The above verse is related to the Ascension of Prophet Mohammad (معراج الني صلى الله عليه و آله وسلم ). We have provided answers to certain questions generally asked by the people in this context.

Is Ascension possible?

Without doubt, it is possible. The way Angel Jibreel's (عليه السلام) descent to the World of Manifestation (our world) is a fact, and for him it is possible to come to the World of Manifestation (عالم شہادت) by taking a form; Prophet Mohammad's (صلى الله عليه و آله وسلم) ascent from this world, leaving behind the human necessities (worldly form) to the audience of Allah (عَزَّ وَجَلَّ) is also a fact. Since it is possible for the Angel to take a form and shape from his state of formlessness, so also it is not difficult for the Prophet (صلى الله عليه و آله وسلم) to become formless from his (worldly) state of body and form to go to the higher realms.

When did the Ascension take place?

It occurred in Makka al-Mukarrama in the fifth year after the Apostleship. The Prophet (صلى الله عليه و آله وسلم) was in the house of Umme Haani (رضي الله تعالى عنها), the sister of Hadhrat Ali (رضي الله تعالى عنه), at Makkah al-Mukarrama, from where he came to rest in Masjid-e-Haram. From the Quranic words أَسْرَىٰ بِعَبْدِهِ it is clear that Allah (عَزَّ وَجَلَّ) took the Prophet (صلى الله عليه و آله وسلم) along with Him during the night time.

Why did the Ascension (معراج) took place in the night? And why it is أَسْرَىٰ بِعَبْدِهِ, and not أَسْرَىٰ بِمٌحَمّدٍ ?

Whatever elevation a human being acquires (from Allah عَزَّ وَجَلَّ), it is because of his 'servant-hood'. The exaltation of an individual is directly in proportion to the state of his servent-hood. By stating the word أَسْرَىٰ بِعَبْدِهِ the cause and reason for Ascension has been described. And it is also to emphasize that Prophet Mohammad (صلى الله عليه و آله وسلم) is the Absolute virtuous Servant of Allah.

Isra ( أَسْرَىٰ ) means to remain awaken in the night, then why is لَيْلًا in the Quranic verse?

This is to show that there are exclusive divine favors for those who remain awaken for prayers in the night.

Was the Ascension with Corporeal body (جسمانی) or spiritual (روحانی)?

It is clear from the word بِعَبْدِهِ, the Ascension was with the body, because wherever the Arabic word عبد comes, the purport is the sum of life and body. The Accession was both corporeal and spiritual. As long as the Prophet (صلى الله عليه و آله وسلم) was in the World of Corporeal Forms (عالم اجساد), it was Corporeal Ascension. When he turned his attention towards the upper (celestial) worlds, his purified corporeal body transformed itself to become suitable for those worlds and (from there) it became spiritual Ascension.

When Angel Jibreel (عليه السلام) (who is formless and free from facial consideration) can come to this world with a corporeal face; then it is not difficult for Prophet Mohammad's (صلى الله عليه و آله وسلم) to give up his corporeal face and become formless.

Spiritual Ascension of the Prophet (صلى الله عليه و آله وسلم) used to take place frequently; rather this type of Ascension is normal to the chosen followers of the Prophet (صلى الله عليه و آله وسلم) (Awliya Allah). Those Awliya Allah on whom the World of Similitude is uncovered, they see things that cannot be described in words. The exclusive Awliya Allah are fortunate to have spiritual Ascension as a Sadaqa of Prophet Mohammad (صلى الله عليه و آله وسلم).

It is being proved by مِّنَ الْمَسْجِدِ الْحَرَامِ that Masjid al-Haram is more sacred than Masjid al-Aqsa. One gets more recompense for performing Salah in the Al-Haram mosque than performing the same in Al-Aqsa mosque.

It is in Quran - إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ [ Indeed, the first House (for Allah's Ibadah) established for mankind was that at Makkah - blessed and a guidance for the worlds.] (Aal-e-Imran - 96)

It is obvious that the first place for prayers is the sacred Kabatullah and its mosque. From the words, أَوَّلَ بَيْتٍ, it is declared that the first prayer house on this planet is Ka'ba only.

Why did the Prophet (صلى الله عليه و آله وسلم) first reached the Al-Aqsa mosque during Ascension?

All prophets were gathered there. It was necessary to meet with them at the beginning of this important journey. It was also needed to be blessed with the abundant virtues of the Al-Aqsa mosque.

The following Quranic verses and Hadith confirm that Prophet Mohammad (صلى الله عليه و آله وسلم) saw Allah (عَزَّ وَجَلَّ) during the night of ascension.

