The above verse makes it abundantly clear that if you have Sahih Iman and lead your life as per the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), Allah (عَزَّ وَجَلَّ) will not only protect you, but also will protect your children's welfare in both the worlds.

It is observed that most of the parents among Muslims spend their life time and their resources in looking after the welfare of their children only in this world. They focus their efforts in making their children medical doctors, engineers, business leaders by sending them to big Universities and Business schools but forget to teach them Islam and the requirement of leading their lives as practicing Muslims. The results of their efforts leads their children to the prosperity of the world, but they become victims of influences and teachings of unbelievers and deviant sects and go astray. The priority is to make your children good Muslims as well as make them stand on their feet financially.

From the above verses it is clear than Dhul Qarnain was a virtuous emperor who had authority on a vast region of the world. He also enjoyed the Mercy of Allah abundantly.

Yajooj and Majooj have been mentioned in Quran in two Surahs, (i) Al-Kahaf, verses 94-97, and ii) Surah al-Anbiya, verse 96.

(i) It is in Quran - حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ [ Until when (the confinement of) Yajooj and Majooj has been opened and they swoop down from every elevated place. (Al-Anbiya - 96)

(ii) It is in Hadith - It is related on the authority of Abu Sa`id al-Khudri (رضئ اللہ تعالی عنہ) that he said : 'I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say : Ya'jooj and Ma'jooj will be let loose (from their confinement) and will emerge upon mankind, as Allah says : (وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ). They will overwhelm the people, and Muslims will retreat to their cities and strongholds, taking their flocks (animals) with them.

Ya'jooj and Ma'jooj will drink all the water of the land (wherever they go) until they will pass over a river and drink it dry, those who come after them will pass by that place and will say, 'there used to be water here once.' Then there will be no one left (among people) except those who are in their strongholds and cities. Then one of them will say, 'We have defeated the people of the earth; now the people of heaven are left.' One of them will shake his spear and hurl it into the sky, and it will come back stained with (something like) blood, as a test and a trial for them. While this is happening, Allah will send a worm in their necks, like the worm that is found in date-stones or in the nostrils of sheep, and they will die and their clamor will cease.

Then the Muslims will say, 'Who will volunteer to find out what the enemy is doing'? One of them will step forward and volunteer, knowing that he will likely be killed. He will go down and will find them dead, lying on top of one another. Then he will call out, 'O Muslims! Rejoice that Allah has sufficed you against your enemy!' Then they will come out of their cities and strongholds, and will let their flocks (animals) out to graze, but they will have nothing to graze upon except the flesh (of Ya'jooj and Ma'jooj), but it will fill them better than any vegetation they have ever eaten before. (Imam Ahmed, Ibn Majah).

From the above Hadith, it is clear that Yajooj and Majooj will focus on the down land areas in search of water to drink. And they will destroy whatever comes their way. They will not go upland/hilly areas thinking that there is no water over there.

(iii) It is in Hadith - Abu Hurairah (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said, 'Every day, Yajooj and Majooj are trying to dig a way out through the barrier. When they begin to see sunlight through it, the one who is in charge says, 'Go back; you can carry on digging tomorrow,' and when they come back, they will find the opening closed and the barrier more stronger than it was before. This will continue until their time comes and Allah wishes to send them forth. They will dig until they begin to see sunlight, then the one who is in charge will say, 'Go back; you can carry on digging tomorrow, 'In Sha Allah.' In this case he will make an exception by saying 'In Sha Allah', thus relating the matter to the Will of Allah. They will return on the following day and will find the hole as they left it. They will carry on digging and come out against the people. They will drink all the water and the people will entrench themselves in their fortresses. Yajooj and Majooj will fire their arrows into the sky and they will fall back to earth with something like blood on them. They will say, 'We have defeated the people of earth, and overcome the people of heaven.' Then Allah will send a kind of worm in the napes of their necks, and they will be killed by it. 'By Him in Whose hand is the soul of Mohammad (صلى الله عليه و آله وسلم), the beasts of the earth will become fat (by eating their flesh).' (Tirmidhi, Ibn Majah, Musnad Ahmad)

(iv) It is in Hadith - An-Nawwas bin Sam'an al-Kilabi (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) mentioned (about) Dajjal one morning. 'Sometimes he described him as insignificant and sometimes he described him as so significant that we felt as if he was in the cluster of palm trees.

