The above verse mentions that in addition to Salah, the Invocation of Allah (وَلَذِكْرُ اللَّهِ أَكْبَرُ) is a great way of worship.

Invocation (Zikr) has been emphasized in many verses of Quran and Ahadith.

(i) It is in Quran الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ [Those who have believed and whose hearts are assured by the remembrance/invocation of Allah. Indeed, by the remembrance of Allah hearts are assured. ] (Ar-Ra'd - 28)

(ii) It is in Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا - وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا [O' believers, remember Allah with much invocation. And exalt Him morning and afternoon. (Al-Ahzaab - 42-43)

(iii) It is in Quran فَاذْكُرُونِي أَذْكُرْكُمْ [Remember Me and I will remember you.] (Al-Baqara - 152).

The meaning of the above command is, when your forgetfulness from Allah (عَزَّ وَجَلَّ) goes, you become close to Him and you are rewarded with a special place in His audience.

(iv) It is in Quran وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ - وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ [Whoever overlooks the remembrance of the Most Compassionate, We assign him a devil, as a companion. They hinder them from the path, though they think they are guided (and are on the right path).] (Az Zukhruf - 36-37).

(v) It is in Hadith Abu Musa Al-Ash'ari (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said : 'The similitude of one who remembers his Lord and one who does not remember Him, is like that of the living and the dead.' (Bukhari, Muslim)

(vi) It is in Hadith Ibn Abbas (رضئ اللہ تعالی عنہ) said : To raise the voice for Zikr of Allah after the people had finished their obligatory prayer was the practice during the time of the Apostle of Allah (صلى الله عليه و آله وسلم). Ibn Abbas (رضئ اللہ تعالی عنہ) said : By this Zikr, I used to know when they have finished the prayer and would listen to the Zikr of Allah (done loudly). (Abu Dawood, Bk 2, Hadith # 614)

The objective of invocation (Zikr) is mindfulness of Allah. Zikr is to remember Allah (عَزَّ وَجَلَّ) in such a way that we don't forget Him.

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

The above verse explains how to remain in the 'Perpetuity of His Presence (Dawaam Huzoor - دوام حضور) all the time.

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said - اُذْكُرُ اللهُ حَتىّ يَقُولُوْ مَجْنُونٌ [ Do invocation of Allah to an extent that people call you insane.] (Musnad Ahmad)

Zikr of Allah's epithets (names) is most popular with Sufi Shuyookh of Ihsan. And the most important invocation (Zikr) is the invocation of 'Kalima Tayyiba [La Ilaha Illallahu - لا اله الاّ الله]' which has a significant effect in the prevention of evil considerations (Wasaawis - وساوس).

The invocation of ' La Ilaha Illallahu' (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 nonsensical talk]. (Al-An'aam - 91).

Recitation/Zikr of Durood is the remembrance of Prophet Mohammad (صلى الله عليه و آله وسلم) which is obligatory on all Muslims.

(i) 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' believers you also recite for Allah's blessings on Prophet Mohammad (صلى الله عليه و آله وسلم). ] (Al-Ahzab - 56).

(ii) It is in Hadith Abdullah bin Masud (رضئ اللہ تعالی عنہ) narrates that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'On the day of Resurrection the person closest to me will be the one who has sent the most Durood on me.' (Tirmidhi)

(iii) It is in Hadith - Abdulla bin Amr bin Al-Aas (رضئ اللہ تعالی عنہ) reported : I heard the Apostle of Allah (صلى الله عليه و آله وسلم) saying : 'Whoever supplicates Allah to exalt for me (recites Durood), Allah would exalt him ten times.' (Muslim)

(iv) It is in Hadith The Apostle of Allah (صلى الله عليه و آله وسلم) said : Before whomsoever my name is mentioned, he should recite durood upon me.' (Nasa'i)

Thus, the Zikr of the epithets of Allah (اسماء الهي) and recitation of Durood are the commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

Repeated and excessive invocation of an epithet of Allah (عَزَّ وَجَلَّ) produces the effect of that epithet and the person witnesses its effulgence (تجلّي) in his heart. There are different Invocations (Azkaar) for different people depending upon their requirements. It is therefore advisable that invocations are done with the permission and under the supervision of an experienced Sahih-ul-Aqeedah Ahle Sunnah Shaikh of Ihsan.

We have provided below a brief account of the types of invocations practiced by different Ahle Sunnah Shuyookh of Ihsan.

(i) 'Round about breathing invocation' (Pas infas - پاس انفاس).

Some Shuyookh teach recitation of Kalima Tayyiba (لَا اِلٰهَ اِلّآلله) several times in a breath. And some teach the invocation of (الله الله) in every breath. They say, no breath should be void from Allah's (عَزَّ وَجَلَّ) invocation. This is known as 'Round-about-breathing-invocation' (Pas infas - پاس انفاس).

