'Ha-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. Ha-meem ( حم ) 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.

In the Tafseer of this verse many Sahabah and Taba'een related that this incident took place in the valley of Nakhlah, during the Prophet’s (صلى الله عليه و آله وسلم) return journey from Taif to Makkah. On the way he halted at Nakhlah, and was reciting the Quran when a group of the jinns happened to pass by and stopped to listen to the Quran.

This incident happened during Prophet's (صلى الله عليه و آله وسلم) stay in Makka. After this several other delegations of Jinns visited the Prophet (صلى الله عليه و آله وسلم) and learned Islam from him.

Every single verse of the Quran is addressed to Prophet Mohammad (صلى الله عليه و آله وسلم) or addressed to the people via the Prophet (صلى الله عليه و آله وسلم).

However, his name Mohammad (صلى الله عليه و آله وسلم) has been mentioned in Quran in 4 verses, (i) Aal-e-Imran - 144, (ii) Al-Ahzaab - 40, (iii) Mohammad - 2, and (iv) Al-Fath - 29.

In addition, in verse 6, Surah As-Saff, his name 'Ahmed' (صلى الله عليه و آله وسلم) has been mentioned..

The above is the verse giving permission for Jihad, fighting against the infidels who were creating strife in the land and who were plotting to eliminate Islam. This verse seems to have been revealed before the Battle of Badr.

Surah Al-Fath was revealed in the month of Dhul Qadah, 6 AH (628 AD) when Prophet Mohammad (صلى الله عليه و آله وسلم) was returning to Madina after concluding a peace treaty with Makkan polytheists at Hudaibiya, near Makka. Allah (عَزَّ وَجَلَّ) describes this treaty as manifest victory of Muslims.

BRIEF HISTORY

Six years had elapsed after the immigration of Prophet Mohammad (صلى الله عليه و آله وسلم) to Madina and in between these years, three wars were fought between Makkan Polytheists and Muslims; namely, (i) the battle of Badr 2 AH (624 AD), (ii) the battle of Uhad in 3 AH (625 AD), and (iii) the battle of Trench 5 AH (627 AD).

In 6 AH (628 AD) Prophet Mohammad (صلى الله عليه و آله وسلم) saw in a dream that he and his companions have entered Makka and they were doing Tawaf of Ka'ba. When this dream was disclosed to Sahabah, they were jubilant and it was decided that the Prophet (صلى الله عليه و آله وسلم) and Sahabah will perform Umra that year.

The Prophet (صلى الله عليه و آله وسلم), along with 1,400 Sahabah started in Ahram from Madina with the intention of Umra in the month of Dhu'l Qa'dah, 6 A.H. They carried 70 camels with them for the sacrifice.

It is in Quran - لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آَمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِنْ دُونِ ذَلِكَ فَتْحًا قَرِيبًا [ Indeed Allah has, in all truth, shown the vision to His Apostle (صلى الله عليه و آله وسلم), that, Allah willing, you shall enter the Masjid-al-Haram, fearless and secure, (to perform Umrah or Hajj) and some having their heads shaved and others having their hair cut, for He knows what you do not know. So, He granted you a near victory before the fulfillment of that vision. ] (Al-Fath - 27)

The above verse clarifies that Allah (عَزَّ وَجَلَّ) granted near and manifest victory to Muslims before the fulfillment of the dream of the Prophet (صلى الله عليه و آله وسلم).

It was the practice of Quraish for many centuries that they will not stop anyone from entering Makka who was coming unarmed, with the intention of Hajj and Umra. However, when the news of the large group of Muslims coming with the intention of Umra reached the Quraish, they got alarmed and decided to stop Muslims from entering Makka. Quran testifies that this was because of their arrogance and hatred of Muslims.

Muslims were halted at a place called Hudaibiya, which was close by Makka and to clear any of the Quraish's possible apprehensions, Prophet Mohammad (صلى الله عليه و آله وسلم) sent Othman bin Affan (رضئ اللہ تعالی عنہ) to Makka to explain them the intention of Muslims to perform Umra as they were traveling in Ahram, unarmed, and even carrying animals for sacrifice. Othman (رضئ اللہ تعالی عنہ) explained the facts to the Makkans but they remained adamant not to allow Muslims in Makka. Rather he was held up in Makka and not allowed to go back to Hudaibiya.