It is in Quran - وَٱلنَّجۡمِ إِذَا هَوَىٰ - مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ - وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ - إِنۡ هُوَ إِلَّا وَحۡىٌ۬ يُوحَىٰ عَلَّمَهُ ۥ شَدِيدُ ٱلۡقُوَىٰ - ذُو مِرَّةٍ۬ فَٱسۡتَوَىٰ . وَهُوَ بِٱلۡأُفُقِ ٱلۡأَعۡلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوۡسَيۡنِ أَوۡ أَدۡنَىٰ - فَأَوۡحَىٰٓ إِلَىٰ عَبۡدِهِۦ مَآ أَوۡحَىٰ - مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ - أَفَتُمَـٰرُونَهُ ۥ عَلَىٰ مَا يَرَىٰ - وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ - عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ - عِندَهَا جَنَّةُ ٱلۡمَأۡوَىٰٓ - إِذۡ يَغۡشَى ٱلسِّدۡرَةَ مَا يَغۡشَىٰ - مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ - لَقَدۡ رَأَىٰ مِنۡ ءَايَـٰتِ رَبِّهِ ٱلۡكُبۡرَىٰٓ [The Mighty in power (Allah –عَزَّ وَجَلَّ) has offered him (Prophet Mohammad – صلى الله عليه و آله وسلم) the knowledge. So (equipped), he stood well poised. (With the perfect vision attained) at the highest horizon. Then he (the Prophet – صلى الله عليه و آله وسلم) approached closer and hung (by Allah - عَزَّ وَجَلَّ). Then (both) closed up like two bows, and indeed more closely. And He revealed to His servant (Prophet Mohammad – صلى الله عليه و آله وسلم) what He wanted to reveal. The heart of Prophet Mohammad (صلى الله عليه و آله وسلم) did not distrust what he saw. Will you people wrangle over what he beheld (saw). For indeed he beheld Him (Allah - عَزَّ وَجَلَّ ) yet again. Near the 'Lote' tree lying farthest beyond which no one can go. Lying close to the Heaven of Rest. When the 'Lote' tree was being enveloped by what it was to be enveloped with (a mystery not disclosed). His (Prophet Mohammad's - صلى الله عليه و آله وسلم) sight did not blink or did it miss anything. Indeed he saw clearly the greatest of the signs of his Lord’]. (An-Najm – 1-18).

The verse مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ [ Will you people wrangle over what he beheld (saw)] indicates there were some differences of opinion among Sahabah as to what was witnessed by Prophet Mohammad (صلى الله عليه و آله وسلم) on the night of ascension? Some thought it was Jibreel (عليه السلام). However, the statement of Allah (عَزَّ وَجَلَّ) - فَأَوۡحَىٰٓ إِلَىٰ عَبۡدِهِۦ مَآ أَوۡحَىٰ [ He revealed to His Servant] clearly shows that the conversation is between Allah (عَزَّ وَجَلَّ) and Prophet Mohammad (صلى الله عليه و آله وسلم); meaning Allah (عَزَّ وَجَلَّ) appeared to Prophet Muhammad (صلى الله عليه و آله وسلم) in order to grant him revelation. The text does not say that Jibril (عليه السلام) appeared to Prophet Muhammad (صلى الله عليه و آله وسلم). If we take Jibril (عليه السلام), in place of Allah (عَزَّ وَجَلَّ) in the above verse, it will mean that Prophet Mohammad (صلى الله عليه و آله وسلم) is the Servant of Jibril (عليه السلام) (nauzubillahi), which is not correct.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) reported that Prophet Mohammad (صلى الله عليه و آله وسلم) saw Allah (عَزَّ وَجَلَّ) on the 'Night of Ascension ( Sahih Muslim)

The children of Israel were attacked by the neighboring Kingdoms twice, and on both occasions they were destroyed by them. This was the result of their evil deeds and tyranny in the land.

The above verse clarifies that whatever you wish, will be given to you in this world. Allah (عَزَّ وَجَلَّ) knows His servants who will be virtuous and who will act evil. If you want to act evil, and rebel against the commandments of Allah (عَزَّ وَجَلَّ), your wish will be awarded accordingly. If you want to act good, your wish will be awarded accordingly. However, the consequences for both these acts are different. One will be rewarded with Paradise, the other will be rewarded with Hell. These consequences have been clearly described to people by the Apostles of Allah in the world.

Allah (عَزَّ وَجَلَّ) knows about the natures of His servants. He knows whom to give more and whom to give moderate in this world. It all depends upon the capacity of the person. Sometimes a lot of wealth may incite rebellion in a person and he may loose the right path. Thus, it is in the interest of that person that he feels content with his life.

The above verse is with reference to the people who make idols of their religious elders/prophets and worship them.

(i) Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated about the statement of Allah – [Those they invoke, themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him)] (Al-Isra – 57), that it related to a party of Jinns who were being worshipped and they embraced Islam but those who worshipped them kept on worshipping them . It was then that this verse was revealed. (Sahih Muslim, Bk 56, Hadith # 32)

(ii) Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated about the statement of Allah – [Those they invoke, themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him)] (Al-Isra – 57) that it related to group of people who worshipped a party amongst the Jinn. The group from amongst the Jinn embraced Islam, but the people kept worshipping them as they did before, and it was (on this occasion) that the verse was revealed - [Those they invoke, themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him)] (Al-Isra – 57). This Hadith has been narrated on the authority of Sulaiman with the same chain of transmitters. (Sahih Muslim, Bk 56, Hadith # 33)

(iii) Abdullah (رضئ اللہ تعالی عنہ) said, in explaining the verse - إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ [(Those who call) for Wasila towards Allah] (Al-Isra – 57), were the people from the Arabs who used to call certain Jinns and worshipped them. They stuck with those jinns while those Jinns became Muslims and themselves were seeking nearness to Allah. Al- Amash also mentioned this verse [Tell them (O Prophet ﷺ) 'Invoke those whom you claim (to be gods) besides Him. They have no power to remove your distress nor to bring about any change (for you)] (Al-Isra - 56). (Sahih Al-Bukhari, Bk 65, Hadith # 236)