(ii) Eye invocation (Zikr-e-Aini - ذکرِ عینی )

Some people say La Ilaha (لَا اِلٰهَ) with their eyes open, negate (Nafi - نفی) everything by closing their eyes, and say Illallahu (اِلّآلله) by closing their eyes and affirm (Isbaath - اِثبات) the Unity of Allah (عَزَّ وَجَلَّ). This is also a kind of 'roundabout-breathing- invocation' (pas infas - پاس انفاس).

The other way of roundabout breathing invocation (پاس انفاس) is, they take a deep breath and say Allah (الله) and impulse upon their heart and while releasing their breath, they say hoo (ھُو). 'Round about breathing invocation (پاس انفاس) is a quiet invocation. This is also known as invocation of heart (Zikr-e-Qalbi - ذکرِ قلبی).

Some people do this invocation with eyes open and say Huwa az-Zahiru (هُو الظاهرُ) and by closing their eyes they say Huwa al-Batinu (هُو الباطنُ). All these are known as Eying invocations (اذکارِ عینی).

(iii) Audible and Quiet invocation (ذکر جہر و ذکر خفی)

Audible Invocation (Zikr-e-Jaher -ذکر جہر) creates an ardor (Josh -جوش) in the heart and develops passions of love and affection of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم). Similarly good couplets and pleasant religious songs are joyous and create intensive virtuous passions. In Quadri, Chishti and Rafa'i, sufi Salasil, Audible invocation is popular. In other Salasil like Naqshbandiya, people do Quiet Invocation' (ذکر خفی). The Quiet invocation creates a kind of spiritual unconsciousness and dumbfound affect.

(iv) Stifling invocation (Habs-e-dam - حبسِ دم)

In this invocation, people hold their breath by touching their tongues with palate. Holding breath is of various types. Some people empty the air of their stomach to an extent that frontal skin of their stomach touches their backs from inside. They call this 'vacuousness' (Takhlia - تخلیہ). Some people fill their stomach with air and call it 'distention' (Tahlia - تحلیہ). Some people stop their breath in the middle of breathing and call it 'reckoning anima' (Hasar-e-Nafs - حصرِ نفس). This type of invocation produces excessive heat leading to spiritual unconsciousness.

(v) Invocation of Ascent and Descent (Zikr-e-Suwood wo Nuzool - ذکرِ صُعود و نُزول)

This invocation is done generally in sitting position. They draw La Ilaha (لَا اِلٰهَ) from the navel and take it up to the middle of the brain/head and giving an impulse with Illallahu (اِلّآلله) bring it back to the navel point. Some people do it while lying on their back and while standing.

(vi) Walking Invocation ( Zikr-e-Mashi-ul-Aqdaam - ذکر مشی الاقدام)

In this invocation, when they are walking slowly, with every step they say Allah, Allah (الله الله) in their heart. Or on one step they say La Ilaha (لَا اِلٰهَ), and on the other say Illallahu (اِلّآلله). If they are walking fast, on first step they say (La لَا), on the second say (Ilaha اِلٰهَ). On the third step say (illal اِلّآ), and on the fourth step say (Lahu لله).

(vii) Invocation of tranquility (Chilla Kashi - چِلہ کشی)

This is seclusive prayer (E'tekaaf - اعتکاف). Prophet Mohammad (صلى الله عليه و آله وسلم) used to sit in seclusive prayers in the month of Ramadhan. Some of the Prophet's (صلى الله عليه و آله وسلم) respected wives also used to sit in seclusive prayers.

Some Shuyookh of Ihsan also sit in seclusive prayers and keep 'the fast of Maryam (Saum-e-Maryam - صومِ مریم) simultaneously.

While fasting during the day, they do not talk. Prophet Zakariya (عليه السلام) also used to sit in seclusive prayers and for Allah's (عَزَّ وَجَلَّ) acceptance of the prayers, he used to refrain from talking to anyone.

(viii) In Quadri lineagae, people give 'rosary bounding' (Zakaat - زکوٰۃ) of each divine epithets with 'concluding supplications' (Tawajjohat-e-Shareef - توجھ شریف).

What is 'rosary bounding'?

To recite the name of Allah (عَزَّ وَجَلَّ) or any other divine epithet (اِسمِ الهي) for one hundred thousand or one hundred and twenty five thousand times, is known as one 'Rosary bounding'. This limit has been prescribed in Quran..

It is in Quran - مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ [One hundred thousand times or a little more.] As-Saaffaat-147).

Along with the invocation of each epithet, there are 'concluding supplications' (Tawajjohat-e-Shareef - توجھاتِ شریف).

For details the books like Khamsa' by Ghouse Gwalior (رحمة الله عليه), (ii) 'Kashkol-e-Kalimi' by Shah Kalimullah Jahan Abadi (رحمة الله عليه), (iii) Fuyozaat-e-Quadriya' by Ghousul Azam Shaikh Abdul Qader Jeelani (رضئ الله تعالى عنه), (iv) 'Samraath-e-Makkiya' by Shah Rafiuddin Qandahari (رحمة الله عليه), and (v) Schedule of deeds of Suppliants of Allah (نظام العمل فُقَراء), by Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة الله عليه) can be referred.

The above verse implies that when things become too difficult for Muslims to practice their religion freely, they can immigrate to a place where they can protect their Iman and live safely.

