There are status among Prophets and Apostles, who were rewarded with Allah's (عَزَّ وَجَلَّ) bounties in abundance. The most exalted status among all, is of Prophet Mohammad (صلى الله عليه و آله وسلم) who is the seal of prophet-hood.

There were clear signs brought to the people from Prophets and Apostles of Allah before Prophet Mohammad (صلى الله عليه و آله وسلم). The most important was the prophecy of the imminent arrival of Apostle Mohammad (صلى الله عليه و آله وسلم) who was to be accepted and followed by everyone.

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

It is in Hadith - Allah (عَزَّ وَجَلَّ) said to Adam (عليه السلام ), O' Adam (علیھ السلا م ) and if it were not for Mohammad (صلى الله عليه و آله وسلم ), I would not have created you. [ولولا محمد ما خلقتك] (Mustadrak al-Hakim, who said it is Sahih).

Allah (عَزَّ وَجَلَّ) says that in spite of these clear signs, some people followed their Apostles, while others remained unbelievers. If they had followed the truthful teachings of their Prophets, they would not have fought among themselves and would have surely accepted Prophet Mohammad (صلى الله عليه و آله وسلم) as the seal of Prophet-hood.

The verse ends with the command that 'Had Allah willed, they would not have fought each other. But Allah does whatsoever He pleases.'

An important issue has to be understood here. Allah (عَزَّ وَجَلَّ) knew all his creatures before their birth. He knew them as they were and what were their characteristics. Allah (عَزَّ وَجَلَّ) knew Horse as Horse, elephant as elephant and human being as human being. Among Humans, Allah (عَزَّ وَجَلَّ) knew who is capable to understanding Tawheed, who will follow His prophets and who will reject them. Thus Allah's (عَزَّ وَجَلَّ) knowledge is as the per the fact of the creatures.

If you feed a tiger with grass, it will die. Similarly, if you feed a cow with meat, it will die. Hidaya will be effective only for those who are capable of understanding it and who were destined to follow it. Allah (عَزَّ وَجَلَّ) will not command a virtuous person to steal and kill others. Similarly, an evil nature man will not follow the teachings of prophets even if you tell him a thousand times.

(i) It is in Quran - وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ [ And say (O' Prophet ﷺ), the truth is from your Lord, so whoever wills let him believe; and whoever wills let him disbelieve. ] (Al-Kahf - 29)

(ii) It is in Quran - قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُم بِوَكِيلٍ [ Say (O' Prophet ﷺ), O' mankind, the truth has come to you from your Lord, so whoever is guided is only guided for himself, and whoever goes against it, goes astray for himself. And I (Prophet Mohammad ﷺ) am not responsible for you.

(iii) It is in Quran - إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَـٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ [ Indeed, (O' Prophet ﷺ), you do not guide whom you like, but Allah guides whom He wills. And He knows who is capable of guidance. ] (Al-Qasas - 56)

(iv) It is in Quran - وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ [ And indeed, (O Prophet ﷺ), you (are the one who) guide (people) to a straight path.]

The above verses clearly indicates that the Prophet (صلى الله عليه و آله وسلم) is a guide for everyone in the world. However, it is up to individuals to accept it or not. And they do it as per their inbuilt natures.

Allah (عَزَّ وَجَلَّ) is reminding people towards charity and warning them to acquire the Thawaab before it is too late. After death and on the Day of Judgment, they will not be able to earn anything beneficial for themselves. On the Day of Judgment, no intercession will be available for non-believers because they were unjust during their lives.

It is in Quran - إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ [ Indeed, Allah does not guide unjust people.] (Al-Maa'ida - 51).

Allah is the name of the 'state of Divinity' (مرتبہ الوہیت). In it include all divine names like Rahman, Rahim, Hakim, Samad, etc. Allah (عَزَّ وَجَلَّ) is independent and other than Him are all dependent upon Him. There is none existing, other than Him. No one knows about Him except for what He has described about Himself. We know that He is our creator and Nothing in this Cosmos can affect Him. No slumber or sleep can come near Him. There is no one who can mediate before Him except from His command. He knows what is in front of the people and what is hidden from them. No one can encircle His knowledge. He knows about the Cosmos as a whole and has power over individual creatures within it. His micro knowledge covers the Heavens and Earth. He protects the Cosmos and individuals within it and its protection does not tire Him in any way. Indeed, He is Magnanimous, Great and Supreme.

The above verse is known as 'verse of Throne' (آية الكرسي). There are many Ahadith describing its importance.

It is in Hadith - Ubayy bin Ka`b (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Apostle know best.' When the Prophet (صلى الله عليه و آله وسلم) repeated his question, `Ubayy (رضئ اللہ تعالی عنہ) said, 'Ayat Al-Kursi.' The Prophet (صلى الله عليه و آله وسلم) commented, لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش [Congratulations for having knowledge, O Abu Al-Mundhir (رضئ اللہ تعالی عنہ)! By He in Whose Hand is my Nafs! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.] (Ahmad, Muslim)

Even though the entire administration of this Cosmos and of its creatures, individually and collectively, is run by Allah (عَزَّ وَجَلَّ), the servants have been given liberty in the choice of their faith. Therefore, there is no compulsion in religion. The right path has been explained to the servants in a distinct way and they have also been shown how to differentiate between the right and wrong. Who turns away from the evil and believes in Allah, then he has come under His protection.

Knowledge is light and ignorance is darkness. The one who does not have Sahih Iman, has no knowledge. The one who does not have the light of knowledge, he has no escape from the fire. A person who does not have Sahih Iman in this world, how will he get salvation in the afterlife? The punishment for kufr is permanent stay in Hell Fire.

The above verse refers to the debate between Hadhrat Ibrahim (عليه السلام) and King Nimrod who ruled a large Kingdom during Hadhrat Ibrahim's (عليه السلام) time. There is difference of opinion among scholars as to when this dialogue took place between Ibrahim (عليه السلام) and King Nimrod. Some scholars say that this episode took place after Hadhrat Ibrahim (عليه السلام) was thrown in fire by Nimrod and he came out unscathed from it. Some others say that this episode took place before Hadhrat Ibrahim (عليه السلام) was thrown in fire.

