Verses 142 - 45 are related to the change of Qibla from Bait-ul-Maqdis to Masjid al-Haram.

In the early days of Islam, Makkan pagans claimed that Ka'ba was their House and the House of their forefathers. Allah (عَزَّ وَجَلَّ) commanded Muslims to direct themselves to Jerusalem for prayers. At that time, Jews said, the Prophet (صلى الله عليه و آله وسلم) neglects their religion (Judaism), but follows their Qibla.

When the Prophet (صلى الله عليه و آله وسلم) came from Makkah to Madinah, he continued praying facing towards Jerusalem for about sixteen or seventeen months. This has been recorded in many Ahadith books, including Bukhari and Muslim.

It is in Hadith - It is reported on the authority of Al-Bara (رضئ اللہ تعالی عنہ) that he said, 'I prayed with the Apostle of Allah (صلى الله عليه و آله وسلم) turning towards Bait-ul-Maqdis for sixteen months till this verse of Surah Baqara was revealed. قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ [ We have seen you turn your face towards the heavens, so We are turning you towards a prayer direction that pleases you. Turn your face in the direction of the Sacred Mosque. Wherever you may be, turn your faces to it. Those who were given the Book know with certainty that this is the truth from their Lord. Allah is not unaware of what they do.] (Al-Baqara - 144). This verse was revealed when the Apostle of Allah (صلى الله عليه و آله وسلم) was praying. A person among his people passed by the people of Ansar (at another place) as they were engaged in prayer. He called them and narrated about it and they turned their faces towards Ka'ba. (Muslim, Book of Salah)

The change of Qibla was an important event. The above verse describes that some foolish people among the Jews may say that what has turned Muslims to change their Qibla. Allah (عَزَّ وَجَلَّ) provides the answer by saying that قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ [ Say, 'to Allah belongs the East and the West. He guides whom He wills to a straight path.]

In this verse, Allah (عَزَّ وَجَلَّ) says that He did not make Jerusalem as Qibla earlier except to see who follows the Apostle (صلى الله عليه و آله وسلم) in letter and spirit. People need to have complete trust in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), otherwise it is not possible for them to follow the Prophet (صلى الله عليه و آله وسلم) in all his teachings and actions.

Once the Qibla was changed, some Muslims felt concerned about the Muslims who were already dead and who faced Jerusalem as Qibla earlier in their life times. Allah (عَزَّ وَجَلَّ) says that they should not worry about their dead. He will not let their deeds go in vain.

Allah (عَزَّ وَجَلَّ) says, Muslims are the middle nation (أُمَّةً وَسَطًا) and on the right path. On one side, are the disbelievers, and on the other are the people of the book both have lost the right path. Muslims will be witness for all these people and will keep calling them to the right path till the day of resurrection. The Prophet (صلى الله عليه و آله وسلم) is the protector, guide and a witness for all people of the world.

During his stay in Makka and after his arrival in Madina, Prophet Mohammad (صلى الله عليه و آله وسلم) turned his face towards Bait al-Maqdis for prayers. However, he supplicated that Bait al-Haram in Makka to be made Qibla of Muslims. He used to see up into the sky waiting for the command in this regard from Allah (عَزَّ وَجَلَّ).

In this verse, Allah (عَزَّ وَجَلَّ) describes that He is aware of Prophet's (صلى الله عليه و آله وسلم) supplication as He has seen the Prophet (صلى الله عليه و آله وسلم) looking up, waiting for the command. Allah (عَزَّ وَجَلَّ) says that now turn towards Makka, wherever you are, for prayers.

Allah (عَزَّ وَجَلَّ) describes the nature of Jews, Christians and non-believers saying that whatever truthful sign you present in front of them, they will not follow your Qibla. And neither you will follow theirs. Allah (عَزَّ وَجَلَّ) warns Muslims that if they compromise on their Islamic teachings in order to please these people, it will be a wrongdoing on their part.

Allah (عَزَّ وَجَلَّ) says that the Jews and Christians know the Prophet (صلى الله عليه و آله وسلم) as they know their own children. They have read about him in their scriptures, they waited for him for centuries, they prayed in his name and got their supplications answered for centuries and they know all signs about him are truthful. When they look at him, they know he is the one they had been waiting for so long. In spite of all that, they conceal the truth and oppose him for some worldly benefits.

Allah (عَزَّ وَجَلَّ) says that Allah's commandments and Prophet's (صلى الله عليه و آله وسلم) teachings are truthful. Muslims should avoid the company of the people who are doubtful about Islam.

Human beings have the freedom to believe or disbelieve, support the truth or to follow the falsehood and to do good or evil deeds. But this freedom is not for ever; it is limited to this world. When death approaches, you have no choice. You cannot even choose to stay alive for a moment more than your prescribed life span.

Allah (عَزَّ وَجَلَّ) says that if you race to do good deeds, it will be better for you. Because, no one knows when death will approach him. It is indeed a good idea to do as many good deeds as possible. Allah (عَزَّ وَجَلَّ) says that wherever we lived, it does not matter, we will eventually be brought together on the day of Judgement. There is no escape from it and no one can hide from the Day of Judgement.

Allah (عَزَّ وَجَلَّ) is emphasizing the change of Qibla again and again in the above verses saying the Ka'ba and the sacred mosque in Makka is the Qibla for Muslims. Wherever they are, they should turn towards it for their prayers. The phrase in the above verse 'so that people may have no argument against you' refers to hypocrites. Jews and Christians who tried to plant doubts in the minds of believers on this issue. Allah (عَزَّ وَجَلَّ) says, 'do not fear them; fear Me, so that I may perfect My favor on you and you may be guided'.

Three things; teaching, training and purification, have been mentioned in the above verse. The process of teaching, training and purification of Sahabah was carried out as follows.

(i) Sahabah first accepted Islam on the hands of Prophet Mohammad (صلى الله عليه و آله وسلم). They gave promise of allegiance (Ba'it - بیعت) by reciting Islamic testimony (کلمہ طیّبہ).

It is in Quran - "إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا" [ Indeed, those who pledge allegiance to you, (O' Mohammad - صلى الله عليه و آله وسلم ) - they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great reward.] (Al-Fath - 10).

Often the Prophet (صلى الله عليه و آله وسلم) took promise of allegiance (بیعت) when a person accepted Islam. Sometimes, the Prophet (صلى الله عليه و آله وسلم) took promise of allegiance (بیعت) as repentance for one’s past wrong doings. Sometimes the pledge (بیعت) was taken to shed the last drop of blood in the cause of Islam, as it happened at the time of the conflict of Hudaibiya. The Promise of allegiance was also taken from women.

(ii) After Sahabah became Muslims, Prophet Mohammad (صلى الله عليه و آله وسلم) taught them Quran.

(iii) Prophet Mohammad (صلى الله عليه و آله وسلم) then trained Sahabah in their day to day living. He also taught them wisdom.

It is in Quran - لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا [Indeed in the Apostle of Allah (صلى الله عليه و آله وسلم) you have an excellent example to follow; for him who hopes in (the meeting with) Allah (عَزَّ وَجَلَّ) and the Last Day and does Zikr of Allah (عَزَّ وَجَلَّ) extensively.] (Al-Ahzaab - 21)

(iv) When Sahabah sat in the company of Prophet Mohammad (صلى الله عليه و آله وسلم) their worldly thoughts and ordinary consideration got extincted from their minds and they became exceptionally pious. This aspect is referred in the above Quranic verse as 'purified them' ('وَيُزَكِّيهِمْ').

It is in Hadith - Hanzalah Al-Usayyidi (رضئ الله تعالى عنه) said, "O'Apostle of Allah (صلى الله عليه و آله وسلم), when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds." Thereupon the Apostle of Allah (صلى الله عليه و آله وسلم) said, "By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in the Zikr of Allah, the angels will shake hands with you in your beds and on your roads. (Muslim - part of the Hadith).

(v) After Prophet Mohammad (صلى الله عليه و آله وسلم) left this world, the teaching, training and purification of people was carried out by Khulafa-e-Rashideen, Sahabah, Aimma and Shuyookh of Ihsan (Awliya Allah).

What is remembrance / invocation (Zikr - ذکر)?

To remember is, not to forget. Repetitive recitations of the names of Allah (عَزَّ وَجَلَّ), repetitive recitation of Durood on Prophet Mohammad (صلى الله عليه و آله وسلم) and various supplications are covered in Zikr. The Zikr could be oral (loud or soft) or in heart. The objective of Zikr is mindfulness of Allah (عَزَّ وَجَلَّ). Most important Zikr is the Zikr of 'Islamic Testimony' (Kalima Tayyiba - كلمه طيِّبه) ' [La Ilaha Illallahu - لا اله الاّ الله] which has a significant effect in prevention of evil considerations (Wasaawis - وساوس).

The meaning of the above verse فَاذْكُرُونِي أَذْكُرْكُمْ [ Remember Me and I will remember you.] are, we need to be mindful of Allah (عَزَّ وَجَلَّ) all the time. When forgetfulness goes, the nearness to Allah (عَزَّ وَجَلَّ) comes.

First a person recites La Ilaha Illallahu (لا إله إلا الله) by tongue, later his heart joins with his tongue and his forgetfulness disappears altogether. Repeated invocations helps to forget our dependent existence and realize the independent existence of Allah (عَزَّ وَجَلَّ). This way the person forgets himself and remembers only the Almighty.

The invocation of 'La Ilah Illallah' (لَا اِلٰهَ اِلّآلله) is the commandment of Allah (عَزَّ وَجَلَّ) which has been received through the Prophet (صلى الله عليه و آله وسلم).

It is in Quran - قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ [You say Allah and let these forgetful people be involved in non-sensical talk]. (Al-An'aam - 91).

It is in Quran - وَلَذِكْرُ اللَّهِ أَكْبَرُ [The invocation of Allah is very big thing ] (Al-Ankaboot - 45).

It is in Quran - الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ [Those who invocate Allah standing and sitting and lying on their sides.] (Aal-e-Imran - 191).

With the above verse, perpetuity of the presence of Almighty (Dawaam Huzoor - دوام حضور) is deduced.

It is in Quran - إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [ Certainly Allah and His angels send Allah's blessings on the Prophet (صلى الله عليه و آله وسلم). O' People of belief you also invocate for Allah's blessings on Prophet Mohammad (صلى الله عليه و آله وسلم). ] (Al-Ahzab - 56). (And make sure to do this often).]

There are many graceful epithets of Allah (عَزَّ وَجَلَّ) and the one who remembers them and involves in their repeated invocation, gets rewarded by Allah (عَزَّ وَجَلَّ) in this world and in Hereafter.

Another important aspect is, if you are doing Zikr of Allah (عَزَّ وَجَلَّ) Satan does not find a way into your life.

It is in Quran - قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ - إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ [ Iblis said, ‘I swear by Your might! I will tempt all, except Your servants, among them endowed with sincerity in faith and worship.] (Saad - 82-83)

Allah (عَزَّ وَجَلَّ) commands us to seek His help through patience and prayer. The meanings of patience is to overcome the feelings of anxiety, fear and despair over life’s troubles. Patience can take several forms and can be practiced at different levels based on how close you are with Allah (عَزَّ وَجَلَّ).

The commands of Allah (عَزَّ وَجَلَّ) usually revolve around prohibiting things the human Nafs illogically desires and asking you to do things to control and keep yourself within the purview of Islamic Sharia. This requires patience. However, the more you adhere to Allah's (عَزَّ وَجَلَّ) commandments, the more comfortable you feel practicing them and a time comes when you start loving them.

'Indeed, Allah (عَزَّ وَجَلَّ) is with the patient' is an invitation for us to face the difficulties of life in the company of our Lord. To be in the company of Allah (عَزَّ وَجَلَّ) is a great thing. Try it, walk one step towards Him, His mercy will come to you 10 times faster, and one day you will be in His close proximity and would never feel lonely, ever in your life again.

Some people say that the above verse is only for those who were martyred in wars. It is not a correct understanding. The verse says, those who die in Allah's (عَزَّ وَجَلَّ) cause. They should read the life histories of Sahabah, Imams, Awliya Allah and Shuyookh of Ihsan; how hard they trained themselves, how painstakingly they took care of Tazkia Nafs of their people, how they faced hardships in spreading Sahih Iman in the world and how they fought with their adversaries in humans, Jinns, and Shayateen in difficult circumstances. Prophet Mohammad (صلى الله عليه و آله وسلم) described 'Tazkia Nafs' as a bigger Jihad than fighting the enemy on the battle field.

It is in Hadith - Once returning from a war, Prophet Mohammad (صلى الله عليه و آله وسلم) said "We are returning from Jihad-e-Asghar (smaller Jihad, ie., war) towards Jihad-e-Akbar"(Tazkia Nafs, ie., bigger Jihad)". (Radd al-Mukhtar, Kitab al-Jihad, third edition, page 237).

Thus, all pious Muslims and Awliya Allah are surely included under the ambiance of above Quranic verse and similar other verses.

It is in Quran – وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ [ What is the life of this world but amusement and play? but verily the Home in the Hereafter - that is life indeed, if they but knew.] (Al-Ankaboot – 64).

The above verse describes 'the Life after death' as the real life. In the life after death all our faculties of seeing, listening, talking, etc., function more efficiently than they functioned during our lives in this world.

It is in Quran - فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ [ So (Salih - عليه السلام) left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord. I gave you good counsel, but you do not like good counselors!] ( Al-Araaf - 79)

It is in Quran – فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ [ So (Shu'aib - عليه السلام) left them, saying: "O' my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe! ] (Al-Araaf - 93).

The above verses testify that both Salih and Shuaib (عليهم السلام) addressed their nations, who had already perished. They addressed them "O'my people" ( يَا قَوْمِ ). This confirms the fact that calling "Ya Rasulullah" ( يا رسول الله صلى الله عليه و آله وسلم) is as per the commandments of Quran.

It is in Hadith - lbn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah’s Apostle (صلى الله عليه و آله وسلم) passed by some graves of Madinah, turned his face towards them and said: Peace be on you, O people of the graves! ( السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ ). May Allah (عَزَّ وَجَلَّ) forgive us and you. You have gone before us and we are to follow. (Tirmidhi).

Salutation is done to the living, who can hear and reply back.

FACTS ABOUT THE LIFE AFTER DEATH

It is important to know that the 'Life after Death' is not related with our Dead physical bodies. For general people, these bodies get decomposed gradually and become part of Earth. Therefore, life cannot be associated with these bodies.

The seven basic attributes of human beings, viz., (1) Life, (2) Knowledge, (3) Seeing, (4) Hearing, (5) Speech, (6) power, and (7) intention, are a gift of Allah (عَزَّ وَجَلَّ) to us. These faculties remain active with us in this world as well as in the Life after Death.

Wherever we live, our body should be able to survive in that environment. Our physical world is made up of matter, therefore, our bodies are also made up of matter. When we die and get transferred to the Life after death, this body becomes useless for that world as a specific body is required to survive in that world. Therefore, our physical bodies are buried in earth and for general sinful Muslims, these bodies get decomposed and become part of Earth.

Our life in the Life after death is associated with another body suitable for that world. However, one thing remains common. Our appearance remains more or less the same in both the worlds, meaning, we look in the other similar to what we looked in this world.

Whether we are associated with the physical body of this world or the body of the Life after death, our attributes attributes viz., (1) Life, (2) Knowledge, (3) Seeing, (4) Hearing, (5) Speech, (6) power, and (7) intention, remain with us.

It is important to note that all the above faculties are associated with our "Self" (نفس) which is non-corporeal. They look like associated with our physical bodies, because we are required to live in these bodies in this world. Once we are dead and transferred to the Life after death, all traces of life of our physical body disappear. Thus, it has to be buried hurriedly into the earth before it gets decomposed.

Whether the dead person is good or bad, Muslim or non-Muslim; after death, he gets transferred to the World after Death (WAD) for all practical purposes. Whether he is subjected to torment or recompense, everything related to him is done in WAD only.

The torment (Azab) or recompense (Thawab) in the World after Death is associated with the new body given to the people when they die. Even in Hell also, when the given body is burnt, a new body gets associated with the person and the torment continues unabated.

The torment of grave mentioned in Ahadith is also not associated with the mud grave where our physical dead bodies are buried. Mud grave is used only for decomposition of our physical bodies that were provided to us in this world. However, the place of burial becomes the place of connection for the dead people with our physical World.

The people who are dead, can broadly be divided into the following five categories, (i) Non Muslims and Muslim Sects who fail test; (ii) Sinful Muslims who could not answer the questions of grave properly; (iii) General Muslims who pass the test; (iv) Saliheen and Good Muslims who pass the test; and (v) Awliya Allah and Shuyookh of Ihsan.

(i) Non Muslims and Deviant Sects who fail the test

People who do not have correct Islamic faith are treated as Non-Muslims or Hypocrites. The followers of deviant sects should not be under any illusions in this context. It is important for them to realize the facts and come back to the right path before their deaths. Deviant sects are further divided into hundreds of groups and everyone considers itself as belonging to the Firqa-e-Najiyyah (the Group who will get Salvation). How could this be possible? Prophet Mohammad (صلى الله عليه و آله وسلم) said, out of 73 sects, only one will enter paradise and the rest will be thrown in Hell. They are identified by the angels who conduct the test of Grave.

After the test, Non-Muslims, hypocrites and the people who following outrageous beliefs in the name of Islam are put to unending torment which continues till the Resurrection and beyond and there is no hope of salvation for these people.

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

Some Non-Muslims’ bodies are burnt by their relatives after their death. Some people die in oceans where their bodies are eaten by fishes and sea mammals. Since physical bodies have no role in the World after Death, the punishment or otherwise of these dead people is given to the new bodies provided to them at the time of their death.

(ii) Sinful Muslims

If the angels decide, after the question/answer session, that the sinful Muslim has to be subjected to torment for his crimes, he is punished in a special lock up room in the world after death. This room has a connection from our world at the place where he was buried. This is the reason that Prophet Mohammad (صلى الله عليه و آله وسلم) placed green leafs of date palm tree on two graves and said that as long as these are green, (these will be doing Allah’s - عَزَّ وَجَلَّ Zikr and with this Zikr) the torment of the Dead persons is expected to reduced.

It is in Hadith - Narrated Ibn 'Abbas (رضئ اللہ تعالی عنہ) : The Prophet (صلى الله عليه و آله وسلم) once passed by two Graves and said, "These two persons are being punished not for a major sin. One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies (to make enmity between friends).' The Prophet (صلى الله عليه و آله وسلم) then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each Grave. They said, "O Allah's Apostle (صلى الله عليه و آله وسلم)! Why have you done so?' He replied, 'I hope that their punishment might be lessened till these (the pieces of the leaf) become dry."

The above Hadith establishes the fact that seeing of punishment of grave is Sunnah and many Awliya Allah are provided with spiritual vision with which they see it, and as per the Sunnah, place green leaves or fresh flowers on the graves to alleviate the torment. Thus, placing of fresh green leaves and fresh flowers on the graves by Muslims is Sunnah.

Whoever goes to the grave of the dead and recites Quran there, and prays Allah (عَزَّ وَجَلَّ) to extend benefit of the recompense of the recitation of Quran to the dead person, it helps the dead tremendously. It is expected that his punishment will be reduced from our repeated visits to the grave and recitation of Quran there.

Even if the dead man has passed the test and is in good condition in the world after death, our recitation of Quran for recompense (Eisal-e-thawab) helps him to get additional rewards.

We can recite Quran in our homes as well and pray Allah (عَزَّ وَجَلَّ) to have mercy on our dead relatives. We can feed the poor and do so many other things of charity for the sake of our dead relatives. The Fateha and feeding of poor we do on many occasions during the year, like on Milad-un-Nabi (صلى الله عليه و آله وسلم) and Death Anniversaries and Fateha of Awliya Allah, help our needy dead relatives and other Muslims tremendously in the World after Death.

There are many categories of sinful people. The torment in the World after Death is given to them as per the severity of the sins in this world. After some time, these torments are stopped and these people are allowed to sleep peacefully till the day of resurrection.