(iv) Abdullah (رضئ اللہ تعالی عنہ) said, regarding the verse - [Those they invoke (like Muslim Jinns, angels, Jesus, Uzair, etc., by making their idols and pictures), themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him); and hope for His grace and dread His punishment.] (Al-Isra – 57), it was revealed regarding) some Jinns who used to be worshipped (by human beings). They later embraced Islam (while those people kept on worshipping them). (Sahih Al-Bukhari, Bk 65, Hadith # 237)

Deviant sects like Salafis, Deobandis and their like minded groups quote the above verse to claim that seeking Wasila of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, and Awliya Allah is Kufr. Needless to say that they are misguided and they also misguide the people in this context

There is a difference between seeking Waseela of a person claiming him to be god, or son of god and seeking the Wasila of the Prophet (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah. The polytheists of Makka considered certain angels as gods/partners of god. They made their pictures and clay idols and worshiped them. Christians and Jews believe Isa and Uzair (عليهم السلام) as sons of God. They also make their pictures and idols and worship them. This is what has been refuted in the above verse.

Salafis, Deobandis, Khwarij and their like minded groups quote the verses of Quran meant for disbelievers and impose them on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah and Awilya Allah.

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 and the heretics (Salafis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari).

The following supplication (Dua) is mentioned in many Ahadith books like Tirmizi, Nasai, Tabrani, Ibn Huzeema, Hakim, Baihaqi, etc. The Dua confirms the fact that his waseelah is equally important both during of his physical span of life, after his death, on the day of Judgment and beyond. The people of the book used to take his waseelah even before his birth and their supplications were answered by Allah (عَزَّ وَجَلَّ).

اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بحبيبِ المصطفى عندكَ يا حبيبنا يَا مُحَمَّدُ اني نتوسلُ بِكَ الى ربكَ فشفعه لنا عِند المولى العظيم يانعمة الرسولُ الطّاهراللَّهُمَّ شافعه فينا بجاه عندكَ

[ O'Allah (عَزَّ وَجَلَّ), I implore, I beg to you with the mediation (wasilah) of your revered beloved Prophet (صلى الله عليه و آله وسلم) who is chosen by you. O' Beloved of the Al-mighty, O' Mohammad (صلى الله عليه و آله وسلم) we implore to Allah (عَزَّ وَجَلَّ) with your mediation (Wasilah). Kindly mediate for us with Allah (عَزَّ وَجَلَّ). O' Sacred Apostle (صلى الله عليه و آله وسلم), O' Allah (عَزَّ وَجَلَّ), kindly accept the intercession (Shafa'a) of our Prophet (صلى الله عليه و آله وسلم) for us in view of the "honor and grace he has with you. ]

As a matter of fact our Dua will not be accepted by if we do not send Durood on Prophet Mohammad (صلى الله عليه و آله وسلم) before and after the Dua and seek Allah's (عَزَّ وَجَلَّ) favor by the mediation (Waseelah) of Prophet Mohammad (صلى الله عليه و آله وسلم).

It is in Quran – وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ الشَّفَاعَةَ إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ [And those whom they invoke besides Allah (عَزَّ وَجَلَّ) have no power of intercession (shafa’a); only he who bears witness to the Truth, and they know (him – Prophet Mohammad - صلى الله عليه و آله وسلم )]. (Az-Zukhruf - 86)

It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Your guardian (or solver of grievances) can be Allah (عَزَّ وَجَلَّ) and His Apostle ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda - 55)

It is in Hadith - A man came to `Uthman ibn `Affan (رضئ اللہ تعالی عنہ) for a certain need, but the latter could not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf (رضئ اللہ تعالی عنہ) who told him : "Go and make ablution, then go to the mosque and pray two raka, then recite (this dua)," and he mentioned the invocation of the blind man, "then go (to `Uthman - رضئ اللہ تعالی عنہ again)." The man went, did as he was told, then came to `Uthman's (رضئ اللہ تعالی عنہ) door. The door was opened, and an attendant came our, took his hand and brought him to `Uthman (رضئ اللہ تعالی عنہ) who sat him with him on top of the carpet, and said: "Tell me what is your need is." After this the man went out, met `Uthman ibn Hunayf (رضئ اللہ تعالی عنہ) again, and said to him: "May Allah (عَزَّ وَجَلَّ) reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him." He replied : "I did not speak to him, but I saw the Prophet (صلى الله عليه و آله وسلم) when a blind man came to him complaining of his failing eyesight," and he mentioned to him the substance of the previous narration. He not only called to Allah (عَزَّ وَجَلَّ), but to Prophet (صلى الله عليه و آله وسلم) also. Thus the Sahaba taught invoking the Prophet (صلى الله عليه و آله وسلم) even after his death (Baihaqi, Abu Nu`aym in the Ma`rifa Mundhiri Targhib 1:473-474, Haythami, and Tabarani in the Kabir 9:17-18 and the Saghir 1:184/201-202 )

Look, in the above Ahadith, the words "Bijaahihi Indaka" is there, which means 'honor, grace, dignity'. These Ahadith also confirm that we can call 'Ya Mohammad, Ya Mustafa, Ya Habeebana, Ya Rasulullah (صلى الله عليه و آله وسلم), after the death of Prophet Mohammad (صلى الله عليه و آله وسلم).