Nimrod lived for over 800 years and remained King for most of the time. He used to call himself God. It is reported that there was a severe drought in Babul, the capital of Nimrod's Kingdom. People were forced to visit the King to get some grains. Everyone who visited him was asked one question. Who is your lord. If the person replied, Nimrod was his god, he would get the grains. Hadhrat Ibrahim (عليه السلام) also went to him for grains. He asked him the same question. Hadhrat Ibrahim (عليه السلام) replied that Allah (عَزَّ وَجَلَّ) is the God who gives life and death. On this, Nimrod called two inmate of the prison and killed one and set free the other and claimed that 'I do the same thing'. On this Hadhrat Ibrahim (عليه السلام) told him that Allah (عَزَّ وَجَلَّ) makes the sun rise from the East. If he claims godhood, then let him rise it from the west. On this, Nimrod was speechless. However, he refused to give him grains. Hadhrat Ibrahim (عليه السلام) returned back home with his empty bag. On his way, he filled it with sand and took it home and slept. When his wife looked at the bag, she found the bag was full of wheat. She prepared the bread from it before Hadhrat Ibrahim (عليه السلام) woke up. Hadhrat Ibrahim (عليه السلام) inquired from where she got the wheat? She showed him the bag which was filled with wheat. Ibrahim (عليه السلام) understood that it was Allah's (عَزَّ وَجَلَّ) who turned the sand into wheat.

All Quranic verses are in a specific order and sequence for the understanding purposes of mankind. In the above verse, Allah (عَزَّ وَجَلَّ) describes the episode of Prophet Uzair (عليه السلام) who happened to pass by a town which was destroyed earlier. A thought occurred to his mind as to how this town will be brought back to life on the day of Resurrection. To explain the issues of life and death, Allah (عَزَّ وَجَلَّ) made him die for a 100 years and when he was brought back to life, he thought that he was in that state for a day or even less than that. Then he was told that he was in the state of death for one hundred years. He was asked to look at the food he was carrying with him. It remained fresh for the past 100 years while his donkey, on which he was traveling, lay dead, decomposed and even his bones were decomposed and a few parts were scattered around. Uzair (عليه السلام) witnessed how the bones of the donkey joined together and formed a skeleton and then the flesh was covered over it and he saw the donkey was standing in front of him like before. Looking at this scenario, قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ [he said, I know, Indeed Allah (عَزَّ وَجَلَّ) has power over all the things.]

It is in Quran - قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَن تَشَاءُ بِغَيْرِ حِسَابٍ [ Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is (all) good. Indeed, You are competent over all things. You make the night enter into the day, and You make the day enter into the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provisions to whom You will without account.] (Aal-i-Imran - 26 - 27)

There are 3 states of certitude (certainty - يقين) in knowing 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).

In the above verse, Apostle Ibrahim (عليه السلام) says that he does believe that Allah (عَزَّ وَجَلَّ) brings life from the dead. But he wanted to witness it from his eyes. On this request, Allah (عَزَّ وَجَلَّ) commanded him to tame 4 birds over a period of time, then cut them into peaces, mix all those pieces together, and put 4 parts on top of 4 nearby hill tops. He came down and called the birds as he used to call them earlier. He saw all four birds came to him flying from the hill tops.

From verse 261 to 274 Allah (عَزَّ وَجَلَّ) emphasizes the importance of charity, by giving various examples to people, and warns them against any show off in charity or against any ill treatment of the person who is the recipient of their charity. Charity should only be for the sake of Allah (عَزَّ وَجَلَّ). It is not only a source of Thawaab, it also acquits people from some of the sins they had committed.

What is Wisdom (Hikmah)? It is to know the facts of things as they are, and act as per the requirement of time, in the light of commandments of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم).

It is in Hadith - Abu Sa’eed Al-Khudri (رضئ اللہ تعالی عنہ) reported that the Apostle of Allah (صلى الله عليه و آله وسلم) said, (اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ) Beware of the intuition of the believer (مُؤْمِن). Verily, he sees with the light of Allah. Then the Prophet (صلى الله عليه و آله وسلم) recited the verse إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ [ Indeed in that are signs for those who discern.] (Al-Hijr - 75) (Tirmidhi)

It is in Hadith - Abu Huraira (رضئ اللہ تعالی عنہ) reported that the Apostle of Allah (صلى الله عليه و آله وسلم) said : The wisdom is the lost property of the believer, so wherever he finds it then he has a right to it. (Tirmidhi)

From verse 275 to 281 the verses are about the prohibition of Usury.

What is Usury?

Addition in a thing, which is subjected to a time frame is usury and therefore, its transactions are prohibited. Usury is related with wealth, currency, gold, silver, and all such transactions that are practiced to earn 'interest'.

Two common elements of Interest (riba - رِبا) that are identified by most of the Islamic scholars are Usury of Surplus (riba al-Fadl - ربا الفضل ) and Usury of Waiting (riba an-Nasia - ربا النسيئة ).

Riba al-Fadl involves an exchange of unequal quantities of the same commodity simultaneously. An exchange in which one part of something with 2 parts of the similar commodity, like 2 Kgs of mixed dates in exchange of 1 Kg of better quality date, to be received simultaneously at the same time, can be described as riba al-Fadl. The Prophet (صلى الله عليه و آله وسلم) said, you should first sell the mixed dates and whatever amount you receive from that sale, you should buy better quality dates.

It is in Hadith - Ibn Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, ‘the selling/exchange of wheat for wheat in unequal quantities (on the spot) is Riba (usury) except, it is handed from hand to hand and is equal in amount. Similarly, the selling of barley for barley, is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount. (Bukhari, Bk 34, Hadith # 121)

Riba an-Nasia, the usury of waiting, involves the non-simultaneous exchange of a similar commodity. It does not involve an instant surplus, rather a difference, in view of the timing of exchange. Like, exchange of a commodity in which 1 kilogram of something now, in return for 1.25 Kilogram of the same commodity to be received after a fixed time.

It is occasionally argued that Usurious loans (riba al-Qarudh - رِبا القروض) , are actually riba an-Nasia since there is a delay and a surplus involved in such transactions. This is modern interest loan where a charge is levied by lender on the person who takes the loan from him. It is one of the major forms in which riba/interest is practiced these days. The original debt may arise from a loan of money or from the purchase of an item on credit. In either case, the debtor enters into a contract to repay the lender a pre-determined amount of wealth in addition to the original debt in return for a delay in the timing of repayment.

Some people say that taking interest is allowed in an 'inimical country' (دارالحرب). Or whatever transactions take place in an 'inimical country' is not usury. It is 'granted' (فۓ). This contention is debated by many Islamic scholars.

In the present day world where the salaries are credited to the banks, most of the transactions are done online through banks, where entire societies are required to remain cashless; avoiding riba/interest has become a difficult task for Muslims. We pray Allah (عَزَّ وَجَلَّ) to free people from the clutches of a few wealthy bankers/corporate Houses in the world and allow them to practice business and their day to day living in an interest free environment.

Allah (عَزَّ وَجَلَّ) commands that all business transactions should be clear and in a written format to avoid confusion. If the parties are entering into a business transaction are not qualified or do not know how to write a business contract, they should seek the assistance of a professional writer and have witnesses in such a way that the transaction is valid in the court of law in case of a dispute later.