(After describing about Dajjal, and the descent of Isa - عليه السلام) the Prophet (صلى الله عليه و آله وسلم) said :

Then Allah will send Ya'jooj and Ma'jooj. Isa (عليه السلام) and his companions will implore to Allah, and Allah will send against them insects which will attack their necks, and in the morning they will perish. Then Isa (عليه السلام) and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then 'Isa (عليه السلام) and his companions will again implore Allah, and He will send birds with necks like those of wild bactrian camels, and they will carry them and throw them wherever Allah wills. Ibn Jabir said : 'Ata' bin Yazid As-Saksaki' told me, from Ka`b or someone else : 'They will throw them into Al-Mahbal.' Ibn Jabir said : 'I said, 'O Abu Yazid, where is Al-Mahbal' He said, 'In the east (where the sun rises).' He said : Then Allah will send rain which no house of clay or (tent of) camel's hair will be able to keep out, for forty days, and the earth will be washed until it looks like a mirror. (Musnad Ahmad - Part of the Hadith)

(v) It is in Hadith - The Apostle of Allah (صلى الله عليه و آله وسلم) came to Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) one day in a state of alarm, saying, ‘Woe to the Arabs! A great evil has drawn nigh! Today a whole has appeared in the rampart of Yajooj and Majooj the size of this (and he made a ring shape with his thumb and index.’ Ummul Momineen Zainab bint Jaḥsh (رضئ اللہ تعالی عنہا) said : O'Apostle of Allah (صلى الله عليه و آله وسلم), will we be destroyed while there are righteous from among us?’ He answered, ‘Indeed, if wickedness becomes rife.' (Bukhari)

From the above Hadith, it is clear that Yajooj and Majooj and their place of confinement is kept hidden from general people. The Prophet (صلى الله عليه و آله وسلم) is aware of it. It is also possible that Prophet (صلى الله عليه و آله وسلم) has disclosed these facts to some of his Sahabah and Awliya Allah.

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).

From the above Quranic verses and related Ahadith, it is not clear that Yajooj and Majooj are from human beings. Unlike Dajjal who will attempt to mislead people away from Allah (عَزَّ وَجَلَّ), the entire tribulation of Yajooj and Majooj seems to be drinking, emptying and destruction of Earth's water resources thereby killing people out of thirst and starvation.

Are Yajooj and Majooj human beings or Non-Humans? Are they only two monsters, Yajooj being the male and Majooj the female? Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) know best about them.

There are differences of opinion among scholars about Yajooj and Majooj. Some say they are two non-human monsters who will have some human followers. Their state is similar to Dajjal, who will also have human followers. The death of Yajooj and Majooj will also mark the death of their followers and their bodies will stink horribly after their death.

Some people who are influenced by stories in Bible (Ezekiel 38 : 1 - 4 ) claim that Yajooj and Majooj (Gog and Magog) are the human beings residing in Europe, Russia, Turkey, etc.

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

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

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

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

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

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

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

Three things are established from the above Hadith.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It is in Hadith It is narrated by Ibn Omer, Abu Huraira and Anas (رضئ اللہ تعالی عنہم). (Prophet Mohammad - صلى الله عليه و آله وسلم told his companions) ‘I am not like you. I live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’ (Bukhari, Muslim)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'Kaaf Ha Ya A'in Sad' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. 'Kaaf Ha Ya A'in Sad' ( كهيعص) 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.

BRIEF HISTORY

It is reported that after their conquest of Palestine, the entire land was divided among the 12 tribes of the descendants of Prophet Yaqoob (عليه السلام) as inheritance, and the 13th tribe, the Levites, who were entrusted with religious services and duties were the descendants of Prophet Haroon (عليه السلام). They used to serve the house of worship (Temple Mount) and look after its maintenance.

The descendants of Haroon (عليه السلام) were divided into 24 families, who came to serve the House (Temple Mount) by turn. One of these families was of Abiah whose chief was Zakariya (عليه السلام). It was Prophet Zakariya's (عليه السلام) duty to go into the House on his family’s turn for service and take care of its maintenance.

The family of Imran (عليه السلام), the descendants of Haroon (عليه السلام), is the last family of Prophets among Israelis, because after Prophet Isa (عليه السلام), the prophet-hood ended among the people of Israel.

It is reported that Imran (عليه السلام) and his wife Hanna (عليها السلام) had two daughters. The eldest one was the wife of Prophet Zakariyya (عليه السلام). The younger daughter Maryam (عليها السلام) was born long after the birth of her elder sister. And Maryam (عليها السلام) is the mother of Prophet Isa (عليه السلام).