These sects also claim that visiting the grave of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, dignitaries of Islam and Awliya Allah is shirk. And they quote all such verses and Ahadith which are essentially meant for the deities and idols worshiped by the non-believers. They equate the dignitaries of Islam with the idols worshiped by idol worshipers and claim that the idols worshiped by Mushrikeen are standing idols, while the dignitaries of Islam are lying Idols in their graves (Astaghfirullah)

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

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

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

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

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

The word Ru'ya ( الرُّؤْيَا) is used for vision (seeing while awake) and dream. Here it may mean Meiraj-un-Nabi (صلى الله عليه و آله وسلم) which was made known to the disbelievers and believers both. While the believers believed in it, the disbelievers did not believe.

It is also possible that the above verse refers to a vision or dream the Prophet (صلى الله عليه و آله وسلم) saw on some other occasion.

Zaqqum is a cursed tree which will grow in the bottom of Hell and its dwellers will eat from it. It is a cursed tree because it is not given to the dwellers of Hell as Mercy of Allah, rather it will be curse for them as it will burn in the bellies as boiling water.

It is in Quran - إِنَّ شَجَرَتَ الزَّقُّومِ - طَعَامُ الْأَثِيمِ [ Indeed, the tree of zaqqum is food for the sinful.] (Ad-Dukhaan - 43-44)

This is a Makkan Sura revealed at the time when Pagans' persecution was at its peak. Prophet Mohammad (صلى الله عليه و آله وسلم) was trying hard and praying that the Pagan leaders realize their folly and come back to the fold of Islam. But Allah (عَزَّ وَجَلَّ) wanted to punish them for their persecution of Muslims. The prophesy of the above verse came true within a span of two years when 70 pagan leaders of Makka were killed in the battle of Badr.

Probably the above verse refers to Prophet's (صلى الله عليه و آله وسلم) immigration (entry) in the Madina and his exit from Makka. Or may be this prayer is for something else, Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know best.

The above verse was a prophesy of the end of Makkan persecution and rise of Islam in Arabian Peninsula and all over the world. It began from the battle of Badar, followed by the fall of Makka and Islamic rule all over Arabian Peninsula in less than 10 years. And within a century, Muslims conquered most of the known world at that time.

It is in Hadith - Ibn Mas`ud (رضئ اللہ تعالی عنہ) narrated that while I was walking in company with the Prophet (صلى الله عليه و آله وسلم) in one of the fields of Madina, the Prophet (صلى الله عليه و آله وسلم) was reclining on a palm leave stalk which he carried with him. We passed by a group of Jews. Some of them said to the others, ‘ask him about the soul.’ The others said, ‘do not ask him, lest he say something that you hate.’ Some of them said, ‘we will ask him.’ So, a man from among them stood up and said, O Abul Qasim (صلى الله عليه و آله وسلم), what is the soul?’ The Prophet (صلى الله عليه و آله وسلم) kept quiet, and I knew that he was being divinely revealed. Then he recited the above verse. (Sahih Bukhari, Bk 97, Hadith # 88)

What is Soul?

Allah's (عَزَّ وَجَلَّ) existence is absolute (His own). Other than Allah (عَزَّ وَجَلَّ), everything else is dependent upon Him. This is the reason He is called 'Independent Being' (واجبُ الوجود) and 'true worshipable' (حق معبود).

He has other attributes as well. He is 'Living' (حيّ), 'Knowledgeable' (عليم), 'Hearing' (سميع), 'Seeing' (بصير), 'Powerful' (قدير). He has 'will' (اراده), and He can speak (كليم). He also commands.

To create a thing, Allah (عَزَّ وَجَلَّ) gleams the refulgence (تجلی) of His attributes and epithets (اسماء و صفات) on the probate archetype (عينِ ثابته) and commands the (probate archetype) 'Be' (كُن), and there it comes into existence.

It is in Quran - إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ [ For anything which We (Allah) have willed, We say, ‘Be’ and it is there! ] (An-Nahl - 40)

What is created by the command 'Be'?

The soul (روح) comes into existence from this command and gets associated with the Probate Archetype.

It is in Quran - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ [And when I have proportioned him and breathed into him (something out of) My soul, then fall down in front of him in prostration.] (Al-Hijr - 29).

Allah (عَزَّ وَجَلَّ) is addressing the angels saying when He completes the body of Adam (عليه السلام) and associates his soul with his body, Adam (عليه السلام) will come into life. 'At that moment all of you (angels) bow down in front of him in prostration as a mark of respect'.

From the above it is clear that when Allah (عَزَّ وَجَلَّ) wants to bring us into external existence (in this world), He first creates our material body as per the requirement of this world, then associated a specific soul with it. When these two are joined with our innate/person (ذات), we come into existence. Our innate/person (ذات) existing in Allah's knowledge before our creation is known as 'Probate Archetype'. Thus, there are three things involved in our creation, viz., (i) the 'human self' or 'person' (ذات), the human body (جسم), and human soul (روح).