The concluding verses in Surah al-Baqara remind people about Allah's (عَزَّ وَجَلَّ) might over all the things in the Cosmos. He knows what is in your heart irrespective of you disclose it or not. Everyone will be accountable for all your deeds.

The Prophet (صلى الله عليه و آله وسلم) and the Muslim Ummah believe in whatever is sent down from their Lord. The believers say, 'We hear, and obey; and we seek Your forgiveness, O' our Lord, and towards You is our return.

In the end Allah (عَزَّ وَجَلَّ) says, no one is burdened more than he could bear it. Everyone will see the fruits of his deeds. The Sura concludes with the famous supplication, 'Our Lord! Condemn us not if we forget or fall into error; Our Lord, lay not upon us a burden like that which You laid upon those before us. Our Lord, burden us not with that which we have no ability to bear. Pardon us, forgive us and have mercy on us. You are our protector. Give us victory over those who stand against faith.

'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.

Belief in books sent down on prophets is an integral part of Islamic faith.

It is in Quran - قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ [Say (O' Prophet ﷺ) We believe in Allah and that which has been sent down on us (Quran), and sent down on Abraham (Ibrahim - عليه السلام) and Ishmael (Isma'eel - عليه السلام) , Isaac (Is-haq - عليه السلام) and Jacob (Ya'qub - عليه السلام) , and the Tribes, and in that which was given to Moses (Musa - عليه السلام) and Jesus (Isa - عليه السلام), and (among) the prophets of their Lord, we make no division between any of them. ] (Al-Baqara - 136)

Thus, we believe in Quran and all the scriptures mentioned in Quran.

(a) The Gospel (الإنجيل) revealed to Prophet Isa (عليه السلام).

(b) The Torah (التوراة) revealed to Prophet Musa (عليه السلام).

(c) The Psalms (الزبور) revealed to Prophet Dawud (عليه السلام).

(d) The Scrolls (صحف) revealed to Ibrahim (عليه السلام) and other prophets.

It is a fact that all the above scriptures have not survived neither in their original languages they were revealed to their respective prophets, nor in their content. Some translations are available which are not as per their original text. Also these translated versions have been changed successively over centuries. This is the reason that no two translated editions of Bible match with each other.

Quran contains 114 chapters covering many subjects. It was revealed to Prophet Mohammad (صلى الله عليه و آله وسلم) over a period of 23 years. Quran is the only Divine Book that has been preserved in its original form. Not even a vowel sign of a word has been changed in it over a period of 1,450 years. It is indeed guidance to the entire mankind till the Day of Resurrection.

Quran provides detail account of the creation of human beings.

It is in Quran - وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ - ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ - ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ [And verily We did create man from a quintessence (of clay). Then We placed him (as a drop of sperm) in a place of rest, firmly fixed. Then We made the sperm into a clot of congealed blood (zygote). Then of that clot We made a lump (fetus). Then We made out of that lump, bones and clothed the bones with flesh. Then We developed out of it another creature (by breathing life into it). So blessed be Allah, the most marvelous Creator.] ( Al-Mu’minoon - 12-14).

It is in Hadith - Abdullah bin Masud (رضئ الله تعالى عنه) narrates that the Prophet (صلى الله عليه و آله وسلم) said - إنَّ أحدكم يُجمَع خَلْقُه في بطن أمه أربعين يومًا، ثم يكون علقةً مثل ذلك، ثم يكون مُضغةً مثل ذلك ، ثم يَبعث الله ملكًا فيُؤمر بأربع كلمات، ويقال له: اكتُبْ عملَه، ورزقَه، وأجلَه، و شقيٌّ أو سعيدٌ، ثم يُنفخ فيه الروح [Each one of you is constituted in the womb of the mother for forty days and then he becomes a clot of thick blood for a similar period and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him] (Bukhari)

The above Quranic verse and Hadith confirm that the soul enters the fetus 120 days (4 months) after gestation. Thus, first human body is created in the womb of the mother, and then the soul gets associated with it. The moment the soul gets associated with human body, the person/human being comes into life.

The word (مُحْكَمَاتٌ) is derived from the root Arabic word (أحكما), meaning 'to decide between two things'. The word (مُحْكَمَاتٌ) is a verbal noun in plural form, meaning judgements, decisions, etc., and refers to the verses of the Quran related to legal rulings and clear definitions.

The word (مُتَشَابِهَاتٌ) is derived from the root Arabic word (اشتبها), meaning 'not certain'. It is a verbal noun in plural form, meaning uncertain things. It refers to those verses of the Qur'an, the meanings of which, require interpretation.

The following verses are the examples of Ayaat-e-Muhkamaat.

(i) It is in Quran - لَيْسَ كَمِثْلِهِ شَيْءٌ [ There is nothing like Him.] (Ash-Shura - 11)

(ii) It is in Quran - رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا [ Lord of the skies and the earth and whatever is between them, so worship Him and have patience for His worship. Do you know of any similarity to Him? ] (Maryam - 65)

The following verses are the examples of 'Ayaat-e-Mutashabihaat' whose meanings require interpretation.

(i) It is in Quran - يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ [ The hand of Allah is over their hands. ] (Al-Fath - 10)

The meaning of this verse is, since the Prophet (صلى الله عليه و آله وسلم) was following the commandment of Allah (عَزَّ وَجَلَّ) by taking baya of his Sahabah, the baya is reflected towards Allah (عَزَّ وَجَلَّ) who commanded it. It means that though the hand of the Prophet (صلى الله عليه و آله وسلم) is on the hands of his Sahabah, the implication is, the hand of Allah (عَزَّ وَجَلَّ) is over their hands.

(ii) It is in Quran - الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ [ Ar-Rahman (the Most Compassionate) is established over the Throne.] (Taa Haa - 5)

Since Allah (عَزَّ وَجَلَّ) is free from the considerations of form, body, sitting, standing and all other characteristics of His creatures, the meaning of this verse is Allah's (عَزَّ وَجَلَّ) Kingdom and authority is established over the Throne.

(iii) It is in Quran - اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ [Allah mocks them and prolongs them in their transgression (while) they wander blindly.] (Al-Baqara- 15)

The meaning of this verse is 'Allah (عَزَّ وَجَلَّ) punishes them for their mockery.

(iv) It is in Quran - وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ [ And (then unbelievers) plotted and planned and Allah too planned and the best of planners is Allah.] (Aal-i-Imran)

The meaning of this verse is Allah (عَزَّ وَجَلَّ) punishes them for their devilish plots.