When things became too difficult for Muslims in Makkah in view of pagans' persecution, a group of them migrated to Ethiopia where King Negus (Ashmah) allowed them to live honorably. Later, Prophet Mohammad (صلى الله عليه و آله وسلم) and his remaining companions migrated to Madina.

In the light of the above commandment, whenever Muslims face repression by local nonbelievers and are forced to alter/change their faith as a condition of nationalism, they can migrate to another country where they can practice Islam freely.

Sahih Iman is of paramount importance. Muslims have the option to immigrate rather than obey anyone if they forced for committing shirk in the name of relationships, interfaith harmony or nationalism.

It is in Quran - وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ [ We have enjoined man to show kindness to his parents; but if they force you to commit shirk with Me, of which you have no knowledge, do not obey them. To Me is your return and I will inform you of what you have done.] (Al-An-Kaboot- 8)

Followers of Ammani sect among Muslims propagate Perennialism in the name of Interfaith harmony.

What is Perennialism?

Perennialism or Perennial philosophy which has its roots in Platonism was condemned by Imam Ghazali during his lifetime ( 1058–1111).

Perennialism is also known as 'Universalism' and 'Traditionalism'. This is based on the philosophy that all religions are truthful and you follow any religion, you will get salvation in Hereafter. In Indian sub-Continent, this thought is known as 'Sulah-e-Kulli'.

'Perennialist Sufis' have infiltrated into many Sufi orders in the world in our time. They treat Sufism as a religion, independent of Islam. They also claim Sufism predates Islam. Nazim al-Haqqani, Dr. Taher-ul-Qadri and many others who have signed Amman Message belong to this group.

The Ammanis allow their followers to visit Hindu temples, Christian Churches, Sikh Gurduwaras, Jewish Synagogues, Buddhist temples to participate in their services in the name of Interfaith Harmony. They also allow people belonging to different religions to visit their mosques to worship as per their customs.

The propagators of Amman Message have published English translation of Quran titled 'Study Quran' in line with Christian Bible and Jewish Torah/Talmud. It does not contain verses of Quran in Arabic. One has to read only English version of Ammani interpretation of Quranic verses. Dr. Seyyed Hossein Nasr and his perenialist team has authored this book.. They have interpreted the meaning of the Quran in such a way that the readers will start believing 'Perenialism or Ammanism' as Islam. The following are the important features of this book.

(i) It is claimed that this book is written with an aim to be part of the syllabi of all Universities/Educational Institutions in the world who are giving courses in Islamic subjects. It is written from Christians/Jews and non-Muslims' point of view. Dr. Nasr and his team treat Quran as an Object with its own voice. They do not treat Quran as the word of God, as believed by Muslims.

(ii) The traditionalist/perennialist language used in the book is extremely misleading. After reading this book, one will be more inclined to accept all religions as authentic. Some essays have been included in the back of the book that lead people to believe in pluralism; meaning all religions are authentic and followers of all religions will get salvation in Hereafter. Particularly the essay written by Joseph Lumbard (a member of Dr. Nasr's team who wrote this book) entitled 'The Quranic View of Sacred History and Other Religions' is note worthy in this context.

(iii) The explanations in this book lead one to believe that the belief in Prophet Mohammad (صلى الله عليه و آله وسلم) is optional, not essential for Muslims to get salvation in Hereafter. Only the belief in one God is sufficient. Even the belief in the Quran itself, in compliance with its injunctions and conformity with Islamic Sharia, is not compulsory for individuals living in the post Muhammadan world. With this understanding, the readers of this book will surely renounce Islam as taught by Prophet Mohammad (صلى الله عليه و آله وسلم) altogether and will embrace Ammanism / Perennialism as their religion.

(iv) There are many misinterpretations in this book that are aimed at converting Muslims into Ammanis. Some of these misinterpretations are given below.

(a) Kharijites have not been refuted for their outrageous beliefs, rather their beliefs have been diluted to exonerate them from disbelieve.

(b) The book does not reject the Christian belief of trinity; rather it is misinterpreted in such a way that the reader starts endorsing the Christian Trinity belief.

(c) The Quranic emphasis of sodomy and punishment of the people of Loot (عليه السلام) has been diluted to lead people to believe that there is a difference between consensual sex and forced sex and the people of Loot (عليه السلام) were not punished for sodomy per se, rather they were punished for their overall crime, particularly their pedophile tendency.

(d) The issue related to Zina and its Hudud punishment has been diluted in the book to an extent that people start believing that what Muslims practiced for hundreds of years was based on the misinterpretation of earlier scholars of Islam.

(v) All Ammani scholars have endorsed this book.

The above verse implies that you should not run for making money by hook or crook forgetting the teachings of Islam. Your sustenance is guaranteed by Allah (عَزَّ وَجَلَّ). You need to find your livelihood by honest means, and eating what is permissible and refrain from what is forbidden. The primary purpose of human beings in this world is to worship their Creator.

