scripture (Quran) that cannot be changed by people till Qiyamah. And He sent Prophet Muhammad (صلى الله عليه و آله وسلم) with Quran that encompassed all previous religions. And naturally, it was required from the followers of all other faiths to believe in Islam.

The above verse testifies that the nations who lived before the time of Prophet Muhammad (صلى الله عليه و آله وسلم), who had true faith, and practiced good deeds as per the instructions of their prophets will receive their reward on the day of judgment.

Islam does not deny and reject previous prophets. As a matter of fact, Islam builds on previous religions, and corrects what was distorted by people over a period of time. Those who accept Islam inherit the true faith of all Prophets sent by Allah (عَزَّ وَجَلَّ).

Similarly, Quran is the book that envelopes all the previous scriptures and clarifies many matters that were omitted or changed by people.

It is in Quran - إِنَّ هَـٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ [ Truly, this Quran explains to the Children of Israel most of what they differ about. ] (An-Naml - 76)

After the advent of Prophet Mohammad (صلى الله عليه و آله وسلم) the claim of truthfulness of other religions has no base whatsoever. Thus, whoever believes in Prophet Mohammad (صلى الله عليه و آله وسلم) and the message of Islam, will have no fear or grief on the day of Judgment.

When Prophet Musa (عليه السلام) received Torah during his 40 days seclusion on Mount Sinai, he came down and saw his people worshiping a calf idol made of gold. He was angry on them and Israelis were punished for their idol worship. After their repentance, Allah (عَزَّ وَجَلَّ) pardoned them. After their pardon, when things became normal, Musa (عليه السلام) informed them about the commandments of Allah (عَزَّ وَجَلَّ) he received during his stay at Mount Sinai. Listening to these commandments, Israelis got divided. Some wanted to reject all the commandments and others accepted a few commandments and rejected the others. They started making all types of excuses to avoid following these commandments. At this time, a mountain got hovered over them. They were scared seeing the mountain over their heads which could fall any moment. This way they were reprimanded to hold fast to what Allah (عَزَّ وَجَلَّ) has given them. They were warned to bear the contents of all commandments in mind and to implement them in their lives as a whole.

Sabbath (Saturday) is an important day in Jewish tradition which was granted to them on their own request. Israelis wanted to relax one day in a week when they would not work in order to focus on their worship. This kind of break allowed them to balance between worldly pursuits and worship / meditation.

It is reported that during the time of Dawood (عليه السلام) a small community of Jews lived by the side of a Sea. Their livelihood was catching fish from the ocean and selling it to nearby towns. It so happened that a lot of fish used to appear near the shore on Saturday. On other days, they had to fish far away in the sea. In this, it was a trial for them from their Lord.

It is in Quran - وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَ‌ٰلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ [And ask them (O' Prophet ﷺ) about the town that was by the sea, when they transgressed in Sabbath, when the fish came to them openly on their sabbath day, and the day they had no Sabbath, the fish did not come to them. Thus did We give them trial because they were defiantly disobedient. ] (Al-Araaf - 163).

As plenty of fish used to appear on Sabbath day, a difference of opinion occurred in that town among people. Some people did not like the practice of catching the fish on Saturday and opposed it. They warned others against catching the fish appearing on Saturday. When matters could not be resolved, the people who opposed left that town and started living at a nearby place. They knew that the people who were attempting to catch the fish appearing on Saturday (Sabbath day) may face Allah's (عَزَّ وَجَلَّ) wrath.

It is in Quran - وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ [And when a community among them said, "Why do you advise (or warn) a people whom Allah is (about) to destroy or to punish with a severe punishment?" they (the advisors) said, "To be absolved before your Lord and perhaps they may fear Him.] (Al-Araaf - 164).

The people who wanted to catch the fish appearing on Saturday, then devised a plan. They started putting their nets in the water on Friday night, in order for fish to get trapped on Saturday. On Sunday they used to go and catch that fish. With this practice, they claimed that they were not braking the religious laws and at the same time making a lot of money by selling excessive catch. This practice was continued for some time.

It so happened that one day the people who had left this community realized that there is no activity in the neighboring town they left. No one from that town was seen selling the fish either. When they went there to see what was going on, they were aghast to see their relatives who had been turned into apes. Certain facial features allowed them to recognize them individually. And within 3 days, all the people who turned into apes died. That is how the entire town was destroyed.

It is in Quran - فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ [ And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying.] (Al-Araaf - 165).

It is in Quran - فَلَمَّا عَتَوْا عَن مَّا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ [ So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised.] (Al-Araaf - 166).

When Prophet Musa (عليه السلام) conveyed them the divine command to sacrifice a cow, they pretended that they consider it a joke. There was a specific reason for this command which is elaborated in verses (72 & 73) but at that time the reason was not disclosed to them. When Prophet Musa (عليه السلام) conveyed to them that they must act on this divine command, they started giving excuses by asking unnecessary questions about the type of cow they needed to sacrifice.

An important point here is, when we look at the following verses (68-70), they are addressing Allah (عَزَّ وَجَلَّ) not as 'their Lord', rather as the Lord of Prophet Musa (عليه السلام).

It is in Quran - قَالُوا يَا مُوسَىٰ إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ [They said, ‘We will never enter it, O' Musaؑ, as long as they are (the formidable enemy is) there. So you and your Lord go and fight. We will stay here only.] (Al-Maaida- 24)

It is reported that there was a wealthy man among Israelis who had no children. As per the laws those days, his relatives would inherit all his wealth. But, one of his nephews wanted to usurp all his wealth. He hatched a perfect murder plan and carried out single handed in the darkness of the night. He killed his uncle and took the dead body and put in the backyard of a house in the neighboring village. It was a perfect murder without a trace of evidence. Next day, when the body was found in the house of a person in the neighboring village, everyone thought that the owner of that house had killed him. The nephew who had killed that person started making hue and cry and called for revenge from the person in whose house he had put the dead body. The people of that village saw a clear conspiracy and this way the blame game began between two neighboring villages.

As per the law that existed then, if a person was murdered and the murderer was unknown, the family of the victim would ask the accused/suspected party (in this case the people of other village) to select fifty eminent members from among them to swear by God that they did not commit the murder, nor had they any knowledge of the killers. If the prominent members were less than fifty, the oaths had to be repeated, until the number reached fifty. Once they swore by God about their innocence, the public treasury would take the responsibility of paying the blood money to the victim’s family. In this case the murder would benefit double. But Allah (عَزَّ وَجَلَّ) wanted to bring out the truth. This way, Israelis would know how the people will be resurrected on the day of Judgement. It was also to show them that Allah (عَزَّ وَجَلَّ) is aware of what they do in public and in secret. It was also the reason to explain Israelis that cow is a Halal animal that is used for milk, meat and other purposes. There is no special significance of cow and there is no divinity associated with cow.

When the dispute flared up, Israelis approached Musa (عليه السلام) for help. On this Musa (عليه السلام) asked them to slaughter a cow. They did not know the reason behind this command. They were amused on this command and thought he was joking with them. We came to you for help in this serious issue where people are about to kill each other, and you are asking us to slaughter a cow. They delayed the slaughter to an extent that the body of the slain person started to decompose. And finally when they slaughtered the cow, they were asked to bring a part of that cow and touch the dead body with it. When the the part of the sacrificed cow was touched with the dead body the slain person miraculously came to life momentarily and named his killer.