Salafis and their like minded groups use the above Ayat-e-Mutashabihaat in literal/textual meanings to mislead Muslims. They claim their God has a physical body.

It is important to understand the perception of God by Salafis, Christians and Hindus who worship Idol Gods in different formats. Salafis call their Sky God as Allah because God is translated in Arabic as Allah. Similarly, Christians in Arabic, Persian and Urdu translations of Bible, refer to their God as Allah.

Islamic perception of Allah (عَزَّ وَجَلَّ) is completely different from the idolized perception of Hindus, Salafis, Christians and other people.

Salafis and their like minded groups worship a Sky God who has two hands, two eyes, a face, a mouth and tongue in the mouth, two shins, legs, fingers in hands and feet, and a huge human like physical body; who is sitting on a big chair on the skies in a certain direction. They say that this huge Sky Idol has limitations on his movements as he cannot come near human beings, therefore, knows about them, only by his knowledge. They call this human-like monstrous Deity as Allah.

Salafis also claim that their Sky God is one of its kind, self made, independent, neither beget nor begotten. They claim they are Muslims and treat real Muslims as unbelievers.

Ibn Baz (1910-1999) the Grand Mufti of Saudi Arabia wrote : (Their Sky) God has (i) a physical body (al-jism), (ii) He is physically sitting on the sky, and (iii) He has limbs, hands, eyes, tongue, face and other body parts.

Ibn Taymiyyah (1263-1328), one of the founders of Salafism, described the physical characteristics of their Sky God as follows :

(i) The Sky God needs (Meaning the God is not independent and not self sustained) (ii) He is divisible (Meaning the Gods can be many, but ultimately it is one entity only. This belief is exactly identical to the belief of Christians and Hindus). (iii) He settles in a place. (iv) He has six directions - up - down - left - right - front - back. (Meaning, the Sky God has a physical body). The Sky God is sitting above the skies and his face is in a certain direction. (v) He has limitations; no one but he knows about it. Even his place (dwelling) has a limitation which is on the seventh sky. Thus the Sky God has two limitations of movements. (vi) He has a (huge) size (of his body). (vii) He must be creating continuously. He can choose what to create but he cannot choose whether to create or not. (Meaning, he is helpless, has no choice but to create continuously). (viii) He is not mixed with his creation but is sitting alone separately on the sky. (ix) He has two real eyes, two real hands, a real (human like) face and other limbs. His face and other limbs are known to him only.

There are verses in Quran that refer to non-believers and Makkan pagans. Salafis, Deobandis and their like minded groups, following the footsteps of Khawaarij, impose these verses on prophets, Aimma and Awliya Allah and mislead innocent Muslims.

Using the Quranic verses meant for Pagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was started by Munafiqoon during the time of Khulfa-e-Rashidoon. Later it was continued by Khawarij, Salafis, Deobandis and their like minded groups.

It is in Hadith - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari)

Salafis, Deobandis and their like minded groups, treat the Prophet (صلى الله عليه و آله وسلم), Sahabah and Aimma, just like ordinary sinful human beings and claim that after their deaths, no one should visit their graves. They do not believe in Eisaal-e-Thawaab. They call the graves of the Prophet (صلى الله عليه و آله وسلم), Sahabah and Awliya Allah as places of Shirk. They claim all dignitaries of Islam are 'lieing Idols of Muslims' and those who visit their graves are grave worshipers. In this context, they use the following 4 verses of Quran, and impose them on Muslims/Awilya Allah to support their arguments related to visiting the graves of Awliya Allah and Muslims. It is an important information for all Muslilms to safeguard their Iman.

(1) It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

(2) It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah (عَزَّ وَجَلَّ) makes whoever he wishes hear, but you cannot make those in the graves hear.] (Fatir - 22)

(3) It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ To whom they call on beside Allah (عَزَّ وَجَلَّ) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised. ] (An-Nahl - 20-21)

(4) It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

All 4 verses quoted above, are from the Quranic chapters delivered in Makka. We all know that the Chapters delivered in Makka were mostly in refutation of Idol worship of Makkan Pagans. Therefore, the above verses are surely meant for Makkan Pagans. We have discussed these verses below to explain that the contention of deviant sects is spurious.

VERSE NO. 1

It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [ Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)

To understand the above verse in its correct perspective, read the verse which is mentioned immediately after this verse (verse 81). We have quoted below both these verses together for our readers to understand factual meanings in this regard.

It is in Quran إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ - وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ [Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse - 81).] (An-Naml – 80-81)

When we read both the verses together it is clear that word ‘dead’ is used to mean the disbelievers, and not those who are actually dead. In verse (80), it is mentioned that when 'you call them, they turn their backs and retreat'; meaning these verses are meant for the living Makkan pagans. Similarly, in verse (81), it is mentioned that 'you cannot make none to hear except those who believe in our revelations' which makes it abundantly clear that these verses are definitely meant for Makkan pagans who are unwilling to accept the truth of Islam.

VERSE NO. 2

It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [The living and the dead are not alike. Allah (عَزَّ وَجَلَّ) makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)

To find out its actual meaning, let us study 3 verses, immediately before this verse. We have provided below all 4 verses together for our readers to understand correct contextual meanings.

It is in Quran –وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ - وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [ The blind and the seeing are not alike (verse 19). Nor are the depth of darkness and the light (verse 20). Nor are the (chilly) shade and the (genial - gracious) heat of the sun (verse 21). Nor are alike those that are living and those that are dead, Allah (عَزَّ وَجَلَّ) can make any, that He wills, to hear, but you (O’ Prophet - صلى الله عليه و آله وسلم) cannot make those hear who are in graves (verse 22). ] (Fater - 19-22)

Verse 19 - ‘The blind and the seeing are not alike’.

This has reference to Makkan polytheists. Allah (عَزَّ وَجَلَّ) is referring them as blind because they do not have the light of Iman in their hearts.

Verse 20 - ‘The depth of darkness and light is not alike’.

This means, Kuffars’ hearts are buried in the depth of darkness, therefore they cannot be compared with Muslims whose hearts are enlightened with Iman.

Verse 21 - 'The chilly shade and gracious heat of the sun cannot be alike'.

Since, Makkan pagans hearts are buried in the depth of darkness, it is referred as 'chilly shade' which cannot benefit from the heat of the sun. Meaning, the polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad (صلى الله عليه و آله وسلم).

Verse 22 has three parts.

Part (22.1) - ‘The living and dead are not alike’.

This means, the polytheists of Makka and Muslims are not the same. Muslims are referred as living beings because of their Iman. As Makkan pagans' hearts are buried in the depth of darkness because of their Idol worship, they are referred as 'dead people'.