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

It is in Quran وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ - يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ [ The angels (Jibreel - عليه السلام) said : "O' Maryam (عليها السلام), indeed Allah has chosen you and purified you, and exalted you from all the women in the world. O' Maryam (عليها السلام)! Stand in reverence before your Lord, prostrate and bow along with those who bow. ] (Aal-e-Imran - 42-43)

In the above verse # 28, she is referred to as 'the sister of Haroon'. It may either mean that Maryam (عليها السلام) had a brother/cousin by the name of Haroon, or it may mean that she belonged to the family of Prophet Haroon (عليه السلام).

It is in Hadith When the Christians of Najran criticized the Quranic version of stating Maryam (عليها السلام) as the sister of Haroon before Mughirah bin Shubah (رضئ اللہ تعالی عنہ), he was not able to convince them, because Prophet Haroon (عليه السلام) had passed away centuries earlier. When he presented that issue before the Prophet (صلى الله عليه و آله وسلم), he replied : Why didn’t you say that the Israelis named their children after their Prophets and other pious men (Muslim, Nasai, Tirmidhi).

It is reported that Hadhrat Ibrahim (عليه السلام) grew up under the guardianship of his uncle Azar, who was the younger brother of his father because his father, Tareq died when he was very young. He used to call him 'father'.

It is in Quran أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُوا نَعْبُدُ إِلَـٰهَكَ وَإِلَـٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَـٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ [Nay! were you witness when death visited Yaqoub (عليه السلام), when he said to his sons : What will you serve (worship) after me? They said : We will serve (worship) your God and the God of your fathers; Ibrahim (عليه السلام) and Ismail (عليه السلام) and Ishaq (عليه السلام); one God only, and to Him do we submit.] ( Al-Baqara - 133).

In the above verse, the sons of Yaqoub (عليه السلام) are referring to, both Ishaq (عليه السلام) and Ismail (عليه السلام), as fathers ( آبَائِكَ ). Ishaq (عليه السلام) is their grand father, and Ismail (عليه السلام) is the brother of Ishaq (عليه السلام). Thus, it is proved that the word (أبي) is used in Quran for both biological father, and brother of father.

It is in Quran - وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُّبِينٍ [ And when Ibrahim (عليه السلام) said to his father, Azar : Do you take idols for gods? Surely I see you and your people in manifest error] (Al-Anaam - 74).

The literal meanings of this verse that comes to a reader's mind are : Ibrahim (عليه السلام) said to his father whose name was Azar. But as per the rules of laconic usage, descriptive linguistics and rhetoric, this is not a correct understanding because it is mentioned that "Ibrahim (عليه السلام) said to his father, Azar", which denotes different meanings.

Like, no one says, “My father, Husain, is coming". We only say "My father is coming".

If we talk of a relationship and a name at the same time, people will understand that there are more than one person associated with that relationship. If we have only one person associated with the relationship (like father), we will only say, “My father is coming".

Arabic word ( أبي ) is commonly used for (i) biological father, (ii) 'step father', and (iii) 'brother of father', and (iv) grandfather. If Azar was the biological father of Ibrahim (عليه السلام), it would have been enough to say, "He said to his father". But the Quranic verse emphasizes "Ibrahim (عليه السلام) said to his father, Azar". This shows that Azar was not the biological father of Ibrahim (عليه السلام).

It is in Quran - وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ [ Ibrahim (عليه السلام) would not have asked forgiveness for his father but for a promise he made to him, and when it became clear to him that he was an enemy of Allah (عَزَّ وَجَلَّ), he renounced him. Ibrahim (عليه السلام) was tender at heart and forbearing.] (At-Tawba -114).

Read the above verse carefully; it says 'Ibrahim (عليه السلام) would not have asked forgiveness for his father but for a promise he made to him'.

Remember, we do not pray for our parents because we make a promise to them. We do it as mandatory and obligatory on us. We might make a promise to our relatives that we will do dua for them in a specific issue. Thus, the verse shows the relationship of Ibrahim (عليه السلام) with Azar, was not that of son and biological father, rather it was the relationship between two relatives. He asked for forgiveness for (his uncle) Azar because he promised him once. But when Ibrahim (عليه السلام) realized that he was an Idol worshiper and the enemy of Allah (عَزَّ وَجَلَّ), he renounced him.

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

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

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

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

(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir also narrated this Hadith).