It is in Quran - يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَ‌ٰلِكَ تُخْرَجُونَ [ He brings forth the living from the dead, and brings forth the dead from the living, and revives the Earth after its death. Likewise you shall be raised. (Ar-Room - 19)

Allah (عَزَّ وَجَلَّ) says, even the hard rocks show mercy and compassion and often water flows out of them that benefits humankind. But the hearts of the children of Israel are harder than rocks. Why it is so? It is because they do not want to accept and act upon the commandments of Allah (عَزَّ وَجَلَّ).

It is important that we fill our heart with love, compassion and faith in Allah (عَزَّ وَجَلَّ). How can we do that? We can do it from the Zikr of Allah.

It is in Quran - إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ [ The true believers are those whose hearts tremble when Allah is mentioned, and when His revelations are recited to them, their faith is strengthened, and they trust in their Lord.] (Al-Anfaal - 2)

It is in Quran - أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ ۚ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ ۚ أُولَـٰئِكَ فِي ضَلَالٍ مُّبِينٍ [ If Allah renders one's heart content with submission, he will be following a light from his Lord. Therefore, woe to those whose hearts are hardened against Allah's message; they have gone far astray.] (Az-Zumar - 22).

Prophet Muhammad (صلى الله عليه و آله وسلم) and his companions hoped that Jewish tribes of Madina will join Islamic fold sooner than others because they were the people of scriptures and knew about the Prophet's (صلى الله عليه و آله وسلم) advent from their scriptures. In the above verse, Allah (عَزَّ وَجَلَّ) is consoling Muslims that they should not expect much as Jews have a long history of transgressing against Allah's (عَزَّ وَجَلَّ) commands and opposing His prophets. Not only did Allah's (عَزَّ وَجَلَّ) word reached them, but they also understood it fully and knew about the reward and punishment for their actions. Yet they chose to distort these commandments.

In the beginning of Sura al-Baqara, there was mention of hypocrites in general. In the above verse, Allah (عَزَّ وَجَلَّ) is describing the hypocrites among Jews in Madina. Some Jews had joined the Islamic fold for the name sake. When they meet Muslims, they will claim they are believers. But when they meet each other, they will emphasize with each other the importance of hiding the prophesies about Prophet Mohammad (صلى الله عليه و آله وسلم) in their scriptures.

All this talk about being barely touched by the fire for a few short days was indeed wishful thinking on the part of Jews. The rabbis among Jews used to rationalize sin, and glorify the earnings they received for falsifying the scriptures.

Covenant is a pledge and a solemn vow. Once a person solemnly pledges something, it becomes imperative for him to uphold that pledge. If you do not stand by your pledge made to Allah (عَزَّ وَجَلَّ) and His Apostles, it shows you are a rebel, following Taghut (Devils).

To seek the truth about our Creator, know about Him and follow His commandments is part of the nature of human beings. A person who follows Taghut (Devils) and evil desires, is indeed going against his own nature. If you go against your own nature, surely you will suffers in this world and in Hereafter. It is important that we realize this fact. Some of us realize it in the company of the Prophets of Allah (عَزَّ وَجَلَّ), while others fall victim to Devils and evil desires.

Who has instilled this nature in us? It is Allah (عَزَّ وَجَلَّ), our Creator who has instilled in us the drive to seek truth.

It is in Quran - وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ [And when your Lord took out the offspring from the loins of the Children of Adamؑ and made them bear witness about themselves, He said, Am I not your Lord? and they replied, Yes, we bear witness. So you cannot say on the Day of Resurrection, We were not aware of this. ] (Al-Araaf - 172)

It is obvious from the above verse that to seek the truth about our Creator and walk on His way has been instilled in our nature by Allah (عَزَّ وَجَلَّ). We all existed in Allah's (عَزَّ وَجَلَّ) knowledge before our birth and it is there we have promised Him that we will walk on His way after our births. To assist us in following His path, Allah (عَزَّ وَجَلَّ) has sent many Prophets/Apostles who have guided us to His path.

It is in Quran - وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ [And We certainly sent into every nation an Apostle, (saying), 'Worship Allah and avoid Taghut' (devils). And among them were those whom Allah guided, and among them were those upon whom error was (deservedly) decreed. So proceed through the Earth and observe how was the end of the deniers (who followed Taghut). ] (An-Nahl - 36)

Every Prophet took solemn pledges from their followers individually and collectively on the instance of Allah (عَزَّ وَجَلَّ). Prophet Mohammad (صلى الله عليه و آله وسلم) also took collective and individual pledges from Sahabah.

The above verse describes the situation of Jews in Madina during Prophet's (صلى الله عليه و آله وسلم) time. How they were breaking the pledges they willing made. They claim to follow certain commands while they conveniently forget about the others.

Before Islam reached Medina, the Arab residents of Medina were consisted of two tribes, viz, 'Aus', and 'Khazarj'. The Jews of Madina were active in creating hatred, disputes and war between these tribes. Jews were clandestinely aligned with both the tribes and used to supply arms to both of them. They also gained political leverage in view of fights between these two tribes. Whenever fighting started between these two tribes, factions among Jews supported both and in the process some of their men were also killed and displaced from their homes. The wealthy and powerful among Jews did not mind killing and hurting their own people in these disputes. Because, overall it benefited them financially and politically. Allah (عَزَّ وَجَلَّ) is cautioning them in this verse about their wrong doings.

Jews' long standing habit of promoting division, hatred and war between the groups of people and nations was clearly displayed in Madina during Prophet's (صلى الله عليه و آله وسلم) time as well. When Jews sensed that the Arab tribes may unite under the banner of Islam, they doubled their efforts to create division. In this verse, Allah (عَزَّ وَجَلَّ) has revealed their behavior and motives.

Indeed many prophets appeared among the children of Israel after Prophet Musa (عليه السلام), including Isa (عليه السلام). All these prophets and Apostles faced arrogance and torture in the hands of the children of Israel. While every prophet was ridiculed and opposed, some of them were even killed by them. Isa's (عليه السلام) torture in the hands of Jews is well known.

What is the meaning of 'our hearts are encased (قُلُوبُنَا غُلْفٌ)'? There can be two meanings of this phrase, as follows. (i) We have full faith and sufficient knowledge and we do not need any sermon from any prophet. (ii) Allah has seized our hearts that is preventing us from being pious. This was the excuse of some of the Jews to blame Allah (عَزَّ وَجَلَّ) for their state of affairs. For both the connotations, Allah (عَزَّ وَجَلَّ) provides the answer in this verse. He says. in fact 'it is the curse of their disbelief'.

It is important to note that Allah's (عَزَّ وَجَلَّ) does not guide (i) disbelievers, (ii) unjust oppressors and (iii) corrupt people.

It is in Quran - وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ [ And Allah does not guide disbelieving people. ] (An-Nahl - 107)

It is in Quran - وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ [ And Allah does not guide unjust oppressing people. ] (Al-Baqara - 258)

It is in Quran - وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ [ Allah does not guide those who are corrupt.] (At-Tawba - 24)

Some people try to dissociate themselves from the responsibility of faith and deed, and blame Allah (عَزَّ وَجَلَّ) for their state. They should know that Allah (عَزَّ وَجَلَّ) has made His commandments clear to humanity. If you choose to oppress others, rob them of their rights and cheat them, then your hearts will get sealed. Similarly, if you indulge in sin and prefer Haram over halal, you will be deprived of divine mercy. Remember, you are not forced for anything. Allah (عَزَّ وَجَلَّ) has given you free will. If you use this free will to disbelieve in Him, this is your choice. Allah (عَزَّ وَجَلَّ) will not force you, rather He will inform you of the consequences of your disbelieve.