Part (22.2) - ‘Allah (عَزَّ وَجَلَّ) can make any that He wills to hear’.

Allah (عَزَّ وَجَلَّ) says that He has the omnipotence (power) to make anyone hear - which means He can give Iman to anyone he wishes.

Part (22.3) - (O’Prophet - صلى الله عليه و آله وسلم) you cannot make those dead bodies listen that are in graves’.

Since the entire discussion is about Makkan Mushrikeen whose hearts are buried in the depth of darkness because of their Idol worship, this part of the verse 22.3 naturally refers to them. Here, the word 'grave' is used as a metaphor with reference to the hearts of Makkan Pagans which are buried in the depth of darkness as that of grave. The graves of Muslims are not dark. They are illuminated by Allah's (عَزَّ وَجَلَّ) mercy.

Thus, the entire sequence of verses (Fater - 19-22), mentioned above refer to the Makkan polytheists and not to the actual dead.

It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: "He who remembers his Lord and he who does not, are like the living and the dead. (Muslim).

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Prophet (صلی اللہ علیہ وآلہ وسلم) said, “He who remembers his Lord and he who does not are like the living and the dead.”[Bukhari, as-Sahih (5:2353 # 6044), Mundhiri, at-Targhib wat-tarhib (2:256 # 2303), Asqalani, Fath-ul-bari (11:210 # 6044)]

It is in Hadith - Abu Musa (رضئ اللہ تعالی عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, 'The house in which Allah (عَزَّ وَجَلَّ) is remembered and the one in which Allah (عَزَّ وَجَلَّ) is not remembered are like the living and the dead." ]

[Muslim, as-Sahih (1:539 # 779); Ibn Hibban, as-Sahih (3:135 # 854); Abu Yala, al-Musnad (13:291 # 7306), Ruyani, al-Musnad (1:317 # 473); Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372 # 1771); Daylami, (4:143 # 6442); Bayhaqi, Shuab-ul-iman (1:401 # 536); Mundhiri, at-Targhib wat-tarhib (1:170 # 635); Nawawi, Sharh Sahih Muslim (6:68)]

It is in Quran - الَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (And they who reject Our verses ( and those who reject the real meanings and misinterpret them and draw wrong conclusions from them) are deaf and dumb, in utter darkness; whom Allah (عَزَّ وَجَلَّ) pleases He causes to err and whom He pleases He puts on the right way). (Al-An'aam - 39).

VERSE NO. 3

It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ To whom they call on beside Allah (عَزَّ وَجَلَّ) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised.] (An-Nahl - 20-21)

The above verses are meant for Makkan Pagans and their dead ancestors which is proved from the following Quranic verses, Ahadith and quotes.

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

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

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

Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ) is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol.

Walking on the foot steps of Khawarij, Salafis, Deobandis and their like minded groups claim that the Idols worshiped by Idol worshipers/Hindus in temples are standing, and the Muslims Idols are the dignitaries of Islam, Awliya Allah who are laying in their graves. Astaghfiruallah. To equate Awliya Allah, Sahabah, Imams as Idols is to invite the wrath of Allah (عَزَّ وَجَلَّ).

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

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

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

(v) Ibn Taymiyya, the first in command of Salafis, Deobandis and their like minded groups, wrote a Hadith in his book Siraatal Mustaqeem : A person came to the blessed grave of the Apostle of Allah (صلى الله عليه و آله وسلم) and requested food from the Prophet (صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi (a member of the Prophet’s - صلى الله عليه و آله وسلم family ) came to him. He had with him a tray of food, and said, "this food has been sent by the Prophet (صلى الله عليه و آله وسلم) and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire". (Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).

From the above, it is proved that we can request from the pious people for our needs and they can help in alleviating our problems.

VERSE NO. 4

It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)

It is in Hadith - Narrated Ummul Momineen Aisha (رضئ اللہ تعالی عنہا): Allah's Apostle ( صلى الله عليه و آله وسلم) died while Abu Bakr (رضئ اللہ تعالی عنہ) was at a place called As-Sunah (Al-Aliya) 'Umar (رضئ اللہ تعالی عنہ) stood up and said, "By Allah (عَزَّ وَجَلَّ)! Allah's Apostle ( صلى الله عليه و آله وسلم) is not dead!" 'Umar (رضئ اللہ تعالی عنہ) (later on) said, "By Allah (عَزَّ وَجَلَّ)! Nothing occurred to my mind except that." He said, "Verily! Allah (عَزَّ وَجَلَّ) will resurrect him and he will cut the hands and legs of some men." Then Abu Bakr (رضئ اللہ تعالی عنہ) came and uncovered the face of Allah's Apostle (صلى الله عليه و آله وسلم), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Apostle ﷺ), you are good in life and in death. By Allah (عَزَّ وَجَلَّ) in Whose Hands my life is, Allah (عَزَّ وَجَلَّ) will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr (رضئ اللہ تعالی عنہ) spoke, 'Umar (رضئ اللہ تعالی عنہ) sat down. Abu Bakr (رضئ اللہ تعالی عنہ) praised and glorified Allah (عَزَّ وَجَلَّ) and said, No doubt! Whoever worshiped Mohammad (صلى الله عليه و آله وسلم), then Mohammad (صلى الله عليه و آله وسلم) is dead, but whoever worshiped Allah (عَزَّ وَجَلَّ), then Allah (عَزَّ وَجَلَّ) is Alive and shall never die." Then he recited إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30). (Bukhari Vol 5, Bk 57, # 19)

Salafis, Deobandis, and their like minded groups misinterpret the above verse and Hadith to mean that there is no difference between the death of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and the death of a Pagan Mushrik; in the sense that both cannot see or hear after death. (Astaghfirullahal Azeem). This claim on their part is Kufr, a blatant and unpardonable Kufr. No person who has some common sense, can equate Allah's Apostle (صلى الله عليه و آله وسلم) with a Pagan Mushrik, both in this life and in Hereafter. (La haula wala quwwata illa billah).

To understand the meaning of this verse, let us read a verse before this verse. We have provided below both these verses for our readers so that they understand true meanings in this context.

It is in Quran - ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Allah puts forth a similitude : a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah alone). Are those two equal in comparison? All praises and thanks be to Allah! But most of them know not. Surely you shall die and they too shall (surely) die.] (Az-Zumur - 29-30)

Verse 29 establishes that the people who worship Idols are not the same as those who worship Allah (عَزَّ وَجَلَّ). Surely, the treatment, rewards and active life of Muslims after their deaths will be different from the punishment of dead Mushrikeen. There are many Quranic verses and Ahadith and quotes which testify that Prophets, Sahabah, Awliya Allah are alive, they can see, listen and pray for us. This is Allah's (عَزَّ وَجَلَّ) beneficence and reward for them.