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

Earning for livelihood is the secondary responsibility. If you seek your livelihood by honest means, you will be rewarded. If you seek it by dishonest means, you will be subjected to its consequences in this world and in Hereafter.

'Alif-Laam-Meem' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. Alif-Laam-Meem ( الم ) is one of them.

Since Quran is 'Mubeen' (الْمُبِينِ); its description is clear and manifest. The meanings of all the verses of Quran, including 'Solemn Verses' (آیاتِ مقطعات) are surely known to its principle addressee, ie., Prophet Mohammad (صلى الله عليه و آله وسلم). It is also likely that Prophet Mohammad (صلى الله عليه و آله وسلم) has informed the meanings of these Verses to some of his Sahabah and Awliya Allah.

We believe in whatever is meant by the 'Solemn Verses' (آیاتِ مقطعات) by Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم).

Since we have been commanded to read the Quran carefully and try to understand the significance of every verse of the Quran, we do ponder over these verses. And when we think, by focusing our attention towards Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) for guidance, it comes to our mind that the 'Solemn Verses' (آیاتِ مقطعات) are actually the 'Solemn Titles of Prophet Mohammad (صلى الله عليه و آله وسلم) given by Allah (عَزَّ وَجَلَّ) throughout the Quran. Our understanding is based on the fact that Allah (عَزَّ وَجَلَّ) has addressed Prophet Mohammad (صلى الله عليه و آله وسلم) in the Quran by specific names, like Muzzammil (مزمل - O' beloved who covers self in a coverlet), Muddassir (مدثر - O' beloved, who covers self in a bed sheet). With this understanding, it is most likely that Prophet’s (صلى الله عليه و آله وسلم) other names / titles have been mentioned in Quran by denoting certain initials/alphabets.

The above verse refers to a battle fought in Syria which occurred five or six years after the declaration of Prophet-hood by the Prophet Mohammad (صلى الله عليه و آله وسلم).

There were two super powers in Pre-Islamic world, (i) Byzantium (who were Christians) and (ii) Magis (Iranians) who were fire worshipers. Magis (Iranians) had won that battle.

As was decreed by Allah (عَزَّ وَجَلَّ), there was another battle between the super powers in the year 2 AH when Muslims were victorious against Makkan Pagans at Badar. In that battle, the Christians were victorious. Naturally, the Muslims were happy seeing the Fire worshipers defeated.

Allah (عَزَّ وَجَلَّ) says that on both these occasions the results of the battles between the magians and Christians were by the command of Allah (عَزَّ وَجَلَّ).

The above verse explains that 'sect' is a group that has split from the truthful faith of Islam.

There are 72 deviant sects and their innumerable subgroups among Muslim community who claim that they follow truthful faith and are on right path of Islam. As the verse explains, every sect is rejoicing about their faith considering it to be true. How could it be possible?

It is in Quran - إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ [As for those who divide their religion and break up into sects, Allah has no part in them in the least (they have gone astray). Their affair is with Allah. He will, in the end, tell them the truth of all that they did ( they lost the right path and they will be dwellers of Hellfire for ever).] (Al-Anam - 159)

WHO IS A TRUE MUSLIM

A person who proclaims Islamic Shahadah and his beliefs are 'as per truthful Islamic faith based on Quran and Sunnah' is a true Muslim. Authenticity of the declaration depends upon his actual belief, because Iman is related with the belief in heart. If your belief is not correct, you will be treated as unbeliever or hypocrite on the Day of Judgment.

The sects are based on faiths that are different from the truthful Islamic faith. But they all claim that what they believe is the truthful Islamic faith.

It is in Hadith - Narrated Umar bin Al-Khattab (رضئ اللہ تعالی عنہ), I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended" (Bukhari, Book # 1, Hadith # 1).

Muslims offer Salah in congregations. In congregation Salah, they form rows and physically it looks that the person in the back row, is prostrating to the person in the front row. But intention of the person is taken into account here. Since the intention of the person is that he is prostrating to Allah (عَزَّ وَجَلَّ), therefore Salah is valid and is an Ibadah.

Similarly, it is the intention of the person in Islamic belief (Sahih Iman) that makes him a true Muslim or hypocrite or unbeliever. This is the reason, the Prophet ( صلى الله عليه و آله وسلم ) emphasized that out of 73 (major) Groups of Muslims, only one Group is on the right path and the rest will be thrown in Hell Fire.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: “Jews got divided into seventy one groups and Christians got divided into seventy two groups and my nation will get divided into seventy three groups. All the groups will enter the Hell except one. They asked: Allah’s Apostle (صلى الله عليه و آله وسلم) which one is it? He replied : 'Those who will remain on the path on which I and my companions are today.'(Abu Dawood, Ibn Majah, Ahmad)

It is in Hadith - It is narrated on the authority of Abdulla ibn Amr (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said that the (Muslim) Ummah will divide into seventy three groups; all of them will enter Hell except one, namely, the one that follows the way of the Prophet (صلى الله عليه و آله وسلم) , and that of his companions. (Tirmidhi).