If you want to benefit from Allah's (عَزَّ وَجَلَّ) guidance, follow Prophet Mohammad (صلى الله عليه و آله وسلم). This is the only way to success in this world and in Hereafter.

Before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم) Jewish tribes of Medina used to tell Arab residents that a new prophet and a new divine book was soon to come. They proclaimed their belief in the new Prophet and the new book even before arrival. They went a step further and declared themselves ready to lay their lives for the new cause against the disbelievers. Islam arrived shortly after, and the Quran confirmed the teachings of the Torah, and resolved many issues that were not clear to them. They recognized it fully, but ironically, they opposed it.

After the advent of Prophet Mohammad (صلى الله عليه و آله وسلم) everyone who was invited to Islam, faced the same dilemma. They were asked to forego Idol worship and worldly desires in exchange for success in this world in Hereafter. They could earn paradise for such a small price. Indeed it was a profitable deal for them. But, as the verse describes, many chose the opposite. They bought disbelief and temporary worldly comforts in exchange for salvation and Paradise. It was indeed a huge loss. Not only did they earn disgrace and humiliation in this world, but severe punishment in the Hereafter.

The Jews claimed that no one will enter paradise unless he or she is of the Jewish faith. Christians also made similar claim. Both claimed that heaven is made exclusive for them. Allah (عَزَّ وَجَلَّ) is asking Prophet Mohammad (صلى الله عليه و آله وسلم) to ask them to wish for death if they are truthful in their claims. Then Allah (عَزَّ وَجَلَّ) says in the following verse (95) that they will never do it because they know in their hearts that they are wrongdoers.

Who has the fear of death? Indeed the one who knowingly and repeatedly transgresses Allah's (عَزَّ وَجَلَّ) teachings. He will be afraid of his meeting with Allah (عَزَّ وَجَلَّ) on the day of Judgement. Jewish leaders who opposed and fought the Prophet (صلى الله عليه و آله وسلم) could not dare to come forward and say 'O Mohammad (صلى الله عليه و آله وسلم), invoke your Lord to give us death. Because they knew that Prophet Mohammad (صلى الله عليه و آله وسلم) is truthful Apostle of Allah and if they invoked death, they would have certainly got it.

Jews hated angels, and showed special enmity towards Jibreel (عليه السلام). They claimed that Jibreel (عليه السلام) is their enemy because he always comes down with punishment for them.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) said, a group of Jews came to Allah’s Apostle (صلى الله عليه و آله وسلم) and said, 'Talk to us about some things we will ask you and which only a Prophet would know.' He said, 'Ask me about whatever you wish. However, give your pledge to Allah, similar to the pledge that Yaqoob (عليه السلام) took from his children, that if I tell you something and you recognize its truth, you will follow me in Islam.' They said, 'Agreed.' The Prophet (صلى الله عليه و آله وسلم) said, 'Ask me about whatever you wish'.

It is a long Hadith. They asked him a few questions and they agreed that the Prophet's (صلى الله عليه و آله وسلم) replies were correct.

The last question they asked was 'tell us about your Wali among the angels, for this is when we (will) either follow or leave you.' The Prophet (صلى الله عليه و آله وسلم) said, 'My Wali (who brings down the revelation from Allah) is Jibreel (عليه السلام), and Allah (عَزَّ وَجَلَّ) never sent a Prophet, but Jibreel (عليه السلام) is his Wali.' They said, 'We then leave you. Had you a Wali other than Jibreel (عليه السلام), we would have followed you.' On that, Allah (عَزَّ وَجَلَّ) revealed this verse. (Musnad Imam Ahmad)

This verse clarifies that the truth is one. There is no conflict or division in it. Whoever is an enemy to any of the angels, or Jibreel (عليه السلام), Michael (عليه السلام), or any of Allah's Apostles, then he is, in fact, an enemy of Allah (عَزَّ وَجَلَّ). All Apostles, Prophets, His angels and His Awliya, represent the truth. And as far as truth is concerned, there is no room for picking and choosing in it.

The content of Quran, and that of the Torah are in natural harmony because the books are the word of Allah (عَزَّ وَجَلَّ). Then, why the Children of Israel claim that they believe in one, and deny the other? It is because parts of the Torah and Bible were altered, omitted and concealed over centuries by their leaders and religious scholars who did that for some material gains. Quran exposed what was concealed and altered, and confirmed what was not altered.

Jews had spread many misleading and evil stories about Allah's Apostles, particularly about Dawood (عليه السلام) and Sulaiman (عليه السلام). Quran provides us facts in this context. In the above verse, Allah (عَزَّ وَجَلَّ) says that some Israelis during the time of Sulaiman (عليه السلام) followed the evil Jinns who taught them magic.

Sulaimain (عليه السلام) enjoyed enormous power over men and jinns. During his reign. Both these species worked for him. In this, there was some mix up between the two, meaning the Jinns and humans came in contact with each other.

The evil jinns are referred as Devils in this verse and many Israelis secretly befriended and followed them. Allah (عَزَّ وَجَلَّ) says that Sulaiman (عليه السلام) did not teach them magic. He was an Apostle of Allah, sent down to teach and guide the right path of Allah (عَزَّ وَجَلَّ).

During the reign of Hadhrat Sulaiman (عليه السلام), two angels descended to Earth and stationed in Babylon as a test for Israelis. It is reported that they lived like human beings but somehow Israelis knew that they had extraordinary powers. They approached them to learn from them certain knowledge they possessed. It is reported that the angels used to warn them that they are there as a test and if anyone learn from them, they will become faithless. In spite of their warnings, people insisted on learning the magic from them. Most sought after magic was how to create misunderstandings between wife and husband in order to split them. Allah (عَزَّ وَجَلَّ) says that certainly they could not harm anyone except by Allah's (عَزَّ وَجَلَّ) will. As a matter of fact, learning the magic harmed them more than it harmed others.

In Arabic 'ra'ina (رَاعِنَا) means 'please take care of us' or 'please hold our hands'. This word was used by Sahabah to address the Prophet (صلى الله عليه و آله وسلم) to request him to look at them for explaining something which was not understood by them fully. This happened mostly during Prophet's (صلى الله عليه و آله وسلم) teaching to groups of Sahabah.

When we look the Arabic meanings of both the words 'ra'ina' and 'unzurna' (انْظُرْنَا), they are more or less the same. Then why did Allah (عَزَّ وَجَلَّ) commanded Sahabah to use 'unzurna', instead of ra'ina?

Jews used to join the groups of Sahabah apparently to let Muslims believe that they wanted to know about Islam from the Prophet (صلى الله عليه و آله وسلم). In Hebrew and Syriac languages, a similar sounding word 'rai’na' was used as a slur to insult a person who is negligent. Since, the Jews were aware of these languages, they used this word with the intention to undermine the respect of the Prophet (صلى الله عليه و آله وسلم) and thought that Muslims will not know about it. Allah (عَزَّ وَجَلَّ) exposed the evil of Jews and commanded Muslims to use the word 'Unzurna'. Muslims were also commanded to listen carefully to what the Prophet (صلى الله عليه و آله وسلم) says, so that they do not have to draw his attention towards them.

The disbelievers and polytheists did not like any good for the Prophet (صلى الله عليه و آله وسلم) and Muslims. They hated the fact the believers were blessed with the Prophet (صلى الله عليه و آله وسلم) and Quran.