(iii) Muslims who qualify in the test of grave

An average Muslim who passes the test, is provided with a special room in world after death which has a window of Jannah opened for him/her from where he/she gets cool breeze. The Window looks like a powerful air conditioner blowing cool, mildly perfumed, refreshing breeze. He is allowed to sleep on a special comfortable bed till resurrection. He will get up from his sleep on the day of Resurrection. The sleeping Muslims do have a connection with our world at the place of their burial. When we go to the graves of the dead who are sleeping, they hardly notice us, however they get to know that someone has visited them from the world. Our visits to their graves are like knock at their doors. They listen to the knock, but hardly talk to us.

(iv) Good Muslims and Saliheen

A good Muslim who passes the test is not required to sleep. He is provided with good housing and food in the World after Death. They are free men and women. When we visit the graves of such people they listen to our Salams, reply to the salutation. They listen to whatever is told to them. It is just like visiting some of our relatives in this world.

It is in Hadith - lbn Abbas (رضئ اللہ تعالی عنہ) narrated that Allah’s Apostle ( صلى الله عليه و آله وسلم) passed by some graves of Madinah and turned his face towards them, and said : Peace be on you, O people of the graves! (السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ) May Allah forgive us and you. You have gone before us and we are to follow. (Tirmidhi).

If one salutes a dead person he knows, (says As-Salamu Alaikum) while passing by his grave, the dead person responds to his salutation and recognizes him. If one salutes a dead person he does not know, while passing by his grave, the dead person responds to his salutation.

The problem is we cannot see them. They do see us and listen to whatever is told to them. Whether you tell them by mouth or think in your heart, they listen to it and understand it. The rules of listening and talking in the World after Death are completely different from our world. They are free people. Allah’s (عَزَّ وَجَلَّ) mercy is on them in abundance. Allah (عَزَّ وَجَلَّ) had promised them (during their life times) of a good and comfortable life after death.

(v) Awliya Allah and Shuyookh of Ihsan

Awliya Allah and Shuyookh of Ihsan, after their question/answer session, receive exceptional welcome ovation and princely treatment in the World after Death. They enjoy the life of comforts after their deaths. They pray 5 times Salah, keep fasts as we do, during Ramadhan.

It is in Hadith - Allah’s Apostle (صلى الله عليه و آله وسلم) said: Allah (عَزَّ وَجَلَّ) has declared it forbidden for the earth to eat the bodies of the prophets. So the prophets are living and they regularly receive their sustenance. (Ibn Maja, Abu Dawood, Nasai, Ahmad, Darimi, Ibn Khuzaimah, Ibn Abi Shaibah, Hakim, Baihaqi, etc.)

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said "The Prophets are alive and they pray in their graves". (al-Mundhiri and Baihaqi classified it as Sahih)

It is in Hadith - It is narrated on the authority of Abu Huraira (رضئ اللہ تعالی عنہ) that Apostle of Allah (صلى الله عليه و آله وسلم) said : I found myself in Hijr and the Quraish were asking me about my night journey Meraj). I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah (عَزَّ وَجَلَّ) raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Musa (عليه السلام) busy in prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Isa Ibn Maryam (عليه السلام) offering prayer, of all of men he had the closest resemblance with 'Urwa bin Masu'd al-Thaqafi (رضئ اللہ تعالی عنہ). I saw Ibrahim (عليه السلام) offering prayer; he had the closest resemblance with your companion (the Prophet ﷺ himself) among people. When the time of prayer came I led them (in prayer). When I completed the prayer, someone said : Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation. (Sahih Muslim, Bk 1, Hadith #337)

In the World after death, people celebrate Eids as we do. Milad-un-Nabi (صلى الله عليه و آله وسلم) is also Celebrated in a very grand scale. Birth days of some other Prophets are also celebrated by the people there.

It is in Quran - قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَ‌ٰلِكَ فَلْيَفْرَحُوا [ Say (O' Prophet ﷺ) for Allah's mercy and beneficence (O' believers) you celebrate the happiness. (Yunus -58)

It is a known fact that people in World after Death live in communities, just like us.

It is in Hadith - Jabir b. 'Abdullah (رضئ اللہ تعالی عنہ) narrates: Allah's Apostle (صلى الله عليه و آله وسلم) said ' When any one of you shrouds his brother, he should shroud him well (part of Hadith). (Sahih Muslim - Book #004, Hadith #2058) .

It is in Hadith - Abu Qatada (رضئ اللہ تعالی عنہ) narrates that Prophet (صلى الله عليه و آله وسلم) said: "When you are a custodian of any dead, give them a fine shroud because they (the dead believers) visit one another place and meet one another (Tirmidhi, Ibn Majah and Baihaqi).

When you live in a community, you will definitely celebrate happiness together on the occasions of Eids, Milad-un-Nabi (صلى الله عليه و آله وسلم) and other happy occasions.

It is a big world out there which is hidden from the physical eyes of people. Awliya Allah, Shuyooks of Ihsan, Saliheen are joined by their spouses, kids, Murideen, followers around them in the world after death.

It is in Quran - وَالَّذِيۡنَ اٰمَنُوۡا وَاتَّبَعَتۡهُمۡ ذُرِّيَّتُهُمۡ بِاِيۡمَانٍ اَلۡحَـقۡنَا بِهِمۡ ذُرِّيَّتَهُمۡ وَمَاۤ اَلَـتۡنٰهُمۡ مِّنۡ عَمَلِهِمۡ مِّنۡ شَىۡءٍ‌ؕ - [ We shall unite the believers with those descendants of theirs who followed them in their faith, and shall not deny them any part of the reward for their good deeds.] (At-Tur - 21)

The world after death is a prelude (preface) to Paradise or Hell. The pious gets rewards and the guilty gets the punishment.

It is in Quran - كُلُّ امۡرِیءٍۢ بِمَا كَسَبَ رَهِيۡنٌ [ Every person is pledged to, what he did.] (At-Tur - 21)

Prophet Mohammad (صلى الله عليه و آله وسلم) is the Head of World after Death, as he was the Apostle of this world during his life time. As a matter of fact, he is the Head of all the worlds in this cosmos, including our world and the World after Death.

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

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).

Everything in World after Death, is done under the direct supervision of Prophet Mohammad (صلى الله عليه و آله وسلم). There is a detailed set up of spiritual administration of this Cosmos, including our world and the world after death.

The details about our Physical World, the World after Death and beyond are available in black and white in Quran and Ahadith. It is important that people read Quran and Ahadith in the company of a true Shaikh of Ihsan. If your spiritual vision is opened, you can see many of these details.

It is in Quran - وَمَن كَانَ فِى هَـٰذِهِۦۤ أَعۡمَىٰ فَهُوَ فِى ٱلۡأَخِرَةِ أَعۡمَىٰ [The one who is blind (in spiritual vision) in this world, will be blind in Hereafter] (Isra - 72).

The physical bodies of Awliya Allah are generally protected. They do not get decomposed in graves. Their bodies remain fresh till the day of Resurrection.

(i) It is in Hadith - Narrated Jabir (رضئ اللہ تعالی عنہ) : When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first among the companions of the Prophet (صلى الله عليه و آله وسلم) to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Apostle's (صلى الله عليه و آله وسلم) and I owe some debt and you should repay it and treat your sisters favorably." So in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr) so I took him out of the Grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear. (Bukhari Book #23, Hadith #434).

(ii) It is in Hadith - Narrated 'Urwa (رضئ اللہ تعالی عنہ): When the wall fell on them (on Graves) during the Caliphate of Al-Walid bin Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet (صلى الله عليه و آله وسلم). No one could be found who could tell them about it till I ('Urwaؓ ) said to them, "By Allah, this is not the foot of the Prophet (صلى الله عليه و آله وسلم) but it is the foot of Umar (رضئ اللہ تعالی عنہ)." (Bukhari Book #23, Hadith #474).

(iii) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related to me from Malik from Abd ar-Rahman ibn Abi Sasaca that he had heard that Amr Ibn al-Jamuh al-Ansari (رضئ اللہ تعالی عنہ) and Abdullah Ibn Umar al-Ansari (رضئ اللہ تعالی عنہ), both of the tribe of Banu Salami, had their Grave uncovered by a flood. Their Grave was part of what was left after the flood. They were in the same Grave, and they were among those martyred at Uhud. They were dug up so that they might be moved. They were found unchanged. It was as if they had died only the day before. One of them had been wounded, and he had put his hand over his wound and had been buried like that. His hand was pulled away from his wound and released, and it returned to where it had been. It was forty-six years between Uhud and the day they were dug up. Malik (رضئ اللہ تعالی عنہ) said, "There is no harm in burying two or three men in the same Grave due to necessity. The oldest one is put next to the Qibla." (Muwatta - Book #21).

What is trial / test?

If someone has trust and confidence in Allah (عَزَّ وَجَلَّ), then He provides him from the resources that are not known to him. Similarly, the one who has absolute trust in Allah (عَزَّ وَجَلَّ), all his requirements are fulfilled by the Almighty. Whatever his heart wishes, Allah (عَزَّ وَجَلَّ) accomplishes it.

When servant's thoughts are upright and his trust in Allah (عَزَّ وَجَلَّ) is strong and he is obedient in taking care of his responsibilities and is firm on performance of imperatives, then Allah's (عَزَّ وَجَلَّ) exclusive mercy turns towards him to make him eligible for more rewards in both the worlds. For this purpose, certain difficulties arise in his life. The whole world becomes enemy and he gets subjected to diseases and emergencies. Penury comes from one side and diseases from another. This state is very unpalatable but those who stay patient get hugely rewarded in both the worlds.

It is in Quran - إِنَّ اللَّهَ مَعَ الصَّابِرِينَ [Certainly, Allah is with the people who have patience] (Al-Baqara - 153).

To keep the heart and thoughts balanced during this period is the work of 'the courageous people of Allah (عَزَّ وَجَلَّ)'.

It is in Quran - وَاللَّهُ يُحِبُّ الصَّابِرِينَ [Allah loves those who have patience.] (Aal-e-Imran - 146).

And when the servant bears difficulties and feels no burden on his heart in accepting the commandments of Allah (عَزَّ وَجَلَّ) and acts upon it willingly, without any resistance whatsoever, it is known as 'acceptance' (Tasleem - تسلیم).

When the servant gets used to enduring troubles and it becomes easier for him to act upon the commandments of Allah (عَزَّ وَجَلَّ) rather, he starts enjoying his tolerance on afflictions, he reaches to a state known as 'Acquiescence' (Ridha - رِضا).

It is in Quran - وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ [Allah's approval is indeed a very big thing]. (At-Tauba - 72).

During Hajj and Umra, Muslims are required to walk swiftly 7 times between Safa and Marwa hilltops close by Ka'ba. It is a compulsory ritual of Hajj and Umra.

As-Safa and al-Marwah are described in this verse as symbols and markings of Allah (عَزَّ وَجَلَّ). Meaning, when we look at them, we remember Allah (عَزَّ وَجَلَّ).

The run between the middle portion of Safa and Marwa is the actually related with Hajira (عليها السلام), the mother of Hadhrat Ismail (عليه السلام). She ran back and forth 7 times between these two hillocks in search of help when her infant son was suffering from immense thirst.

Earlier, fulfilling the commandment of Allah (عَزَّ وَجَلَّ), Prophet Ibrahim (عليه السلام) had left her with their infant son, Ismail (عليه السلام), in a barren land.

It is in Hadith - Ibn 'Abbas said, 'Prophet Ibrahim (عليه السلام) brought Hajira (عليها السلام), his wife, and their infant son Isma'il (عليه السلام), whom she was still nursing, and left them at (the site of) the House of Allah under a tree above Zamzam. Makkah at that time was a place where there was neither water nor any dweller. He left a bag of dates and a container of water for them. Then Ibrahim (عليه السلام) turned to go away. Hajira (عليها السلام) said to him, 'O Ibrahim (عليه السلام)! Where are you going? And who are you leaving us to, in this valley without a companion or a thing?' She repeated this several times but he did not respond. At last she asked him, 'Has Allah (عَزَّ وَجَلَّ) commanded you to do so?' He answered, 'Yes.' Thereupon she said, 'Then He will not let us perish!'' (Bukhari)

After leaving the infant son and his mother, Ibrahim (عليه السلام) left, and when he reached a mountain pass where he could no longer see them, he turned his face toward the Ka'ba and with his hands raised, supplicated.

It is in Quran - رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ [ O Our Lord! I have made of my offspring to dwell in a valley without cultivation by your Sacred House; in order Our Lord, that they may establish regular prayer. So fill the hearts of some among men with love towards them, and feed them with fruits, so that they may give thanks!] (Ibrahim -37)

It is in Hadith - After Ibrahim (عليه السلام ) left, Hajira (عليها السلام) sat under the tree with infant Ismail (عليه السلام) on her lap. She drank from the water container until it was over. Soon, her milk dried out. Her son grew hungry. She could hardly bear to look at him. She went and stood at nearby hill top Safa and looked down the valley for help. She could see no one. She came down, ran through the valley and reached another hill top Marwah. She stood at Marwah, and looked, but found nothing. She repeated this seven times. Ibn 'Abbas (رضئ اللہ تعالی عنہ) said that the Prophet (صلى الله عليه و آله وسلم) said : 'It is (to commemorate this walk) that pilgrims walk between Safa and Marwah. (Bukhari)

Then, Hajira (عليها السلام) found Ismail (عليه السلام) with a miracle at his feet. She saw water gushing out from the ground. She called it Zam Zam. Both mother and son drank from it and regained their strength.

It is reported that Quraish had kept many idols between Safa and Marwa in their time of illiteracy. When Makka was conquered, all those idols were removed from this place and Sa'ee (سعي), for Hajj and Umra was restored.

What is the meaning of curse by Allah (عَزَّ وَجَلَّ)? It means to be expelled and banished from the mercy of Allah (عَزَّ وَجَلَّ). The word curse has appeared 41 times in Quran. When curse is mentioned in relation to punishment, it reflects expulsion from Allah's (عَزَّ وَجَلَّ) mercy accompanied by His anger and wrath.

During Prophet's (صلى الله عليه و آله وسلم) time, the people of the scripture hid clear proofs revealed in their books confirming the authenticity of prophet-hood of Prophet Muhammad (صلى الله عليه و آله وسلم). This type of concealment has bred evil and mischief among people for generations; because every time a person or a group is misguided due to the omitted facts, and every time a conflict occurs as a result of what was concealed, the people who concealed the facts become liable for Allah's (عَزَّ وَجَلَّ) curse again and again and again, till the day of resurrection.

The punishment of being expelled from Allah's (عَزَّ وَجَلَّ) mercy is not limited to the people of the book or the non-believers. It is equally applicable to the scholars and inventors of deviant sects among Muslims. They concealed the truth and misled people and became founders of deviant sects.

What is the meaning of 'Allah (عَزَّ وَجَلَّ) curses them, and (they are also) cursed by them who (fall victim of this) curse.' ? It means that they are cursed by human beings and other creations as well.

The scholars of the deviant sects and their founders and the rulers who concealed the truth from their followers will be exposed on the day of Judgment in front of their followers. These deceivers will be brought in front of the entire humanity. At that time their followers and the entire humanity and angels will curse them for misleading people, inventing a new sect and becoming cause of punishment for their followers.

It is in Quran - قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ الْجِنِّ وَالْإِنسِ فِي النَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَـٰؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَـٰكِن لَّا تَعْلَمُونَ [Allah will say, ‘Join the communities of jinn and humans who have gone before you into the Fire.’ Every community curses its fellow community as it enters, then, when they are all gathered inside, the last of them will say of the first, ‘Our Lord, it was they who led us astray: give them double punishment in the Fire’- God says, ‘Every one of you will have double punishment, though you do not know it’- (Al-A'raaf - 38)

Allah (عَزَّ وَجَلَّ) says that wrong doers who realize their mistakes in their life time and repent for their crimes and make sure that no one is misled from their actions will be forgiven.

It is important for people to know that there is no god except Allah (عَزَّ وَجَلَّ). He is most Merciful and most Compassionate. No one can save them from His punishment. It is only He, who could save them. Thus, it is important that they seek His guidance, repent from their wrong doings and follow Prophet Mohammad (صلى الله عليه و آله وسلم) in letter and spirit.

Allah (عَزَّ وَجَلَّ) is explaining to us that everything in this Cosmos has a special significance and purpose; and all these things are His signs. But who can recognize them? Allah (عَزَّ وَجَلَّ) says that the people who use their minds can recognize them.

How do we use our minds to recognize these signs. Let us discuss it in a little detail.

There are five internal faculties of our brain that help in processing the information and restoring it for future use. These are; (i) Common Sense, (ii) Incredulity (Doubt), (iii) Imagination, (iv) Notion (thought), and (v) Memory. Common Sense is the processor that analysis the information in the following two ways.

(a) If the information is coming from outside, through our external senses, like eyes, touch, taste, etc., the process is called as ‘Incredulity’ (doubt).

(b) If the information is coming from inside, the process is called ‘Imagination’

There are two drives or reservoirs in our brain where processed information is dumped for future use. These are, (i) Notion (thought), and (ii) Memory.

When we look at an outside picture, the 'common sense' studies it and separates meanings from the apparent picture. For example, when we look at a tiger, our common sense separates the meaning 'powerful' from tiger's picture. And the information analyzed is 'tiger is powerful'.

The process of separating 'meanings' from outside 'picture' in the Common Sense is known as ‘the process of Incredulity (doubt)’. Why this process is called ‘Incredulity (doubtful)’? Because drawing of meanings by individual men and women could be right or wrong depending upon their knowledge or ignorance about facts of things. Like, a person is looking at a hand made Idol. His common sense is analyzing the picture and drawing the meanings that the ‘idol is his god’. Another person is looking at the same idol, and his common sense is drawing the meaning that the idol is 'a statute of mud/metal, made by a human being which does not have life and power even to move on its own’.

When we move our attention away from the outside thing, the picture goes into ‘Notional Reservoir’ and its meanings go into our ‘Memory’. After sometime when we draw our attention back on the that thing, its picture comes out of the ‘Notional Reservoir’ and its meanings come out of our ‘Memory’ and together they become visible in our common sense.

'Imagination' is also the name of the process of our common sense. In 'Imagination' the thing does not come from outside. It comes from our mind.

People belonging to all religions, all regions and ethnic background are basically reasonable, and when they are explained issues in the light of facts and logic, they will understand. It will not take much time for them to find the right path of their creator. It is their scholars and leaders who have concocted stories and convinced them to believe in them. Like, someone among the early religious elderly among Idol worshipers imagined a face/form consisting of head of an elephant over a human body. They imagined this shape to be 'knowledgeable and eloquent'. They gave a name to this form 'Ganesha' and brought it out in the world in the shape of an idol which has a long trunk and big belly and convinced their followers that this is their god. Gradually it became a popular Hindu idol god. Similarly, when some religious elderly among idol worshipers looked at cow, they associated 'motherhood' with it as people drink its milk. They also drew the meaning of sacredness with cow and considered cow as divine and started worshiping it.

It is in Quran - وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ [ And we specified forty nights for Musaؑ and then, while he was away, you started worshiping the calf. And you (surely) were wrongdoers (in that worship). ] (Al-Baqara - 51)

In the same way some religious elderly among idol worshipers imagined about the beginning of life. They could not understand it as to when life began on planet Earth. Their imagination rested on penis. They imagined it to be sacred and divine. They made an idol of human penis and started worshiping it. Their followers followed them in this worship. They are known as people of Lingayat.

Needless to say that all idol gods and deities worshiped in the world in human history have originated from the 'Imagination of different people. This was the reason there were 360 Idols placed in an around Kaba and their number was increasing all the time.

When Christians looked at the miraculous birth of Isa (عليه السلام), they could not understand it. As there was no male intervention in his birth, their 'common sense' concluded that ‘he is the Son of God’ (Astaghfirullah). If they had used their minds and pondered over the facts of things and sought Allah’s (عَزَّ وَجَلَّ) guidance, they would have realized that as Adam (عليه السلام) was born without biological father and mother, then it is possible that Isa (عليه السلام) can come into this world without a biological father.