As nothing was heard from Othaman (رضئ اللہ تعالی عنہ) and he did not return from Makka, a rumor was spread that he was martyred by Makkan Quraish.

The Muslims were not expecting that kind of hostility by Makkans. Alarmed by the developments, the Prophet (صلى الله عليه و آله وسلم) took a pledge of allegiance from all 1400 Sahabah that they will fight with the Quraish until their death. This is known as 'Bait-e-Ridhwan' (بيعة الرضوان) in Islamic history.

It is in Quran - إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا [ Indeed, those who pledge allegiance to you, (O' Mohammad ﷺ), 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)

The news of pledge of allegiance reached Makkan polytheists, but the deadlock continued for some more days. In the meantime, four envoys from Quraish came to the Apostles of Allah (صلى الله عليه و آله وسلم) and they were explained that the Muslims did not come to fight, rather they came to perform Umrah. But the Quraish remained adamant and refused to allow Muslims to proceed any further. One of their envoys, 'Urwah ibn Mas'ud Ath-Thaqafi, went back to his people and reported as follows.

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

The Quraish finally released Othman (رضئ اللہ تعالی عنہ) and sent Sohail bin Amr Al-Thaqafi to negotiate the terms of peace with Muslims. After negotiations, a peace treaty was signed by Prophet Mohammad (صلى الله عليه و آله وسلم) and Sohail on behalf of Makkan polytheists. This treaty is known as the 'Treaty of Hudaibiya'. The terms of the treaty were as follows.

(i) There will be cessation of hostilities between the two sides (Quraish and Muslims) for the following 10 years.

(ii) Any person or tribe who wishes to join Prophet Mohammad (صلى الله عليه و آله وسلم) and to enter into any agreement with him is free to do so. Likewise any person or tribe who wishes to join the Quraish and to enter into any agreement with them is free to do so.

(iii) If any Makkan went to Madinah, then Muslims would return him to Makkah, but if any Muslim from Madinah went to Makkah, he would not be returned.

(iv) If any young man from Makka, or one whose father is alive, goes to Prophet Mohammad (صلى الله عليه و آله وسلم) without permission from his father or guardian, he will be returned back to his father or guardian in Makka. But if anyone goes to the Quraish from Madina, he will not be returned back.

(v) Muslims will return back without entering Makkah. However, next year Prophet Mohammad (صلى الله عليه و آله وسلم) and his companions can enter Makkah, spend three days and perform Umrah.

After concluding the treaty, the Prophet (صلى الله عليه و آله وسلم) asked Sahabah to slaughter sacrificial animals at the same place (Hudaibiya) and get their heads shaved and come out of Ihram.

The terms of the above agreement showed that Muslims had accepted many of the demands of the Makkan polytheists. However, the treaty proved to be a massive victory for Muslims as Makkan Mushrikeen, for the first time, recognized the Islamic state in Madina by signing the treaty. The treaty allowed Muslims living in Makka to practice Islam publicly. Many people who had become Muslims at heart but were afraid to disclose their faith publicly, were now free to live as Muslims in Makka.

Following this treaty, many Arab tribes also entered into treaties with Islamic State in Madina. People realized the truthfulness and sensed the eventual triumph of Islam, thus, they started entering into Islamic fold in thousands.

The following year (7 AH - 629 AD), the Prophet (صلى الله عليه و آله وسلم) traveled to Makka for Umra and this time he had over 2,000 pilgrims with him instead of 1400 earlier.

The Makkan conquest is closely related with the Treaty of Hudaibiya.

The Conquest of Makka

There were two tribes around Makka, namely, Banu Bakr and Banu Khaza'a, who had enmity between them for centuries and who were often involved in bitter fight with each other. After Hudaibiya agreement, Banu Bakr tribe joined Makkan Quraish and Banu Khaza'a tribe entered into alliance with Muslims.

The first year and a half went peacefully after the treaty of Hudaibiya. However, after 20 months from the treaty, Banu Bakr attacked Banu Khaza'a in Sha'ban, 8 AH. They killed many people from Banu Khaza'a and did not spare them even when they took shelter in Makka. In this attack, their allies, Quraish supported them with men and arms.