It is in Quran - وَقَالُوا لَوْلَا نُزِّلَ هَـٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ [They say, 'Why was this Qur’an not sent down to one of the great men of the two cities? ] (Az-Zukhruf - 31)

Makkan pagans and some people of the book, objected to the revelation of the Quran to Prophet Mohammad (صلى الله عليه و آله وسلم) and questioned why it wasn't sent to one of their elites. Allah replied that - أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ [ Do they distribute the mercy of your Lord?] (Az-Zukhruf - 32)

They do not distribute Allah's (عَزَّ وَجَلَّ) mercy in the Cosmos, rather it is Prophet Mohammad (صلى الله عليه و آله وسلم) who distributes Allah's (عَزَّ وَجَلَّ) mercy in the Cosmos.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, Allah (عَزَّ وَجَلَّ) gives and I distribute. (Bukhari)

It is in Quran - وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [ O' Prophet We have not sent you except for the mercy upon all the worlds.] (Al-Anbiya - 107)

It is in Quran - يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ - هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ They seek to extinguish Allah's light with their mouths. Whereas Allah refuses but to complete His light, even if the unbelievers detest it. He is Who has sent His Apostle ﷺ with the guidance and the Religion of truth that He may make it prevail over all religions, however hateful this may be to those who are Mushrikeen. ] ( (At-Tawba - 32-33)

It is important to know that the word (آيَةٍ) is used in Quran in three different meanings, viz, 'sign', 'symbol' and 'verse'. The word Ayah ( آَيَةٍ) in the above verse does not mean the verse of the Quran. It means the signs or symbols of Allah (عَزَّ وَجَلَّ) in the Cosmos.

Many people get confused in the meanings of this verse. And they translated it as [Any revelation We cause to be nullified or forgotten, We replace it with something better or similar. Do you not know that Allah has power over everything?]

The above translation is incorrect. The issue of abrogation and abrogated has been discussed in detail in Tafseer-e-Siddiqui written by Shaikh Mohammad Abdul Qadeer Siddqui (رحمتہ اللہ علیہ). The following explanation of this issue is based on his explanation.

The Quran is protected by the following commandment.

It is in Quran - إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ [ We (Allah) have descended Quran and We only will preserve it.] (Al-Hijr - 9).

From the beginning, till now, there are continuously millions of people who continuously memorize Quran. Quran remains the same and not even a vowel sign has been changed in the past 1450 years. The question is, which verse was made to be forgotten?

The appearances of newer manifestations of divine omnipotence is incessant in the Cosmos from the beginning and will remain so for ever. Therefore, this verse is related to the divine signs and not the verses of the holy Quran.

There are many verses in Quran where the word (آيَةٍ) is used in the meaning of 'traces of omnipotence' and 'signs'.

(i) لِنُرِيَهُ مِنْ آيَاتِنَا [To show him of Our signs.] (Al-Isra - 1)

(ii) سَيُرِيكُمۡ ءَايَـٰتِهِ [He will show you His signs ] (An-Naml - 93).

(iii) إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ [Indeed, within the heavens and earth are signs for the believers. ] (Al-Jaathiya - 2)

(iv) وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ [And on the earth are signs for the certain (in faith) (Adh-Dhariyaat - 20).

Thus the correct meaning of this verse is - مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا [ If We (Allah) change or turn out (distance) our signs (traces), symbols; cause them to be forgotten because of outstretched, extended period of time, then We bring to you an equivalent or better sign].

This verse is the essence of the issue of abrogator (نَاسِخْ) and abrogated (نَسْخْ). If we understand this issue in its correct context, a lot of confusion can be avoided in understanding the meanings of Quran.

Ibn Hazm wrote : Once Hadhrat Ali (رضئ الله تعالی عنه) happened to pass by a Qazi (Judge). He asked the Qazi, can you understand and differentiate between abrogator (نَاسِخْ) and abrogated (نَسْخْ).? The Qazi replied, No sir. Then Hadhrat Ali (رضئ الله تعالی عنه) said, you have perished yourself and made others perish.

In the older idiomatic usage, the meaning of 'Abrogation' was 'Change and alteration'. Thus, the meaning of Hadhrat Ali's (رضئ الله تعالی عنه) behest was 'Do you know those verses by which any common verse (becomes) specialized or a few people are exempted from them.

Let us look at some facts why this confusion of abrogation of verses continued for so long and why great many commentators got confused in this regard.

(i) When the Quran discontinued or changed the practices and imperatives of the times of illiteracy and other religions, the earlier (commentators) used to say that this verse is an abrogator (نَسْخْ). But did they consider the new verse has abrogated an earlier verse or Quranic commandment? Never.

(ii) Sometimes a general commandment is given, and for a specific circumstance, a specific order is given. If the specific order is concurrent (simultaneous) with the general commandment, it is called an exception. If a specific order is given on some other occasion, this exclusive command should not be termed as abrogator of the general command.

Consider this verse - وَالْعَصْرِ- إِنَّ الإنْسَانَ لَفِی خُسْرٍ - إِلا الَّذِینَ آمَنُوا [ By the declining day, indeed, mankind is in loss, except for those who have believed. ] (Al-Asr - 1-3).

From (إِلا الَّذِینَ آمَنُوا ), does it imply that the commandment of (إِنَّ الإنْسَانَ لَفِی خُسْرٍ) has been abrogated? Never.

(iii) Sometimes the orders are for a specific place as well as for a specific time frame. After sometime the (earlier) temporary order ceases to be in force, as it was commanded for that particular period. It is not that the commandment is cancelled. For instance, an emergency is declared in a country in view of an extra-ordinary happening, like famine or war. Once this is over, that emergency does not remain in force. In this circumstance, to say that the order for emergency is cancelled, is not correct. Rather in view of the expiry of that period, the order does not remain in force.

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 [And behold, Allah took the covenant (promise) of (all) the Prophets, saying 'I give you a book and wisdom; then comes to you an Apostle confirming what is with you; do you believe in him and render him help.' Allah said, 'do you agree and take this covenant as binding on you'? They said 'we bear witness', and I am with you among the witnesses' ] (Aal-e-Imran - 81) .

The above verse shows that the religions of all other Prophets were transitory. After the advent of the seal of Prophet-hood (صلى الله عليه و آله وسلم), their time was over. On this authenticity, all other Prophets' religions were not abrogated, rather their time was over. Therefore, the earlier commandments also were not in force.

(iv) Sometimes the objective is to promulgate a permanent commandment, but in its implementation, the severity is slowly increased till the time the capability of the people is improved to that level. This is the excellence of graceful education and training. Thus, the orders given in the transitory stages are not cancelled, rather their time is over.

Like, the wine was not prohibited instantaneously. First it was said لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ [ Do not go near Salah when you are drunk] (An-Nisa - 43).

Then after several stages wine was forbidden. Thus the order لَا تَقْرَبُوا الصَّلَاةَ [ Do not go near Salah] is not cancelled, rather it was the preamble and introduction of prohibition of wine.

(v) The Prophet's (صلى الله عليه و آله وسلم) command, sometimes is obligatory and sometimes an allowance is also given. Why should an order be termed as an Obligation (فرض) so that there is need to concede to its abrogation.

Some orders are statutory and some are moral. Why should a moral order be considered statutory so that its abrogation becomes necessary. The Law Code does not hold a person responsible for moralistic obligations.