Verse No. 30 describes - ' O' Prophet ( صلى الله عليه و آله وسلم ), you will die and these Mushrikeen will also die', but since you are not like one of them, therefore, your state, after death, will be exalted, totally different from their state. Your rewards and responsibilities, after death, are different from the punishment and torment of dead Mushrikeen.

Read more Quranic verses in this context.

(i) It is in Quran - أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [ As for those who (do not have faith, and) indulge in (evil) sinful acts, do they think that We place them - both in their life and their death - on equal footing with those who have attained faith and do righteous deeds? Bad indeed is their judgment. ] (Al-Jathiya - 21)

(ii) It is in Quran - لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ [ The inmates of Hell and inmates of Paradise are not in the same position. Only the inmates of Paradise are felicitated.] (Al-Hashr - 20)

(iii) It is in Quran - أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [Those are they who are truth believers. For them are Grades (of honor) with their Lord, and pardon, and a bountiful provision. (Al-Anfal - 4)]

(iv) It is in Quran - وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [ If you could see how the angels receive those who disbelieve, smiting faces and their backs and (saying) : Taste the punishment of burning! (Al-Anfal - 50)]

The above verse refers to the Battle of Badr (غزوة بدر‎), fought on March 17, 624 CE (17 Ramadan 2 AH) at a place called Badr, 70 miles from Madina. There are many verses in Quran about this battle in which Muslims routed Makkan Pagans' powerful army with the help of Allah (عَزَّ وَجَلَّ). The battle of Badr was a turning point in Islamic history.

We are allowed to use the facilities provided by Allah (عَزَّ وَجَلَّ) in this world but are not allowed to let them enter our heart. Meaning, we should not become slave of these comforts, get involved in them, forgetting Allah (عَزَّ وَجَلَّ).

It is in Quran - قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ [ Say (O' Prophet ﷺ), Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. ] (Al-An-aam - 162)

The prayer at dawn is very important for asking pardon for our sins as it is expected that our prayers and supplications will be answered.

It is in Hadith - It is narrated on the authority of Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said: “The Lord descends every night to the lowest sky when one-third of the night remains and says : ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him? (Bukhari, Muslim). The Hadith is narrated by 28 Sahabah.

Muslims can live in a multi-cultural society, under Islamic or non-Islamic governments in peace and amity with followers of different faiths and ethnic backgrounds. They can be friendly with them and help them in their hour of need.

It is in Hadith – Ibn Abbas (رضئ الله تعالى عنه) reported, the Prophet (صلى الله عليه و آله وسلم) said ‘He is not a believer whose stomach is filled while the neighbor to his side is hungry’ ( Baihaqi, Sunan al-Kubra).

In the above Hadith there is no mention that your neighbor should be a true Muslim in order to help him/her in any manner needed. He/She can be anyone, belonging to any sect, faith and ethnicity.

What Allah (عَزَّ وَجَلَّ) is explaining in the above verse is, the Muslims, in the name of friendship, inter-faith harmony or peaceful co-existence start befriending with non-Muslims to an extent that they start visiting their temples, churches, and other places of worship and start participating in that worship with them. This is what Ammani sect propagates in the world. They intermix with non-Muslims, leaving Muslims, to an extent that they loose Sahih Iman. If someone does that, then Allah (عَزَّ وَجَلَّ) will leave him in that state and he will be subjected to Allah's (عَزَّ وَجَلَّ) wrath in both the worlds.

The family of Imran (عليه السلام) is from the family of Prophets Dawood and Sulaiman (عليهم السلام). The family of Imran (عليه السلام) is the last family of Prophets among Israelis, because after Prophet Isa (عليه السلام), the prophet-hood ended among the people of Israel.

It is reported that Imran and his wife Hanna (عليهم السلام) had two daughters. The eldest one was the wife of Prophet Zakariyya (عليه السلام). The younger daughter Maryam (عليها السلام) was born long after the birth of her elder sister. Her elder sister is the mother of Prophet Yahya (عليه السلام) and she is the mother of the Prophet Isa (عليه السلام). It is reported that Prophet Yahya (عليه السلام) was older than Prophet Isa (عليه السلام) by about three years.

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

Hadhrat Isa (عليه السلام) made Halal the meat of Camel, the fat of goat and cow and permitted fishing on Saturdays. All these were forbidden for Israelis before the advent of Isa (عليه السلام). He asked them not to reject the commandments he has brought to them and obey him and be fearful to Allah (عَزَّ وَجَلَّ).

The Arabic word Wafaat (وفاة) carries two meanings, (i) to take away, and (ii) death. In death, Allah (عَزَّ وَجَلَّ) takes us away from this world.

In the above verse it is (إِنِّي مُتَوَفِّيكَ) which means ‘I will take you’. Those who do not understand this, translate it 'I will make you die'.

This is sheer ignorance on their part and with this understanding they deny the truthful teachings of Islam about Isa (عليه السلام).

It is in Quran - وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ [ It is He indeed ‘who sends you to sleep at night’ (يَتَوَفَّاكُمْ بِاللَّيْلِ), and knows what you do in the day, then makes you rise with it again in order that the fixed term of life be fulfilled. Then to Him you will be returned when He will tell you what you did.] (Al-An’aam - 60)

This can also be understood from the following verse in which Allah says, ‘angels take him’ (تَوَفَّتْهُ رُسُلُنَا).

It is in Quran - وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ [He has power over His creatures and appoints guardians to watch over them. When death comes to one of you Our angels take him, and do not falter.] (Al-An’aam - 61)

Allah (عَزَّ وَجَلَّ) clarifies the whole issue in the following verses.

It is in Quran - وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ ۚ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا - بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا [ and for saying : 'We killed Isa Ibn Maryam (عليه السلام), who was an Apostle of Allah;' but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely, they did not kill him. In fact Allah raised him towards Him; and Allah is Almighty, All Wise.] (An-Nisa – 157-58)

Raising of Isa (عليه السلام) alive on the sky is a factual truth established from the above verses. Some people try to misinterpret these verses to prove that Isa (عليه السلام) has died. Allah (عَزَّ وَجَلَّ) says, 'they neither killed nor crucified him, though it so appeared to them, and in fact Allah raised Isa (عليه السلام) towards Him. Those who disagree in the matter are only lost in doubt.' They interpret the meaning of raising Isa (عليه السلام) as raising his status after his death. Obviously, their understanding is wrong, and they need to correct it.

Human being is provided with intelligence to understand and deduce things. Therefore, he is made responsible for all his actions and is also subject to torment (عذاب) or recompense (ثواب) depending upon his deeds. Allah (عَزَّ وَجَلَّ) has provided mind and heart to every human being and it is imperative that they use them properly, ponder over the facts of the Cosmos and walk on the right path.