There are three major deviant groups among Muslim, (i) Group 1 consists of Kharijis, Salafis, Deobandis and their like minded groups. (ii) Group 2 consists of Shias and their like minded groups, and (iii) Group 3 consists of Ammanis and their like minded groups.

Among Ammanis, there are two major groups, as follows.

Ammani Group (1) - They claim that all Sects and their uncountable sub groups are truthful Muslims and they all will get salvation in Hereafter.

Ammani Group (2) - They claim that not only all Muslims sects are true Muslims, but also the Christians, Jews, and anyone who believes in one God are believers just like Muslims and they will all get salvation on the day of Judgement.

AMMANI GROUP (1)

They claims that oral recitation of Shahadah (Kalima Tayyiba) is sufficient for a person to be a Muslim. The actual beliefs of deviant sects do not matter. They misquote certain Quranic verses, Ahadith and statements of some scholars in this context and emphasize that everyone from all 73 Sects and their countless sub groups are Muslims. No one can call their beliefs as deviant or Kufr. They maintain cozy relationships with people belonging to all sects and call them brothers in faith, in spite of the fact that the followers of these sects profess Kufria/blasphemous beliefs openly. When someone draws their attention towards this attitude and reminds them about their responsibility to spread Sahih Iman in the world, they call him takfeeri.

This group, in reality, are challenging the commandments of Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) and all our Imams of the past 1400 years who have elaborated what is Kufr, Shirk and what is Iman. The definitions used by our Ulema in this context clearly specify that even if you recite Kalima Tayyiba, and claim yourself to be Muslim, there are certain beliefs/actions on your part that take you out of the fold of Islam. These are as follows.

(1) A person who denies Islam and its testimony (Kalima Tayyiba) or a person who considers belief in Prophet Mohammad (صلى الله عليه و آله وسلم) is optional, not compulsory for salvation in Hereafter is 'Infidel' (Kafir).

(2) A person who associates divinity (Uloohiyat) with anything other than Allah (عَزَّ وَجَلَّ) and considers it worshipable, is a Polytheist (Mushrik).

(3) A person who recites Kalima Tayyiba and claims himself to be Muslim but denies Islam in his heart, is known as 'Hypocrite' (Munafiq).

(4) A Muslim who leaves the fold of Islam is known as 'Apostate' (Murtad).

(5) There are many types of 'Hypocrite Apostates' (Murtad Munafiq), as follows.

(i) A person who recites Kalima Tayyiba, claims himself to be Muslim, but at the same time disrespects, and does blasphemy of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, Imams and Awliya Allah is known as Hypocrite Apostate (Murtad Munafiq).

(ii) A person who recites Kalima Tayyiba and claims himself to be Muslim but believes his God to have human-like physical body, two eyes, two hands, two legs, who is sitting over the skies, is known as 'Hypocrite Apostate (Murtad Munafiq).

(iii) A person who recites Kalima Tayyiba, claims himself to be Muslim, but at the same time visits Hindu temples, Sikh Gurduwaras, Jew Synagogues, Christian Churches and participates in their services, is known as 'Hypocrite Apostate' (Murtad Munafiq).

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

All Ahle Sunnah Ulema are unanimous on the above issue.

AMMANI GROUP (2)

They not only claim all 73 Sects and their sub groups are true Muslims, but also believe that everyone who believes in the existence of one God, irrespective of his actual perception and understanding, is a believer on par with Muslims. With this understanding they declare Christians, Jews, Buddhists, and others as believers, just like Muslims. Their believes are identical with Perennialism. Perennial philosophy has its roots in Platonism which was condemned by Imam Ghazali during his lifetime (1058-1111).

It is important to note that when a person comes under the influence of Ammani ideology, he starts to defy logic by claiming all deviant Sects and their uncountable sub groups are Muslims irrespective of their open kufria/Blasphemous beliefs.

When this ideology, takes root in his mind, he starts claiming that there is a difference between the people of the book and disbelievers, as people of the book (Ahle Kitab) believe in the existence of one God.

When he further progresses, he begins to claim that Christians and Jews are 'believers' just like Muslims because they also believe in one God.

Then he claims that belief in Prophet Mohammad (صلى الله عليه و آله وسلم) is optional, not necessary for salvation in Hereafter.

Then he imposes 'the belief in one God theory' on other religions and start claiming that Buddhists, Hindus and others are also believers because they also believe in one ultimate reality/God.

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

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

'Alif-Laam-Meem' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. Alif-Laam-Meem ( الم ) is one of them.

Since Quran is 'Mubeen' (الْمُبِينِ); its description is clear and manifest. The meanings of all the verses of Quran, including 'Solemn Verses' (آیاتِ مقطعات) are surely known to its principle addressee, ie., Prophet Mohammad (صلى الله عليه و آله وسلم). It is also likely that Prophet Mohammad (صلى الله عليه و آله وسلم) has informed the meanings of these Verses to some of his Sahabah and Awliya Allah.

We believe in whatever is meant by the 'Solemn Verses' (آیاتِ مقطعات) by Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم).