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

Ibn Jarir al-Tabari in his Tafsir and History book has mentioned that - Azar was not the father of Ibrahim (عليه السلام). ( History of Tabari, Vol. 1, Page 119. and Tafsir-e-Tabari by Ibn Jarir al-Tabari, Vol. 7, page 158).

Ibn Kathir has written in al-Bidaya wan Nihaya - Ibrahim (عليه السلام) was the son of Tariq. When Tareq was 75 years old, Ibrahim (عليه السلام) was born to him. (al-Bidaya wan Nihaya, vol 1, page 139)

Hadhrat Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) has written in his Tafseer-e-Siddiqui of verse 47, Surah Maryam that Azar was the brother of the father of Ibrahim (عليه السلام). (Tafseer-e-Siddiqui)

Idris (عليه السلام) was the third Prophet sent after Adam and Shiith (عليهم السلام).

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.

It is reported in many Ahadith that 'Siraat' is a bridge that will be set up over the Hell on the Day of Judgement. Everyone will be required to pass over this bridge. Some people will cross it in the blink of an eye, or like a lightning, or like a wind. Some will cross like a swift horses. Some will cross running, some walking, some crawling, and some will fall into the Fire, each according to his deeds.

(i) It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, the Sirat Bridge will be set over Hell. The first Prophet who will cross it with his nation will be I. (Bukhari)

(ii) It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, 'on the Day of Resurrection I will stand by the side of the Sirat Bridge and wait for my nation to cross it. Allah (عَزَّ وَجَلَّ) will say, 'Ask for whatever you want. Intercede for whomever you wish, for your intercession will be accepted.' After interceding for my nation, I will continue prostrating, and I will not rise to my feet until He says, 'Put all people into Paradise who said 'There is no god except Allah and died with this belief. (Musnad Ahmad)

(iii) It is in Hadith - Abu Sa‘eed al-Khudri (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, 'then the bridge will be laid across Hell.' We said, 'O Apostle of Allah (صلى الله عليه و آله وسلم), what is the bridge?’ He said, 'It is a slippery (bridge) on which there are clamps and (hooks like) thorns which are wide at one side and narrow at the other and have bent ends. A plant with such thorns is found in Najd and is called as-Sa'daan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, or fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge). Imam Muslim added : Abu Sa‘eed (رضئ اللہ تعالی عنہ) said : I heard that the bridge is narrower than a hair and sharper than a sword. (Bukhari, Muslim - Part of the Hadith)

(iv) It is in Hadith - Abu Sa‘eed al-Khudri (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said, 'When the believers pass safely over (the bridge across) Hell, they will be stopped at another bridge between Hell and Paradise where they will retaliate against one another for the injustices done among them in the world, and when they are purified of all their sins, they will be admitted to Paradise. By Him in Whose hands the life of Mohammad (صلى الله عليه و آله وسلم) is, everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this world.' (Bukhari)

The above was the usual claim of the rich among Makkan pagans who used to boast about their worldly possessions and considered that their worldly possessions show their Lord is happy with them and they were on the right path. They used to claim that, if there is a Hereafter, there also, they will be as prosperous as they are in this world.

The above verse testifies that if someone does sins, neglecting the divine commandments, Allah (عَزَّ وَجَلَّ) imposes on them devils who incite them to do more sins, and in that state they die.

Once the devils join your company, it is very difficult to get rid of them. It is important that people seek forgiveness from their Lord and come back to Sahih Iman, relinquishing sins.

It is an important verse. We provide below a brief explanation about it.

Allah (اللہ) is the comprehensive name encompassing all His attributes. To be compassionate towards His servants is one of His attributes. With the above verse it is known that His attribute of Rahmaniyat (رحمانيت) is ruling the world.

Read the above verse one more time, Allah (اللہ) says that 'We shall gather the righteous in front of 'the Most Compassionate' (الرَّحْمَنِ). What it means? It means that He will gather us all in front of His 'Tajalli-e-Rahman (تجلئ رحمان) who is the King of this Cosmos. With this understanding, it is much easier to understand the following verses.

It is in Quran - الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى [ The Most Compassionate established the authority on the Throne. ] (Taa Haa - 005)

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

The above verse clarifies an important issue. Who are the people who have been rewarded the privilege to intercede for the sinners with the 'Most Compassionate' (الرَّحْمَنِ) in this world and in Hereafter? They are Prophets, Sahabah, Awliya Allah, Shuyookh of Ihsan, etc?

Who are the ones who do not have the right to intercede in this world and on the day of resurrection? They are the Idols worshiped by non believers, their deities, false gods and those to whom they associate divinity?