It was an open violation of the peace treaty by Quraish as they were not supposed to help a tribe to attack another tribe who were in alliance with the Muslim State of Madina.

Banu Khaza'a sent a delegation to Madina to inform the Prophet (صلى الله عليه و آله وسلم) about the attack and the Prophet (صلى الله عليه و آله وسلم) demanded Quraish to pay ransom to Banu Khaza'a for all their persons killed in the attack and to terminate their treaty with Banu Bakr.

Quraish rejected the Prophet's (صلى الله عليه و آله وسلم) demands. Thus the treaty of Hudaibiya got abrogated automatically. Muslims declared the abrogation of the treaty of Hudaibiya publicly.

Following Muslims' public declaration of the abrogation of the peace treaty, Quraish sent a delegation to Madina petitioning to maintain the treaty. The leader of Makkan Quraish, Abu Sufyan also traveled to Madina to request Muslims to hold on to the treaty. Since Quraish refused to accept Muslims demands, Muslims did not agree for the continuation of the peace treaty and the matter got stalemated.

A few months on, the Prophet (صلى الله عليه و آله وسلم) asked Muslims to prepare for a battle, but it was kept secret that who will they fight with. On Prophet's (صلى الله عليه و آله وسلم) command, many tribes rushed to Madina to join forces for the impending battle. The volunteers came in thousands on Prophet's (صلى الله عليه و آله وسلم) call.

The Muslim army set out for the battle in early Ramadhan 8 AH (629 AD). On the way, many tribes joined. The volunteers and the contingents from various tribes swelled into 10,000 strong. The army reached near Makka and stayed at Marr-uz-Zahran, located ten miles northwest of Makka. The Prophet (صلى الله عليه و آله وسلم) asked everyone in the army to light a fire in the night. When 10,000 fires were lighted, it gave a scary look to Makkans. It looked as if tens of thousands of people were there in the Muslim Army.

Makka was effectively in siege as Muslims sealed all the routes of escape from Makka. The Quraish were perplexed with this sudden attack. The city eventually surrendered to Muslims without any bloodshed within a few days in Ramadhan 8 AH.

The Prophet (صلى الله عليه و آله وسلم) recited the following verse while entering Makka.

It is in Quran - - وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا [ And proclaim (O' Prophet ﷺ) 'The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish. ] (Al-Israa - 81)

After Muslims entered Makka, all idols, in and around Ka'ba, were taken down and the sanctuary was cleaned from all traces of idol worship.

The Makkan assembled at the Ka'ba, and the Prophet (صلى الله عليه و آله وسلم) delivered the following address.

'There is no god but Allah. He has no associate. He has made good His promise that He held to his servant and helped him and defeated all the confederates. Bear in mind that every claim of privilege, whether that of blood or property is abolished except that of the custody of the Ka'ba and of supplying water to the pilgrims. Bear in mind that for any one who is slain the blood money is one hundred camels. O' People of Quraish, surely Allah has abolished from you all pride of the time of ignorance and all pride in your ancestry, because all men are descended from Adam (عليه السلام), and Adam (عليه السلام) was made of clay.'

Then, turning towards people, the Prophet (صلى الله عليه و آله وسلم) said, O' Quraish, what do you think that I should accord you?' They replied, 'Mercy, O' Apostle of Allah (صلى الله عليه و آله وسلم). We expect nothing but good from you'. Then he declared, 'This day there is no reproof against you; go your way, for you are free.

It was a general amnesty for the Makkans who had tortured Muslims for 13 long years and fought with them the previous 3 wars. The people of Makka realized the truthfulness of Islam and almost all of them became Muslims.

While translating, some people relate the above verse with the person of Prophet Mohammad (صلى الله عليه و آله وسلم). That is not a correct understanding. Allah (عَزَّ وَجَلَّ) swears to testify the innocence and greatness of Prophet Mohammad (صلى الله عليه و آله وسلم) throughout the Quran.