Since we have been commanded to read the Quran carefully and try to understand the significance of every verse of the Quran, we do ponder over these verses. And when we think, by focusing our attention towards Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) for guidance, it comes to our mind that the 'Solemn Verses' (آیاتِ مقطعات) are actually the 'Solemn Titles of Prophet Mohammad (صلى الله عليه و آله وسلم) given by Allah (عَزَّ وَجَلَّ) throughout the Quran. Our understanding is based on the fact that Allah (عَزَّ وَجَلَّ) has addressed Prophet Mohammad (صلى الله عليه و آله وسلم) in the Quran by specific names, like Muzzammil (مزمل - O' beloved who covers self in a coverlet), Muddassir (مدثر - O' beloved, who covers self in a bed sheet). With this understanding, it is most likely that Prophet’s (صلى الله عليه و آله وسلم) other names / titles have been mentioned in Quran by denoting certain initials/alphabets.

As has been the case with some prophets whose names have been mentioned in Quran, names of certain Awliya Allah who were the followers of earlier prophets, have also been mentioned in Quran. Luqman (عليه السلام) is one of the Awliya Allah who lived during times of earlier prophets, before Prophet Mohammad (صلى الله عليه و آله وسلم).

Allah (عَزَّ وَجَلَّ) knows about Himself and knows everything about His creation. In this category, there is nothing 'Unseen' for Allah (عَزَّ وَجَلَّ). Therefore, whenever we talk about 'Unseen', it will be with reference to creatures and not with reference to Allah (عَزَّ وَجَلَّ). Allah provides knowledge of Unseen to some of His servants from His mercy. In this category, the Knowledge of Unseen of Prophet Mohammad (صلى الله عليه و آله وسلم) is highest among the servants.

It is in the Quran - عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا - إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ [(He alone is) the Knower of the unseen, and He does not reveal His unseen to anyone, except to the Apostle (صلى الله عليه و آله وسلم) whom He has chosen. (Al-Jinn: 26-27).

It is in Hadith - Umar (رضئ اللہ تعالی عنہ) narrated that 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)

There is another category of the knowledge of Unseen which is related to professional people of this world. Like a doctor knows how a human body functions or a physicist/scientist knows how rocket soars into the sky, or a computer software engineer knows how to write a program. The other people are not aware of these details. Similarly, with the assistance of some people or with the help of some machines anyone can know certain things. Like a scanning machine shows the status of the fetus and its gender in mother's womb when the gender is developed which is about 11 to 14 weeks from gestation. Before that no one knows about the gender of the fetus, except Allah. Similarly, with the help of machines / computers, weather or rainfall can be predicted for a week or so. It is very difficult to know what the weather will be next month or even 3 weeks in advance. The weather can be speculated based on past experiences, however, that cannot be relied as weather is extremely unpredictable. In the same way, no one can predict when he or she will die. These issues need to be understood in their proper perspective.

'Alif-Laam-Meem' is known as ‘Solemn Verse' (Ayat-e-Muqatta'at - آیتِ مقطعات).

Fourteen Arabic alphabets have been used, in varied combinations, in 14 ‘Solemn Verses' (Ayaat-e-Muqatta'at - آیاتِ مقطعات) in the form of initials of 29 Chapters (سورة) of holy Quran. Alif-Laam-Meem ( الم ) is one of them.

Since Quran is 'Mubeen' (الْمُبِينِ); its description is clear and manifest. The meanings of all the verses of Quran, including 'Solemn Verses' (آیاتِ مقطعات) are surely known to its principle addressee, ie., Prophet Mohammad (صلى الله عليه و آله وسلم). It is also likely that Prophet Mohammad (صلى الله عليه و آله وسلم) has informed the meanings of these Verses to some of his Sahabah and Awliya Allah.

We believe in whatever is meant by the 'Solemn Verses' (آیاتِ مقطعات) by Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم).

Since we have been commanded to read the Quran carefully and try to understand the significance of every verse of the Quran, we do ponder over these verses. And when we think, by focusing our attention towards Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) for guidance, it comes to our mind that the 'Solemn Verses' (آیاتِ مقطعات) are actually the 'Solemn Titles of Prophet Mohammad (صلى الله عليه و آله وسلم) given by Allah (عَزَّ وَجَلَّ) throughout the Quran. Our understanding is based on the fact that Allah (عَزَّ وَجَلَّ) has addressed Prophet Mohammad (صلى الله عليه و آله وسلم) in the Quran by specific names, like Muzzammil (مزمل - O' beloved who covers self in a coverlet), Muddassir (مدثر - O' beloved, who covers self in a bed sheet). With this understanding, it is most likely that Prophet’s (صلى الله عليه و آله وسلم) other names / titles have been mentioned in Quran by denoting certain initials/alphabets.

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

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

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

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

When people are faced with calamities, floods, earthquakes, outbreak of disease, famine, scarcity of crops, etc., it may sometimes indicate the signs of Allah's (عَزَّ وَجَلَّ) lighter punishment. Seeking Allah's (عَزَّ وَجَلَّ) forgiveness and refuge, in such situations is always a safe path.