Allah (عَزَّ وَجَلَّ) is the Lord of this Cosmos who has the right to be worshiped. Other than Him, all are His servants. And among servants, the Prophets, Awliya Allah and His righteous servants can intercede for the people in this world and in Hereafter.

How can Prophets and Awliya Allah help us in this world? They can pray Allah (عَزَّ وَجَلَّ) to forgive our sins and set right our issues in this world. And in Hereafter, they can intercede the sinners in taking them out of Hell and in reduction of their punishment.

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-Maida - 55).

Salafis, Wahhabis, Ahle Hadith, Deobandis, Ikhwanul Muslimeen, their sub sects and like minded groups confuse Muslims in this context by imposing the verses meant for Mushrikeen and their false idols on Prophet Mhammad ( صلى الله عليه و آله وسلم ), Sahabah, dignitaries of Islam and Awliya Allah.

The Jews and Christians and others who claim Allah (عَزَّ وَجَلَّ) has begotten a son and those who claim that the angels are His daughters, are involved in the biggest sin of all. A monstrous sin indeed which is not pardonable by any standard unless they repent and come back to Sahih Iman.

The Ammani deviant sect and their like minded groups who claim Jews and Christians are 'believers' on par with Muslims, also have crossed the red line of Sahih Iman. It is important that they repent, seek Allah's (عَزَّ وَجَلَّ) forgiveness and come back to Sahih Iman for their salvation in Hereafter.

'Taa Haa' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. 'Taa Haa' ( طه) 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.

Allah (اللہ) is the comprehensive name encompassing all His attributes. To be Compassionate towards His servants is one of His attributes.

It is in Quran - يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـٰنِ وَفْدًا [ The day We shall gather the righteous in front of the Most Compassionate, like the guests gathered in front of the King to received honors.] (Maryam - 85)

The above verse clarifies that His attribute of Rahmaniyat (رحمانيت) is ruling the world. What the believers will see in front of them on the Day of Resurrection is 'Tajalli-e-Rahman, (تجلئ رحمان) who is the King of this Cosmos. With this understanding, it is much easier to understand all related verses in this context.

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

BRIEF HISTORY

Musa (عليه السلام) belonged to the community of Israilis who were enslaved by Pharaoh of Egypt and were kept in appalling conditions.

Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that once Pharaoh saw in his vision a fire came from Jerusalem and burned the houses of the Egyptians but did not do harm to the children of Israel. He consulted his priests for its interpretation who explained that a boy will be born among the children of Israel and the Egyptians will perish at his hands.'

Pharaoh got panicked on this interpretation and ordered slaughter of all male children of Israelis, even the new born were hunted and killed. Killing of new born male children of Israelis was carried out for some years. Then his aides warned him that this kind of slaughter was not in his economic interest as slaves will vanish and there will be no one to work in their fields. In view of this, Pharaoh order to kill Israelis' new born male child one year and let them live the following year. Musa's (عليه السلام) mother was pregnant with Haroon (عليه السلام) in a year that boys were to be spared; thus she gave birth to the child publicly and safely. During a year in which boys were to be slain, she gave birth to Musa (عليه السلام). She was terrified that he would be slain.

The following events in this context have been described in Quran in Surah al-Qasas - 7-30).

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ - فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ - وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّي وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰ أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ - وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِن كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ - وَقَالَتْ لِأُخْتِهِ قُصِّيهِ ۖ فَبَصُرَتْ بِهِ عَن جُنُبٍ وَهُمْ لَا يَشْعُرُونَ - وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ - فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ - وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَ‌ٰلِكَ نَجْزِي الْمُحْسِنِينَ - وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَـٰذَا مِن شِيعَتِهِ وَهَـٰذَا مِنْ عَدُوِّهِ ۖ فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَـٰذَا مِنْ عَمَلِ الشَّيْطَانِ ۖ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ - الَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ - قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ - فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ ۚ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُّبِينٌ - فَلَمَّا أَنْ أَرَادَ أَن يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَّهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَن تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ ۖ إِن تُرِيدُ إِلَّا أَن تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ الْمُصْلِحِينَ - وَجَاءَ رَجُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ - فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ ۖ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ - وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ - وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ - فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ - فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ - قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ - قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ - قَالَ ذَ‌ٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ - فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ - فَلَمَّا أَتَاهَا نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ

[ And We inspired the mother of Musa (عليه السلام) , (saying) : 'Suckle him (Musa عليه السلام), but when you fear for his life, then cast him into the river (in a wooden box) and neither fear nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Apostles.' (She did as per the command) and the family of Pharaoh picked him up (from of the river) so that he would become to them an enemy and a (cause of) grief. Indeed, Pharaoh and Haman (his assistant) and their soldiers were deliberate sinners. (When the child was picked up and shown to Pharaoh's wife) She said (to Pharaoh that the child will be) 'a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son.' And they perceived not.