It is in Quran - كَذَ‌ٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ [ So Allah places degradation (subject them to torment) on those who do not believe. (Al-An'aam - 125)

It is in Quran - وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ [ And He places degradation on those (subjects them to torment) who have no understanding.] (Yunus - 100)

The above Quranic verses clarify that the punishment for rejection and punishment for 'not trying to understand', is the same.

The above verse is known as 'Verse of Mubahala' (آية المباهلة). It was revealed in Madina.

The verse is misinterpreted by a deviant sect known as 'Ammanis' to mislead Muslims. It is important to discuss this issue briefly here so that Muslims are saved from Ammani deviant arguments.

BRIEF HISTORY

In the ninth year of Hijra, Prophet Mohammad (صلى الله عليه و آله وسلم) sent a letter to Abdul Haris Ibn Alqamah, Grand Bishop of Najran, the official representative of the Roman Church, inviting the people of that area to embrace Islam. In response to that letter they sent a delegation to the Prophet (صلى الله عليه و آله وسلم).

It is in Hadith Al-Mubahala (حديث المباهلة) - A Christian delegation from Najran came to Medina and entered Masjid-e-Nabawai (صلى الله عليه و آله وسلم) when the Prophet (صلى الله عليه و آله وسلم) and Sahabah were performing Asr prayer. They went to a corner, turned their faces towards the East and prepared to worship. Some companions, (after their Salah) wished to prevent them from worshiping, (but) the Prophet (صلى الله عليه و آله وسلم) commanded that they be left alone and permitted them to finish their worship.

(References - Tabari, Ibn Kathir, Razi, Qurtubi, etc.; in their Tafasir Surah Al‘Imran, verse # 61; Part of these commentaries dealt with this issue in the beginning of the Surah, and some in the Tafseer of verse 61 of this Sura)

IMPORTANT POINTS OF THE HADITH

(i) When the delegation arrived, Prophet (صلى الله عليه و آله وسلم) was busy in Asr prayers.

(ii) The Christians entered the Prophet's (صلى الله عليه و آله وسلم) mosque without taking any prior permission, turned to the East and prepared to worship while Sahabah were busy in Asr prayers. Some companions, after the completion of Asr prayers, wished to stop Christians from prayers. But the Prophet (صلى الله عليه و آله وسلم) commanded 'they be left alone' and allowed them to finish their prayers.

(iii) It is obvious that the Prophet’s (صلى الله عليه و آله وسلم) primary aim was to invite these Christians to Islam. As a matter of fact this delegation came after the Prophet (صلى الله عليه و آله وسلم) wrote a letter to them inviting them to accept Islam.

(iv) Later, the Negotiations were continued for three days, while the Prophet (صلى الله عليه و آله وسلم) gave them time so that they see the Muslims by their own eyes remaining in Madina and observing Muslim prayers.

What happened during these three days?

Najran was a big area of land at a distance of seven trip stages southwards of Makkah towards Yemen. It included seventy three villages. It took a fast rider, one day ride, to get there. (Fath Al-Bari 8 / 94). Its military forces consisted of one hundred thousand fighters.

The delegation was comprised of sixty men. Twenty four of them were from noble families. Three out of twenty-four were, at one time, leaders of Najran, as follows.

(a) Abu Haritha bin Alqamah was a bishop to whom all religious presidency and spiritual leadership belonged and were in his charge.

(b) Al-Aqib, was in charge of prince-hood and government affairs. His name was Abdul Maseeh.

(c) As-Saiyid was in-charge of educational and political affairs of Najran. His name was Al-Aiham or Sharhabeel.

The delegates met the Prophet (صلى الله عليه و آله وسلم) and exchanged inquiries with him; but when he invited them to Islam and recited the Quran to them, they refused.

Misleading arguments of Ammani Deviant Sect

Deviant sects like Ammanis and their like minded groups cite this event and mislead Muslims. They say that since the Prophet (صلى الله عليه و آله وسلم) allowed the Christian delegation to pray in Masjid-e-Nabawi, they claim that all Muslim Mosques in the world should be opened for non-Muslims for worship as per their customs. They also say that Idol worshipers should be allowed to worship their idols in Muslim mosques.

Ammanis and their like minded perennialist groups forget the fact that the primary purpose of the Prophet (صلى الله عليه و آله وسلم) was to invite them to Islam. He never declared that the mosque is a common place where Muslims and Christians and others can pray on a permanent bases, as has been interpreted by Ammanis. Also the Prophet ( صلى الله عليه و آله وسلم) did not treat them as believers on par with Muslims as Ammanis are doing these days.

The Christian delegation asked the Prophet (صلى الله عليه و آله وسلم) what he thought about Isa (Jesus), (عليه السلام). The Prophet (صلى الله عليه و آله وسلم) delayed the answer the whole day till the following Quranic verses were revealed.

It is in Quran - إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ [ The example of Isa (عليه السلام) with Allah is like that of Adam (عليه السلام); He created him (Adam - عليه السلام) from clay and then said to him, 'Be' and there he is! ]

الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ [ (O' people who believe), this is the Truth from your Lord, so never be of those who doubt.]

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ [ Tell them (O'Prophet ﷺ) those who dispute in this with you even after the knowledge has come to you, 'come, let us gather our sons and your sons, our women and your women, ourselves and yourselves, and pray and solicit Allah's condemnation on those who lie.] (Aal-e-Imran - 59 - 61).

When it was morning, the Apostle of Allah (صلى الله عليه و آله وسلم) told them what Isa (عليه السلام) was, in the light of the above revealed verses.

He left them a whole day to consult and think it over. So when it was next morning and they still showed disapproval to accept Allah’s Words about Isa (عليه السلام) or to embrace Islam, the Prophet (صلى الله عليه و آله وسلم) suggested Mubahala, that is, each party should supplicate and implore Allah (عَزَّ وَجَلَّ) to send His Curse upon him or them if they were telling lies.

After that, the Prophet (صلى الله عليه و آله وسلم) came forward wrapping Al-Hasan (رضئ اللہ تعالی عنہ) and Al-Husain (رضئ اللہ تعالی عنہ) under his garment whereas Fatimah (رضئ اللہ تعالی عنہا) was walking behind. It is reported that many other Muslim families joined the Prophet (صلى الله عليه و آله وسلم) in Mubahala. Seeing that the Prophet (صلى الله عليه و آله وسلم) was serious and prepared to face them firmly, they went aside and started consulting.