What are Probate Archetypes (اعیان ثابتہ)

These are individual frames / sketches within Allah's (عَزَّ وَجَلَّ) knowledge. Allah's (عَزَّ وَجَلَّ) Knowledge is infinite and beyond the imagination of human beings. Allah (عَزَّ وَجَلَّ) knew before creating everything that 'the thing' will be born with a specific characteristics/nature. Thus Probate Archetypes (اعیان ثابہ) exist in Allah's (عَزَّ وَجَلَّ) knowledge (علم الہی) as 'Evidence' or 'Probation' or 'Proof of things' before they are created.

Kinds of Probate Archetypes

Probate Archetypes (اعیان ثابہ) are of two kinds. (i) Facts of Allah (حقائق الہی), which are 'Effective' or 'Active'; and (ii) Facts of Universe or Facts of things or Facts of creatures' which are 'Affected' or 'Passive'. Existence of this Universe is dependent upon the refulgence (تجلّی) of the Facts of Allah (حقائق الہی) on the Facts of Creatures or things.

The difference between "Facts of Universe (حقایٔقِ کونیہ) and Facts of Allah (حقایٔقِ اِلٰہیہ)

The first is Allah (عَزَّ وَجَلَّ) knows about 'His own attributes'. The other is He knows the facts of the creatures. These two have different realities. One is knowledge ( عالِمیت - sum of what is known, this includes Allah's knowledge about Himself and about His Creatures), the other is awareness ( معلومیت - subject knowledge about His creatures).

We consider Facts of Universe always with reference to servants (human beings) and creatures about whom Allah (عَزَّ وَجَلَّ) was aware of.

What is the Evidence of Probate Archetypes (اعیانِ ثابِتہ) ?

Does Allah (عَزَّ وَجَلَّ) know the creatures before their birth or after they were born?

If He knew the creatures after they were born, the attribute of pre-creation ignorance will be associated with Allah (عَزَّ وَجَلَّ). Astaghfirullah. Allah's (عَزَّ وَجَلَّ) knowledge is eternal. It has neither increased nor decreased. Therefore, Allah (عَزَّ وَجَلَّ) knew individual creature and its abilities before it was created. The facts of things which Allah (عَزَّ وَجَلَّ) was aware of are described as 'Probate Archetypes (اعیانِ ثابِتہ)

It is in Hadith - Ibn Jarir at-Tabari recorded a Hadith from Muhammad bin Ishaq (saying), 'An old man from among the people of Egypt who came to us forty-odd years ago told me, from 'Ikrimah, from Ibn 'Abbas, that Makkan influential leaders consisting of (i) Utbah and Shaybah, the two sons of Rabi'ah, (ii) Abu Sufyan bin Harb, (iii) a man from Bani Abdud Dar, (iv) Abu Al-Bakhtari, the brother of Bani Asad, (v) Aswad bin Al-Muttalib bin Asad, (vi) Zam'ah bin Al-Aswad, (vii) Walid bin Al-Mughirah, (viii) Abu Jahl bin Hisham, (ix) Abdullah bin Abi Umayyah, (x) Umayyah bin Khalaf, (xi) Al-Aas bin Wa'il, and (xii) Nabih and Munabbih, the two sons of Al-Hajjaj As-Sahmin, (a total of 14 persons) gathered behind the Ka`bah after sunset. Some of them said to others, 'Send for (Prophet) Mohammad (صلى الله عليه و آله وسلم) and (let us) talk to him and argue with him, so that nobody will think we are to be blame.' So they sent for him saying, 'The nobles of your people have gathered for you to speak.' The Apostle of Allah (صلى الله عليه و آله وسلم) hurriedly came thinking that maybe they were going to change their minds, for he was very keen that they should be guided, and it upset him to see their stubbornness. So he came and sat with them, and they said, 'O Muhammad (صلى الله عليه و آله وسلم), we have sent for you so that nobody will think we are to be blamed. By Allah we do not know any man among the Arabs who has brought to his people what you have brought to your people. You have slandered our forefathers, criticized our religion, insulted our reason, slandered our gods and caused division. There is no objectionable thing that you have not brought between us. If you are preaching these things because you want wealth, we will collect some of our wealth together for you and make you the wealthiest man among us.

If you are looking for a position, we will make you our leader. If you are looking for kingship, we will make you our king. If what has come to you is a type of Jinn that has possessed you, then we can spend our money looking for the medicine that will rid you of it so that no one will think we are to be blamed

The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'My case is not as you say. I have not brought what I have brought to you because I want your wealth or to be your leader or king. But Allah has sent me to you as an Apostle and has revealed to me a Book and has commanded me to bring you good news and a warning. So, I have conveyed to you the Messages of my Lord and have advised you accordingly. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.'

They said, 'O Mohammad (صلى الله عليه و آله وسلم), if you do not accept what we have offered you, then you know that there is no other people whose country is smaller, whose wealth is less and whose life is harder than ours, so ask your Lord Who has sent you with what He has sent you, to move away these mountains for us that are compressing us, to make our land wider and cause rivers to gush forth in it like the rivers of Syria and Iraq, and to resurrect for us those of our forefathers who have passed away. Let there be among those whom He resurrects, Qusayy bin Kilab, for he was a truthful old man, and we will ask them whether what you are saying is true or false. If you do what we are asking, and they (the people who are resurrected) say that you are telling the truth, then we will believe you and acknowledge your status with Allah and believe that He has sent you as an Apostle as you say.