Some Muslim sects, like Salafis and their like minded groups, read certain metaphorical verses (Aayaat-e-Mutashabihaat) of Quran and misinterpret them on the basis of their textual meanings and claim that (Nauzubillahi) Allah (عَزَّ وَجَلَّ) is a huge planetary Idol god, who has a physical body like humans and is sitting over the skies. They worship this Sky God 5 times a day during their Salah. If they had studied Quran and Ahadith in the guidance of Shaiks of Ihsan, who are true Islamic monotheists, and pondered over the creation of this cosmos and sought Allah’s (عَزَّ وَجَلَّ) guidance, they would have understood the facts of things in this cosmos. All animals they sacrifice is in the name of this Sky Idol God and all their prayers and supplications are made to this Sky God.

How do we escape from the clutches of misleading people in power and their associate corrupt scholars on Earth? The only way is to turn our attention towards our Creator and seek His protection/guidance. Supplicate to the one who has created you and ask for His help to find you His path. He will show you His path.

Remember, there is only one God who is the creator of this Cosmos. He does not have any partners. Divinity only rests in Him. Other than Him is spurious.

It is in Quran - لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ [ Had there been within the skies and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.] (Al-Anbiya - 22)

Quran is the only book that has not been altered since its descent. How can it be possible without the intervention of God?

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

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

It is in Quran - وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ [ If you doubt (in this Quran) which has been sent down on Our chosen servant, (Apostle Mohammad ﷺ) then bring a chapter like it; and call all your helpers other than Allah, if you are truthful.] (Al-Baqara - 23)

It is important that every human being on planet Earth belonging to any faith, region and ethnic background read this book (the Quran) carefully. Your sincere reading, and supplications to your Creator in showing His path, will surely lead you to His path. It is also important that you find a sincere teacher to explain you the meanings of the Quran. Supplicate to your Creator to find you a teacher in this context.

For many people creatures are real and God is notional (a thing in thought). They associate divinity with certain creatures, forms and shapes and concoct false stories about these man made gods and go astray.

It is in Quran - Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him’. (As-Saaffaat – 180).

It is in Hadith - Prophet Mohamammed (صلى الله عليه و آله وسلم) said, ‘Allah (عَزَّ وَجَلَّ) was Hidden Treasure; then He wanted to be known; therefore, He created this Cosmos’.

Every thing in the cosmos, from the invisible micro organism to the huge stars, including human beings, have been drawn from His Being (Existence - وجود).

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

It is in Quran - هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [ Allah (عَزَّ وَجَلَّ) is the first, and the last. He is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knows about of all things’. (Al-Hadeed – 3).

The source of all creation is Allah (عَزَّ وَجَلَّ), who is also the source of our existence. This is denoted in Islamic Cradle Testimony (Shahadah - Kalima Tayyiba) – ‘There is no (real) god, but Allah (عَزَّ وَجَلَّ), and Mohammed (صلى الله عليه و آله وسلم) is the Apostle of Allah’.

True Muslims are knowledgeable. They are aware of the facts of things in this cosmos. They look at every thing and deal with it as per its exigency (necessity), but their common sense does not stay with visible things, it reaches to the source, Allah (عَزَّ وَجَلَّ).

The people in power, corrupt scholars, and the founders of deviant sects who are followed by many people will disassociate themselves from all their followers on the Day of Judgment. Even Satan will disassociate himself from everyone who fell victim to his insinuation and led a rebellious life in his company.

It is in Quran - وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ [ When everything has been decided, Satan will say, 'Allah gave you a true promise. I too made promises but they were (all) false : I had no power over you except to call you, and you responded to my call, so do not blame me; blame yourselves. I cannot help you, nor can you help me. In front of Allah I deny your association with me (in your lives).' (Allah says) A bitter torment awaits such wrongdoers. ] (Ibrahim - 22)

The Kings, the politicians in power, the misleading scholars and even Satan will not be able to save their followers. Each of them will want nothing to do with the other. Everyone will be confined to what they have earned.

It is important to note that Satan and the people in power or corrupt scholars do not have the authority to compel any person to do anything he or she does not want to do. In fact no one has any power or authority over any human being whatsoever. The absolute authority rests in Allah (عَزَّ وَجَلَّ). And Allah (عَزَّ وَجَلَّ) has given freedom of action to all His servants. And in this freedom no one has the power to make you do things forcefully. If a tyrant King makes you do things as per his evil whims, and you are subjected to torture; if Allah (عَزَّ وَجَلَّ) wills, He will reward you freedom in this life, and if you die, you will get bountiful rewards in Hereafter.

What actually happens in most of the cases is, Satan, evil rulers and corrupt scholars mislead people by their convincing skills and by providing some worldly benefits like money. They will also warn people that if they do not follow their advice, they may loose worldly comforts.

It is in Quran - الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ [ Satan threatens you with poverty and convinces you for immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all Encompassing and Knowing.] (Al-Baqara - 268)

Satan and his associate scholars make people act voluntarily as per their whims. This is known as the convincing power. But as Allah (عَزَّ وَجَلَّ) has said repeatedly in His book, those who follow Satan or his associates, are the ones who already have an inclination and desire to act evil in their hearts. This is the reason they start following evil. But those who believe in their Lord, do not fall victims to Satan or his associates.

It is in Quran - إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ [ Surely he has no authority over those who believe and rely on their Lord. ] (An-Nahl - 99).

This is the reason, on the Day of Judgement, Satan and his associates will abandon their followers. Satan will confess that all he could do was to call people for sin. Whoever responded to this call has only himself or herself to blame.

When the relationships of the followers will be cut of from their scholars, what will be left is only regret. They will cry asking for one more chance to go back to the world. But their request to return to this world for another try will not be granted. The regret will not save them from Hell fire.

It is in Quran - يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ [ O' People, be mindful of your Lord and fear a day when no parent will avail their child, nor a child avail their parent in any way. Allah's promise is true, so do not let the present life delude you, nor let the deceiver delude you about Allah. ] (Luqman - 33)

Allah (عَزَّ وَجَلَّ) is addressing the entire mankind in this verse, believers and non-believers both, and reminds all of them of his bounties provided on this Earth. You can eat and use everything lawful. But do not follow Satan in disbelieve and rebellion and in using unlawful things. Allah (عَزَّ وَجَلَّ) is cautioning us again and again about Satan, who is a sworn enemy of mankind.

Allah (عَزَّ وَجَلَّ) says Satan convinces people to do evil, indecency and rebellion.

How Satan convinces people? He attacks human minds by creating evil promptings and suggestive considerations. There is one more enemy within ourselves which is known as 'Nafs'. Satan colludes with Nafs to lead us to evil. We get good and bad thoughts both. How do we recognize that these thoughts are originating from which source. There is a science of considerations and our Sufia-a-Karam train people in recognizing these considerations and act safely. We provide below a brief account for the benefit of our readers.

In all, we get the following 4 types of thoughts or considerations (خَطرات).

(i) Satanic Consideration (خَطراتِ شيطاني)

Their work is to be create disbelief about Allah (عَزَّ وَجَلَّ), lead you towards lustful indecency, like taking out your clothes and exposing private parts in the name of physical fitness. They also prompt you to rebel against the commandments of Sharia and breaking the established principles of Islam. They also provoke you to rebel against the Prophet (صلى الله عليه و آله وسلم), disrespect him and treat him as an ordinary sinful human being.

(ii) Anima's Consideration (خَطراتِ نفساني)

The objective of the Anima (نفس) is to enjoy, eat, drink, dress, marry, lead a luxurious life and spend most of the time in indecent worldly affairs and playfulness. But if you train Nafs, it becomes also rational. . The Nafs does not have common sense. It wants all luxuries/desires and does not care whether these are earned lawfully or unlawfully.

(iii) Angelic Consideration (خَطراتِ مَلكي)

These thoughts are meant to stops a person from evil deeds and to differentiate between virtue and evil.

(iv) Compassionate's Consideration (خَطراتِ رحماني)

It enriches the person with divine gnosis (معارف الہیہ).

What is the difference between 'Consideration' (خطرہ) and 'Determination' (عزم)?

A 'Consideration' (خطرہ) is a thought that comes and goes. If a person firmly resolves to do something, the 'Consideration' becomes 'determination' (عزم). The consideration is forgivable, but the determination is not. If a person strongly willed to do a bad thing, but in view of some hindrance could not do it, then this will be treated as determination which is sin, subjected to punishment. But this sin is smaller than the performance of the actual act. In any case from morning till evening several good and bad thoughts come to our minds and it is important that we recognize them and play safe.

There are two dimensions to the above, as follows.

(i) Idol worshipers and unbelievers

Every prophet, in the history of mankind, faced this problem. When the prophet asked his nation to follow the commandments of Allah (عَزَّ وَجَلَّ) revealed to him, they said, how can we leave the traditions of our forefathers.

(ii) Deviant sects

There are millions of followers of innumerable deviant sects and their sub groups among Muslim community. The founders of all these deviant sects convinced their followers that the actual teachings of Islam were different from what Muslims practiced. Tyrant rulers supported these scholars in order to keep their hold on certain Muslim countries. They misinterpreted Quranic verses and Ahadith which were related to unbelievers and applied them on Muslims in order to lead their followers away from Islam. That is how they created so many deviant sects and groups among Muslims. Now when we tell these followers that what they believe is not Islamic belief, they insist on their deviant belief their ancestors followed under the guidance of deviant scholars and rulers.

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, Deobandis, Shias and their like minded groups) as the worst beings in creation and he said : 'They went to verses which were revealed about the disbelievers and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari).

The verb ‘calls to’ is used to describe a shepherd gathering his livestock. He shouts and calls out so that his livestock would gather and follow him. The call is to seek animals' attention. The animals only hear calls and shouts and understand nothing more than that. Following a deviant scholars is just like that. Allah (عَزَّ وَجَلَّ) is saying that people do not use their faculties of understanding, listening and seeing that have been awarded to them from their Lord. They blindly follow deviancy, be it from their desires or from a deviant scholar. They do not understand, and act like deaf. mute and blind towards the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

It is in Quran - أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَـٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ [ Have they not traveled about the earth? Do they not have hearts to understand with or ears to hear with? It is not their eyes which are blind but the hearts within their chests which are blind. ] (Al-Hajj - 46)

What is the purport of the command that 'a thing which has been dedicated to other than Allah (عَزَّ وَجَلَّ) is forbidden'?

It is with reference to what we intend and commit by saying at the time of sacrificing the animal. The Makkan pagans used to say - بسم اللاتِ والعُزَى ['Bismillati wal Uzza' - In the name of Laat and Uzza - the deities of Makkan pagans]. Against this, it was established in Islam that Muslims say - بسم اللهِ اللهُ اكبر [ Bismillahi Allahu Akbar - In the name of Allah and Allah is Supreme].

Islam teaches us to take the name of Allah (عَزَّ وَجَلَّ) before everything we do.

It is in Hadith - It is narrated by Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'Every thing which does not start with the praise of Allah (عَزَّ وَجَلَّ) is vitiated, devoid of virtue] (Musnad Ahmed).

This is the reason Fateha and Eisaal-e-Thawab is so popular among Muslims. We cook food, sacrifice animals in the name of Allah (عَزَّ وَجَلَّ) and dedicate recompense (thawaab) to Awliya Allah and dead Muslims. The people who are dead surely get benefited from Fateha and Eisaal-e-Thawaab in life after death.

Eisaal-e-Thawaab is Sunnah proved by so many Ahadith. Fateha is one of the kinds of Eisaal-e-Thawaab.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that a person came to the audience of Prophet Mohammad (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow (nazr) that she would do Hajj. But She died without doing it. On this the Prophet (صلى الله عليه و آله وسلم) said, "if she had a loan, would you pay it? He said, yes I would. The Prophet (صلى الله عليه و آله وسلم) said, pay the loan due to Allah (عَزَّ وَجَلَّ) , He deserves to be paid more than anybody else". (Bukhari, Muslim)

It is in Hadith - Buraidah (رضئ اللہ تعالی عنہ) narrated that when he was sitting with the Prophet (صلى الله عليه و آله وسلم), a woman came and said, O'Prophet (صلى الله عليه و آله وسلم), I had given a slave maid to my mother and now my mother is dead. The Prophet (صلى الله عليه و آله وسلم) said, your retribution (Jaza) is a certainty and the inheritance has returned that slave maid back to you. Then the woman said, O' Prophet (صلى الله عليه و آله وسلم) my mother had an obligation to keep one month's fasts. Shall I keep fasts on her behalf? Again she said, O' Prophet (صلى الله عليه و آله وسلم) she had never done Hajj. Shall I do Hajj on her behalf? The Prophet (صلى الله عليه و آله وسلم) said , do Hajj on her behalf". (Muslim)

It is in Hadith - A sweet water well was dug for the (dead) mother of Sa'ad (رضئ اللہ تعالی عنہ) (in Madina during Prophet's ﷺ) time and it was announced هذهِ لي اُمِّ سَعد [ this well is for the mother of Sa'ad - رضئ اللہ تعالی عنہ)]. Both rich and poor used to drink water from that well. (Abu Dawood, Nasa'i).

It is in Hadith Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that a person came to the Prophet (صلى الله عليه و آله وسلم) and said O' Prophet (صلى الله عليه و آله وسلم) my mother died all of a sudden. In my opinion if she had lived, she would have done some charity. If I do it on her behalf, will she get the recompenses (thawaab)? The Prophet (صلى الله عليه و آله وسلم) said 'Yes'. (Bukhari, Muslim)

The above Ahadith confirm Eithaal-e-Thawaab to the dead. If we do any charity or good deeds and donate the recompense to them, they get it in Life after death. If we recite Quran, feed the poor or do any kind of charity and donate the recompense to our dead relatives, it reaches them in Hereafter and is beneficial for them.

It is in Hadith - Prophet Muhammad (صلى الله عليه و آله وسلم) said "three things continue to benefit a (believing) person even after death - charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child. (Muslim).

It is in Quran - إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَ‌ٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ [Verily, the good deeds remove the evil deeds. That is a reminder for the mindful (those who accept advice).] (Hood - 114)

It is in Quran - إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَـٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا [ Except those who repent and believe and do righteous deeds, for those, Allah (عَزَّ وَجَلَّ) will change their sins into good deeds, and Allah (عَزَّ وَجَلَّ) is Oft-Forgiving, Most Merciful. ] (Al-Furqan - 70)

The above Quranic verses and Ahadith signify the importance of Eisaal-e-Thawaab to our dead relatives. Who knows, our good deeds done with the intention to benefit them carry unlimited Thawaab to them and help in removal of their bad deeds or converts their bad deeds into good ones. This way they get significant assistance from the living people to increase their Thawaab even after their deaths.

What do we do in Fateha. We cook food and recite the verses of Quran and feed the people and send the recompense to our dead relatives. It is important that we repeat Fateha more often so that our dead relatives get more thawaab.

Fateha is a requirement established by Prophet's (صلى الله عليه و آله وسلم) commandment and is in practice since the time of Prophet Mohammad (صلى الله عليه و آله وسلم).

The deviant sects like Salafis, Deobandis mislead Muslims against Fateha and Eisaal-e-Thawaab. They say that if you sacrifice an animal for Eisaal-e-thawaab for some Wali Allah or dead Muslim, this is Haraam. With this logic, they claim the food of Fateha is Haraam.

It is in Hadith - At the time of sacrificing the animals Prophet Mohammad (صلى الله عليه و آله وسلم) used to say اللهمَّ هذا منكَ ولك - اللهمَّ هذا عن محمدٍ وآلِ - بسم الله اللهُ اكبر [O'Allah (عَزَّ وَجَلَّ) this is for you and from you. O'Allah (عَزَّ وَجَلَّ) this is from Mohammad (صلى الله عليه و آله وسلم) and 'Aal-e-Nabi (صلى الله عليه و آله وسلم) '. In the name of Allah who is Supreme]. And - اللهمَّ انّ هذا عَن شَهِدَ نِي بِى البَلاغ [O'Allah (عَزَّ وَجَلَّ), this is from the ones (your servants) who stood witness to my conveying your Message.] (Abu Dawood, Ahmad).

Slaughtering of animals for deities is different from sacrificing them in the name of Allah (عَزَّ وَجَلَّ) for conveying recompense (thawaab) to the needy.

All Muslims in the world sacrifice animals by saying "Bismillahi Allahu Akbar". Where is shirk in it? Muslims sacrifice animals in the name of Allah (عَزَّ وَجَلَّ) and supplicate Allah (عَزَّ وَجَلَّ) to convey its thawaab to the dead Muslims. This is an important Islamic deed. But Wahhabis / Salafis / Deobandis and their like minded go against the established principles and lead people away from Islam.

The scholars who mislead Muslims and form sects to make some money, should know that their attempts of hiding facts from their followers will not help them in Hereafter. What they are doing is, for a small price they are actually filling their bellies with fire.

Taking revenge for something wrong done by someone is in human nature. Specially in a tribal setting, this is more prevalent. The tribes remain in war with each other for decades in these revenge killings. Islam changed all that. The divine command is that the retribution for a murder has to be limited to the extent of damage done. It cannot be more. Even in this, if the aggrieved party is willing, they can pardon the murderer by accepting an agreed money known as Diya.

There is no retaliation in Islam; there is no mutilation of bodies in revenge, nor punishment of an entire family or population for the crimes of one member. Allah (عَزَّ وَجَلَّ) wants us to acknowledge that revenge aggression does not produce any good; rather, it ignites the fires of hatred and bloodshed.

The above commandment is not new. Similar legislation were in force for the followers of earlier prophets.

It is in Quran - وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ ۚ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ [ In the Torah We prescribed for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, an equal wound for a wound: if anyone forgoes this out of charity, it will serve as atonement for his bad deeds. Those who do not judge according to what Allah has revealed are doing grave wrong. ] (Al-Maaida - 45)

In cases of murder, justice is served not through revenge killing; rather it is served by killing the perpetrator or murderer. Additionally, in order to cleanse malice and vengeful hatred from the hearts of the people, Allah (عَزَّ وَجَلَّ) granted the victim’s guardian the right to either kill or pardon the murderer. Thus, the life of the killer is put in the hands of the victim’s guardian. If the guardian chooses to forgive, it would be his/her honorable choice. There is no compulsion on him. The issue of Qisas has been dealt with in detail in Islamic Penal law. The rules in this context are for the promotion of peace and amity in human society.

The meaning of the word (كُتِبَ) is 'it is obligatory'. Like in (الصلاة مكتوبة) and (كُتِبَ عَليكم الصيام), meaning, Salah and Fasting have been made obligatory for you.

Inheritance is another subject that has been dealt with in Islamic law in detail. Islam is against the wealth to be accumulated in the hands of a few individuals. It should be distributed fairly among people.

There are two options in distribution of Inheritance, that work side by side. These are (i) the Will (وصیت), and (ii) the Inheritance (وراثت). And in consideration of the nature of these options, the ‘Will’ gets preference in the distribution of heredity as the ‘Will’ is the reformer of Inheritance.

The rules of 'Inheritance' (وراثت) have been detailed in Quran, as follows.

It is in Quran - “يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ ۗ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ اللَّهِ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا” [Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are (only) daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate, if he left children. But if he had no children and the parents (alone) inherit from him, then for his mother is one third. And if he had brothers (or sisters), for his mother is a sixth, after any bequest he (may have) made or debt. Your parents or your children - you know not which of them are nearest to you in benefit. (These shares are) an obligation (prescribed) by Allah. Indeed, Allah is All Knowing and All Wise.] (An-Nisa - 11)

The meaning of (الْوَصِيَّةِ) is an ‘emphatic command’. Therefore, the meaning of (يُوصِيكُمُ اللَّهُ) is Allah ( عَزَّ وَجَلَّ) emphatically commands. The meaning of (الْوَصِيَّةِ) is also to decide and authorize distribution of a part of inheritance to those who do not fall under the category of ‘direct heirs’ and for religious works and for alms to the poor (and needy).

It is in Quran - “ وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَ‌ٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ” [And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they (may have) made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you (may have) made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment (caused). (This is) an ordinance from Allah , and Allah is Knowing and Forbearing](An-Nisa - 12)

When the shares of the heirs have been fixed, it is also commanded in Quran to write a 'Will' (for non-heirs) and for repayment of loans, etc. The rules for writing a 'will of inheritance' (وصیت), are as follows.