(vi) Sometimes one sentence has two meanings. The person says something and the audience understand it differently. Then the person explains it in detail in simple words. People think that the first order is cancelled. As a matter of fact, the first and the second orders are essentially the same. There was confusion in the comprehension of the listeners.

(vii) Sometimes an order is given on a specific incident which has passive restraint and limitation. In another sentence, that 'incidental restraint' does not remain (in view) rather it is a general command which is the objective of the stages of the (final) command. People think that the limited command is abrogated.

(viii) Sometimes an order is given in regard to a specific matter. People overlap it with other things and consider this order as contiguous.

(ix) People think that, from Madinite verses, that were revealed during the prevalence of Islam, the Makkan verses have been abrogated (cancelled). The Prophet (صلى الله عليه و آله وسلم) is the seal of Prophets. His religion is not for a specific period. It will remain till Resurrection.

Is the Muslim situation same in all countries of the world? No. In many countries of the world, Muslims are living like the Muslims lived in Makka in the beginning of Islam. For them, Makkan verses are still applicable. In some other countries, Muslims are living like the Muslims were living in Madina in the prevalence of Islamic rule. For them, Madani verses are applicable. Quranic verses and commandments are for everyone, depending upon their condition/situation. Makkan verses are not annulled, rather they are not pertinent to the Madinite state of affairs.

Allah (عَزَّ وَجَلَّ) is warning Muslims about outrageous demands made by the children of Israel from their Prophets. Details in this context have been covered in earlier verses.

During Prophet's (صلى الله عليه و آله وسلم) time in the early stage of Islam, Jews and Christians were active in Arabian peninsula to lead new Muslim converts away from Islam. Particularly, when Qibla was changed and after the battle of Uhad, they tried to sow the seed of suspicion in the minds of the new coverts to lure them away from Islam. In spite of all this, Islam prevailed and they were disgraced. History is witness in this regard.

Christians and Jews are in power in the world in our times as well. They make every effort to attract Muslim youth away from Islam. For this purpose, there are missionaries working in many countries of the world. On one hand they portray Islam as extremist religion and try to suppress Muslims all over the world, on the other they lure Muslim youth away from their religion. As has been the case in the past, now also Muslims need to have patience and wait for Allah's mercy and for His favorable command.

Wishful thinking is an unrealistic desire. This desire is not based on reality. Some people say that there is nothing wrong in dreaming and hanging on to wishful thinking even if you have no chance of attaining it. They should know that this is not the case. It may temporarily please you and give you comfort, but the trauma the dreamer suffers when he or she comes to realization that he wasted his time in a delusion is indeed much painful than the happiness he gets in wishful thinking.

At the time of death when people will face the angels appointed by the Lord, they will realize that they have wasted their whole life in a delusion. And there is no way that you can repair it at the time of death. Wishful thinking has destroyed them in their life and in Hereafter, both. The followers of deviant sects should understand this reality before it is too late for them.

Sahih Iman is very important in life. If you do not have Sahih Iman, you have lost in both the worlds.

When it comes to faith and the claim of Paradise, both Christians and Jews say that the other has 'no ground whatsoever to stand on. Meaning, they claim each other as disbelievers. Even those who have no knowledge (nonbelievers) also claim the same. Allah (عَزَّ وَجَلَّ) says that He will be the judge on the day of resurrection as He has the knowledge about all these people. And, as all these groups do not follow Allah's (عَزَّ وَجَلَّ) teachings, they cannot expect any good for them on the Day of Judgment. This is also a cursor for the followers of deviant sects among Muslims.

It is in Quran - وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا [ And whoever opposes the Apostle of Allah (صلى الله عليه و آله وسلم ) after the path of guidance has become clear to him, and follows the path other than that of the (true) believers, We shall keep him in the same (state of disorientation) he has (himself) turned to, and shall (eventually) cast him into Hell and that is an evil dwelling. (An-Nisa - 115).

Like Muatazillites and Shias who were in power earlier, the Salafi, Wahhabis and their like minded groups are in power in Arabian Peninsula and other countries in our time. They enjoy massive oil wealth. Muslims' sacred places of Makka and Madina are in their control for over 100 years now. Their beliefs are strange. They undermine the respect of the Apostle of Allah (صلى الله عليه و آله وسلم) and have destroyed all traces of Islam in Hijaz. They have not spared even the pious graves of Sahabah and Ahle Bait-e-Rasool (صلى الله عليه و آله وسلم). They worship a planetary size sky God and claim their God has two eyes, two hands, two legs, fingers in hands and legs and he cannot come near his creatures and watches them from the skies. They call this God as Allah.

Salafis and their sub sects like Deobandis, and many others control most of the Muslims' mosques in the world. They use these mosques as their missionary centers to mislead Muslims away from Islam. I have written many books about these sects to caution Muslims. It is important that Muslims are aware of these missionary centers all over the world.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said : Among Muslims, there will be some people (scholars and their followers) who will lead people according to principles other than Prophet's (صلى الله عليه و آله وسلم) Sunnah. There will be some others who will invite people to the doors of Hell and whoever accepts their invitation, he will be thrown in Hell. These misguided people will be from within the Muslim community. Muslims should stick to their chief (who is on the right path of Islam). If they do not find a Chief or the righteous group, they should "Keep away from all those different sects (Ammanis, Salafis, Deobandis, Shias, etc.), even if they had to bite (eat) the root of a tree, till they meet Allah (عَزَّ وَجَلَّ). Part of Hadith. (Bukhari Book # 56, Hadith # 803 and Muslim Book # 20, Hadith # 4553).

Salafis, Wahhabis and their like minded groups cannot understand the above Quranic verse since they have idolized their god and claim that their god has a physical body (like humans) and sits on a big chair over the skies. They worship this Sky Idol God during their 5 times pray.

The Islamic perception of Allah (عَزَّ وَجَلَّ)

Most of the people are unaware about the Islamic perception of Allah (عَزَّ وَجَلَّ) as their faith in Him is limited to 'Certitude of Knowing' (علم اليقين).

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.

What is meaning of 'Hidden Treasure' (كنزاً مخفياً)?

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)

(vi0 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

On several occasions Allah (عَزَّ وَجَلَّ) has condemned the belief of certain people who associate human like attributes with Allah.

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)

It is in Quran - مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَـٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ [Allah has not taken any son. Nor is there any god beside Him. If there were, each god would have taken his creation aside and tried to overcome the others. Exalted is Allah, above what they describe (for Him).] (Al-Mominoon - 91)

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)

From the tiny invisible particles (like proton, electron) to the mighty stars and skies, everything is to known to Allah (عَزَّ وَجَلَّ) prior to their creation. He created them with His prior 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).

Before the command of ‘Be’, the things were in internal existence or in Allah’s (عَزَّ وَجَلَّ) knowledge. Internal or external existence, both are within the Knowledge of Almighty.

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

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

Our facts in Allah’s (عَزَّ وَجَلَّ) knowledge can be seen only by Him. No one has access to see those facts.

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 and independently existing on its own. Every moment, every instant, we require Allah’s (عَزَّ وَجَلَّ) assistance to survive in the world.

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

It is His perpetual attention towards us that keeps us going. His Unity (ذاتِ اِلهي) is encircling us from all sides. No one is outside the circle of His knowledge.

Can human beings talk to Allah (عَزَّ وَجَلَّ) directly? What is the meaning of Allah's (عَزَّ وَجَلَّ) signs. We have discussed this issue in detail below.

Can the human beings see Allah (عَزَّ وَجَلَّ)?