In this context, we would like to draw the attention of all the people in the world to read the Quran and try to understand their Lord. That is the primary purpose of this Tafseer.

Everyone in the world needs to read Quran, and ponder over its verses. If they sincerely read it and seek the assistance of their creator, they will surely get back to the right path and get salvation in Hereafter. Quran provides convincing answers to all your doubts about faith and collective and individual behavior in the world.

Zihar was a practice among Arabs in which a husband would say to his wife : 'you are to me like the back of my mother' (أنتِ عليَّ كَظَهرِ أمي). This meant that 'you are unlawful for me in conjugal relations. This was done to deprive her rights and keep her like a captive and not letting her marry anyone else. This is strictly forbidden in Islam. In the same way, treating adopted children as real (biological) sons and daughters was also forbidden.

Two important things have been mentioned in the above verse, as follows.

(i) The Prophet (صلى الله عليه و آله وسلم) has more right on the believers than their own selves.

(ii)The wives of the Prophet (صلى الله عليه و آله وسلم) are the mothers of the believers.

What is the meaning of 'the Prophet (صلى الله عليه و آله وسلم) has more right on the believers than their own selves.?'

It means that believers should love the Prophet (صلى الله عليه و آله وسلم) more than their own selves. His decision in collective and individual issues of the believers are binding upon them even if they are unable to comprehend it.

(i) It is in Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ [ O' Believers, obey Allah and His Apostle (صلى الله عليه و آله وسلم) and do not turn from him while you hear (his order). (Al-Anfaal - 20)

(ii) It is in Hadith It is narrated on the authority of Anas (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'None of you will have faith till he loves me more than his father, his children and all mankind. (Bukhari)

(iii) It is in Hadith Abu Huraira (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, ‘I am closer to the believers than their selves in this world and in the Hereafter, and if you like, you can read Allah's Statement - النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ [The Prophet (صلى الله عليه و آله وسلم) has a more right on the believers than their own selves] (Al-Ahzaab - 6). So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased.’ (Bukhari)

(iv) It is in Hadith It is narrated on the authority of Abdullah bin Hisham (رضئ اللہ تعالی عنہ) that he said : We were with the Prophet (صلى الله عليه و آله وسلم) and he was holding the hand of 'Umar bin Al-Khattab (رضئ اللہ تعالی عنہ). 'Umar (رضئ اللہ تعالی عنہ) said to Him, O' Allah's Apostle (صلى الله عليه و آله وسلم) you are dearer to me than everything except my own self.' The Prophet (صلى الله عليه و آله وسلم) said, 'No, by Him in Whose Hand my soul is, (you will not have complete Iman) till I am dearer to you than your own self.' Then Umar (رضئ اللہ تعالی عنہ) said to him, 'However, now, by Allah, you are dearer to me than my own self.' The Prophet (صلى الله عليه و آله وسلم) said, 'Now, O' Umar (رضئ اللہ تعالی عنہ) (you are a true believer). (Bukhari)

(v) It is in Hadith It is narrated on the authority of Anas (رضئ اللہ تعالی عنہ) that : A man asked the Prophet (صلى الله عليه و آله وسلم) about the Hour, saying, 'When will the Hour be?' The Prophet (صلى الله عليه و آله وسلم) said : 'What have you prepared for it?' The man said, 'nothing, except that I love Allah and His Apostle (صلى الله عليه و آله وسلم). The Prophet (صلى الله عليه و آله وسلم) said, 'You will be with those whom you love.'

(Anasؓ continued) We had never been so glad as we were on hearing that saying of the Prophet (صلى الله عليه و آله وسلم). Therefore, I love the Prophet (صلى الله عليه و آله وسلم), Abu Bakr (رضئ اللہ تعالی عنہ) and 'Umar (رضئ اللہ تعالی عنہ), and I hope that I will be with them because of my love for them, though my deeds are not similar to theirs. (Bukhari)

What is the meaning of 'the wives of the Prophet (صلى الله عليه و آله وسلم) are the mothers of the believers?'

It means that the love and respect of Ummaha-tul-Momineen (امهات المومنين رضئ اللہ تعالی عنهنّ اجمعين) has to be more than the love of the biological mothers of the believers and it is an indication and fulfillment of your love of the Prophet (صلى الله عليه و آله وسلم).

It is in Hadith - 'The (believing) mother is in the middle of the doors of Paradise.' (Ahmed)

It is in Hadith - The Paradise is under the feet of (the believing) mothers. (Nasai)

Similarly, love of Ahle Bait-e-At haar (رضئ اللہ تعالی عنہم اجمعين), is a requirement and an indication and fulfillment of your love of Prophet Mohammad (صلى الله عليه و آله وسلم).

You cannot claim your love for Prophet (صلى الله عليه و آله وسلم) while you accuse, abuse or blame any member of Prophet's (صلى الله عليه و آله وسلم) house hold like the way Shias, Salafis, Deobandis, Ahle-Hadith and their like minded groups do.