The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'I was not sent for this purpose. I have brought to you from Allah that with which He has sent me, and I have conveyed to you the Message with which I was sent to you. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.'

They said, 'If you will not do this for us, then at least do something for yourself. Ask your Lord to send an angel to confirm that what you are saying is the truth and to speak up on your behalf. Ask Him to give you gardens and treasures and palaces of gold and silver, and to make you independent so that you will not have to do what we see you doing, for you stand in the marketplaces seeking provision just as we do. Then we will know the virtue of your position with your Lord and whether you are an Apostle as you claim.'

The Apostle of Allah (صلى الله عليه و آله وسلم) told them : ' I will not do that, and I will not ask my Lord for this. I was not sent to you for this reason. But Allah has sent me to you to bring you good news and a warning. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.'

They said, 'Then cause the sky to fall upon us, as you claim that if your Lord wills, He can do that. We will not believe in you until you do this.' The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'That is for Allah to decide. If He wills, He will do that to you.'

They said, 'O Mohammad (صلى الله عليه و آله وسلم), 'did your Lord not know that we would sit with you and ask you what we have asked and make the requests that we have made. He should have told you beforehand and taught you how to reply to us, and informed you what He would do to us if we do not accept what you have brought to us. We have heard that the one who is teaching you this, is a man in Al-Yamamah called Ar-Rahman. By Allah, we will never believe in Ar-Rahman. We are warning you, O' Mohammad (صلى الله عليه و آله وسلم), that we will not let you do what you want to do until you or we are destroyed.' One of them said, `We worship the angels who are the daughters of Allah.' Another said, `We will never believe in you until you bring Allah and the angels before (us) face to face.'

When they said this, the Apostle of Allah (صلى الله عليه و آله وسلم) got up and left them.

Abdullah bin Abi Umayyah bin Al-Mughirah bin Abdullah bin Umar bin Makhzum, the son of Prophet's (صلى الله عليه و آله وسلم) paternal aunt 'Atikah, the daughter of Abdul-Muttalib (رضئ اللہ تعالی عنہ), also got up and followed him. He said to him, 'O Mohammad (صلى الله عليه و آله وسلم), your people have offered you what they have offered you, and you did not accept it. Then they asked for things for themselves so that they would know your position with Allah, and you did not do that for them. Then they asked you to hasten on the punishments with which you are scaring them. By Allah, I will never believe in you unless you take a ladder to heaven and ascend it while I am watching, then you bring with you an open book and four angels to testify that you are as you say. By Allah, even if you did that, I think that I would not believe you.' Then he turned away from the Apostle of Allah (صلى الله عليه و آله وسلم) , and the Apostle of Allah (صلى الله عليه و آله وسلم) went home to his family, grieving over having missed out on what he had hoped for when his people had called him, because he saw that they were resisting him even more (Ibn Jarir at-Tabari)

It is in Hadith - Quraish offered the Prophet (صلى الله عليه و آله وسلم) (in addition to other things) 10 most beautiful women of Arabia and a promise to make him the most richest person in Arabia in exchange for stopping the preaching of Islam. The Prophet (صلى الله عليه و آله وسلم) rejected all their offers. (Musannaf Ibn Abi Shaiba 37715, Sirah of Ibn Hisham Volume 1 pgs. 265-266)

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

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

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

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

The word ( مُرشِد ) "Murshid" (guiding mentor) has been derived from the above verse.

What is the difference between a Murshid and Islamic scholar?

A Murshid, Sahih-ul-Aqeedah Ahle Sunnah Sufi Shaikh-e-Kamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and enthroned with the legacy of unveiling (kashf - spiritual vision) and immanence. Allah's (عَزَّ وَجَلَّ) signs are clearly visible to him in the Cosmos.

The Sahih-ul-Aqeedah Ahle Sunnah Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning. He exposes the wrong beliefs of people with logical explanations and conclusive evidence from Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are popular among masses. They enjoy large followings because of their religious rhetoric and media coverage.

All Sufi Shuyookh are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them keep themselves away from public glare. Whereas Islamic Scholars are not Sufi Shuyookh, though they prefer to be called a Shaikh.

Sufi Shuyookh practically traverse spiritual stages ( Sharia - Tareeqah- Ma'arefa - Haqeeqah) which cannot be visualized by Islamic Scholars.

Islamic scholars teach Islamic theory, whereas Sufi Shuyookh, not only teach, but cleanse people's hearts with which their understanding capacity and wisdom in knowing Islam increase manifold

There are three ways of teaching by the prophets to people, (i) Teach them about Allah's (عَزَّ وَجَلَّ) commandments, (ii) Be a practical example in front of the people in implementing the sharia they brought, and (iii) approve or disapprove certain actions done in front of them as per the guidelines of sharia.

There were 3 ways the Prophet (صلى الله عليه و آله وسلم) acted as a practical example.

(i) Showing the highest standard of doing a deed.