It is in Quran وَٱلنَّجۡمِ إِذَا هَوَىٰ - مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ - وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ - إِنۡ هُوَ إِلَّا وَحۡىٌ۬ يُوحَىٰ عَلَّمَهُ ۥ شَدِيدُ ٱلۡقُوَىٰ [ By the star when it sets. Your companion (Apostle Muhammad ﷺ) neither erred intentionally nor unintentionally. He does not speak of his own desire. It is the revelation revealed (to him). The Mighty in power (Allah) has taught him the knowledge. ] (An-Najm - 1-5)

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

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

It is in Hadith It is narrated on the authority of Abdullah bin Umar (رضئ اللہ تعالی عنہ) that when the Apostle of Allah (صلى الله عليه و آله وسلم) was taken for the Night journey, he was taken to Sidra-tul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates everything that descends from above it, and is held there. (It is with reference to this that) Allah (عَزَّ وَجَلَّ) said - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ [When that which covers covered the lote-tree.] (An-Najm - 16). He (the narrator) said : (It was) gold moths. He (the narrator further) said : The Apostle of Allah (صلى الله عليه و آله وسلم) was given three (things) : he was given five prayers, the concluding verses of Sura al-Baqara, and remission for serious sins for those among his Ummah who associate not anything with Allah (عَزَّ وَجَلَّ). (Muslim, Book 1, Hadith # 338)

The above verse refers to the anxiety of Muslims as they were going for Umra, unarmed and were not sure what will be the reaction of Makkan polytheists against them. Meanwhile, the Munafiqeen in Madina did not expect Muslims to come back safe from this travel.

The anxiety of Muslims increased when they were stopped on the way and also when they heard the rumor that Othman (رضئ اللہ تعالی عنہ) was martyred by Quraish. In addition, when the Prophet (صلى الله عليه و آله وسلم) took the pledge of allegiance of every Muslim in Hudaibiya to fight till death against the polytheist, it was an anxious moment for the Muslims. All these occasions were really scary during the travel.

Allah (عَزَّ وَجَلَّ) says that these were the moments when He sent down serenity to the hearts of Muslims so that they increase even more in their faith.

The above verse testifies that all, that was done in Hudaibiya by the Prophet (صلى الله عليه و آله وسلم), was directly done under the guidance and execution by Allah (عَزَّ وَجَلَّ). It was a Mercy on the believers who were to be rewarded abundantly in both the worlds.

The above verse describes Prophet Mohammad (صلى الله عليه و آله وسلم) as a Witness, a bearer of glad tidings and warner to humanity.

Witness of a person who has only heard about a thing is not accepted in the court of Law. Witness of a person who has seen the things from his eyes is accepted. Thus, Prophet Mohammad (صلى الله عليه و آله وسلم) is the one who knows and sees all the physical and spiritual aspects of this Cosmos.

The respect and love of Prophet Mohammad (صلى الله عليه و آله وسلم) is part of Iman. Muslims are required to love the Prophet (صلى الله عليه و آله وسلم) more than their own selves. His decision, in collective and individual issues of the believers, is 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).

(ii) 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)

(iii) 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)

The above verse refers to the pledge of allegiance taken by Prophet Mohammad (صلى الله عليه و آله وسلم) from Sahabah in Hudaibiya.

The above verse refers to the people living in the outskirts of Madina whom the Prophet (صلى الله عليه و آله وسلم) had invited to join him in his journey for Umra. However they did not leave their homes in spite of their claim to faith just because they were afraid of death.

The above verse was the prophesy and foretelling about the wars Muslims fought with Iranian (Sasanian) and Christian (Byzantine) empires during the Caliphate of Abu Bakr and Umar (رضئ اللہ تعالی عنہم).

The above verse refers to 'Bait-e-Ridhwan' (بيعة الرضوان) of Sahabah in Hudaibiya.

This verse is reported to be an indication of the spoils of the battle of Khyber which Allah (عَزَّ وَجَلَّ) promised to Muslims.

BRIEF HISTORY

Khyber was a stronghold of Jews, located 150 kilometers, north of Madina, en route to Syria, which was taken over by Muslims in 7 AH (629 AD). Jews had built strong fortresses in that area which were considered unassailable those days.

Earlier, two Jewish tribes were exiled from Madina, namely, (i) Banu Qainuqah, exiled in 2 AH and (ii) Banu Nadhir, exiled in 3 AH. Both these tribes were exiled for their repeated violations of the terms of the Charter of Madina agreed upon by all tribes in Madina. They had also challenged the authority of Prophet Mohammad (صلى الله عليه و آله وسلم) and were repeatedly conspiring to assassinate him.