It is in Quran - “وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا” [And when (other) relatives and orphans and the needy are present at the (time of) division, then provide for them (something) out of the estate and speak to them words of appropriate kindness.] (An-Nisa - 8)

It is in Quran - وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ [ And let not those of virtue among you and wealth swear not to give (aid) to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.] (Al-Noor - 22)

It is in Hadith - Narrated by Hadhrat Ibn Abbas (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said, “Writing of a Will is not allowed for a heir (until all other heirs agree). (Abu Dawood, Ibn Maja, Ahmad).

Since the issue of Inheritance and 'will of inheritance' are important subjects, we have written below some details in this context.

Three things have been described in Quran (a) The share of heirs, (b) Repayment of Loan, and (c) Writing of a Will.

To write a will in favor of an heir is not necessary because the shares of heirs have already determined by Quran. Thus the 'Will' can be written for 1/3rd of the inheritance and 2/3rd is left for the distribution among heirs.

The shares of inheritance of lawful heirs have been fixed in the Quran. For others, it is commanded to write a Will. However, the beneficiaries of the 'Will' and their shares have not been fixed. The assistance to people who are not heirs has been left to the discretion of the writer of the Will. The discretionary choice given to a person is only for those beneficiaries who do not fall under the category of direct heirs; and this is after the allotment and ascertainment of lawful heirs’ portions.

It is in Hadith - Narrated by Saad Ibn Abi Waqaas (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) came to inquire about me when I was ill and asked me, “Have you written a Will?” I said, 'Yes I have done it'. The Prophet (صلى الله عليه و آله وسلم) asked, 'How much?'. I said, 'The entire wealth (owned by me) for charity in the path of Allah'. Then the Prophet (صلى الله عليه و آله وسلم) asked, 'What have you left for your children?'. I submitted that they are rich and are in fine shape. On this, the Prophet (صلى الله عليه و آله وسلم) asked me to write a Will for one tenth (part). Then I started requesting the Prophet (صلى الله عليه و آله وسلم) for reduction (of inheritance to the children) until he (صلى الله عليه و آله وسلم) said, 'OK, write a Will for one third of your wealth for charity and one third is also plenty'. (Tirmidhi)

However, if all heirs agree, the 'Will' can be written for more (than one third) of inheritance. If there are no heirs, then the 'Will' can be written for the entire wealth because there is no one to object over it.

The sequence of distribution of wealth is, first the 'Will' is taken into consideration, then the repayment of loans of the diseased will be taken care of and then payments will be made to the heirs as per the shares prescribed in Quran.

The 'Will' has been placed ahead of ‘repayment’ of loan and ‘distribution of inheritance to legal heirs’. The reason for giving precedence to the 'Will' is that the heirs consider the wealth of the deceased as their own and in the process the loans taken by the deceased during his life time remain unpaid. Sometimes, it so happens that the person takes a loan from people on which there is no witness or deponent. In such circumstances, there is apprehension that the loan amount could be lost (in the absence of witnesses). If the heirs do not accept the repayment of this kind of loan, then this can be taken care of by the amount of the 'Will'.

Sometimes, it so happens that the dying person makes a 'will' in front of some people who happen to be in front of him at the time of death. Or he makes a 'will' during his life time and makes some people as witnesses. As, at the time of distribution of inheritance, the person is already dead, Allah (عَزَّ وَجَلَّ) is warning people, who are witnesses to the 'will', to be sincere in implementing it as per the wishes of the deceased. If they alter it, it is a great sin and they will face the consequences of their lies in this world and in Hereafter.

The 'Will' is the only thing to which people show indifference, while the Prophet (صلى الله عليه و آله وسلم) has commanded us not to pass two nights without a written 'Will of inheritance'.

The deed of inheritance has to be kept safely to be opened only after the death of that person. In view of its importance, the Quran has commanded to ‘keep two witnesses to the deed of inheritance’. As per Quranic directive when the 'Will' is read out to two witnesses, it is preferable to keep it somewhere safe out of the reach of greedy people.

Islamic imperatives are comprehensive and complete. The commandments given for inheritance are also unequivocal and non-amendable. A 'Will' should be written in respect of those relatives who are deprived of the inheritance or for those who deserve it or for friends and those sincere people who served the deceased or sympathizers or for the virtuous and community deeds.

Allah wants to protect the rights of all. In the previous verse, the rights of the dying person were protected; changing his or her will by the heirs was declared a sin. In this verse, it is the rights of the heirs that are considered and protected from possible errors of the dying person. A 'will' should not be a tool to deprive the poor while increasing the wealth of the rich, nor should it be used to settle scores and leave some close-relatives out. Doing so tears the social fabric that Allah (عَزَّ وَجَلَّ) intends to strengthen. Thus, Allah (عَزَّ وَجَلَّ) gives the heirs the room to help correct what is wrong.

An unjust 'Will' can come from two sources. First, a dying person may have bias and preferences that he or she is not aware of. In this case, the heirs are encouraged to give advice and make the person aware of the bias that he or she may have. This will not only protect the rights of the heirs, but it will also protect the dying person from unintentionally making errors. Second, the dying person may intentionally use his or her 'Will' to discriminate. In this case, the heirs have a duty to make the necessary corrections and protect the family from injustice.

If a heir interferes with a just 'Will' and changes it for his or her own benefit, then the violation is a sin that will be punished. If, on the other hand, a heir makes an effort to advise the dying person against a bias, then it is mercy and salvation for both the dying and the living. Similar is the case of a heir that interferes to prevent a deliberate injustice done by the dying.

Allah (عَزَّ وَجَلَّ) commands us that when we choose to write our 'will', it is best to consult knowledgeable people in order to avoid bias and injustice. This way, problems are addressed before they occur and the social fabric is preserved and strengthened.

The command - فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا [ But if someone fears bias or wrongdoing.] encourages unity among people because the person who comes forward to suggest corrections in the 'will' may not be a heir or a beneficiary of the 'Will of Inheritance'. Allah (عَزَّ وَجَلَّ) uses the generic term 'someone' because this person could be a witness or a guest who heard about the 'will'. What drives this person to give advice is the love and concern he or she has for fellow believers.

The meaning of the word (كُتِبَ) is 'it is obligatory (Fardh)'. Like in (الصلاة مكتوبة) and (كُتِبَ عَليكم الصيام), meaning, Salah and Fasting have been made obligatory for you.

Allah (عَزَّ وَجَلَّ) says that the purpose of fasting is to develop righteousness (تقوه) by abstaining from food, drink and sinful deeds. The root meaning of Taqwa (تقوه) is to guard, therefore it is generally translated as righteousness / mindfulness / piousness, etc. Fasting benefits our body, mind and heart.

It is in Hadith - The Apostle of Allah (صلى الله عليه و آله وسلم) said, fasting is a shield from Hell fire just like the shield of any of you in a battle. (Ibn Maja).

Fasting is not just from staying away from food and drink. It is also required that you stay away from all kinds of evil as far as possible.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, verily, fasting is not just from eating and drinking. Rather, fasting is from vanity and obscenity. If someone abuses you or acts foolish against you, then say : Indeed, I am fasting. (Sahih Ibn Hibban)

It is in Hadith - Abu Huraira (رضئ اللہ تعالی عنہ) reported that the Apostle of Allah (صلى الله عليه و آله وسلم) said, 'Whoever does not give up false speech and evil deeds while fasting, then Allah (عَزَّ وَجَلَّ) is not in need of his leaving food and drink. (Bukhari)

Thus, there are three types of fasting. (i) Restraining stomach from fulfilling its desires; this is the fasting of the common people. (ii) Restraining one's hearing, sight, tongue, hands, feet and all limbs from sin; this is the fasting of the pious. (iii) Restraining heart from everything other than Allah (عَزَّ وَجَلَّ); this is the fasting of Awliya Allah.

Fasting carries multiple rewards, both in this world and in Hereafter.

It is in Hadith - Abu Hurayrah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Allah (عَزَّ وَجَلَّ) said that all the deeds of the son of Adam (عليه السلام) are for him: the good deeds will be multiplied ten times to seven hundred time, except fasting, which is for Me and I will reward for it accordingly. He abandons his (sexual) desire, food and drink for Me.’ Verily, there are two joyous and pleasurable moments for the fasting person: one at the time of breaking his fast, and the other is when he will meet his Lord (in the Hereafter). Verily, the unpleasant odor emanating from the mouth of the fasting person is better in the sight of Allah (عَزَّ وَجَلَّ) than the scent of musk.' (Bukhari and Muslim)

In this verse certain concessions have been given to the needy in regard to the fulfillment of the obligation of Fasting in the month of Ramadhan. If you are traveling, you can postpone your fast. If you are ill, postpone the fasts. And if you cannot fast because of some ailment or advance age, feed the poor in lieu of fasting.

It is in Quran - لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا [ Allah does not task a person more than he/she can bear.] (Al-Baqara - 286)

There are two more verses in Quran on this subject, as follows

It is in Quran - إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ [ Indeed, We sent the Qur'an down during the Night of Glory/Decree (لَيْلَةِ الْقَدْرِ).] (Al-Qadr - 1)

The Quran was revealed in stages over a period of 23 years.

It is in Quran - وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَ‌ٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا [ And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?' Thus it is that We may strengthen thereby your heart. And We have spaced it distinctly.] (Al-Furqan - 32)

From the above three verses we understand that the Quran was descended completely from the Preserved Tablet (اللوح المحفوظ) to the lower sky in Ramadan on the night of al-Qadr which falls in the last 10 days of Ramadhan.

Then it was revealed to the Prophet (صلى الله عليه و آله وسلم) gradually, over a period of 23 years.

Thus, Ramadhan is not just a privileged month of fasting, it also has the honor that Quran was descended in this month. This was the reason that the Prophet (صلى الله عليه و آله وسلم) used to review the Quran with Jibreel (عليه السلام) in the month of Ramadan every year. He used to listen to it from Jibreel (عليه السلام), pondered over it and recite it full along with Jibreel (عليه السلام).

It is in Hadith - Abu Huraira (رضئ اللہ تعالی عنہ) narrated that Jibreel (عليه السلام) used to repeat the recitation of the Quran with the Prophet (صلى الله عليه و آله وسلم) once in year (in the month of Ramadhan), and he repeated it twice with him (in the month of Ramadhan) in the year he died. (Bukhari)

The person who observes fasting and recites the Holy Quran, he lives the month of Ramadhan in total harmony with the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

It is in Quran - كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ [This is the Book which We have sent down to you (O' Prophet ﷺ), full of blessings, that they may ponder over its Verses, and that, men of understanding may remember} (Saad - 29)

The Quran consists of 114 chapters. All these chapters were compiled by the Prophet (صلى الله عليه و آله وسلم) during his lifetime. As a matter of fact, the Prophet (صلى الله عليه و آله وسلم) made sure that every verse revealed to him was recorded and written at the time of its revelation itself. Quran was later written down in a book form, as per the instructions of the Prophet (صلى الله عليه و آله وسلم) during the time of Khulafa-e-Rashideen.

It is in Hadith - Usman bin Affan (رضئ اللہ تعالی عنہ) narrated that whenever a verse was revealed, the Prophet (صلى الله عليه و آله وسلم) used to call scribes and give them specific instructions to write it in the specific Chapter (sura) where it belonged. (Ahmed, Abu Dawood, Nasai, Tirmdhi, Ibn Hibban, Hakim, etc.)

It is in Hadith - Zaid bin Thabit (رضئ اللہ تعالی عنہ) narrated that in the life time of the Prophet (صلى الله عليه و آله وسلم) there were at least four Sahabah from Ansar of Medina, Ubay bin Kaab, Muadh ibn Jabal, Zaid, and Abu Zaid (رضئ اللہ تعالی عنہم) who had the entire Quran written with them. It is also reported that Abdullah bin Saeed bin al-Aas (رضئ اللہ تعالی عنہ), who was a calligrapher, was instructed to teach the art of writing the Quran to the people of Medina. (Bukhari)

Allah (عَزَّ وَجَلَّ) says, 'Indeed I am near and I answer the prayers of My servants. Let them respond to Me and believe and trust in Me so that they are guided'. How can we comprehend / visualize Allah's (عَزَّ وَجَلَّ) presence around us? How do we respond and get His guidance?

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

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

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

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

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

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

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

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

HOW TO SEE AND REALIZE ALLAH (عَزَّ وَجَلَّ)

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

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

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

What is the purpose of our creation?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WHO ARE CREATURES?

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

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

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

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

What is the meaning of the following verses?

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

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

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

What is the meaning of giving life?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Islam is a way of life. We are required to give equal attention to all aspects of life, be it physical or spiritual. In the above verse, Allah (عَزَّ وَجَلَّ) explains us the etiquette of conjugal relationship between spouses, specific for in the month of Ramadhan.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, fast (during the day) as well as eat and drink (in the night). Stand in prayer, as well as, sleep. This is because your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you.” (Bukhari)

Islam is middle way. We are taught to maintain a delicate balance between various obligations that demand our attention towards our physical and spiritual lives.

Allah (عَزَّ وَجَلَّ) says : 'they (the wives) are a garment for you, and you are a garment for them.' A garment is the clothing that covers the body. It protects skin and shields private parts. In the same way, spouses are a cover and protection to each other.

Allah (عَزَّ وَجَلَّ) says, 'He knew that you used to betray yourselves, so He pardoned you and excused you.' This command shows that people were required to stay away from physical intimacy during the whole month of Ramadhan. However, Allah (عَزَّ وَجَلَّ) eased this restriction on the Ummah of His beloved Prophet (صلى الله عليه و آله وسلم).

Allah (عَزَّ وَجَلَّ) says : 'But do not have sexual intercourse with them while you are in retreat in the mosques. These are Allah's (عَزَّ وَجَلَّ) limits, so do not go near them.' A limit is a boundary and barrier that separates two areas. The boundaries for us are the prohibitions in Islam and we are not supposed to go near them.

It is in Hadith - Nu’man ibn Basheer (رضئ اللہ تعالی عنہ) said: I heard the Apostle of Allah (صلى الله عليه و آله وسلم) saying : 'Surely, the Halal (permissible) is clear and the Haram (impermissible) is clear and between the two are doubtful unclear matters that many of the people do not have knowledge of. So, whoever abstains from the doubtful matters has saved his Religion and his honor, and whoever falls into the doubtful matters falls into the Haram (impermissible); just as the shepherd who pastures around a sanctuary is likely to indulge freely grazing therein. Truly, every king has a sanctuary, and Allah’s (عَزَّ وَجَلَّ) sanctuary is His prohibitions. Verily in the body, there is a morsel of flesh that if it is correct then the whole of the body is set aright, and if it is corrupt, the whole of the body is corrupt. It is the heart. (Bukhari, Muslim)

Islamic laws allow us to eat and drink whatever permissible and whatever we own. We are not allowed to eat indiscriminately without regard to its lawfulness. We are allowed to eat what is lawfully ours and are prohibited to consume others wealth unlawfully. When the possessions of each person is respected and protected, the society functions properly. If you allow yourself to earn a living by cheating others, then you will not be able to stop others from doing the same to you. You may be able to cheat a few people and earn some extra money, but if everyone you deal with, cheats you, you will end up in ultimate loss. This is how a corrupt society makes everyone a loser.

It is in Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ [ O' You who believe, eat the good things We have provided for you and be grateful to Allah.] (Al-Baqara - 172)

It is equally important that we protect our children from using unlawful wealth. We cannot offer something to our children that is taken unlawfully from others. This will create a lot of problems for them in their lives in future. Allah (عَزَّ وَجَلَّ) wants us to work and lawfully earn in order to fulfill our needs for food, drink, and shelter. An honest work culture is important in society. If work is valued, everyone strives to attain it. But if all efforts are only to make money by lawful and unlawful means, then corruption spreads throughout the society.

There are some people among Muslims who make money unlawfully and spend some of it on charity and drumbeat this charity in society to claim leadership. This is not allowed in Islam. There is another destructive practice these days. The people who have grown richer by unlawful means, bribe the politicians in power in order to lobby for legislation that legitimizes unlawful dealings. In other words, there are those who spend money in order to get special treatment from the authorities and have them look the other way when unjust dealings are taking place. The result of this fraudulent transaction is that, bribed rulers pass legislation allowing the rich to grab other people’s wealth and possessions unjustly.

Before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم), people did not know about the workings of the celestial objects. In the above verse, Allah (عَزَّ وَجَلَّ) answers to their question in accordance with their understanding capacity

Moon looks bright to us in our dark nights as it reflects sun’s light. Through all of its phases, half of the moon is always illuminated by the Sun. The phase of the moon refers to what shape the moon appears to us and how much of its lit surface is visible to the people on Earth. The moon orbits around earth roughly once per month.

Allah (عَزَّ وَجَلَّ) explains that the phases of moon are the tools for the measurement of time. By sighting the moon people can calculate the beginning, middle and the end of a month.

It is in Quran - هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَ‌ٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ [ It is He who made the sun a shining radiance and the moon a (reflective) light, determining phases for it so that you might know the number of years and how to calculate time. Allah did not create all these without a true purpose; He explains His signs to those who have knowledge.] (Yunus - 5)

It is in Quran - إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَ‌ٰلِكَ الدِّينُ الْقَيِّمُ [ Allah decrees that there are twelve months ordained in Allah’s Book on the Day when He created the heavens and earth. Four months of which are sacred, this is the correct calculation. ] (At-Tawba - 36)

There is a lot of wisdom in using lunar calendar. If Islam had adopted a solar calendar, then for instance, Ramadhan would have occurred in the same season every year. In some parts of the world, Muslims would have had to fast in summer each year while in other parts they would have had to fast in the winter each year. Usage of Lunar calendar is Allah's (عَزَّ وَجَلَّ) mercy on people of all continents for their ease in living, praying and fasting.

Allah (عَزَّ وَجَلَّ) is teaching us righteousness and morality in the above verse. He says, 'Righteousness does not consist of entering houses from the back; the truly righteous is the one who is mindful of Allah. So enter your houses by their main doors and be mindful of Allah so that you may prosper.' During Prophet's (صلى الله عليه و آله وسلم) time, some tribes had made these rules. They used to enter houses from back door at certain times and from the front door at certain times. Allah (عَزَّ وَجَلَّ) wanted to break these customs.

Three things have been addressed in this verse; (i) fighting in Allah's (عَزَّ وَجَلَّ) cause, (ii) fighting only with those who fight against you, and (iii) not to overstep the limits in fighting.

(i) Fighting in Allah's (عَزَّ وَجَلَّ) cause

Allah (عَزَّ وَجَلَّ) is the creator of all human beings. It is not that He is the creator of only Muslims. He loves all His servants. What He does not like is, someone who does not try to understand Allah's (عَزَّ وَجَلَّ) signs in the Cosmos, denies His merciful bounties, stages a rebellion and creates oppression and tyranny on other human beings.

Human history is a witness that how tyrant rulers have resorted to oppression, killing and tribulation in the world. This is the reason, Allah (عَزَّ وَجَلَّ) sent Prophets in every nation to rid people off their ignorance, provide them justice and free them from the clutches of tyrant rulers/tribal heads.

The prophets fought back with these tyrants in order to provide justice to the people and re-establish order and peace. This is known as fighting in the cause of Allah (عَزَّ وَجَلَّ).

Human beings are chosen ones in Allah's (عَزَّ وَجَلَّ) creation as they are complete within themselves, in the sense that both virtue and evil are inherent in them. However, they are required to strive to prevail virtue over the evil. This aspect has been described in the Quran.