It is in Quran قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ [ (O Prophet ﷺ), say to them : 'I do not ask you any recompense except your love for my close relatives (Ahl-e-Bait - رضئ اللہ تعالی عنہم اجمعين)'. He who does a good deed shall be repaid many times over. Surely Allah is oft Forgiving, Most Appreciative. ] (Ash-Shura - 23).

From verse 9 to 27 (19 verses) in this Sura are related to the battle of the Trench (غزوة الخندق‎) which was followed by the Muslims' raid against Bani Quraizah tribe that took place in 5 AH (627 AD).

BRIEF HISTORY

The Battle of the Trench (غزوة الخندق‎), also known as the Battle of the Confederates (غزوة الاحزاب‎) was a 30 day long siege of Madina by the Confederation of non-believers consisting of Arab and Jewish tribes. Altogether they consisted of 10,000 men while the Muslim army defending Madina consisted of 3000 men. It was fought in the month of Shawwal, 5 AH. This was the third battle between the Makkan pagans and Muslims in Madina in the past 5 years. The earlier battles at Badr and Uhad occurred in 2nd and 3rd AH (624 and 625 AD).

To defend Madina against the formidable confederates army was a difficult task. Thus, the Prophet (صلى الله عليه و آله وسلم), on the suggestion of Salman Farsi (رضئ اللہ تعالی عنہ), ordered to dig a trench on the exposed side of Madina from where the attackers could possibly enter. The Prophet (صلى الله عليه و آله وسلم) assigned a group of 10 people each to dig a trench that is unassailable by a horse rider.

The ditch was dug in 6 days. Its total length was roughly 7500 feet (5000 cubits) and the depth varied between 11 to 15 feet. The ditch was dug continuously day and night in extremely cold conditions. Since Muslims did not have enough food those days, it is reported that they had tied stones to their stomach to defy hunger. The Prophet (صلى الله عليه و آله وسلم) also participated in digging by tying 2 stones on his stomach.

When the confederates army arrived, they were surprised to see the unassailable ditch, as this kind of war tactic was unknown in Arabia. They had no choice but to lay siege of Muslims that lasted for about a month. The long siege in an open area during peak winter was tiring for the confederates army. Meanwhile, misunderstanding among the partners of the confederates were also developed and they started suspecting each other. Many even became sick due to the harsh weather conditions and their horses started dying.

As the siege lengthened, the hypocrites (Munafiqeen) in the Muslims' camp started creating trouble for the Prophet (صلى الله عليه و آله وسلم) and demanded that they be relieved to go back home.

Then, one night, Allah sent a massive gust of wind that destroyed all the tents and cooking utensils of the Confederates' Army. Disappointed by their deteriorating condition, the Makkan Quraish decided to leave. Later, the other partners in the confederation also left.

Thus, the hardship of the battle was over for Muslims after a long testing month.

The battle of the Trench was the last battle fought between Makkan Quraish and Muslims in Madina as the Makkans never dared to attack Muslims again. Seven Muslims were martyred and four people from the enemy were killed in this battle.

It is in Hadith Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that when Allah’s Apostle (صلى الله عليه و آله وسلم) returned on the day (of the battle) of Trench, he put down his arms and took a bath. Then (Angel) Jibreel (عليه السلام), whose head was covered with dust, came to him saying, 'You have put down your arms! By Allah, I have not put down my arms yet.' Allah’s Apostle (صلى الله عليه و آله وسلم) said, 'Where (to go now)?' Jibreel (عليه السلام) said, 'This way,' pointing towards the tribe of Banu Qurayza. So Allah’s Apostle (صلى الله عليه و آله وسلم) went towards them. (Bukhari, book 52, Hadith # 68)

Banu Qurayza

When Prophet (صلى الله عليه و آله وسلم) migrated to Madina, there were three Jewish tribes living in Madina; (i) Banu Qaynuqa, (ii) Banu Nadir, and (iii) Banu Qurayza.

Banu Qaynuqa and Banu Nadir were earlier banished from Madina for creating trouble in the region and they left to live in Taif. They were sore about their banishment. It is on the initiation and pursusion of these tribes that a confederation of Makkan Quraish, and other Arab and Jewish tribes was formed and the battle of trench took place.

Banu Qurayza had a pact with Muslims that bound them not to support the enemies of Muslims, particularly Makkan Quraish if they ever attack Madina. Thus, when the siege of Madina was carried out by the Confederates Army, they remained neutral initially. However, within a few days, as they predicted Muslims imminent defeat, they joined forces with the Confederates Army and started a massive tribulation within the neighborhoods of Madina.

Once the Confederates army left, they were left alone in Madina. The Muslims' retaliation against them was a natural course.

As per the command of Allah (عَزَّ وَجَلَّ), Muslims marched on Bani Quraiza neighborhood in Madina and lay a siege to their fortresses for 25 days. At the end of which, they surrendered to Muslim army.

Some of the fighters of Banu Quraiza were killed and others were held captives and the land held by them came under Muslim rule.

There are differences of opinions among the scholars and historians about Banu Qurayza. Some say that a large number of people who had revolted against the Muslims during the battle of Trench were killed, while others claim that only those were killed who actually fought against Muslims.