Manifestation (appearance) of absolute Existence of Allah (عَزَّ وَجَلَّ) is not possible in a shape, body, form of any kind - exclusive, divine or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition, physical or spiritual. He does not live in a place and is not made up of parts like hands, eyes, face, etc. He is pure from the consideration of any kind of body; physical, spiritual, visible or invisible. His Unity (Zaat-e-Elahi) cannot be expressed within the limitations of time, space and dwelling. Therefore, it cannot be seen by human beings, from their physical eyes or the eyes of their hearts or spiritual eyes. No one can see Allah (عَزَّ وَجَلَّ), including Prophets, Awliya Allah or anybody, in this world, or in Hereafter, or beyond. Whoever has seen Allah (عَزَّ وَجَلَّ), has either seen His Tajalli-e-Zaati ( نُور ) or Tajalli-e-Sifaati (in the shape of His creatures)

It is in Quran - لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ [ Nothing is like Him, and He is the Seer and Hearer.] (Ash-Shura - 11).

It is in Quran - لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ [Eyes (people) cannot see Him, He sees peoples' eyes (them). He has subtle vision and is aware of everything. (Al-An'aam - 103).

It is in Quran - وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولاً۬ فَيُوحِىَ بِإِذۡنِهِۦ مَا يَشَآءُ‌ۚ إِنَّهُ ۥ عَلِىٌّ حَڪِيمٌ۬ [It is not fitting for a human being that Allah (عَزَّ وَجَلَّ) should speak to him except by inspiration, or from behind a veil, or by sending of an Apostle to reveal, with Allah's (عَزَّ وَجَلَّ) permission, what Allah (عَزَّ وَجَلَّ) wills: for He is Most High, Most Wise".] (Ash-Shura - 51).

It is in Quran - وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ [ And when Musa (عليه السلام) came at the time and place appointed by Us and his Lord spoke to him; he said "O' My Lord, show me (yourself) that I may look upon You". Allah said "you cannot see Me, but look upon the mountain, if it stands still in its place, then you shall see Me". So when his Lord manifested His Tajalli on the mountain, He made it collapse to dust and Musa ( عليه السلام) fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am foremost of the believers.] ( Al Araf - 143).

It is in Hadith - Abdullah bin Shaqiq (رضئ اللہ تعالی عنہ) reported : I said to Abu Dharr (رضئ اللہ تعالی عنہ) : Had I seen the Apostle of Allah (صلى الله عليه و آله وسلم), I would have asked him. He (Abu Dharr - رضئ اللہ تعالی عنہ) said : What is that thing that you wanted to inquire of him? He said : I wanted to ask him whether he had seen his Lord. Abu Dharr (رضئ اللہ تعالی عنہ) said: I, in fact, inquired of him, and he replied: I saw Light نُور (Allah's Tajalli-e-Zaati). (Muslim, Book # 1, Hadith # 342).

It is in Hadith - حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ : حَدَّثَنَا وَكِيعٌ عَنْ يَزِيدَ بْنِ إِبْرَاهِيمَ عَنْ قَتَادَةَ عَنْ عَبْدِ اللّهِ بْنِ شَقِيقٍ عَنْ أَبِي ذَرٍّ ، قَالَ: سَأَلْتُ رَسُولَ اللّهِ: هَلْ رَأَيْتَ رَبَّكَ؟ قَالَ نُورٌ انى أَرَاهُ [ Narrated on the authority of Abu Dharr (رضئ اللہ تعالی عنہ) - I asked the Apostle of Allah ( صلى الله عليه و آله وسلم) - Did you see your Lord? He (the Prophet - صلى الله عليه و آله وسلم) said "He is light نُور, I saw Him.] (Muslim, Book # 1, Hadith # 341).

It is important to note that Allah's light ( نُور ) is within his Zaat. It is not that Zaat-e-Elahi is within His light (نُور). We cannot confine Zaat-e-Elahi into His own light, (نُور) or into a form, shape, or body; exclusively divine or creature like. If you do that, it will be shirk.

It is in Quran - اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ [ Allah is the نُور (light - existence) of Heavens and Earth.] (An-Noor - 35).

The meaning of seeing Allah (عَزَّ وَجَلَّ) in the light of Quran and Ahadith

Name is the mixture of Zaat (person) + Sifat (attribute). Allah's (عَزَّ وَجَلَّ) name is "Rahman", ( الرحمن - Compassionate) meaning it is the mixture of His Zaat + His attribute of compassion (towards His creatures).

Similarly, His name is "Raheem", ( الرحيم - Merciful ) which is the mixture of His Zaat + His attribute of Mercy (towards His creatures).

The same is the case with His other names (epithets of Allah - عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) likes to show His "Compassion", His "Mercy" and His other attributes to His creatures so that they see His magnificence, independence (self subsistence) and their indigence (dependence) upon Him. Thus, Allah's (عَزَّ وَجَلَّ) Tajalliyat-e-Asma wa al-Sifaat or Signs ( الآيات ) appear in front of us in various shapes and forms continuously.

It is in Quran - وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَيُرِيكُمۡ ءَايَـٰتِهِۦ فَتَعۡرِفُونَہَا‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ [(Say O'Prophet ﷺ) Praise be to Allah (عَزَّ وَجَلَّ). He will show you His signs and you will recognize them. Your Lord is not heedless of anything you do.] (An-Naml - 93).

The entire cosmos and all worlds in it, are the places of manifestation of Allah's (عَزَّ وَجَلَّ) Signs or Tajalliyat which can appear in any form or shape.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said - I saw my Lord, the Exalted and Glorious in the most beautiful form. Ikrama (رضئ اللہ تعالی عنہ) said, on this I submitted, does not Allah (سبحانہ و تعا لی) say that “Peoples’ eyes cannot perceive Him. He perceives their eyes.”, then Ibn Abbas (رضئ اللہ تعالی عنہ) said, Hey ’ this is true when Allah’s (عَزَّ وَجَلَّ) refulgence (Tajalli) is from the divine light which is the “Light of His Unity”. Prophet Mohammad (صلى الله عليه و آله وسلم) has seen his Sustainer (Rab) twice”. (Tirmidhi).

The above Hadith clearly distinguishes between Manifestation of Allah's (عَزَّ وَجَلَّ) Tajalli-e-Zaati (which is referred to as 'Light of His Unity') and Tajalli-e-Sifaati - Manifestation of Allah's (عَزَّ وَجَلَّ) Attributes. Prophet Mohammad ( صلى الله عليه و آله وسلم) saw Allah in both Tajalli-e-Zaati and Tajalli-e-Sifaati. In Tajalli-e-Zaati, what the Prophet ( صلى الله عليه و آله وسلم) witnessed is formless light ( نُور ); and in Tajalli-e-Sifaati, the Prophet ( صلى الله عليه و آله وسلم) saw Allah in the shape of a human being.

Important points in this context

(i) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Asma wo Sifaat will be in the shape of His creatures or in the shape of a human being or any other shape.

(ii) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Zaati is ( نُور ) formless light.

(iii) If a person has seen Allah (عَزَّ وَجَلَّ) in a dream in the shape of human being and he remembers that shape and dream very well. He can remember that shape and hold it in highest respect. However, it is not allowed for him to draw the picture of that human shape, place it in front of him as Allah's (عَزَّ وَجَلَّ) picture and prostrate. If he does that, it will be treated as Shirk. Similarly, if he considers that what he saw is the shape of Allah (عَزَّ وَجَلَّ) and imaginatively confines / encompasses Allah's (عَزَّ وَجَلَّ) Unity into that shape and performs Salah five times a day with that belief, his Salah will be treated as idol worship.