It is in Quran - وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا - قَدْ أَفْلَحَ مَن زَكَّاهَا - وَقَدْ خَابَ مَن دَسَّاهَا [ And the 'self' (نفس) and the completeness given to it. Thus was given awareness of its evil and its virtue. He succeeded who purified it and he failed who corrupted it.] (Ash-Shams - 7-10)

It is in Quran - وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ ، فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ [As for whoever exceeded the limits and preferred the life of this world, surely his abode will be the Hell Fire; and as for whoever feared to stand before his Lord and restrained the desires of his Self, surely his abode will be Jannah." (An-Naaziaat - 39-40)

Some people wrongly claim that Islam's early wars were fought to spread Islam in the world. They forget the fact that 'belief' is related with heart and no way it can be achieved by sword. Allah (عَزَّ وَجَلَّ) wants faith to emanate from the heart, not through fear or compulsion. He wants to enlighten people's minds and hearts about Himself and His creation in this Cosmos, rather than their bowed heads in fear.

It is in Quran - لَعَلَّكَ بَاخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ - إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ [Are you (O Apostle ﷺ) going to worry yourself to death because they will not believe? If We had wished, We could have sent them down a (fearful) sign from the sky, at which their necks would stay bowed in utter humility.] (Ash-Shu'araa - 3-4)

When the truth is crystal clear, there is no reason to force people to choose. People naturally want what is good for themselves.

It is in Quran - لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ [There is no compulsion in the Religion. The right way stands there clearly distinguished from the false. Hence he who rejects the tyrant powers of evil, and believes in Allah, has grasped the most trustworthy handhold with no break in it; and Allah is All Hearing, All Knowing.] (Al-Baqara - 256)

We are required to invite people to Sahih Iman through reason and, more importantly, by being an example of what is good and upright. Only then would people accept Iman wholeheartedly and apply its teachings willingly. He who forces religion upon others, oppresses people into Islam is not acting on the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

In the first 13 years from the declaration of Prophet-hood, there was no commandment to fight with the oppressors. Even when a small community of Muslims was established in Madina, Muslims did not fight with the Pagans. The war was imposed on them by pagans and Muslims fought the first defensive war of Islam in Badar, Madina, in which Allah (عَزَّ وَجَلَّ) provided victory to Muslims.

When Makka was taken over by Muslims, no one was forced to accept Islam. The entire population embraced Islam looking at the generosity of Prophet Mohammad (صلى الله عليه و آله وسلم) towards them in spite of the fact that they had tortured him, his family and followers for 13 long years.

In subsequent battles, wherever Muslims won, the local populations were not forced to accept Islam. They were allowed to profess their religion. As a matter of fact, protection was given to them from their enemies. Muslims are required to pay Zakat whereas non-Muslims are free from this obligation. In its place, a tax called Jizya was taken from non-Muslims to meet the expenses of providing them protection and a peaceful living in the country. Some people talk a lot about Jizya and portray this requirement in a bad light. They forget the fact that Muslims pay Zakat and non-Muslims pay Jizya. So where is the disparity? If the Government does not take taxes, how will it function?

(ii) Fighting only with those who fight against you

History of early Islam is witness that Muslims did not fight with anyone who wanted to live in peace with them. They took up arms only against those tyrants who were existential threat to Muslims and those who were the sworn enemies. Thus, the wars were essentially defensive in nature and the aim was to establish order and peaceful living in the world. If Muslims had done what Christians/Jews had done in Spain and other places, entire continents of Asia, Africa and half of Europe would have 100% Muslim population today.

(iii) Not to overstep the limits in fighting

The basic principle, stipulated in Quran, about fighting in a war is that other communities should be treated as your own. Fighting is justified for legitimate self-defense, to aid other Muslims or to help populations suffering under the oppression of tyrant rulers. Once the war is won and tyrants are subdued, it was commanded to treat them well, ignoring the harm they had done earlier

It is in Quran - وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا [ Do not give in to the disbelievers and the hypocrites. Ignore the harm they cause you and put your trust in Allah. Allah suffices as a Guardian. ] (Al-Ahzaab - 48)

Prophet Mohammad (صلى الله عليه و آله وسلم) used to give guidelines to army entrusted to fight in a conflict. Based on these instructions, Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) is reported to have given the following rules to the Army.

Addressing the Army under the command of Usama bin Zaid (رضئ اللہ تعالی عنہ) who was entrusted to fight in Syria in 632 AD, Abu Bakr (رضئ اللہ تعالی عنہ) said : 'O people! I charge you the rules for your guidance. Listen carefully and remember them'.

You shall not engage in treachery; you shall not act unfaithfully; you shall not engage in deception; you shall not indulge in mutilation; you shall kill neither a young child nor an old man nor a woman; you shall not fell palm trees or burn them, you shall not cut down (any) fruit-bearing tree; you shall not slaughter a sheep or a cow or a camel except for food. You may pass by people who may have devoted their lives to monastic services, leave them alone. Some people may bring you vessels in which are varieties of food; if you eat anything from (those dishes), mention the name of Allah (عَزَّ وَجَلَّ) over them. Go ahead in Allah's (عَزَّ وَجَلَّ) name." (Tabari, Volume 9, Pages 163-164)

The above principles were honored during the Crusades by Sultan Saladin and al-Kamil. After al-Kamil defeated the Franks during 5th crusade (1217-1221), Oliverus Scholasticus praised the Islamic laws of war. Commenting on how al-Kamil supplied the defeated Frankish army with food, Oliverus Scholasticus is reported to have said, 'who could doubt that such goodness, friendship and charity come from God? Men whose parents, sons and daughters, brothers and sisters, had died in agony at our hands, whose lands we took, whom we drove naked from their homes, revived us with their own food when we were dying of hunger and showered us with kindness even when we were in their power.

This verse is about the Mushrikeen of Makka who persecuted Muslims, tortured and did not allow them to pray in the sanctified house (Ka'ba). Allah (عَزَّ وَجَلَّ) says that persecution is worse than killing. It is a universal right to defend one’s home and fight with aggressors who want to expel you out of your home. A nation which cannot defends itself, will surely perish.

Allah (عَزَّ وَجَلَّ) commands Muslims to avoid fighting in and around sanctified Kaba. But if the Pagans start a fight there, then Muslims are free to repulse their attack.

Allah (عَزَّ وَجَلَّ) does not want Muslims to overstep in anything in their lives, including during wars of self defense. He commands, 'do not fight with anyone who is not fighting with you', and 'who is not resorting to aggression and excesses upon you'. Even if someone has done evil in the past, and after he is subdued, Muslims are commanded to forgive them. For their act of kindness, Allah (عَزَّ وَجَلَّ) promises a greater reward in both the worlds.

It is in Quran - وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ [ If you have to retaliate for an attack, make your response proportionate, but if you endure patiently, it is indeed better for the people who are patient.] (An-Nahl - 126)

It is in Quran - وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ [ Let harm be retaliated by an equal harm, though anyone who forgives and puts things right will have his reward from Allah. Allah does not like those who do wrong.] (Ash-Shura - 40)

Muslims were persecuted by Makkan Pagans for first 13 years in Makka, out of which the Prophet (صلى الله عليه و آله وسلم), his family and followers were pushed to live in an open valley under harsh weather for over 3 years where they did not have food, shelter and water. Individual torture of Muslims was carried out by pagan street goons for years. Muslims were physically harmed, humiliated and denied the basic necessities of life. The details can be read in authentic history books of Islam.

In this verse, Allah (عَزَّ وَجَلَّ) commands Muslims to fight until there is no persecution left in the land. But again Allah (عَزَّ وَجَلَّ) reminded Muslims that once the persecutors are subdued, they should not resort to reprisal. Forgiveness is better for them as it carries better reward from Almighty.

The above verse is meant to discipline Muslims against any kind of desire for revenge. Allah (عَزَّ وَجَلَّ) wants the believers to be wise, patient and careful in carrying out His teachings. Allah (عَزَّ وَجَلَّ) wants the believers to resort to fighting only as a last option, and only after careful deliberation and reflection. Fighting should be a tool to defend values, not to seek gain, revenge or spread fear.

The above commandments are meant to resort to a defensive war, that too, against only those who attack in sacred places where you are unarmed. Allah (عَزَّ وَجَلَّ) says, A sacred month for a sacred month: violation of sanctity calls for fair retribution. So if anyone commits aggression against you, attack him as he attacked you.'

The sacred months

Before the advent of Islam, there was extreme animosity and internal warfare among various tribes of Arabia. No person, tribe or Caravan was considered safe to travel fearing aggression, plunder, capture and killing. However, the Sacred House of Kaba was held in honor by all Arab tribes unanimously. They all accepted three months of Hajj, namely, Dhul-Qaadah, Dhul-Hijjah, and Muharram while the month of Rajab was dedicated for Umrah. These four months were absolutely sacred wherein any type of war or aggression was absolutely prohibited and treated as a sacrilege.

In all, the turmoil that existed in the Arabian peninsula, it was only in these four sacred months that people could travel and move about in absolute safety and without fear and perform the pilgrimage of Hajj or Umrah at the Sacred House in Makkah. The other huge benefit was, it was during these months that the trade caravans moved about their business, crossing the vast Arabian desert towards Syria in the north and Yemen in the south. This tradition was continued after the advent of Islam as well.

It is in Quran - يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ [ They ask you about the sacred month (and) about fighting therein. Say, 'Fighting therein is great (sin), but averting (people) from the way of Allah and disbelief in Him and (preventing access to) al-Masjid al-Haram and the expulsion of its people therefrom are greater (evil) in the sight of Allah. And tribulation (fitnah) is greater evil than killing. ] (Al-Baqara - 217)

Charity is one of the principles of Islam. Zakat is one of the pillars of Islam. If you have excess money after spending on your basic necessities in life in a given year, you are required to pay 2.5% of the money held by you to aid the poor in society. In addition, you are required to take care of your relatives, neighbors and general poor in society. In Islam, money is not allowed to be held in a few hands. The moment a person dies, his wealth is distributed among his heirs and in charity. This kind of distribution of wealth brings prosperity to society and helps in building a strong economy.

Those who do not invest into building a strong economy are in fact throwing their future into ruin. The minute you stop investing for yourself and for your society, is the minute your competitor starts gaining ground to overtake you. This is the meaning of Allah's (عَزَّ وَجَلَّ) command 'do not contribute to your destruction with your own hands.' When your enemy sees your complacency, he become daring over you. A prosperous society helps its people to be vigilant and fully prepared to repulse aggression from enemies. There are countless historical examples where mere act of military preparedness prevented a potential war. Allah (عَزَّ وَجَلَّ) is guiding Muslims how to build a vibrant nation, well protected from the enemies.

There are 5 major principles of Islam, (i) Iman, (ii) Salah, (iii) Zakat, (iii) Fasting, and (v) Hajj. Hajj is an obligation only for those who can afford it. The above verse is related to Hajj.

It is in Quran - وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا [ The Hajj Pilgrimage to the House is a duty owed to Allah by people who are able to undertake it. ] (Aal-e-Imran - 97).

Certain aspects of Hajj are mentioned in the verse. Like if you are prevented from entering Makka al-Mukarrama, you can sacrifice the animal, shave your head and take out the Ahram. Similarly, if you fall ill or have a ailment of scalp, then compensate it by having fasts.

Most of the rituals for Hajj and Umra in the sacred mosque are similar. However Umra can be done anytime of the year, while Hajj is only for specific days in the month of Dhul Hijja. In addition, your brief stay in Arafa and Mina are mandatory for Hajj. For Umra, you do not have to go to Mina and Arafat. During the days of Hajj, Hajj and Umra can be done separately with break, or together, simultaneously. The rules for all these options are slightly different from each other.

Our Fiqh scholars (Imam Abu Hanifa, Imam Malik, Imam Shafii and Imam Ahmad bin Hanbal - رضئ اللہ تعالی عنہم اجمعين) have done a great job in establishing Islamic rulings for Muslims for all our needs in the world. What they did was, they gathered all related Quranic verses and Ahadith on a specific topic and in the light of all those, came to certain conclusions which are followed by all Muslims

Deviant sects like Salafis / Wahhabis and their like minded groups claim that every individual should read Quran and Hadith independently, deduce rules on his own and act accordingly. How is it possible for individuals to understand these subjects and deduce rulings? Needless to say that deviant sects have spread ignorance among their followers in the name of religion.

As Hajj requires long travel and stay in Makka, Mina, Arafat and Madina. Allah (عَزَّ وَجَلَّ) is commanding us to plan ahead for all our requirements. Travel for Hajj, performing the rituals and return journey tires a person as he is away from his home's comfort zone. Allah (عَزَّ وَجَلَّ) is commanding us to be patient during this journey and avoid any indecency, mischief or quarrel during Hajj.

Arafat is a valley about about 22 kilometers from Masjid al-Haram in Makka al-Mukarrama. It is mandatory for Hajj pilgrims to seek Allah's (عَزَّ وَجَلَّ) forgiveness and His bounties during their brief stay in Arafat.

After stay in Arafat during the day, the pilgrims head towards a place called Muzdhalifa which is 13 Kilometers away. These places get overcrowded during Hajj. Allah (عَزَّ وَجَلَّ) is commanding us to be patient and follow the stream of people from moving one place to another. And, all this time, we are required to seek Allah's (عَزَّ وَجَلَّ) forgiveness and His bounties for our success in both the world.

The appointed days referred to in the verse are known as the 'Days of Tashreeq (أيام التشريق). These days are 11, 12, and 13th of Dhu al-Hijja. On the 9th day of Hajj, the pilgrims stay in Arafat. The night of 10th day, they spend in Muzdaalifa. The pilgrims depart on the 10th day morning and head towards Jamarat where the symbolic stoning of the devil takes place. After this point, people slaughter their animal sacrifice, remove their Ahram and head back to the Ka’ba to perform the circumambulation of Ifadha (طواف الإفاضة) which completes their Hajj.

The phrase ‘If anyone is in a hurry to leave after two days’ suggests that the 'appointed days' are three (11, 12 & 13th). But Allah (عَزَّ وَجَلَّ) has applied the same ruling for a two day and three day stay. Meaning those who are in hurry can leave 12th afternoon. Those who stay till thirteenth there is no blame on them either. Whether pilgrims stay two or three days, they will earn their reward in full.

Every human interaction has two sides, the apparent and hidden. Some people deceive others by their good appearance and hiding their evil motives. Those who practice it, are hypocrites. Allah (عَزَّ وَجَلَّ) is warning us about these people. He says : 'And from among the people are those, whose words about worldly life please you, and he calls Allah (عَزَّ وَجَلَّ) as witness to what is in his heart.' They pretend to be good but conceal evil in their hearts.

This verse is continuation of the earlier verse about hypocrites. From inside, the hypocrites are the fiercest enemies. Allah (عَزَّ وَجَلَّ) says : And when he (the hypocrite) turns his back, he strives about the earth to foment disorder and corruption; destroying crops and future generations.' On the face, the hypocrites say something which looks pleasing on the face, but as soon as they turns away, they show the reality which was hidden in his heart.

It is in Quran - وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ - أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ [ When it is said to them (the hypocrites), ‘Do not cause corruption in the land,’ they say, ‘We are only putting things right,’ No indeed! They are the trouble makers, but they are not aware of it. (Al-Baqara -11-12)

A person may be praying in the first row; he or she may talk passionately about religious issues, but it is his or her actions towards others that count. It is here that hypocrites are identified. And when you say to them "fear Allah (عَزَّ وَجَلَّ)," they know that their hypocrisy has been exposed. Sinful pride will show up on their faces and they will emphasize their superiority in religious issues and justify their actions in an aggressive way.

The above verse is related to hypocrites. Hypocrites pretend to believe in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) but in heart they were envious of the Prophet (صلى الله عليه و آله وسلم) and were always in pursuit of an opportunity to hurt Islam and Muslims.

Selling oneself in pursuit of Allah's (عَزَّ وَجَلَّ) acceptance means, to act righteously in life, in thick and thin, sorrow and happiness and in good and bad.

We cite here the example of Imam Hussain (رضئ اللہ تعالی عنہ). When the killer of wounded Imam Hussain (رضئ اللہ تعالی عنہ) was sitting on his chest to kill him in Karbala, the grandson of the Prophet (صلى الله عليه و آله وسلم) asked the killer to give him a few seconds so that he could pray 2 Raka. It was the time, the Imam had innumerable bleeding wounds on his body. Finally when he prostrated in Salah, the killer severed his head from the body. This is the ultimate example of selling oneself in the way of Allah (عَزَّ وَجَلَّ). What was the result? Allah (عَزَّ وَجَلَّ) made him an example of sacrifice to be followed by Muslims till the day of resurrection. In addition, he was made the Imam of youths in Jannah.

It is in Quran - إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ [ Indeed, Allah has purchased from the believers their lives and their properties for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.] (At-Tawba - 111)

Allah (عَزَّ وَجَلَّ) is inviting Muslims to come back to Sahih Iman fully, without picking and choosing what their Nufoos like or dislike. It is important that every single Muslim follow Sahih Iman and act righteously.

If one is on Sahih Iman while the other is corrupt, then the one who has committed himself to truth, will suffer in the hands of the corrupt around him. In order for the society to be upright, every person must be committed to Sahih Iman and act righteously.

It is in Quran - وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَن فِيهِنَّ [ If the truth (truthful people) were to follow their (the disbelievers') whims and desires, the heavens and the earth and everyone in them would have been brought to ruin. ] (Al-Mominoon - 71)

Most of the ills of Muslim society today is the result of Muslims selectively applying Islamic rules as per their convenience, leaving most and adopting some, that too as a show off, while Islam is meant to be adopted in its entirety. People should know that they cannot be a believer on tongue while their hearts remain corrupt.

Sinfulness and disobedience means moving away from Allah's (عَزَّ وَجَلَّ) straight path. Allah (عَزَّ وَجَلَّ) explains that people have no excuse to deviate from the right path because He has made everything crystal clear by sending his prophets and Apostles to guide them on the right path. In addition, people have been provided with minds and hearts to weigh between truth and falsehood.

It is in Quran - مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا [Whoever accepts guidance does so for his own good; whoever strays does so at his own peril. No Nafs will bear the burden of the other, nor do We punish until We have sent an Apostle. ] (Al-Israa - 15)

Allah (عَزَّ وَجَلَّ) is cautioning that if someone decides to leave His path, he should not be under the illusion that he will get away from Allah's (عَزَّ وَجَلَّ) justice. He is Mighty and His might prevails over everything.

Allah (عَزَّ وَجَلَّ) is questioning the disbelievers as to what are they waiting for? Would they like to follow their whims until they find themselves in a universe that is totally different from this world on the Day of Judgment? The worldly life they see around will turn into dry remnants scattered by wind and they will stand before Allah (عَزَّ وَجَلَّ) to be taken to account.

Allah (عَزَّ وَجَلَّ) says : Are these people waiting for Allah to come to them in the shadows of the clouds, together with the angels? It means, are they really waiting for the Day of Judgment to believe in truth? Are they procrastinating until the hour comes and takes them by surprise? Are they waiting to see this universe scattered, the sun wrapped in darkness and the stars dispersed? More importantly, are they waiting till they stand in front of their Lord to be judged for their evil actions? The verse continues, 'but the matter would already have been decided by then'. It indicates that the opportunity for repentance would have been over by then. The verse ends with 'all matters are brought back to Allah'. Whether you do good or bad, you all will be brought back to the audience of Allah (عَزَّ وَجَلَّ) who will decide retribution or punishment for your deeds.

Another interpretation of the verse could be, are the disbelievers waiting for a big sign to appear from the sky? But in this case, they will be annihilated by it, as had been case with many disbelieving nations earlier.

Allah (عَزَّ وَجَلَّ) is giving us the example of Jews who received His bounties but they kept on denying his commandments. Their arrogance was the cause of their denial. When you ask them about the favors they received from Allah (عَزَّ وَجَلَّ) they will not be able to count them. The big favor of parting the sea for them to escape from Pharaoh's army, shading them in the desert with cloud, providing with Manna and Salwa, and water from the rock are a few of the countless favors. In spite of all that, they chose to remain ungrateful to Allah (عَزَّ وَجَلَّ) by refusing to walk on His path. For their arrogance, they earned the wrath of Allah (عَزَّ وَجَلَّ).

This verse is a reminder to Muslims to remain grateful to Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم). The verse ends with a warning : 'And whoever changes Allah’s blessing after it has come to him, surely Allah's punishment is severe.'