(When infant Musa عليه السلام was placed into the river in a wooden box) the heart of Musa's (عليه السلام) mother became empty (of everything with grief). She was about to disclose (the facts to people) had We (Allah) not bound fast her heart that she would be of the believers. Then she said to (her eldest daughter) the sister of Musa عليه السلام), (to) Follow the wooden box (from the bank of the river); so she watched him from a distance while they perceived not.

(When Musa was picked up by Pharaoh's people and was taken into Palace), We (Allah) had prevented from him (all) wet nurses, so (Musa's عليه السلام big sister who followed the wooden box) told Pharaoh's people, 'Shall I direct you to a household that will be responsible for him, for you, while they are sincere for his upbringing.

So We (Allah) restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.

And when Musa (عليه السلام) grew and attained his full strength and was mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good.

(On one day) he (Musa - عليه السلام) entered the city at a quiet time of inattention by its people and found therein two men fighting : one was from his people (Israelis) and the other from among his enemy (Egyptians). And the one from his people (Israelis) called for help to him against the one from his enemy. So Musa (عليه السلام) (went to help him and) struck a blow to Egyptian and he was killed (unintentionally). (Moses عليه السلام) said (to himself), 'This is from the work of Satan. Indeed, he is a manifest, misleading enemy.' He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He (Allah) forgave him. Indeed, He is the Forgiving, the Merciful. Musa (عليه السلام) said, 'My Lord, for the favor You bestowed upon me, I will never never help the criminals.' And he became fearful anticipating (exposure of the killing) in the city. (The next day, it so happened that) the one who sought his help the previous day cried out to him (once again as he was fighting with another Egyptian that day). Musa (عليه السلام) said to him, 'Indeed, you are a manifest wrongdoer. And when he wanted to strike the one who was an enemy to both of them, he said, 'O Musa (عليه السلام), do you intend to kill me as you killed that man yesterday? You only want to be a tyrant in the land and do not want to be of the amending ones.' (Meanwhile) a man came from the farthest end of the city, running. He said, 'O Musa (عليه السلام), indeed the eminent ones (security personnel) are conferring over you (intending) to kill you, so leave (the city); indeed, I am to you of the sincere advisers.'

So Musa (عليه السلام) left the city ( into the desert across Sinai Peninsula), fearful and anticipating (persecution). He said, 'My Lord, save me from the wrongdoing people.' And when he directed himself toward Madian (across Sinai Peninsula), he said, 'Perhaps my Lord will guide me to a secured way.' And when he came to a well of Madian, he found there a crowd of people watering (their flocks), and he found aside from them two women driving back (their flocks). He said, 'What is your difficulty?' They said, 'We do not water until the shepherds dispatch (their flocks); and our father (Shuaib عليه السلام) is an old man.' So he watered (their flocks) for them; then he went back to the shade and said, 'My Lord, indeed I am, for whatever good You would send down to me, in need.'

(After sometime) one of the two women came to him walking with shyness. She said, 'Indeed, my father invites you so that he may reward you for having watered (our sheep) for us.' So when he came to him (the father of the girls) and related to him his story, he said, 'Fear not. You have escaped from the wrongdoing people.' One of the women said, 'O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.'

(When the father saw the sincerity of Musa عليه السلام) the said, 'Indeed, I wish to wed you one of my two daughters, on (the condition) that you serve me for eight years; but if you complete ten, it will be (a favor) from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous.' (Musa عليه السلام) said, 'That is (an agreement) between me and you. Whichever of the two terms I complete, there is no injustice to me, and Allah, over what we say, is Witness.'

When Musa (عليه السلام) had completed the term and was traveling with his family (to back to Egypt after more than a decade), he perceived from the direction of the mount (Tur) a fire. He said to his family, 'Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there (some) information or burning wood from the fire that you may warm yourselves.' But when he came to it (the fire), he was called from the right side of the valley in a blessed spot from the tree, 'O Musa (عليه السلام), indeed I am Allah, Lord of the worlds. ] ( Al-Qasas - 7-30)

The above verse clarifies that preaching has to be done with kind words and convincing arguments. It is important to provide the person an opportunity to listen to you and consider it coolly. Hateful speech and abusive and threatening language does not work.