Salafis, Hindus, Christians (and their like minded groups) have made terrible blunder in understanding Allah's (عَزَّ وَجَلَّ) Unity (Zaat). They imagine Allah (عَزَّ وَجَلَّ) in a physical shape which has eyes, hands, face, body, etc. This kind of belief is Idol worship. Salafis' so-called Salah five times a day, with this belief, is nothing but absolute idol worship because, as per their belief, they are encompassing / confining / arresting the Unity of Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) into an imaginary body sitting on a big chair over the skies.

We worship Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) that cannot be encompassed into any shape, form or body; exclusive or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition. He does not live in a place and is not made up of parts like hands, eyes, face, etc. His Unity (Zaat-e-Elahi) cannot be expressed within the limitations of time, space and dwelling. He is beyond the imaginations of human beings.

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

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 a Warner (for the entire cosmos); and one who invites to Allah's (grace) by His consent, and as a lamp spreading light (into the whole cosmos). (Al-Ahzaab 45-46)

Thus, if a person is a rebel, and a non-believer, no one is responsible for it. He will pay for rebellion and bad deeds.

This is a clear warning to all Muslims. It is important that we seek Allah's (عَزَّ وَجَلَّ) guidance and His protection all the time.

If the people of the book (Christians, Jews and others) truthfully follow their books, they will definitely follow Prophet Mohammad (صلى الله عليه و آله وسلم). Because the prophesy of his advent is clearly described in all those books and it is made incumbent on all of them to believe in Prophet (صلى الله عليه و آله وسلم) and follow his teachings. If they defy it, they will loose in this world and in Hereafter.

The above verse is meant for non-believers. Allah (عَزَّ وَجَلَّ) is warning people, particularly the people of earlier scriptures, to come back into the fold of Islam.

As far as Muslims are concerned, anyone having Sahih Iman equal to a mustard seed, will be taken out of Hell on Prophet's (صلى الله عليه و آله وسلم) mediation.

It is in Quran - وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ [ And We place the scales of justice for the Day of Resurrection, so no one will be treated unjustly at all. And if there is (Iman equal to) the weight of a mustard seed, We will bring it forth.] (Al-Anbiya - 47)

It is in Hadith - It is narrated on the authority of Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'No one shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman. (Bukhari, Muslim and others).

What is meant by 'Iman equal to the weight of mustard seed'?

It is in Hadith - Apostle of Allah (صلى الله عليه و آله وسلم) said, (i) He who among you sees something abominable should modify it with the help of his hand; (ii) and if he has not strength enough to do it, then he should do it with his tongue, (iii) and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Iman. (Muslim Book 1, # 84)

It is important to note that you cannot commit a sin considering that it is fine and is allowed by Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). You cannot misinterpret Islamic laws to make a provision for you to commit sins. You cannot commit a sin just because you see other Muslims in your community are doing it openly. A sin is a wrong doing. You should have courage to stop it openly. This is the first degree of Iman.

Look at what Imam Husain (رضئ اللہ تعالی عنہ) did in Karbala. He knew that he would not be able to over power Yazidi Army. But he preferred martyrdom rather than accepting Haram as Halal and wrong doing as virtue.

If it is not possible for you to fight against wrong doing, then tell the wrongdoer plainly that what he is doing is sin/wrong/Haram, and if possible, advise him to stay away from it. This is the second degree of Iman.

If saying to them about their sins openly is also not possible in view of threat to your life and property, then you should consider it bad in your heart and try to stay away from it as far as possible. You should seek pardon from your Lord for your own self as well as for the wrong doers and pray that they come back to Sahih Iman/right path. This is known as Iman equal to the weight of mustard seed.

It is in Hadith - It is narrated on the authority 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) observed : Never a Prophet had been sent before me by Allah towards his nation, who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer. He who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' (رضئ اللہ تعالی عنہ) said : I narrated this Hadith to 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ). He contradicted me. There happened to come 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) who stayed at Qanat, and 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ) wanted me to accompany him for visiting him (as 'Abdullah bin Mas'ud ؓ was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud (رضئ اللہ تعالی عنہ) about this Hadith. He narrated it in the same way as I narrated it to Ibn 'Umar (رضئ اللہ تعالی عنہ). (Muslim Book 1, # 86)

Hadhrat Ibrahim (علیه السلا م) has special distinction in acquiescence and cheerful acceptance (تسليم و رضا). He underwent many tests and trials but came out with flying colors. In childhood, he resisted idol worship of his paternal uncle Azar. He was undeterred when Nimrood threw him in Fire. A child was born after a long time. Allah (عَزَّ وَجَلَّ) commanded, 'Ibrahim (عليه السلام), leave your infant child and his mother in desolate wilderness where there is neither a man nor a trace of human being, no food and water'. 'Yes, my Lord' (came the answer). His child grew and attained grace and charm. Allah (عَزَّ وَجَلَّ) commanded, 'Ibrahim (عليه السلام) if you consider Me as friend, cut the throat of this child with a knife and sacrifice him. 'Yes, my Lord', was the answer from Abrahim ( علیه السلا م). He came out successful in all his tests and he was rewarded many bounties and Allah (عَزَّ وَجَلَّ) addressed him with many titles.

It is in Quran - وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا [ And Allah took Ibrahim as friend.] (An-Nisa - 125)

It is in Quran - إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا [ Ibrahim was indeed a model, a comprehensive leader.] (An-Nahl - 20)

In the above verse (124), Allah (عَزَّ وَجَلَّ) decreed him to be the Imam of the people. When Ibrahim (عليه السلام) supplicated for his future generations, Allah (عَزَّ وَجَلَّ) granted his request and said that whoever is deserving, will surely be rewarded.

The old name of Makka was Bakka. From the above verses 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). Hadhrat Ibrahim (عليه السلام) rebuilt the Ka'ba on the same foundation on which it was built earlier.

It is in Quran - إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ [ Surely the first house appointed for men is the one at Bekka, blessed and a guidance for all nations.] (Aal-e-Imran - 96)

It is in Quran - وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ [ As Ibrahimؑ raised the foundations of the House with Ismailؑ, (they said): ‘Our Lord, accept it from us! Indeed You are the All Hearing, the All Knowing. (Al-Baqara - 127)

The following supplication was made by Hadhrat 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 that the 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 the people keep up the prayer. Make people’s hearts turn to it, and provide them with produce, so that the people 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 as they feel safe when they are in it.

Prior to the advent of Islam, even the pagans who had 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.

In this verse, Allah (عَزَّ وَجَلَّ) commands us to pray at the place where Ibrahim (عليه السلام) stood while raising the wall of Ka'ba. The rock on which Ibrahim (عليه السلام) stood, is still preserved.

Once the house was rebuilt, Hadhrat 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 Hadhrat Ibrahim (عليه السلام) and Ismail (عليه السلام) to clean the place for everyone (i) who do Tawaaf, (ii) who take time to retreat in it in safety, and (iii) who devote themselves for prayers 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.

BRIEF HISTORY OF KA'BA

Kaba is a cubed house in Makka, Arabian Peninsula. All Muslims of the world face Ka'ba for prayers. They also visit Ka'ba for Umra and annual Hajj pilgrimage.