It is in Quran - وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ [But whoever disregards My remembrance, he shall have life of hardship, and on the Day of Resurrection We shall raise him blind.] (Taa Haa - 124)

Allah (عَزَّ وَجَلَّ) says that faithless people find this world as glamorous. They use its luxuries considering that they will live in this world for ever. They are attracted to the inferior things of this world forgetting about the superior bounties in Hereafter.

It is in Quran - زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَ‌ٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ [ Glamorized for the people are the desires of women, offspring, and of heaped up piles of gold and silver, of pedigree horses, cattle, and sown fields. These are the enjoyments of the worldly life, but with Allah is the best return.] (Aal-e-Imran - 14)

All those who have acquired wealth unlawfully, by corruption and repression, make fun of simple living Muslims in this world. Allah (عَزَّ وَجَلَّ) says that these simple living Muslims will be above them in Hereafter enjoying Allah's (عَزَّ وَجَلَّ) countless bounties while they will be thrown in Hell fire to taste the punishment of their evil deeds.

When Adam (عليه السلام) and Hawwa (عليها السلام) descended on planet Earth, their children and the children of their children formed one community. As the population grew, people migrated to different fertile lands looking for prosperous living. This way communities evolved in different places. As the time passed by, people started differing from the original teachings of their ancestors. The cause of their differences was rivalry between them. Gradually they evolved different ways of worship for themselves on the basis of some concocted theories.

Allah's (عَزَّ وَجَلَّ) sent prophets to different communities of people to remind them about the teachings they were supposed to follow. Allah (عَزَّ وَجَلَّ) says that the people who were truthful accepted the guidance of their prophets. Others remained adamant on their wrongdoings.

The retribution and recompense is in proportion to your patience and endurance in unfavorable hard times. The reward of Paradise and its bounties depends upon the good deeds in this life. When the believers were afflicted with hardships in their lives, they waited for Allah's (عَزَّ وَجَلَّ) help. Whatever happened to them, they knew that Allah's (عَزَّ وَجَلَّ) was aware of their state and His help was near. Eventually, they were successful in both the lives.

Allah (عَزَّ وَجَلَّ) has provided us guideline for charity. The parents, deserving relatives, orphans, the needy travelers and the general needy in society; this is the order in which charity has to be channeled. The sole purpose of charity should be for Allah's (عَزَّ وَجَلَّ), not for show or flaunting.

It is in Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ [O' You who believe, do not void out your charitable deeds with flaunting and hurtful words, like someone who spends his wealth only to be seen by people, not believing in Allah and the Last Day. Such a person is like a rock with soil on it: heavy rain falls and leaves it completely bare. Such people get no rewards for their deeds : Allah does not guide the disbelievers.] (Al-Baqara - 264)

Secrecy is the best way when it comes to voluntary charity (Sadaqa). However, when Zakat is being paid, there is no harm in giving it publicly. It may help others in society to follow.

In the same way, it is advised to perform obligatory Salah in congregation in a mosque. As far as voluntary prayers (Nawafil) are concerned, these should be performed in privacy, alone, preferably in the nights when people are sleeping.

Allah (عَزَّ وَجَلَّ) has commanded us to fight in in His way. The question is, what is His way?

Allah (عَزَّ وَجَلَّ) is our creator. He wants us to live in peace on planet Earth. He does not want the strong among us to take advantage of the weak. He does not want repression, tyranny and infighting among people. He does not want humans to live like animals. Our creator wants us to live like humans who care for each other and for their environment. He wants us to be grateful for the bounties He has provided us for our living. He wants humans to pray Him rather than praying Idols created by them by their our own hands. This is the way of Allah (عَزَّ وَجَلَّ) and this has been the teachings of all His prophets.

If a section of people are adamant to create disorder, Allah (عَزَّ وَجَلَّ) wants his believers to fight with them to resume order on the land. This is known as fighting in the way of Allah (عَزَّ وَجَلَّ).

It is in Quran - وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ [ Had Allah not driven back the people, some by means of others, the earth would have been surely corrupted. ] (Al-Baqara - 251)

Fighting in the way of Allah (عَزَّ وَجَلَّ) is known as Jihad. And Jihad is directly related with Islamic faith (Iman) taught to us by Prophet Mohammad (صلى الله عليه و آله وسلم). If we understand the meaning of Iman, we will also understand the meanings of Jihad.

What is Iman?

Iman is to believe in Allah (عَزَّ وَجَلَّ) and all his prophets and to walk on the path shown by Him. Since Prophet Mohammad (صلى الله عليه و آله وسلم) is the seal of Prophet-hood, believing in him as the last prophet of Allah (عَزَّ وَجَلَّ) is essential. Once you believe in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), you believe in the teachings contained in Quran and Sunnah and walk on His path as described above.

The salvation of people in Hereafter depends upon Sahih Iman. Anyone having Sahih Iman in his heart equal to the weight of a mustard seed, he/she will not remain in Hell. He will be taken out of Hell on Prophet's (صلى الله عليه و آله وسلم) mediation.

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

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

What is the meaning of 'Iman' equal to the weight of mustard seed'? This is explained in the following Ahadith.

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

It is in Hadith - It is narrated on the authority 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) observed : Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer. He who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. (Muslim Book 1, # 86)

Thus, the moment a person submits to Allah (عَزَّ وَجَلَّ), it is obligatory on him to contribute in the establishment of peace on Planet Earth. If he sees wrongdoings, oppression, faithless repression, he is required to stop it by hand, by fighting with the oppressors. If he is weak, cannot fight physically, he should oppose the oppression by his tongue. If he cannot do even that, he should refrain from associating himself with oppressors and feel bad about the oppressor's actions in his heart. This is known as Iman equal to the weight of mustard seed.

For Muslims, their lives are Jihad to establish peace within themselves and peace in the land they live. The Jihad of Muslims is on two fronts, (i) Fighting with his own evil inclinations (Jihad an-Nafs), to make it obedient to Allah's (عَزَّ وَجَلَّ) commands and (ii) Fighting against the oppression in human society.

(i) Fighting against our own evil inclinations

It is in Quran - وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ [ And those who strive hard in Our (cause), We will most certainly guide them in Our ways; and Allah is indeed with the people of Ihsan.] (Al-Ankaboot - 69).

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said : The fighter in Allah's (عَزَّ وَجَلَّ) path is the one who strives against his Nafs in obedience to Allah (Tirmidhi # 1671, Ahmad # 1234)

(ii) fighting against the oppression in human society

It is in Quran - أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ [ Permission to take up arms is hereby given to those who are attacked because they have been oppressed – Allah indeed has power to grant them victory – those who have been unjustly driven from their homes, only because they said: "Our Lord is Allah" (Al-Hajj - 39-40)

It is in Quran - وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ [ What is (wrong) with you that you do not fight in the way of Allah, and of the weakened among men, women and children? ] (An-Nisa - 75)

Some people claim that Jihad is a holy war against non-Muslims. This is not correct understanding. In Islamic literature, the word holy (Muqaddas) has never been applied to war (Harb).

It is in Quran - قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ [ Fight those who do not believe in Allah, nor in the day of Resurrection, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay tax in acknowledgment of (Allah's) superiority and they are in a state of subjection.] (At-Tawba - 29)

Some people take out of context meaning of the above Quranic verse to claim that Jihad means to fight non-believers en masse. This is a wrong understanding.

If Jihad is taken to mean fighting with others, then the true meaning of Jihad are described in the following Quranic verse.

It is in Quran - وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ [ Fight in Allah’s cause against those who fight with you, but do not overstep the limits. Allah does not love those who overstep the limits.] (Al-Baqara - 190)

Three things have been addressed in this verse; (i) fighting in Allah's (عَزَّ وَجَلَّ) cause, (ii) fighting only with those who fight against you, and (iii) not to overstep the limits in fighting.

(i) Fighting in Allah's (عَزَّ وَجَلَّ) cause

Allah (عَزَّ وَجَلَّ) is the creator of all human beings. It is not that He is the creator of only Muslims. He loves all His servants. What He does not like is someone who does not try to understand Allah's (عَزَّ وَجَلَّ) signs in the Cosmos, denies His merciful bounties, stages a rebellion and creates oppression and tyranny on other human beings.

Human history is a witness how tyrant rulers have resorted to oppression, killing and tribulations in the world. This is the reason, Allah (عَزَّ وَجَلَّ) sent Prophets in every nation to rid people off their ignorance, provide them justice and free them from the clutches of tyrant rulers / tribal heads.

The prophets fought back with these tyrants in order to provide justice to the people and re-establish order and peace.

Some people wrongly claim that Islam's early wars were fought to spread Islam in the world. They forget the fact that 'belief' is related with heart and in no way it can be achieved by sword. Allah (عَزَّ وَجَلَّ) wants faith to emanate from the heart, not through fear or compulsion. He wants to enlighten people's minds and hearts about Himself and His creation in this Cosmos, rather than their bowed head in fear.

It is in Quran - لَعَلَّكَ بَاخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ - إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ [ Are you (O Apostle ﷺ) going to worry yourself to death because they will not believe? If We had wished, We could have sent them down a (fearful) sign from the sky, at which their necks would stay bowed in utter humility.] (Ash-Shu'araa - 3-4)

When the truth is crystal clear, there is no reason to force people to choose. People naturally want what is good for themselves.

It is in Quran - لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ [There is no compulsion in the Religion. The right way stands there clearly distinguished from the false. Hence he who rejects the tyrant powers of evil, and believes in Allah, has grasped the most trustworthy handhold with no break in it; and Allah is All-Hearing, All-Knowing.] (Al-Baqara - 256)

We are required to invite people to Sahih Iman through reason and, more importantly, by being an example of what is good and upright. Only then would people accept Iman wholeheartedly and apply its teachings willingly. He who forces religion upon others, oppresses people into Islam is not acting on the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

In the first 13 years from the declaration of Prophet-hood, there was no commandment to fight with the oppressors. Even when a small community of Muslims was established in Madina, Muslims did not fight with the Pagans. The war was imposed on them by pagans and Muslims fought the first defensive war of Islam in Badar, Madina, in which Allah (عَزَّ وَجَلَّ) provided victory to Muslims.

When Makka was taken by Muslims, no one was forced to accept Islam. The entire population embraced Islam looking at the generosity of Prophet Mohammad (صلى الله عليه و آله وسلم) towards them in spite of the fact that they had tortured him and his followers for 13 long years.

In subsequent battles, wherever Muslims won, the local populations were not forced to accept Islam. They were allowed to profess their religion. As a matter of fact, protection was given to them from their enemies.

Muslims are required to pay Zakat whereas non-Muslims are free from this obligation. In its place, a tax called Jizya was taken from non-Muslims to meet the expenses of providing them protection and a peaceful living in the country. Some people talk a lot about Jizya and portray this requirement in a bad light. They forget the fact that Muslims pay Zakat and non-Muslims pay Jizya. So where is the disparity? If the Government does not take taxes, how will it function?

(ii) Fighting only with those who fight against you

History of early Islam is witness that Muslims did not fight with anyone who wanted to live in peace with them. They took up arms only against those tyrants who were existential threat to Muslims and those who were the sworn enemies. Thus, the wars were essentially defensive in nature and the aim was to establish order and peaceful living in the world. If Muslims had done what Christians/Jews had done in Spain, Bosnia, Palestine and other places, entire continents of Asia, Africa and half of Europe would have 100% Muslim population today.

(iii) Not to overstep the limits in fighting

The basic principle, stipulated in Quran, about fighting in a war is that other communities should be treated as your own. Fighting is justified for legitimate self-defense, to aid other Muslims or to help populations suffering under the oppression of tyrant rulers. Once the war is won and tyrants are subdued, it was commanded to treat them well, ignoring the harm they had done earlier.

It is in Quran - وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا [ Do not give in to the disbelievers and the hypocrites. Ignore the harm they cause you and put your trust in Allah. Allah suffices as a Guardian. ] (Al-Ahzaab - 48)

Prophet Mohammad (صلى الله عليه و آله وسلم) used to give guidelines to army entrusted to fight in a conflict. Based on these instructions, Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) is reported to have given the following guideline to the Army.

Addressing the Army under the command of Usama bin Zaid (رضئ اللہ تعالی عنہ) who were entrusted to fight in Syria in 632 AD, Abu Bakr (رضئ اللہ تعالی عنہ) said : "O people! I charge you the rules for your guidance. Listen carefully and remember them.

You shall not engage in treachery; you shall not act unfaithfully; you shall not engage in deception; you shall not indulge in mutilation; you shall kill neither a young child nor an old man nor a woman; you shall not fell palm trees or burn them, you shall not cut down (any) fruit-bearing tree; you shall not slaughter a sheep or a cow or a camel except for food.

You may pass by people who may have devoted their lives to monastic services, leave them alone.

Some people may bring you vessels containing variety of food. If you eat anything from (those dishes), mention the name of Allah (عَزَّ وَجَلَّ) over them.

Go ahead in the name of Allah's (عَزَّ وَجَلَّ)." (Tabari, Volume 9, Pages 163-164)

The above principles were honored during the Crusades by Sultan Saladin and al-Kamil. After al-Kamil defeated the Franks during 5th crusade (1217-1221), Oliverus Scholasticus praised the Islamic laws of war. Commenting on how al-Kamil supplied the defeated Frankish army with food, he is reported to have said, "who could doubt that such goodness, friendship and charity come from God? Men whose parents, sons and daughters, brothers and sisters, had died in agony at our hands, whose lands we took, whom we drove naked from their homes, revived us with their own food when we were dying of hunger and showered us with kindness even when we were in their power."

THE SACRED MONTHS

Before the advent of Islam, there was extreme animosity and internal warfare among various tribes of Arabia. No person, tribe or Caravan was considered safe to travel fearing aggression, plunder, capture and killings. However, the Sacred House of of Kaba was held in honor by all Arab tribes unanimously. They all accepted three months of Hajj, namely, Dhul-Qaadah, Dhul-Hijjah, and Muharram and the month of Rajab dedicated for Umrah as absolutely sacred wherein any type of war or aggression was absolutely prohibited and treated as a sacrilege. In all, the turmoil that existed in the Arabian peninsula, it was only in these four sacred months that people could travel and move about in absolute safety and without fear and perform the pilgrimage of Hajj or Umrah at the Sacred House in Makkah. The other huge benefit was it was during these months that the trade caravans moved about their business, crossing the vast Arabian desert towards Syria in the north and Yemen in the south. This tradition was continued after the advent of Islam as well.

Allah (عَزَّ وَجَلَّ) says that there should be no warfare and infighting during the 4 sacred months. However, if Muslims are persecuted and harassed, then they can take up arms in self defense.

Three types of people have been described in the verse, (i) those who believe, (ii) those who emigrated, and (iii) those who strive in Allah's (عَزَّ وَجَلَّ) cause. These are the people on whom will be special favors of Allah (عَزَّ وَجَلَّ). This verse indicates the distinction of Sahabah who embraced Islam in the beginning. They were persecuted for 13 years in Makka, then they emigrated to Madina and fought wars for the sake of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). Surely, they deserved special mercy of Allah (عَزَّ وَجَلَّ) and will receive abundant rewards in Hereafter as well.

Those who emulate the traits of those Sahabah in thick and thin during their lives, may also expect special favors of Allah (عَزَّ وَجَلَّ) in both the worlds.

Two issues have been identified in this verse; (i) Prohibition of drinking and gambling, and (ii) Charity in the way of Allah.

(i) Drinking and gambling

Drinking and gambling were very popular in the pre-Islamic time in Arabia. Prophet Mohammad (صلى الله عليه و آله وسلم) worked on two fronts, (a) he corrected the beliefs of Makkan pagans, helped them come out of the darkness of idol worship, and (b) he also corrected their personal and societal habits of illiteracy and created awareness for a healthy society.

(ii) Charity in the way of Allah

Allah (عَزَّ وَجَلَّ) shows us a high form of Charity. The general rule and obligation in this context is Zakat wherein you are required to pay the poor 2.5% of wealth held by you in a given year. The higher form of charity is to give away what you can spare after meeting your expenses. Allah (عَزَّ وَجَلَّ) is teaching us Tawakkal, total dependence upon Him. This was the practice of the Prophet Mohammad (صلى الله عليه و آله وسلم) and his close companions.

The verse begins with 'In this world and the next'. This indicates that our actions have direct impact on our lives in both the worlds.

Some people continue to involve themselves in sin thinking that by their corrupt practices they can make their lives comfortable in this life. Allah (عَزَّ وَجَلَّ) says that this is not the case. They will get punishment in this life as well as in Hereafter.

The issue of orphans has been described in this verse. Taking care of orphans is individual and collective responsibility of the society. They should be looked after to compensate for the loss of their parents.

Sometimes orphans inherit some wealth from their parents. It is important that this inheritance is spent on them honestly.

The guardian of the orphan sometimes mixes his/her wealth with that of the orphan to make daily matters easy. If the guardian had to keep everything separate, every decision would have to be tailored separately. In other words, buying plates and spoons and buying bread would have to be split between the family’s money and the orphan’s money. This will be a difficult task for the guardian who are busy in their lives. Therefore Allah (عَزَّ وَجَلَّ) permitted the guardian to combine his wealth with the orphan’s wealth. Combining the wealth of the orphan and guardian is permitted as long as it is done with caution and with the intention to avoid harm to the orphan. Whatever may be case, usurping orphan's wealth is strictly prohibited in Islam.

It is in Quran - إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا [ People who consume the property of orphans unjustly consume nothing in their bellies except fire. They will roast in a Searing Blaze. (An-Nisa -10)

The verse ends with : 'Allah (عَزَّ وَجَلَّ) knows those who spoil things and those who improve them'. This is a caution for those Guardians who may claim in public that they are taking care of the orphan’s rights and interests, but in reality they intend to harm the orphans by usurping their wealth.

Marriage is a foundation for a healthy home. Allah (عَزَّ وَجَلَّ) wants us to ensure stability and happiness in our lives. It is imperative that we choose the right person 'as our spouse for life' who is at the same wave length on issues related to this world and Hereafter.

We are prohibited from marrying non-believing women because the wife is a cornerstone of peaceful home. Marrying someone following a different religion will create lot of confusion with children. Children grow on the lap of the mother and get attached to her all through their lives. Father's role is secondary and comes later. Thus if the mother is a polytheist and the father is a believer, the child will be introduced to faith well after being exposed to polytheism in his initial years and will be less inclined to accept Islam in his youth.

Likewise, if you are a believing woman, you must not marry a polytheist because, after marriage, you will move into his world, his family, and his relatives. Your child will be repeatedly exposed to a polytheistic environment values that are contradictory to Islamic faith.

It is in Quran - الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ ۖ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ ۗ وَمَن يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ [ Today all good things have been made lawful for you. The food of the People of the Book is lawful for you as your food is lawful for them. So are chaste, believing women as well as chaste women of the people who were given the Scripture before you, as long as you have given them their bride-gifts and married them, not taking them as lovers or secret mistresses. The deeds of anyone who rejects faith will come to nothing, and in the Hereafter he will be one of the losers.] (Al-Maaida - 5)

Allah (عَزَّ وَجَلَّ) says that we can marry chaste women from the people of book. What is the meaning of 'Chastity' in this verse? Here, chastity means, they should be morally chaste as well as their beliefs should also chaste. What is the meaning of chastity of belief? It means, they should not believe that Isa (عليه السلام) or Uzair (عليه السلام) are the sons of God. They should not worship the Idols of Prophets kept in Churches and Synagogues. Since the scriptures given to Christians and Jews have been corrupted, they should be inclined to believe their religions in their purest forms avoiding the corrupted version contained in their books. They should believe in the version of Quran which shows the correct version of belief in Allah. Quran is the only book that has not been corrupted so far. It is also important that they believe in the Prophet-hood of Prophet Mohammad (صلى الله عليه و آله وسلم) as the seal of Prophets. This is the meaning of chastity in beliefs

It is in Quran - قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ [Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)] (Aal-e-Imran - 64).