What is a Miracle? It is an effective physical change in the fact of the matter. The Magicians were aware of sorcery and were technically qualified to distinguish between sorcery and miracle. When they saw the real physical miraculous snake swallowing their ropes and sticks, they realized the truth instantly and became Muslims. Pharaoh was not a magician, he did not know the rules of the sorcery, and he was extremely arrogant. Thus he did not believe in the miracle and got angry on the magicians and suspected them to have colluded with Musa (عليه السلام) in the sorcery.

After the magicians' episode, Musa (عليه السلام) stayed in Egypt for some years during which many events took place. The details are available in Surahs al-Araf (130-147), Yunus (83-92), and Az-Zukhuruf 46-56).

In the end, a night was fixed for Israelis' exodus from Egypt. They gathered at a place and traveled as a caravan and reached red sea from where they were to enter into Sinai Peninsula. Meanwhile Pharaoh got the news of the exodus and followed the Israelis with his army. Israelis were held up between the sea and Pharaoh's army. Then Allah (عَزَّ وَجَلَّ) commanded Musa (عليه السلام) to smite the sea with his staff and the sea was split and the water stood like two great walls, in between a dry path was opened for the Israelis to cross the sea. Pharaoh and his army followed Musa (عليه السلام) into the sea. The Israelis crossed the sea safely, but as Pharaoh and his army reached the middle of the sea, the water-walls joined together drowning Pharaoh and his entire army into the sea.

The Israelites were told to stay on the right side of Mount Tur, and they would be given the commandments after forty days. However, in an attempt to see his Lord, Musa (عليه السلام) left them on the way and reached the meeting place.

The above verse clarifies an important issue. Who are the people who will be permitted to intercede in this world and on the day of Resurrection? Indeed, they are Prophets, Sahabah, Awliya Allah, etc.

Who are the ones who do not have the right to intercede in this world and on the day of resurrection? They are the Idols worshiped by non believers, their deities, false gods and those to whom they associate divinity. The deities and their followers, all are destined to be consigned to the Fire of Hell.

Allah (عَزَّ وَجَلَّ) is the Lord of this Cosmos who has the right to be worshiped. Other than Him, all are His servants. And among servants, the Prophets, and His righteous servants, Awliya Allah can intercede for the people in this world and in Hereafter.

How can Prophets and Awliya Allah help us in this world? They can pray Allah (عَزَّ وَجَلَّ) to forgive our sins and set right our issues in this world. And in Hereafter, they can intercede in reduction of the punishment of sinners and in taking them out of Hell.

(1) 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-Maida - 55).

(2) It is in Hadith -"It is related from Malik ad-Dar (رضئ اللہ تعالی عنہ) who was Hadhrat Umar's (رضئ اللہ تعالی عنہ) treasurer, that the people suffered a drought during the Caliphate of `Umar, (رضئ اللہ تعالی عنہ) whereupon a man came to the grave of the Prophet (صلى الله عليه و آله وسلم) and said: "O Apostle of Allah (صلى الله عليه و آله وسلم), ask for rain for your Community, for verily they have but perished," after which the Prophet (صلى الله عليه و آله وسلم) appeared to him in the dream and told him: "Go to `Umar (رضئ اللہ تعالی عنہ) and give him my greeting, then tell him that they will be watered. Tell him: You must be clever (cautious), you must be clever (cautious)!" The man went and told `Umar (رضئ اللہ تعالی عنہ). The latter said : "O my Lord, I spare no effort except in what escapes my power!"

The above Hadith is mentioned by Imam Bukhari in his book Taarikh al-Kabir - Biography of Malik al-dar. It is also is narrated by Bayhaqi. Salafi scholar Ibn Taymiyyah wrote this Hadith in Sirat al Mustaqim - page 373. Ibn Kathir cited it in al-Bidaya wa al-nihaya and said: isnaduhu sahih. Ibn Abi Shayba cited it in his Musannaf with a sound (sahih) chain as confirmed by Ibn Hajar who says: rawa Ibn Abi Shayba bi isnadin sahih and cited the hadith in Fath al-Bari. He identifies Malik al-Dar as `Umar's (رضئ اللہ تعالی عنہ) treasurer (khazin `umar) and says that the man who visited and saw the Prophet (صلى الله عليه و آله وسلم) in his dream is identified as the Companion Bilal ibn al-Harith (رضئ اللہ تعالی عنہ), and he counts this Hadith among the reasons for Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought."