Like the Prophet (صلى الله عليه و آله وسلم) never had to pay Zakat. Meaning, he did not keep for himself anything with which Zakat can be calculated at the end of the year. Zakat is an obligation on every Muslim. But the highest standard is to spend everything in charity after meeting your needs.

(ii) Lowering the standard of a deed in keeping the people's convenience in mind.

The prophet (رضئ اللہ تعالی عنہ) did Hajj only once in his lifetime. He also preached moderation in everything people do and avoided certain deeds in order to provide ease for his Ummah.

(iii) Certain actions the Prophet (صلى الله عليه و آله وسلم) did, which were to be stopped by a divine decree. Why it was so? It was because to give emphasis upon them.

Like he did not defend Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and left it to Allah (عَزَّ وَجَلَّ) to defend her, even though he was aware of the innocence of Ummul Momineen (رضئ اللہ تعالی عنہا).

Similarly, Prophet Mohammad (صلى الله عليه و آله وسلم) avoided for a while to marry the divorced wife of his adopted son Zayed bin Haarithah (رضئ اللہ تعالی عنہ). Later he was commanded by Allah (عَزَّ وَجَلَّ) to marry her.

In both the above cases it was done to establish certain laws in Islam that should be strictly followed by Muslims

It is in Quran - وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا [And (remember) when you said to him (Zayed bin Haarithah رضئ اللہ تعالی عنہ ; the freed slave of the Prophet ﷺ) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O' Prophet ﷺ too) have done favor (by manumitting him) 'Keep your wife to yourself, and fear Allah.' But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did consider the feelings the people ( who will say the prophet ﷺ married the divorced wife of his manumitted slave) whereas Allah had a better right (that you do not have to care for peoples' observations. ] (Al-Ahzaab - 37)

Similarly, the Prophet (صلى الله عليه و آله وسلم), as against his usual practice, did not say 'In Sha Allah' once, in order that the emphasis upon it comes from a direct command of Allah, as it will help the believers in acting upon it compulsorily.

It is our belief that Quran is a direct command of Allah (عَزَّ وَجَلَّ) and Prophet's (صلى الله عليه و آله وسلم) Sunnah is indirect command of Allah (عَزَّ وَجَلَّ) because Prophet (صلى الله عليه و آله وسلم) did not do anything on his own.

It is in Quran - وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ The Prophet ﷺ does not speak out of desire. It is the revelation that is coming to him.] (An-Najm - 3-4)

It is in Hadith - Qatadah (رضئ اللہ تعالی عنہ) reported : I said, 'Ummul Momineen (رضئ اللہ تعالی عنہا), tell me about the character of the Apostle of Allah, (صلى الله عليه و آله وسلم). Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Have you not read the Quran?' I said, 'Of course!' Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Verily, the character of the Prophet of Allah (صلى الله عليه و آله وسلم) was the Quran.' (Muslim).

The above verses 23 and 24 (Al-Kahf) emphasize the need to say (أَنْ يَشَاءَ اللَّهُ) while we make promises to each other.

BRIEF HISTORY

Surah al-Kahf was revealed in Makka. It is reported that some people asked the Prophet (صلى الله عليه و آله وسلم) about 'the people of the cave' (أَصْحَابَ الْكَهْفِ) and the Prophet (صلى الله عليه و آله وسلم) promised them that he will inform them the following day (after receiving the revelation in this context).

It is in Quran - وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا [ And they do not come to you with a question, except that We bring you the truth and the best explanation (about it).] (Al-Furqaan - 33)

It is reported that on that particular occasion, the Prophet (صلى الله عليه و آله وسلم) did not say 'Allah Willing' (أَنْ يَشَاءَ اللَّهُ) I will inform you tomorrow'.

No revelation came the next day, or the following day as the Prophet (صلى الله عليه و آله وسلم) expected. However, Sura Al-Kahf was revealed after 15 days.

It is in Hadith - Muhammad bin Ishaq mentioned the reason why Surah Al-Kahf was revealed. He said that an old man from among the people of Egypt who came to them some forty odd years ago told him, from 'Ikrimah that Ibn Abbas said : 'The Quraish sent (two of their people) An-Nadr bin Al-Harith and Uqbah bin Abi Mu`it, to the Jewish Rabbis in Madinah, and told them : 'Ask them (the Rabbis) about (Prophet) Mohammad (صلى الله عليه و آله وسلم), and describe him to them, and tell them what he is saying (that he is a Prophet). They are the people of the first Book, and they have more knowledge about the prophets than we do.' So they set out and when they reached Madinah, they asked the Jewish Rabbis about the Apostle of Allah (صلى الله عليه و آله وسلم). They described him to them and told them some of what he had said. They said, 'You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.' They (the Rabbis) said, 'Ask him about these things which we will tell you to ask, and if he answers them, then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you.

(i) Ask him about some young men in ancient times, what was their story? For theirs is a strange and wondrous tale.

(ii) Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story?

(iii) And ask him about the Soul (Rooh), what is it?

If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.'