It is in Quran - لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ [Indeed those who say: 'Allah is the third of the Trinity' became unbelievers. There is but One God. If they do not desist in what they say, a painful punishment will afflict those of them that disbelieve. ] (Al-Ma'eda - 73)

It is in Quran - وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَ‌ٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ [ The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah's curse be on them: how they are deluded away from the Truth! ] (At-Taubah - 30)

There were two groups of people during the time of Prophet Mohammad (صلى الله عليه و آله وسلم).

One group believed that a woman is so unclean during her period that her husband cannot have sexual relations with her, eat with her or even stay with her in the bedroom. Even the children were separated from their mothers during menstruation. Women were confined to a room within her home and people looked at her as an out caste during menstruation.

The other group believed that menstruating woman is like any other woman, and there is no reason to abstain from sexual intercourse with her during this time.

Islam showed the right middle path to humanity.

Allah (عَزَّ وَجَلَّ) says that menstruation is 'mild harm'. What is the meaning of 'mild harm'. It means that it is harmful for spouses to engage in sexual activity during this time. During menstruation, the vaginal and cervical areas become restless, itching and get prone to inflammation and growth of harmful bacteria. These harmful microbes may flourish or be transferred to the man if intercourse takes place during this time.

The hormonal changes during menstruation makes a woman irritated. She feels weak and fatigued. This is the reason women are allowed to skip praying and fasting and keep rested during this time

Allah (عَزَّ وَجَلَّ) explains what is lawful in sexual relations. It is lawful to have vaginal sexual intercourse and absolutely unlawful to have annul intercourse. The rectum is a place of storage of human toxic waste that comes out of anus. It is disgusting even to think of annul intercourse. Even the animals won't resort to this practice.

What is the meaning of نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ [ Your wives are the bearer of your seed, so approach your tillage however you wish']? It means that you can only enter and plant your seed at the location reserved for reproduction. The verse specifies the exact location of intercourse in most clear terms.

What is the meaning of وَقَدِّمُوا لِأَنْفُسِكُمْ [and send good ahead for yourselves.] ? It means that do not think your marriage is only for sexual gratification. As a matter of fact, marriage is your investment for your progeny. You are investing in your off springs who are required to be chaste believers.

Three virtues have been described in the above verse, (i) good deeds, (ii) mindfulness of Allah (عَزَّ وَجَلَّ), and (iii) mediation between people to sort out their differences/problems. Allah (عَزَّ وَجَلَّ) says that all these should be continued and people should not swear to stop these deeds.

The verse start with 'By your oaths do not create an obstacle for your own selves in the name of Allah (عَزَّ وَجَلَّ) in the way of doing good deeds'. It means that people should not swear to stay away from good deeds for some trivial reasons. In case a person does not recognize your good actions towards him and is thankless and behaves indifferently but at the same time, is in dire need of your assistance, then continue doing good towards him. Do not swear that you will stop doing good for him for his indifferent behavior. Your recompense is from Allah (عَزَّ وَجَلَّ).

It is in Quran - وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ [ Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and to those who have migrated in the way of Allah. They should rather pardon and overlook. Wouldn’t you love for Allah to forgive you? Allah is Ever-Forgiving, Most Merciful.] (An-Noor - 22)

There are different types of oaths. This verse describes about the absurd oaths people take and they don't mean anything from them. Broadly speaking, there are 4 types of oaths, as follows.

(i) Absurd Oath (یمین لغو)

It is a nonsensical and an unintended oath. Since Allah (عَزَّ وَجَلَّ) forgives most of the minor and even major sins, He does not hold people for verbal oath which is a nonsensical act of absurdity and foolishness. Saying 'By God' or 'I swear to God', on everything is an absurd oath.

(ii) Sinful Oath (یمین غموس )

This kind of oath is known as 'immersive oath' (يمين الغموس). This is a sinful false oath taken consciously and deliberately to conceal a truth. A false witness/testimony in a Court of law comes under this category. You lied to hurt a person. In this case you need to seek forgiveness of Allah (عَزَّ وَجَلَّ) and that person and compensate him for the loses he incurred as a result of your false testimony.

(iii) Intentional Oath (یمین منعقدہ)

The oath, taken with an intention and resolve, to do or not to do a thing, is known as an 'intentional oath. If the work is bad and you have taken an oath of not doing it, you should hold on to your oath. If the work is virtuous and you have taken an oath of not doing it, then you should break it and continue doing the good work. However, for breaking an oath, you are liable for expiation (كفّاره). The expiation is, to feed an average amount of food to 10 poor people for one time or provide them with clothing which are suitable for them for Salah or free a slave and if you cannot afford these, then fast for 3 days.

It is in Quran - لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَ‌ٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَ‌ٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ [ Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for (breaking) what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your (own) families or clothing them or the freeing of a slave. But whoever cannot find (or afford it) - then a fast of three days (is required). That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.] (Al-Maaida - 89)

(iv) Oath of Separation (ایلا)

The husband takes an oath to separate himself from his wife. The duration of this separation has been fixed by Allah (عَزَّ وَجَلَّ) to be 4 months. If he unites with his wife during this period, he has to offer an expiation and if this separation is extended beyond 4 months, it will become a 'cogent divorce' or 'effective divorce (طلاق بائن). In a cogent divorce, the husband does not have the right to call back his wife. However, if the woman is willing, she can marry him with a new dower (مہر). Payment of the first dower was already expedient upon the husband. Now, a fresh dower will also become payable. This is the result of getting overwhelmed with anger on petty issues and using the name of Allah (عَزَّ وَجَلَّ) for vows

Before the advent of Islam, people used to vow not to have sexual relations with their wives in order to discipline them or in some cases punish them. A man would vow to abstain from having sexual relations with his wife and deprive her of intimacy for a specified period. This would last for weeks and months. In some cases, at the end of this specified period, he would make another oath to extend the sexual deprivation for his wife for a few more months. This led to the humiliation of women and denial of marital and sexual rights.

Islam did not completely outlaw this practice but refined it in such a way that the rights of both husband and wife are protected. Allah (عَزَّ وَجَلَّ) is aware of our common marital problems. Just as men abused their marital responsibilities, a woman might exploit the husband’s desire for her to gain advantages and humiliate him.

This verse puts a limit on spouses' segregation. For a serious marital discord, men were allowed to abstain from their wives for a maximum of four months. Four months is a long enough period to solve problems and sort out complex matters, yet it is not too long to cause psychological harm and loss of connectivity between spouses. As we have described above, this is known as Oath of Separation (ایلا). If he unites with his wife during this period, he has to offer an expiation and if this separation is extended beyond 4 months, it will become a 'cogent divorce' or 'effective divorce (طلاق بائن). In a cogent divorce, the husband does not have the right to call back his wife. However, if the woman is willing, she can marry him with a new dower (مہر).

Marriage is the culmination of a Nuptial agreement (نكاح) between a man and a woman in which the first party (man) takes the responsibility of protection and sustenance of the second party (woman), and the second party agrees for adherence and obedience to the first party.

It is in Hadith - Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : Marriage is part of my Sunnah, and whoever does not follow my Sunnah has nothing to do with me. Get married, for I will boast of your great numbers before the nations. Whoever has the means, let him get married, and whoever does not, then he should fast for it will diminish his desire.] (Ibn Maja)

Nikah is a permanent thing. Temporary phony marriages like Shia's Muta, Salafi's Misyar and similar others are forbidden in Islam. The only way to establish sexual relationship with a woman is by way of Islamic marriage.

Sometimes marriage breaks down in view of certain difficulties. The break up of marriage is known as divorce (طلاق). There are four types of divorces, as follows.

(i) Revocable Divorce (طلاقِ رجعي)

A divorce in which the husband can call his wife without a fresh nuptial agreement. This is also known as one or first Talaq in which the husbands proclaims Talaq one time. In this Talaq, the husband can revoke it before the end of one month. This kind of Talaq can be given only twice.

(ii) Cogent Divorce (طلاق بائن)

It is an effective divorce. Also known as second divorce which is generally given after the end of one month from the first talaq (or two months from the first Talaq). In this Talaq, the husband and wife are technically separated and their re-union is subject to the following conditions. (a) The husband cannot call back his wife unless the wife agrees for re-union. (b) In this case, they need to enter into a fresh nuptial agreement, and (c) a fresh dower (مهر) as mutually agreed has to be paid by the husband.

(iii) Irrevocable divorce (طلاقِ مُغَلِّظ)

This is the third and final divorce which is given at the end of second month. After this divorce, the woman is absolutely free. It is not possible for them to unite again. The only way to unite would be sometimes in future when the woman got married to someone else and her husband died and gives her Talaq. This is known as Halala which is, indeed, a remote possibility.

Halala - Some Muslims misuse this facility. They arrange a person to temporarily marry the woman they divorced, and she is allowed to sleep with the new man once to have intercourse with him. After the intercourse, this man formally divorces her. Once this is done, the old husband marries her again. Some people are paid for Halala. Some people use their relatives or friends for Halala in order to get married to their wives again. Some people do it as business to make money. Needless to say that all these practices are shameful and criminal, therefore, should be treated as such.

As per Islamic Law (شریعہ), the correct way of giving divorce is that the husband gives first (or one) divorce when the wife is clean (she has had finished her mensuration for that month. The period of waiting for the first divorce is one month.

If the parties did not reconcile during this time, the husband will give second divorce in the second month.

If no reconciliation was not possible even during the second month, then the husband will give the third divorce in the third month when the woman is clean which will be treated as last and final.

During the time of divorce, the wife will stay at husband's house and the husband will pay for her maintenance. To spend time in this fashion is known as 'waiting period (عِدَّت). There are a lot of advantages of the waiting period, chiefly among them are : (i) there is no confusion in the father hood of the child, if woman is pregnant, and (ii) the divorced woman can call her relatives during the waiting period to sort out differences on her behalf. The period of waiting is limited to three calendar months.

If the woman becomes widow after the death of her husband, the waiting period for her (before marrying someone else) is 4 months and 10 days. If the woman is pregnant, then the waiting period is till the child is born.

If the woman was divorced after the intercourse or a chance was given to get into physical intimacy, then the husband has to give full amount of dower (مهر). And if the intercourse was not done, then the husband has to pay half of the dower. And if there was no intercourse and no dower was fixed, then the husband will give her 2 sets of cloths.

Is it possible to give two or three divorces at one time?

Yes, and these will be technically fastened (treated as such), but this action is disliked and against Sunnah.

If a person proclaims 'Talaq, Talaq, Talaq three times; meaning gives three divorces at the same time, what is the ruling ?

During the time of Prophet Mohammad (صلى الله عليه و آله وسلم) and Hadhrat Abu Bakr Siddiqui (رضئ الله تعالی عنه), the three times repetition of Talaq was to emphasize, but the purport was only one talaq.

During the times of Hadhrat Umar (رضئ الله تعالی عنه), the idiomatic usage of the word 'talaq' was changed. He consulted several experts, all of whom confirmed that the repetition of the word 'Talaq' at that time was not to stress upon one (the first) talaq, but it was to establish three Talaqs.

With the above, it is known that the intention of the husband has to be taken into account in case of three simultaneous Talaqs. If he intended to specify and stress upon the one talaq by repeating it three times, it can be taken as such. If the intention was to give three Talaqs at the same time, it can be taken as such.

Currently, Muftis are treating proclamation of three talaqs by a husband as three only. Since Hadhrat Umar's () time, this has been the practice of Muslims. The three talaqs proclaimed at one time, are treated as three only. The Husband is not asked if his intention was to emphasize one Talaq or it was the intentional proclamation of three Talaqs. This is an important issue which should be viewed in its proper perspective.

When a man divorces his wife, a period of time has to pass before he can divorce her again, making it two divorces. Thereafter, a period of time has to pass yet again before the choice in this verse comes into effect, then, the wife may be retained honorably with courtesy or released with good will. The wisdom behind spreading divorce over three episodes is to give the couple ample time to reconsider. Often the feelings of regret and the desire to return to each other prevail. Moreover, a single incident of one divorce is a tool that can help correct significant flaws in mutual behavior. The fear of losing one’s family in a second or third divorce is a great motivator to tackle serious problems. In domestic heated up arguments between spouses sometimes the tempers get flared up and they do not know what they are talking. Like if a person testifies before the Qazi/Judge that in his angry proclamation of three Talaqs his intention was to emphasize on one Talaq only, and he never intended to divorce his wife permanently, then his testimony can be treated as one talaq. However, if the person, on some other occasion in future proclaims three talaqs once again, he should not be asked as to what was his intention in proclaiming three talaqas. His proclamation of three talaqs can be treated as three and fastened permanently. Because, this man is making mockery of Islamic Laws.

What does it mean? It means that a person who is divorcing his wife with three talaqs for the first time, he can be asked for his intention. Was he divorcing her permanently or his intention was to emphasize one talaq. If he says that his intention was just emphasis on one talaq, then it can be treated as such. Bu if the same person divorces his wife with three talaqs at one time in future again, he should not be asked for his intention. This divorce can be treated as final because he is habituated to make mockery of Islamic laws.

There are differences of opinion among scholars in this context. Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) was of the opinion that if a person proclaimed three talaqs at one time and his intention was to emphasize on one Talaq, then it should be treated as such. However, other scholars think that three talaqs are three, there is no room to ask for a person's intention in it.

(iv) Matrimonial abrogation (خُلع)

Matrimonial abrogation (خُلع) is a divorce obtained on the initiative of the wife. If the relationship of wife and husband is strained and in spite of repetitive trials, the differences are not sorted out, then the only course of action is to arrange a smooth parting. The correct Quranic way in this context is that, a person each from the wife's and husband's families are made 'arbitrators (حَكَمْ). And if from the efforts of the arbitrators of both wife and husband are united, it is well and good. If truce cannot be achieved, then separation is the only course of action. The arbitrator (s) decide and order, which could be in favor or against individual spouse. In either of the case, his/their decision is obligatory on both the parties. If the man, in spite of the arbitrator’s order to divorce his wife, does not give divorce, then wherever Quazi is available, he will give the divorce. Meaning the Quazi will give the divorce as an Grantor (وكيل). In cases like impotency, (عِنِين), and adultery (لعان) and in unbearable ailments, the Quazi will ask the husband to give divorce and if his order is not obeyed, Quazi himself will give divorce as an Grantor (وكيل). Where, there are no Quazis, the arbitrators will decide. The appointment of arbitrators is for the eradication of the problem. If the differences between the parties are not removed, their appointment does not serve any purpose.

People think that Quazi is a person who is appointed by the Government to perform marriages as per Muslim personal law which is done currently. Earlier, during Islamic rule, Quazis were actually judges of Muslim Courts who used to issue judgments in public disputes, and were responsible for eradication of the causes of disputes. Their judgments were implemented by executive authorities in Islamic countries.

During the time of Prophet Mohammad (صلى الله عليه و آله وسلم), a woman approached and submitted that she was unhappy with her husband and does not want to stay with him. The Prophet (صلى الله عليه و آله وسلم) inquired the reasons for it. She said, he does not fall short of, in taking care of her rights and she even does not have any doubt about his religious activities; but she has natural hatred towards him. Prophet (صلى الله عليه و آله وسلم) arranged return of dower from her and got her divorced from her husband.

Some women include certain clauses in their nuptial agreement by which if the husband does not abide by the agreement, the marriage is considered abrogated, parties stand divorced and the woman will be free forthwith.

The long wait of three months ensures that the woman is not bearing children in her womb from the marriage; a three month-period also gives the couple time to rethink their situation.

What is the meaning of وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ [ According to customary good and honorable norms, women have rights similar to those against them, but men have a degree above them.]?

The roles of men and women are clearly defined in Islam. Essentially, men and women have equal rights. However their responsibilities are different when they get married. After marriage, their roles becomes distinct from each other. The above verse stipulates that husbands have preeminence over their wives. What is this preeminence? It is his responsibility to take care of his wife and children. He is responsible to provide food, shelter and every single need. If he has one bread, his wife will share half of it.

If the meanings of 'a degree of preeminence' to mean authority and guardianship, it is also correct. The degree of authority is something we need in all aspects of our lives. Any meeting of a team of people requires a team leader to preside over and organize. Similarly, any operation regardless of how small it is, requires a person to manage it. This authority is actually a burden. The verse stipulates that men should manage the affairs in consultation with their wives and children. The father has to be compassionate, should think of his family and well being of his wife and children. The mother and children should cooperate with him in this task and his decision, in the end of the conversation should be followed by all. If everyone in the family starts disputing with each other and try to run affairs as per their whims, the house become a mess.

There are three aspects for a woman after the divorce, (i) the man goes back to her or calls her back into matrimony. This can be done within one month from the first divorce. (ii) The man cannot go back to her and call her into matrimony unless she agrees for it. This is second Divorce mentioned in this Sura. In this case the husband and wife are technically separated and their re-union is subject to the following conditions. (a) The husband cannot call back his wife unless the wife agrees for re-union. (b) In this case, they need to enter into a fresh nuptial agreement, and (c) a fresh dower (مهر), as mutually agreed, has to be paid by the husband. (iii) If the man gives third divorce they are separated irrevocably.

We have described it earlier that as per Prophet's (صلى الله عليه و آله وسلم) tradition, every month one divorce will be given. But if someone gives two or three divorces simultaneously, these will be technically fastened, but this act will be against the tradition of Prophet Mohammad (صلى الله عليه و آله وسلم).

The phrase: "divorce is twice" means that the man and the woman has the say in the initial two divorces, but after the third divorce, the choice is not up to them anymore. Why? Because after the third divorce, the matter is irrevocable and the couple cannot get back together.

In the following verse (230) Allah (عَزَّ وَجَلَّ) says - If a man divorces her again (third time), she becomes unlawful for him until she has married another man.

Allah (عَزَّ وَجَلَّ) says that it is not lawful for men to keep anything they have given to their wives after divorce. The husband must give a dowry at the time of marriage as a token for intimacy. If divorce occurs, the husband is not permitted to take back the dowry. Allah (عَزَّ وَجَلَّ) wants to give the woman a way out if she was the subject of harm and abuse. Thus, the woman is allowed to ransom herself by giving some of the dowry money back if she is afraid that the man is not in observance of Allah's (عَزَّ وَجَلَّ) limits.

The above verses gives details about the third and final irrevocable divorce. After this divorce, the woman is absolutely free. It is not possible for the couple to unite again. The only way to unite would be when the woman got married to someone else and her husband gives her Talaq. This is known as Halala.

Sometimes it so happens that in anger the husband gives 3 talaq in the same breath and soon he realizes that the breakup of his family has ruined his home and he wants his wife back to save his family. The options open for him are as follows.

(i) If someone sends a marriage proposal to the divorced woman with the intention to help, and his options are open either to keep her or divorce her in future. And he marries her without any precondition that he will divorce her after marriage.

(ii) If the woman gets married to someone after divorce, and hopes that he will divorce her so that she will be free to marry her previous husband.

There are hundreds of cases where a person married a divorced woman, but later realized that he is happy with her and the woman is also happy with him. So they never left each other.

(iii) With Hanafis, if a person, without any precondition, marries the divorced woman, purely for the sake of making her free to remarry her first husband (and does not let anybody know of his intention), is considered to have done a praiseworthy deed. After consummating marriage with him and gaining a divorce she will become free to marry her first husband again. (Fathul Qadeer Vol. 4 Pg. 34/ Al Bahrur Raiq Vol. 4 Pg. 58)

Some people misuse the laws of Sharia. They arrange a person to temporarily marry the woman they divorced on some payment, and she is allowed to sleeps with the new man once to have intercourse with him. After the intercourse, this man formally divorces her. Once this is done, the old husband re-marries her. All this is done in secrecy and with swiftness. Some people use their relatives or friends for Halala in order to get married to their wives again. Some people do it as business to make money. Needless to say that all these practices are shameful and forbidden in Islam

It is in Hadith - It is narrated on the authority of Hadhrat Ali (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'Curse be on the one who marries a divorced woman with the intention of making her lawful for her former husband and upon the one for whom she is made lawful. (Sunan Abu Dawood)

In the above Hadith the statement 'with the intention of making her lawful to her former husband' shows that it is a fixed Halala.