The narrators of the above Hadith are : (a) Abu Mu‘awiya, (b) Imam A‘mash, (c) Abu Salih Abd al Rahman bin Sa’eed, (d) Malik bin Ayyad al-Dar. All of them are considered as authentic and famous narrators of Ahadith whose narrations were taken by Bukhari, Muslim, Abu Dawood, and others.

(3) Imam Malik was asked the following question by the Caliph Abu Ja`far al- Mansur :

"Shall I face the Qibla with my back towards the grave of the Apostle of Allah (صلى الله عليه و آله وسلم) when making du`a (after salams)?" He replied : "How could you turn your face away from him (صلى الله عليه و آله وسلم) when he is the means (wasila) of your and your father Adam's forgiveness to Allah (عَزَّ وَجَلَّ) on the Day of Resurrection? Nay, face him and ask for his intercession (Istashfi bihi) so that Allah (عَزَّ وَجَلَّ) will grant it to you as He said - وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- (If they had only, when they were unjust to themselves, come to you and asked Allah's forgiveness, and the Apostle had asked forgiveness for them, they would have found Allah indeed All Forgiving, Most Merciful). ( An-Nisa - 64).

The above is narrated by al-Qadi `Iyad in al-Shifa (2:92-93). Subki in Shifa' al-siqam. Qastallani in al-Mawahib al-laduniyya. Ibn Jama`a in Hidayat al-salik. Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar and others.

(4) Al-Utbi, a Sahabi, (رضئ اللہ تعالی عنہ) said : "As I was sitting by the grave of the Prophet, a Beduin Arab came and said: "O Apostle of Allah- صلى الله عليه و آله وسلم! I have heard Allah (عَزَّ وَجَلَّ) saying: وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا- [If they had only, when they were unjust to themselves, come to you and asked Allah's forgiveness, and the Apostle (صلى الله عليه و آله وسلم) had asked forgiveness for them, they would have found Allah indeed All Forgiving, Most Merciful). ( An-Nisa - 64). So I have come to you asking forgiveness for my sins, seeking your intercession with my Lord."

Then he left, and I dozed and saw the Prophet (صلى الله عليه و آله وسلم) in my sleep. He said to me : "O `Utbi (رضئ اللہ تعالی عنہ), run after the Beduin and give him glad tidings that Allah (عَزَّ وَجَلَّ) has forgiven him."

The above report is graded as mashhur (established and well-known) and narrated by - Nawawi Adhkar, al-Majmu` 8:217 and al-Idah fi manasik al-hajj, chapters on visiting the grave of the Prophet (صلى الله عليه و آله وسلم). Ibn Jama`a, Hidayat al-salik 3:1384. Ibn `Aqil, al-Tadhkiraal-Mughni. al-Qurtubi, Tafsir of 4:64 in Ahkam al-Qur'an 5:265. Samhudi, Khulasat al-Wafa. Ibn Kathir, Tafsir 2:306 Taqi al-Din al-Subki, Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al-amakin p. 490. Ibn Hajar al-Haytami, al-Jawhar al-munazzam (commentary on Nawawi's Idah) and others.

(5) Imam Ahmad made tawassul through the Prophet (صلى الله عليه و آله وسلم) as a part of every Dua. This is reported by`Ala' al-Din al-Mardawi in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3 : 456).

The correct position of Hanbali School of Thought is that it is permissible in one's supplication (du`a) to use as means a pious person (dead or alive), and it is desirable.

It is important to note that the first and foremost requirement for salvation in Hereafter is Sahih Iman. If you do not have Sahih Iman in your heart, all your good (Islamic) deeds are of no avail. Sahih Iman is essential and primary requirement for salvation in Hereafter. The scholars and followers of 72 deviant sects and their innumerable sub groups, who do have Sahih Iman in their hearts, will have a lot of trouble on the day of Resurrection when their Salah, Zakat or charity will not be taken into account in view of their beliefs contrary Sahih Iman. What is the use of following the beliefs of a sect which will be of no use on the Day of Judgment?

The above verse seems to be one of the earliest revelations when the Prophet (صلى الله عليه و آله وسلم), in order to convey them to the people, was anxious to memorize the revelations. He was, however, assured that he need not worry in this context as it is the responsibility of Allah (عَزَّ وَجَلَّ) to keep the verses in his memory for reciting them to the people.