After their expulsion from Madinah, a large number of people took refuge in Khyber, while some migrated to Taif.

In the Battle of the Trench (غزوه خندق) in 5 AH, the Jews of Khyber had joined forces with Quraish in attacking Madina.

There was another Jewish tribe living in Madina, namely, Banu Quraizah who were also the signatory of the charter of Madina. But, when Madina was under the siege of Quraish led confederates in the battle of Trench, the Jews of Quraizah openly allied with the attacking army as they thought that Quraish led confederates will take over Madina.

Thus, when the battle of Trench ended, Muslims took over the tribe of Banu Quraizah.

The Jews of Khyber were not happy for the expulsions and take over of Jewish tribes in Madina and they vowed to take revenge. They started building up their forces to attack Madina.

After the treaty of Hudaibiya, the situation changed. Since Quraish had entered in a peace treaty with Muslims, they were not free to join forces with the Jews of Khybar to attack Madina.

In Muharram, 7 AH (629 AD) Muslims marched to Khyber with 1500 men and about 200 horses. The Jews were caught by surprise. They were asked to submit, but they made fun of the offer and vowed to teach a lesson to Muslims. They shut themselves into their fortresses as Muslims besieged them. However, all their forts fell one by one, except their main fort called Qamus which was regarded as impregnable. The Muslim siege of this fort was dragged on for 21 days. The commanders of the Muslim army were changed everyday for the fresh attacks, however, they did not succeed.

One day the Prophet (صلى الله عليه و آله وسلم) announced that the following day he will give the command of the Muslim army to a person who is loved by both Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) and he will conquer the fort of Qamus. The following day, the Prophet (صلى الله عليه و آله وسلم) called Hadhrat Ali (رضئ اللہ تعالی عنہ) and sent the Muslims to attack the fort under his command.

When Hadhrat Ali (رضئ اللہ تعالی عنہ) reached near the entrance of the fort, he was challenged by the Jews for individual fight with their prominent warriors. Hadhrat Ali (رضئ اللہ تعالی عنہ) killed whoever came out for individual fight. Seeing that they were loosing in individual fights, the Jews tried to enter their fort and close the door. But Hadhrat Ali (رضئ اللہ تعالی عنہ) was very swift in attacking the door and to the surprise of everyone, he uprooted the door from his hands which was so heavy that several men were needed to lift it from the ground. Surely, it was Allah's (عَزَّ وَجَلَّ) Mercy and Prophet's (صلى الله عليه و آله وسلم) support that helped Hadhrat Ali (رضئ اللہ تعالی عنہ) in uprooting such a mammoth gate of an impregnable fort. This is the reason that Hadhrat Ali (رضئ اللہ تعالی عنہ) is regarded as the 'Victor of Khyber' (فاتح خيبر).

As the gate was broken, Muslims entered the fort. Whoever resisted the Muslim army was killed inside the fort. Soon Jews realized that they cannot withstand the Muslim attack and they laid down their arms and surrendered. Muslims did not plunder the fortress as the Prophet (صلى الله عليه و آله وسلم) declared anmesty to all Jews in Khyber. A treaty was signed with the Jews by which they were allowed to live in the area freely but were required to pay half of their produce to Muslims every year as Muslims will provide them protection from any outside attacks.

Jews continued to live in Khyber oasis for several years until they were expelled by Hadrat Omer (رضئ اللہ تعالی عنہ) during his caliphate for their anti state activities.

After the fall of Khyber, Muslims marched to another smaller Jewish town known as Fadak which was close by Khyber. The Jews of Fadak did not fight and agreed to a similar treaty which was entered between Jews of Khyber and Muslims.

The Battle of Khyber was an important turning point in the history of Islam. The Muslim rule was no longer confined to Madinah and its immediate environs. It was extended to other parts of Arabia and the Jews who had been extremely hostile to the Muslims had become the subjects of the Islamic state. And Quraish could no longer depend on the support of the Jews against Muslims.

The above verse is related to the events at Hudaibiya. Allah (عَزَّ وَجَلَّ) says that Muslims were prevented from fighting in Hudaibiyah not because there was a possibility of them being defeated, rather, there were other reasons, which have been described in the following verses. And if there was a battle, surely, the Makkan polytheists would have been defeated and Makka would have fallen to Muslims at that time.