Currently, Ka'ba is 627 Sq ft in size. Its height is thirty nine and half feet. The inside of Kaba is ( 13 x 9) 117 Sq meters. Its walls are made of stones and are one meter in width. Its floor is 2.3 meters high from the ground.

Ka'ba was first constructed by Prophet Adam (عليه السلام). Later, it was reconstructed by Prophet Ibrahim (عليه السلام) and Ismail (عليه السلام).

Ibrahimic foundations of Ka'ba were, (i) Eastern wall - forty eight and half feet, (ii) the Hateem side wall - 33 feet. (iii) The side between the black stone and the Yemeni corner - 30 feet. (iv) The western side wall - forty six and half feet.

Prophet Muhammad (صلى الله عليه و آله وسلم) participated in one of its reconstructions carried out by Quraish of Makka before declaration of Prophet-hood. During this construction, Prophet Mohammad (صلى الله عليه و آله وسلم) placed the black stone from his hands.

Since Quraish did not have sufficient funds, their reconstruction did not include the entire foundation of the Ka'ba built by Prophet Ibrahim (عليه السلام). This was the first time Ka'ba acquired cubical shape, unlike its original rectangle shape. The portion of the Ka'ba left out by Quraish is known as Hateem. This is marked as semi circle.

Yazid bin Muawiya bin Abu Sufyan destroyed and burned Ka'ba in 64 AH. He also ransacked the Prophet's (صلى الله عليه و آله وسلم) Mosque at that time and massacred thousands of Sahabah,Taba'een and Muslims.

The following year, in 65 AH, Hadhrat Abdullah ibn Zubayr (رضئ اللہ تعالی عنہ) reconstructed Ka'ba on Prophet Ibrahim's (عليه السلام) foundation, the way Prophet Mohammad (صلى الله عليه و آله وسلم) wanted to rebuild it. Thus Hateem area was taken inside Ka'ba.

It is in Hadith - Ibn Zubayr (رضئ اللہ تعالی عنہ) said, "I heard Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) say, 'The Prophet (صلى الله عليه و آله وسلم) said : "If your people had not quite recently abandoned the ignorance (Unbelief), and if I had sufficient provisions to rebuild it (the Ka'ba), I would have added five cubits to it from the Hijr. Also, I would make two doors; one for people to enter therein and the other to exit." (Bukhari).

Abdullah ibn Zubayr (رضئ اللہ تعالی عنہ) reconstructed Ka'ba exactly as per the wishes of Prophet Mohammad (صلى الله عليه و آله وسلم).

In 74 AH (693 CE), Al-Hajjaj bin Yusuf al-Thaqafi, a tyrant, with the permission of the then Umayyad ruler Abdul Malik bin Marwan, demolished Ka'ba just because it was built by Abdullah Ibn Zubayr (رضئ اللہ تعالی عنہ), and rebuilt it on the foundations of Quraish of Makka.

Later, Abbasid ruler Harun al-Rasheed wanted to rebuild Ka'ba on Ibrahimic foundations, the way the Prophet Muhammad (صلى الله عليه و آله وسلم) wanted, and the way Abdullah ibn Zubayr (رضئ اللہ تعالی عنہ) had built it earlier. During that time Imam Malik was alive. He stopped the ruler from demolishing and rebuilding the Ka'ba. He said, do not make Ka'ba a toy in the hands of rulers to demolish and rebuild again and again. Based on this advice, the Ka'ba was left as it was.

In 1039 AH, during Ottoman ruler Sultan Murad Khan's reign, two of the walls of Ka'ba collapsed. The ruler rebuild the Ka'ba on the same Quraish foundations as it stood before.

In 1996, under Salafi rule in Arabian Peninsula, Ka'ba was completely taken down and reconstructed on the same Quraish foundations. No one among the people knew about this reconstruction as a thick curtain was installed around and the entire reconstruction was done in secrecy.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said 'the above verse was the supplication of Prophet Ibrahim (عليه السلام) for me'. (Ahmad)

Allah (عَزَّ وَجَلَّ) says that for the earlier nation, it is what they have earned, and yours is what you earn in your life. Allah (عَزَّ وَجَلَّ) is informing the children of Israel that being the descendants of Ibrahim (عليه السلام), Ishaq (عليه السلام) and Yaqoob (عليه السلام) it will not benefit them in anyway unless they adhere to the teachings of their prophets.

When the Jews and Christians truly adhere to the teachings of their prophets, surely, they will follow the teachings of Prophet Mohammad (صلى الله عليه و آله وسلم) as well. And on the Day of Judgment every person will be judged on the basis of his deeds.

There were three main groups that opposed Prophet Mohammad (صلى الله عليه و آله وسلم). The Jews, Christians and Makkan Pagans. Each one used to ask Muslims to leave Islam and join their religion. Each group believed themselves to be on the right path. Even among themselves, they addressed each other in the same way. Allah (عَزَّ وَجَلَّ) says that only the religion of Ibrahim (عليه السلام) is inclined towards the truth, not of the polytheists, or the Jews and Christians who have altered their books and their faith.

Allah (عَزَّ وَجَلَّ) says that if they believe in Islam, they will be benefited. And if they turn their backs and oppose Muslims, Allah (عَزَّ وَجَلَّ) is their to protect Muslims.

The word Sibghah (صِبْغَةَ) is translataed as 'color', dye, indelible marking, etc. It is also interpreted as 'religion'. When a person accepts Iman, its sweetness enters his heart and changes him altogether. This is referred to as Sibghah in the above verse. Indeed, the best sibgah (color) is Allah's (عَزَّ وَجَلَّ) color (faith).

It is in Quran - اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَ‌ٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ [ Allah has sent down the most beautiful of all teachings : a Book that is consistent and draws comparisons; that causes the skins of those in awe of their Lord to shiver. Then their skins and their hearts soften at the mention of Allah, such is Allah's guidance. He guides with it whoever He will; no one can guide those Allah leaves to stray. ] (Az-Zumur - 23).

It is important to note that dispute can never be between two true arguments; it is either between a false argument and a true one, or between two false arguments. The truth never collides with itself, because there is only one truth while there are innumerable lies and false accounts.

When it comes to Allah (عَزَّ وَجَلَّ), it is a fact that the teachings of Prophet (صلى الله عليه و آله وسلم) are correct. This means that the arguments of the people who are opposing Islam are wrong. Often they are aware of this truth but their arguments are only for the purpose of argument, not for the sake of finding the truth. Allah (عَزَّ وَجَلَّ) teaches us to answer to them like this - ‘Our deeds belong to us, and yours to you’, meaning that each person will be accountable for his deeds. We are sincere to Allah (عَزَّ وَجَلَّ) in our prayers, while you are pursing your desires and idol worship.

The people of the book claimed that the Prophets who preceded Musa (عليه السلام) and Isa (عليه السلام) belonged to their faith. The Jews claimed that they were Jewish, while the Christians asserted that they were Christians. Allah (عَزَّ وَجَلَّ) says, 'Who knows better : you or Allah (عَزَّ وَجَلَّ)?’ This question has only one answer: Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) know best.

This verse and the verse at # 134 above look identical, but each carries distinct meaning. The first verse (at 134 above) informs the Jews that their lineage to Ibrahim (عليه السلام) and Ishaq (عليه السلام) will not benefit them on the Day of Judgment. In this verse, Allah (عَزَّ وَجَلَّ) says that their argument can not be an excuse for anyone, because each person is responsible for his deeds. Meaning, their argument that they belong to the same faith as Ibrahim (عليه السلام), will not benefit them in any way on the day of Resurrection.