So An-Nadr and 'Uqbah left and came back to the Quraish (in Makka), and said : 'O people of Quraish, we have come to you with a decisive solution which will put an end to the problem between you and (Prophet) Mohammad (صلى الله عليه و آله وسلم). The Jewish rabbis told us to ask him about some matters, and they told the Quraish what they were. Then they came to the Apostle of Allah (صلى الله عليه و آله وسلم) and said, O' Mohammad (صلى الله عليه و آله وسلم), tell us, and they asked him about the things they had been told to ask. The Apostle of Allah (صلى الله عليه و آله وسلم) said, 'I will tell you tomorrow about what you have asked me.' but he did not say 'If Allah wills'. So they went away, and the Apostle of Allah (صلى الله عليه و آله وسلم) stayed for fifteen days without any revelation from Allah (عَزَّ وَجَلَّ) concerning that, and Jibreel (عليه السلام) also did not come to him either. The people of Makkah started to doubt him, and said, (Prophet) Mohammad (صلى الله عليه و آله وسلم) promised to tell us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.

The Apostle of Allah (صلى الله عليه و آله وسلم) felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him. Then Jibreel (عليه السلام) came to him from Allah (عَزَّ وَجَلَّ) with the Surah about the companions of Al-Kahf, which also contained a solace for Prophet's anguish about the idolators sayings.

It is in Quran - فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آَثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا ( O' beloved Prophet ﷺ) Would you kill yourself in grief over them if they do not believe in Quran.] (Al-Kahf -6).

He was also informed about the things they had asked about, the young men (أَصْحَابَ الْكَهْفِ) and the traveler (Dhul Qarnain).

The question about the Soul (Rooh) was answered in verse 85, Surah Al-Isra - وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا [And they ask you about the soul. Say (O'Prophet ﷺ) the soul is the command of my Lord.]

The fifteen days delay in the revelation of Sura Al-Kahf was very helpful for the fence sitters among Quraish who were not able to decide about the source of Quran. When the revelations were stopped for a while, the Makkan's knew that the revelations were indeed from Allah (عَزَّ وَجَلَّ) and they felt happy considering that Allah (عَزَّ وَجَلَّ) is no more in favor of the Prophet (صلى الله عليه و آله وسلم). When the revelations started again after a gap of 15 days, it became abundantly clear to them that the source of Quran was indeed divine.

Allah (عَزَّ وَجَلَّ) has taught us so many lessons from the above parable. The foremost is the belief in Allah as the true god, other than Him is all falsehood. It is obvious that the person who boasted about his possessions was not a believer in Allah and he realized after the destruction of his gardens that he should not have believed in the partners of Allah. The second is dependence on the worldly resources and boasting about them is calamitous deed. The other lesson is described in verse 39 that all power and prosperity given to us is the gift of Allah (عَزَّ وَجَلَّ) and we should be thankful to Him for that. In addition, the belief in resurrection and answering in front of Allah for our deeds is an essential part of our belief.

Everything in this Cosmos, from the tiny particle to the magnanimous stars and skies and whatever in them all belongs to Allah (عَزَّ وَجَلَّ). Therefore, we, our children and our possessions in this world all belong to Allah (عَزَّ وَجَلَّ). The problem starts when someone considers that he owns something in this world. What we actually own is our deeds on which our salvation or otherwise depends.

The above facts are known to almost everyone of us in theory. The thing is we don't have realization in our hearts. We pray, Our Lord guide us and help us realize these things and turn us towards You and help us follow the teachings of Your Noble Apostle and our Master (آقا) Mohammad (صلى الله عليه و آله وسلم). Our Lord, forgive our sins and save us from the ignominy in Hereafter. Ameen.

Musa (عليه السلام) was one among the pivotal Apostles of Allah (عَزَّ وَجَلَّ). He had come to guide his people (the children of Israel) with a new Sharia and Scripture. He was later followed by many of the Prophets of the Children of Israel.

There are differences of opinions among scholars about Khizr (عليه السلام). Some people consider him to be a Prophet and others consider him to be a Wali Allah. Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know best. Whatever may be the case, he was a chosen Servant of Allah, on whom Allah (عَزَّ وَجَلَّ) has bestowed fractional knowledge of certain things.

Whether Khizr (عليه السلام) was a Prophet or Wali Allah, in either case he was under the sharia of Prophet Musa (عليه السلام) because he was an Apostle of Allah. The actions of Khizr (عليه السلام) were based on the reasoning which was different from the general reasoning followed by common people.

Allah (عَزَّ وَجَلَّ) wanted to teach us that there are some chosen servants in the world/Awliya Allah from whom he is taking specific works which cannot be understood by general people. Musa (عليه السلام) was the Apostle of Allah, and Khizr (عليه السلام) was surely his follower at that time, guided by the Sharia of Musa (عليه السلام). And, he was indeed following Prophet Musa's (عليه السلام) sharia but in a different format.

Allah explain things to his servants in many ways. Here, Musa (عليه السلام) is showing unawareness about the causes of the actions of Khizr (عليه السلام), and Khizr (عليه السلام) is depicting that the actions of the chosen servants of Allah are based on special knowledge provided to them by Allah (عَزَّ وَجَلَّ).

This is the reason that the truthful Awliya Allah avoid popularity, stay secluded and act as per the knowledge provided to them.

It is in Hadith - It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ), who said : 'I have memorized two kinds of knowledge from Allah's Apostle (صلى الله عليه و آله وسلم). I have propagated one of them to you and if I propagated the second, then my throat would be cut (by the people). (Bukhari, Book 1).