Allah (عَزَّ وَجَلَّ) gives the reason for the peace treaty at Hudaibiya and why Muslims were prevented to fight at that time. There were a lot of people who had become Muslims in Makka but had not declared their faith publicly. If there was a fight at that time, these Muslims would have lost their lives. This was the wisdom of the peace treaty. After the peace treaty, all these people could declare their faith publicly and live like Muslims in Makka.

As per the practice of Makkan polytheists, no one was disallowed from entering Makka if he comes unarmed, with the intention of Umra or Hajj. But they stopped Muslims from entering Makka for performing Umra even though they were in Ihram and unarmed. Their decision was the result of their false prestige and arrogance. Allah (عَزَّ وَجَلَّ) says that He sent down His serenity upon His Apostle (صلى الله عليه و آله وسلم) and believers with which they did not get provoked by the stubborn behavior of Makkan pagans.

A thought was bothering to some Sahabah that since the Prophet (صلى الله عليه و آله وسلم) had seen in his dream that they were doing tawaaf of Ka'ba and they came all the way for that, but they were returning back to Madina without entering Makka. How is it possible?

The above verse clarifies their doubt saying that this travel was a prelude to their entering the Haram and doing Tawaaf of Ka'ba soon.

Allah (عَزَّ وَجَلَّ) praises the Sahabah who were with the Apostle of Allah (صلى الله عليه و آله وسلم) in Hudaibiya and who did the pledge of allegiance (بيعة الرضوان) on his hand.

In the above verses Allah (عَزَّ وَجَلَّ) is teaching the etiquette to Muslims and commanding them how to respect the Prophet (صلى الله عليه و آله وسلم). When they go to the Prophet's (صلى الله عليه و آله وسلم) house, they don't need to call him to tell him that they are standing there outside because he knows of their presence out there. They need to be patient as he himself will come out to talk to them.

In Islam, the standard of greatness is not money, power, status or family background. The standard of honor in Islam is virtue (Taqwa). This is the reason Awliya Allah are respected in Muslims and this is the reason people visit their pious graves.

The Iman is to believe in heart about Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) and the teachings of Islam as a whole. Islam is to submit to Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) and to the teachings of Islam.

What is the meaning of 'Iman to enter the heart'? It means that you have developed the love of Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) to an extent that you are able to sacrifice everything in life to gain their favor. This aspect is described in the following verses.

'Qaaf' 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. Qaaf ( ق ) 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.

By saying - أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ [ One of their own came to them as a Warner], the commonality has been mentioned. In a city, all kinds of people live. It is important to note that the Prophet (صلى الله عليه و آله وسلم) was not one among the Makkan Polytheists, rather he was one among the residents of Makka who was a chosen Apostle to teach the people of all the world about Islam.

It is proved from Quran and Ahadith that all ancestors of Prophet Mohammad (صلى الله عليه و آله وسلم) consisted of Prophets, Saliheen and Momineen from Hadhrat Adam (عليه السلام) till Hadhrat Abdullah bin Abdul Mutallib (رضئ اللہ تعالی عنہ) and Ummul Momineen Amina bint Wahb (رضئ اللہ تعالی عنہا).

(i) It is in Quran وَتَقَلُّبَكَ فِي السَّاجِدِينَ [ And your turning over and over among those who prostrate themselves before Allah.] (Ash Shuara - 219)

The above Quranic verse testifies that all ancestors of Prophet Mohammad (صلى الله عليه و آله وسلم) were Muslims of highest honor. Noor-e-Mohammadi (صلى الله عليه و آله وسلم) was transferred from Hadhrat Adam (عليه السلام) and Hawwa (عليها السلام) to all pious men and women till it illuminated in the person of Prophet Mohammad (صلى الله عليه و آله وسلم).