Allah (عَزَّ وَجَلَّ) orders all men to be compassionate towards their wives, even while they are being divorced. They should not hold them in matrimony with the intention to harm. Allah (عَزَّ وَجَلَّ) says that people should not use the flexibility in Islamic laws to harm their spouses. Allah (عَزَّ وَجَلَّ) wants to keep the door of reconciliation open until the very last minute for both the spouses. They can reconsider and bring back the family's unity, preserving a home for their children where children have the love and care of both their parents.

Allah leaves the decision either to unite or separate in the hands of the couple without any outside interference. It is because, when a third party interferes, the situation gets aggravated. People, such as parents or siblings, do not have the emotional connection the couple shares. They do not consider the intimacy and tenderness of the husband towards his wife, or the wife towards her husband. These emotional, psychological, and physical matters play a significant role in solving marital problems. A man who is attracted to his wife’s beauty may forget about their problems. A woman may see something in her husband that she does not want to lose. It is therefore necessary that disputes remain confined between the husband and wife. Often, there is an emotional attraction between them, and this attraction is often the reason for reconciliation. This is the reason Allah (عَزَّ وَجَلَّ) does not want that a man proclaims 'Talaq' during mensuration. The reason behind it is, there is no intimacy between the couple during this time and particularly the wife has mood swings during this time

Some men pretend to be upright, while in reality, they want to harm and humiliate their wives. For instance, a man may claim that 'I do not want to divorce my wife, and I would like for my family to get back together. On the surface, this appears to be an act of goodwill to preserve a home, while in reality, the man has no interest in reconciliation or normalcy in daily life. He intends to abuse his wife emotionally or physically. This kind of behavior is known as ‘Dhirar' (الضرار) and it is forbidden in Islam.

The name 'Dhirar' (الضرار) was used at the time of the Prophet Mohammad (صلى الله عليه و آله وسلم). There was a Mosque referred to as Masjid al-Dhirar (مسجد الضرار) or the Mosque of Harm. On the surface, it was built as a house of prayer, but the hypocrites who had built this had ulterior motives to use it as a pulpit to divide Muslims.

A divorcing husband should not be under the illusion that he is harming his wife by retracting the divorce for abuse; rather he should know that he is harming and abusing himself. The moment someone starts harming and abusing a person, the affected person turns towards Allah (عَزَّ وَجَلَّ) and prays for help. While you abuse your wife, Allah (عَزَّ وَجَلَّ) is not on your side. In this scenario, Allah (عَزَّ وَجَلَّ) is on the side of your wife and you are slated as Dhalim (ظالم) and an enemy of your wife and Allah (عَزَّ وَجَلَّ) both. In addition, you fall into the category of people who are mocking the commandments of Allah (عَزَّ وَجَلَّ) by abusing people while pretending to follow His commandments. Remember this is one of the attributes of Munafiqeen.

In the end of the verse, Allah (عَزَّ وَجَلَّ) reminds Muslims about His favors on them by sending His Prophet (صلى الله عليه و آله وسلم) and establishing a fair Islamic living system for their welfare in both the worlds.

This verse is about the middle men and relatives in the family who may try to break the matrimonial relationship of the couple by their personal enmity or prejudice or stupidity. This happens when the waiting period of the second divorce is about to end and both husband and wife are inclined to re-establish their matrimony by a fresh nuptial agreement (Nikah). At this time, some relatives from either of the side interfere to prevent the couple from getting back together. They get in the way of reconciliation without taking into account the emotional connection the couple shares. They may be doing it out of some goodwill, but they should know that by preventing the couple to unite, they may be doing a bigger harm and they have no right to harm the couple in this fashion.

The phrase 'do not prevent them from remarrying their husbands' explicitly implies that Allah (عَزَّ وَجَلَّ) has given the marriage approval in the hands of the woman at second divorce. In other words, returning to the husband requires the woman's consent. So, if the couple agrees to get back together and if they satisfy the condition mentioned in the verse, ie, 'to do so in a fair manner', then family members intending to oppose must stay away. Allah (عَزَّ وَجَلَّ) says 'Let those of you who believe in Allah and the Last Day take this to heart, that is more wholesome and purer for you. Allah (عَزَّ وَجَلَّ) is All Wise, All Knowing. Regardless of how bad the situation between the couple might have been; regardless of what you think you know, always keep in mind that Allah (عَزَّ وَجَلَّ) knows what you do not know.

The above verse is related to the protection of the infant after divorce. It explains that no matter how ugly the divorce was, it should not be a source of misery for the innocent child.

Allah (عَزَّ وَجَلَّ) wants to protect the child from the unpleasantness between his parents after divorce. Divorce breeds discord between the couple, but Allah (عَزَّ وَجَلَّ) wants to shield the children from the parent’s disagreements.

Both the infant and the nursing mother have to be provided by the ex-husband. Allah (عَزَّ وَجَلَّ) says : 'Mothers should breastfeed their children for two full years; for those who wish to complete the full term of nursing, and clothing and maintenance must be borne by the father in a fair manner.' So the father is responsible for supporting the child and his mother who is nursing the child according to his ability.

The verse continues "No one should be burdened with more than they can bear : no mother shall be made to suffer harm on account of her child, nor any father on account of his child. Both parents are addressed here. It is not acceptable to exhaust the father with nagging demands beyond his financial ability. Similarly, the father must not harm the mother by leaving her to fend for herself and her baby. In either case, the child must not be used as a source of stress or a tool for revenge between the divorced couple. Allah (عَزَّ وَجَلَّ) sets a precise framework to guarantee child's rights.

If the father of the infant child dies in between these two years the responsibility of providing support to the mother and infant should not stop. In this case, Allah (عَزَّ وَجَلَّ) says, the duty of the father's heir is to provide this support.

The verse continues: 'nor will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner.' When the father entrusts his child to his divorced wife for nursing, the child receives warmth and love from the mother. But in cases where she cannot nurse the child due to weakness or health issues, then the father can look for a wet nurse to breastfeed the newborn. Again, the father has the responsibility to provide the wet-nurse with whatever she demands for breastfeeding the child.

The verse ends with the commandment 'Be mindful of Allah knowing that He sees everything you do.' Allah (عَزَّ وَجَلَّ) is warning all parties against dishonesty and injustice. It is a warning for a father who does not provide what he can; a mother who uses her newborn as an excuse to overburden her ex-husband, or a wet-nurse who does not care for the child properly and makes unnecessary overburdening demands. Allah (عَزَّ وَجَلَّ) is warning all involved in child's care by saying that Allah (عَزَّ وَجَلَّ) sees what you do and what you keep in your hearts.

There is a waiting period known as 'Iddah' prescribed for the woman after the marriage ends in divorce or after the death of her husband. The waiting period after divorce is three complete menstrual cycles. If the divorcee is in menopause or she does not menstruate, then the waiting period is three full months

In the case of first divorce, the husband can call his wife back on his own within the Iddah period. In case of second divorce, the wife has to agree for the union within the Iddah period. In this case, a new nuptial contract has to be signed and fresh dowry paid. If all three divorces have been pronounced in one sitting, then the right of remarrying your ex-wife with a new contract and dowry is lost. The woman is free to marry someone else after the Iddah.

The waiting period of a widow (iddah), if she is not pregnant, is four months and ten days. If the widow is pregnant, then her ‘iddah’ is the child's birth or 4 months and 10 days, whichever is longer. For instance, if a woman who is nine months pregnant, and her husband dies and she delivers the baby a week later, her Iddah period will be 4 months and 10 days. If the woman is one month pregnant at the time of her husband's death, her Iddah period will be the birth of her child which which is more than 8 months

In the case of a pregnant divorcee the waiting period ends when she gives birth; even if she gives birth a week after the divorce is finalized.

In this verse, Allah (عَزَّ وَجَلَّ) addresses the feelings of men and women by saying that 'You will not be blamed whether you give a hint that you wish to marry these (divorced) women or keep it to yourselves. Allah (عَزَّ وَجَلَّ) knows that you intend to propose to them. Do not make a secret arrangement with them; speak to them honorably and do not confirm the marriage tie until the prescribed period (Iddah) reaches its end.”

The phrase “to give a hint” means to allude to something without clearly stating it. Allah gives both men and women an outlet for their emotions. During the waiting period, it is prohibited to express interest in marriage or engagement explicitly. However, implicit expression as a show of interest in marriage allows the divorced woman or the widow to weigh her options rather than rush into a new relationship. It acts as a shield for her while keeping her options open for a future marriage.

The above verse indicates that there will be no blame upon a couple if they divorce before having sexual intercourse and a specific agreed dower. Allah (عَزَّ وَجَلَّ) says, in such a case, 'make fair provision for them, the rich according to his means and the poor according to his. The provision should be as per customary and honorable practices.

This verse clarifies that if the divorce takes place before consummating the marriage, then half of the fixed dowry is payable to the ex-wife. However, men have been encouraged to pay full dowry by saying 'paying full dowry is closer to Taqwa'.

The above verse commands us to maintain with care all 5 obligatory Salah. In addition, the verse orders us to give special emphasis on the middle prayer.

What is meant by middle prayer? There are some differences of opinions among scholars on this issue.

It is in Hadith - حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، وَيَزِيدُ بْنُ هَارُونَ، عَنْ هِشَامِ بْنِ حَسَّانَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ عَبِيدَةَ، عَنْ عَلِيٍّ، - رضى الله عنه - أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ يَوْمَ الْخَنْدَقِ ‏ "‏ حَبَسُونَا عَنْ صَلاَةِ الْوُسْطَى صَلاَةِ الْعَصْرِ مَلأَ اللَّهُ بُيُوتَهُمْ وَقُبُورَهُمْ نَارًا ‏"‏ ‏ [ It was narrated from 'Ali (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said on the day of Battle of Khandaq (Trench). They (the unbelievers) prevented us from offering the Salatul-Wusta (the middle prayer) i.e. 'Asr prayer'. May Allah fill their houses and their graves with Hell-fire.] (Abu Dawood - book 2, Hadith # 19; An-Nasai, book 5, Hadith # 26)

It is in Hadith -حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الطَّيَالِسِيُّ، وَأَبُو النَّضْرِ، عَنْ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ زُبَيْدٍ، عَنْ مُرَّةَ الْهَمْدَانِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ صَلاَةُ الْوُسْطَى صَلاَةُ الْعَصْرِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏‏ [ Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Salatul-Wusta is the Asr prayer. 'Imam Tirmidhi said, this Hadith is Hasan Sahih. ] (Jami Tirmidhi, book 2, Hadith # 31)

It is in Hadith -حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ صَلاَةُ الْوُسْطَى صَلاَةُ الْعَصْرِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَلِيٍّ وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَزَيْدِ بْنِ ثَابِتٍ وَعَائِشَةَ وَحَفْصَةَ وَأَبِي هُرَيْرَةَ وَأَبِي هَاشِمِ بْنِ عُتْبَةَ ‏.‏ قَالَ أَبُو عِيسَى قَالَ مُحَمَّدٌ قَالَ عَلِيُّ بْنُ عَبْدِ اللَّهِ حَدِيثُ الْحَسَنِ عَنْ سَمُرَةَ بْنِ جُنْدَبٍ حَدِيثٌ صَحِيحٌ وَقَدْ سَمِعَ مِنْهُ ‏.‏ وَقَالَ أَبُو عِيسَى حَدِيثُ سَمُرَةَ فِي صَلاَةِ الْوُسْطَى حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ أَكْثَرِ الْعُلَمَاءِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ ‏.‏‏‏ [ Smurah bin Jundub (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Salatul-wusta is the Asr prayer.' There are narrations on this topic from Ali, Abdullah bin Masud, Zaid bin Thabit and Abu Hashim bin Utbah (رضئ اللہ تعالی عنہم). Imam Tirmidhi said Mohammad said, Ali bin Abdullah said, the Hadith of al-Hasan from Samurah bin Jundab is a Hassan Hadith and he did hear from him. He also said, the Hadith of Samurah about Salatul-Wusta is a Hasan Hadith. And this is the saying of most of the scholars among the companions of the Prophet (صلى الله عليه و آله وسلم) and others. ] (Jami Tirmidhi, book 2, Hadith # 32)

It is in Hadith -وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ خَيْرِ بْنِ نُعَيْمٍ الْحَضْرَمِيِّ، عَنِ ابْنِ هُبَيْرَةَ، عَنْ أَبِي تَمِيمٍ الْجَيْشَانِيِّ، عَنْ أَبِي بَصْرَةَ الْغِفَارِيِّ، قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صلى الله عليه وسلم الْعَصْرَ بِالْمُخَمَّصِ فَقَالَ ‏ "‏ إِنَّ هَذِهِ الصَّلاَةَ عُرِضَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ فَضَيَّعُوهَا فَمَنْ حَافَظَ عَلَيْهَا كَانَ لَهُ أَجْرُهُ مَرَّتَيْنِ وَلاَ صَلاَةَ بَعْدَهَا حَتَّى يَطْلُعَ الشَّاهِدُ ‏"‏ ‏.‏ وَالشَّاهِدُ النَّجْمُ ‏.‏‏ [ Abu Basra Ghifari (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) led them in Asr prayer at (the place known as) Mukhammas, and then said, ‘this prayer was presented to those gone before you, but they lost it, and he who guards it, has two rewards in store for him. And after it, no prayer is valid till the onlooker appears (by onlooker is meant the evening star). ] (Sahih Muslim, Book 6, Hadith # 354)

Salah is an important obligation. Five times salah during the day and night is mandatory. If you are normal, pray in congregation. If it is not possible, then pray alone. If it is not possible to stand and pray, then perform Salah while sitting. If you cannot do even this, in case of some ailment, perform salah while you lay in your bed. If it is not possible, then perform Salah by your thought.

The above verse commands that it is important to remember Allah (عَزَّ وَجَلَّ) all the time, particularly when we are facing some kind of danger. It is His assistance and mercy that will save us from the possible harm. If one is part of a military force who are at war in the battlefield, then Salah can be performed by thought, while walking or riding the horse or on air force planes / battle tanks, etc

The protection of women in Islam is exemplary. In verse 234 above, the commandment was after the death of husband, a widow should wait for four months and ten nights before remarrying. This is for the women of re-marrying age.

In this verse, Allah (عَزَّ وَجَلَّ) commands that the dying husband should make a provision / 'will' that, if the woman chooses to remain in the house of her in-laws, she can stay there for one full year. And in this case, she should be provided with all living expenses as usual. In this case also the period of Iddah ie., 4 months and 10 days remains unchanged. She can re-marry after this period and leave her in-laws home.

Allah (عَزَّ وَجَلَّ) explains in detail, repeatedly that the right of the divorced and widowed women should be protected. They should be not be left to fend for themselves. It is the responsibility of the individual homes and Muslims society as a whole to make sure that either they are re-married or allowed live peacefully and honorably in society.

In the above verse Allah (عَزَّ وَجَلَّ) reminds the Prophet (صلى الله عليه و آله وسلم), and through the Prophet (صلى الله عليه و آله وسلم), He is informing the Muslims that once the people of Israel ran away from their homes/village in stead of fighting in the way of Allah (عَزَّ وَجَلَّ) fearing death. They were in thousands. After they left their homes, all of them were made to die by Allah's (عَزَّ وَجَلَّ) command. However, after sometime, they were brought back to life again. It was the mercy of Allah (عَزَّ وَجَلَّ) to bring them back to life again. But people do not realize it. Allah (عَزَّ وَجَلَّ) wanted to explain them that there is no escape from death even if they run away from Jihad. It would have been better for them to fight in the way of Allah (عَزَّ وَجَلَّ) and ensure success in both the lives. Allah (عَزَّ وَجَلَّ) does not like cowards.

There are many verses in Quran addressing the Prophet (صلى الله عليه و آله وسلم) 'Did you not see' (أَلَمْ تَرَ) for the episodes that happened thousands of years ago before Prophet Mohammad (صلى الله عليه و آله وسلم). This shows the continuity of Prophet's (صلى الله عليه و آله وسلم) life in different formats from the beginning of time.

(i) It is in Quran - أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ [ Did you not see (O' Prophet ﷺ) the one who argued with Ibrahim (عليه السلام) about his Lord. ] (Al-Baqara - 257)

(ii) It is in Quran - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ [Did you not see (O' Prophet ﷺ) how your Lord dealt with the companions of the elephant? ] (Al-Fil - 1)

(iii) It is in Quran - أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ [ Did you not see (O' Prophet ﷺ) those who were given a portion of the scripture, who believed in superstition and false objects of worship.] (An-Nisa - 51)

(iv) It is in Quran - أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا [Do you not see (O' Prophet ﷺ) We have sent the devils upon the disbelievers, inciting them to (evil) with (constant) incitement? (Maryam - 83)

(v) It is in Quran - أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَامًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ [ Do you not see (O' Prophet ﷺ) that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it.

(vi) It is in Hadith - Narrated Umar (رضئ اللہ تعالی عنہ) : One day the Prophet (صلى الله عليه و آله وسلم) stood up among us for a long period and informed us about the beginning of creation (and talked about everything in detail till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it. (Bukhari)

(vii) It is in Hadith - Narrated Hudhaifa (رضئ اللہ تعالی عنہ) : The Prophet (صلى الله عليه و آله وسلم) once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that in their minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him. (Bukhari)

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

What is established from the above Quranic verses and Ahadith?

It establishes the continuity of the life of Prophet (صلى الله عليه و آله وسلم) from the beginning of time.

(ix) It is in Hadith - It is narrated that Jābir ibn Abdullāh (رضئ اللہ تعالی عنہ) said to the 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 of the first thing Allāh (عَزَّ وَجَلَّ) created before all things.” He said : O' Jābir (رضئ اللہ تعالی عنہ), the first thing Allāh (عَزَّ وَجَلَّ) created was the light (existence) of your Prophet (صلى الله عليه و آله وسلم) from His light, and that light remained in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allāh (عَزَّ وَجَلَّ) wished to create His entire creation (this Cosmos), he created everything else from that light (existence).

(References - Abd al-Razzāq (d. 211) narrated it in his Musannaf. Bayhaqī (d. 458) narrated it with a different wording in Dalā'il an-Nubūwwa according to Zurqāni in his Sharh al-Mawāhib (1:56 of the Matbā‘a al-‘amira in Cairo). Diyārbakrī narrated in it Tārīkh al-khāmis (1:20). Bukhari and Muslim have taken hundreds of Ahadith from Abdur Razzaq.)

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

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

[ References - (a) Suyuti in Tafsir al-Jalalayn. (b) Feruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72). (c) Imam Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189). (d) Qadi Baidawi in his Tafsir Anwar at-Tanzil. (e) Al-Baghawi in his Tafsir Ma`alim at-Tanzil (2:23). (f) Al-Shirbini in his Tafsir al-Siraj al-Munir (p. 360). (g) Tafsir Abi Sa`ud (4:36). (h) Thana’ullah Pani Pati in his Tafsir al-mazhari, (3:67). (i) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. ]

(xi) It is in Hadith - Abdullah bin Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) told his companions : 'I am not like you. I live with my Sustainer (رب). (Bukhari, Muslim

After describing the episode of Israelis who had run away fearing death, Allah (عَزَّ وَجَلَّ) commands Muslims not to fear death, as Israelis did, and fight in the way of Allah (عَزَّ وَجَلَّ). Allah (عَزَّ وَجَلَّ) hears and knows all what people do

The meaning of loan in this verse is virtuous deeds, that include helping people in their education, helping them during financial needs, giving alms etc. Allah (عَزَّ وَجَلَّ) says that all your alms givings will be returned to you in manifold, in this life as well as in Hereafter.

In the above verses from 247-52, Allah (عَزَّ وَجَلَّ) describes how Bani Israel were tested and their supplication to appoint a King for them was granted and how they won over Jaloot under their King Talut and how Prophet Dawood (عليه السلام) killed Jaloot.

It is reported that Prophet Dawood (عليه السلام) killed Jaloot in a single combat by hurling a stone from his sling that hit Jaloot (Goliath) in the center of his forehead and he fell down. Prophet Dawood (عليه السلام) overpowered and killed him. Looking at this horrific scene, the army of Jaloot ran away. Israelis pursued them and won over that land. Prophet Dawood (عليه السلام) was less than 20 years old when he killed Jaloot. Later, he was married to the daughter of Talut and gradually became the King of Israelis.