(ii) It is in Hadith Imam Tirmidhi has recorded a Hadith which he classified as Hasan, as well as Imam Baihaqi from Abbas ibn Abd al-Muttalib (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said : "When Allah (عَزَّ وَجَلَّ) created me, He made me from the best of creations. Then when He created the tribes, He made me from the best of tribes. And when He created souls He made me from the best of souls. Then when He created households, He made me from the best of households. Thus I am the best in terms of household, and the best in terms of people.’ (Tirmidhi, Baihaqi)

(iii) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - Allah (عَزَّ وَجَلَّ) chose me among the distinguished people of Arabia. I descend from the best people.' (Tabarani)

(iv) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - 'All of my ancestors beginning from Adam ( علیھ السلا م ) were married couples. I am the best of you in terms of ancestors.' (Daylami)

(v) It is in Hadith - The Prophet ( صلى الله عليه و آله وسلم ) said - 'I am the most honorable person among people. I am not saying it in order to boast.' (Daylami)

(vi) It is in Hadith - 'Prophet Mohammad - صلى الله عليه و آله وسلم ) descend from the best men of each century.' (Bukhari)

(vii) It is in Hadith - - The Prophet ( صلى الله عليه و آله وسلم ) said - "Allah (عَزَّ وَجَلَّ) chose Kinanah among the sons of Ismail (عليه السلام), the Quraish among the sons of Kinana and sons of Hashim among the Quraish. And He chose me among them.' (Muslim)

(viii) It is in Hadith - Suyuti reported in 'Al-Jami‘ Al-Saghir' on the authority of Ali, (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said : 'I was born of the best and noblest lineage after lineage, and nothing of the fornication of Jahiliyyah (polytheists' ignorance) touched my birth.' ( Tabarani in “Al-Awsat”. Haythami said : The chain of Narrators of this Hadith have been authenticated by Hakim.)

(ix) It is in Hadith - Abu Nua’im writes in Dala’il al-Nabuwwa, with the chain of Ibn Abbas (رضئ اللہ تعالی عنہ) that the Prophet ( صلى الله عليه و آله وسلم ) said, ‘Allah (عَزَّ وَجَلَّ) continued to transfer me from the loins of the pure to the wombs of the pure, clean and mannered. No two groups have appeared except I was the best of the two.’

(x) It is in Hadith - Imam Tabrani writes in Awsat and Imam Baihaqi in Dala’il, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) that the Prophet ( صلى الله عليه و آله وسلم ) said : "Jibreel (عليه السلام) said to me, I have searched the Earth, the Easts and the Wests, and I did not find a man better than Muhammad ( صلى الله عليه و آله وسلم ), and I did not find a clan better than the clan of Bani Hashim.'

(xi) It is in Hadith - يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ [ O you who believe! the idolaters are nothing but unclean.] (At-Tauba - 28)

(xii) It is in Hadith - before the fall of Makkah, Abu Sufyan (who had not accepted Islam then) went to Madina and visited Ummul Momineen, Umm-e-Habibah (رضئ اللہ تعالی عنہا) who was his daughter. He wanted to sit down on the bedding of the Prophet Mohammad ( صلى الله عليه و آله وسلم), but Umm-e-Habibah (رضئ اللہ تعالی عنہا) did not allow her father to sit on it as he was an unbeliever. She said, 'You are a polytheist and hence unclean and this is a pure, clean bedding of the Prophet ( صلى الله عليه و آله وسلم )'.

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

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

(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir).

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

(xiv) It is in Hadith Ibn Abbas (رضئ اللہ تعالی عنہ) narrated : 'Allah transferred the Prophet ( صلى الله عليه و آله وسلم ) from the generation of one prophet to the generation of another prophet. If a father had two sons, the Apostle of Allah ( صلى الله عليه و آله وسلم ) descended from the one that had the Prophet-hood.' (Mawahib al-Ladunniyyah by Qastallani)

(xv) It is in Hadith The Prophet ( صلى الله عليه و آله وسلم ) said - "None of my grandparents committed fornication. I descend from the best fathers and clean mothers . If one of my grandfathers had two sons, I descended from the better one.' ( Mawahib al-Ladunniyyah by Qastallani )

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

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

On the day of Judgment the people will be provided with new bodies as per the requirement of that day and they all will be gathered to answer for their deeds during their lives in this world. This kind of recreation is very simple for Allah (عَزَّ وَجَلَّ).

It is in Quran - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ [ When Allah intends to create a thing, His only command is, 'Be', and 'it is' (the thing comes into existence). ] (Yaseen - 82)

What is the meaning of - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ [And Allah is nearer to His servant than his jugular vein.]

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.

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

Whenever Allah (عَزَّ وَجَلَّ) says 'By something', it means to emphasize the importance of that matter.