Al-Aqib and As-Saiyid said to each other: 'We shall not supplicate curse of Allah by entering the Mubahala. For, I swear by Allah, if he is really a Prophet and exchanges curses with us, we will never prosper nor will the descendants of ours. Consequently neither we nor our animals will survive the Mubahala.

Finally they made their mind to resort to the Apostle of Allah’s (صلى الله عليه و آله وسلم) judgement about their cause. They came to him and said : 'We agree with you what you have demanded.' The Apostle of Allah (صلى الله عليه و آله وسلم) then formalized an agreement and ordered them to pay a small Jizya (tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) to protect them from their enemies. He gave them freedom to live peacefully in their land.

They asked the Prophet (صلى الله عليه و آله وسلم) to appoint a trustworthy man to receive the money agreed upon for peace, so he sent Abu ‘Ubaidah bin Al-Jarrah (رضئ اللہ تعالی عنہ) to receive the Jizya as agreed upon in the peace treaty.

The above details show that the Prophet (صلى الله عليه و آله وسلم) did not approve the Christians as believers on par with Muslims as Ammani scholars are claiming these days.

Also it is most likely that the delegation was allowed to stay in the mosque because, till then, there was no provision made, no special building was constructed, to house large delegations.

In addition, the Prophet (صلى الله عليه و آله وسلم) insisted them to accept Islam as per the commandments of Allah (عَزَّ وَجَلَّ). This is different from what the propagators of Amman Message are doing. They are mixing religions by misinterpreting the Hadith of Mubahala.

Also, there is no single occasion during or after Prophet Mohammad (صلى الله عليه و آله وسلم) when Muslims were allowed to participate in Non-Muslims' religious festivals and their worship as Ammanis are doing in the name of Interfaith.

When Najran delegation refused to accept Islam, Prophet (صلى الله عليه و آله وسلم) invited them for Mubahala. They were scared to enter into Mubahala, therefore they conceded for an agreement with the Prophet (صلى الله عليه و آله وسلم) to remain as Islam's protectorate on payment of a nominal amount.

Soon Islam started spreading in Najran, and those who accepted Islam, did not have to pay Jizya that usually non-Muslims paid. It was reported that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet (صلى الله عليه و آله وسلم) sent Hadhrat Ali (رضئ اللہ تعالی عنہ) too, for the collection of charities and tribute. (Fath Al-Bari 8 / 94, 95; Za'd Al-Ma'ad 3 / 38 - 40). Later the entire population of Najran accepted Islam.

In the above verse, the contention of Christians and Jews is negated. Christians claim Hadhrat Isa (عليه السلام) is son of God. Jews claim Hadhrat Uzair (عليه السلام) is the son of God.

We have briefly discussed below how a deviant sect 'Ammanis' misinterpret the above verse to mislead Muslims. It is important information for Muslims to safeguard their Iman.

BRIEF HISTORY OF AMMANI SECT

In 2004-05 King Abdullah II of Jordan prepared a document called Amman Message. Many Scholars belonging to different sects among Muslims signed this document to agree to the new beliefs of this deviant sect. Under Amman Message, two things were agreed, as follows:

(i) The Amman Message declared that All Muslim sects are true Muslims.

(ii) The Amman Interfaith Message declared that Jews, Christians and anyone who believed in one god, irrespective of his perception about God is a believer, just like Muslims.

King Abdullah II of Jordan obtained the signatures of many rulers of Muslim majority countries as well as some famous scholars belonging to various Muslim sects on the above documents. The King also embarked on a dialogue with Christian scholars under his 'Common Word Program' based on Amman Interfaith Message.

Under Amman Interfaith Message, they claimed that there are three central ideas that are common to Islam, Christianity and Judaism, as follows.

(i) Belief in the one God

(ii) Worship and devotion to God

(iii) Love and justice towards fellow human beings.

Amman Interfaith Message was based on the misinterpretation of the following Quranic verse and claim that Christians, Jews and Muslims are all brothers in Iman (faith).

(i) It is in Quran - قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ [ Tell them (O' Prophet ﷺ) : O' people of the Book, let us come to a common word between us, that we worship none but Allah, and make none His partner, and that none of us take any others as Lords beside Allah.' If they turn away, you tell them : 'Be witness that we are Muslims.'] (Aal-e-Imran - 64).

Then they claim that the following verse is for all, Christians, Jews and Muslims.

(ii) It is in Quran - إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ [ Truly the believers are brothers. Therefore make peace between your brothers and observe your duty to God that perhaps ye may obtain mercy.] (Al-Hujurat - 10).

The above is from Sura al-Hujrat. The entire Sura al-Hujurat deals with Muslims. There is no mention of Ahle Kitab in the Suran. The verse explains that if two Muslims have a conflict of any kind, it is important that we make peace and reconciliations between them. Here Muslims are declared as brothers to each other.

The verse # 64 above is asking Christians and Jews to come back to the right belief. It is primarily meant to invite Christians to Islam by asking them to refrain from their belief in three Gods. The verse does not call Christians as believers, rather it asks Christians and Jews to become believers like Muslims by renouncing their self concocted theories.

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

The above Quranic verse says 'Allah's (عَزَّ وَجَلَّ) curse be on Christians and Jews' for calling the Prophets as sons of God.

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

In the above verse, Christians are clearly regarded as Unbelievers (Mushrikeen) who will enter Hell for painful punishment. There is Ijma (consensus) on the above verse. If they change their faith and believe in the existence of one God, as described in Quran, and they also believe in Prophet Mohammad (صلى الله عليه و آله وسلم) as the seal of Prophets and obey the Islamic commandments, then they can be treated as "Believers".

The world in which we are living is known as the World of Manifestation (Aalam-e-Shahadat - عالمِ شھادت). It is also known as 'Physical World' (Aalam-e-Nasoot - عالمِ ناسوت) and 'World of Creation' (Aalam-e-Khalq - عالمِ خلق).

In the World of Manifestation, things are perceived by the outward senses. They have weight, along with face and form. They are subjected to period and dwelling. They gradually reach to completeness. In the World of Manifestation only the 'present' is known and witnessed. Past and future are not observed.

It is important to know that nothing could exist in the world of Manifestation unless its existence is there in the 'subtle worlds' (Awaalam-e-Ma'fouq - عوالمِ مافوق).

What are the 'Subtle worlds'?

These are (i) World of Angels (عالمِ ملكوت) and (ii) World of Similitude (عالمِ مثال).

The World of Similitude has face, form and 'prolongation' (imtedaad - امتداد). Because of its prolongation, it seems like an 'abode'. But that world is free from spacial and physical body consideration.

It is in the World of Similitude that all Prophets and Apostles were gathered and Allah (عَزَّ وَجَلَّ) took a covenant from them about Prophet Mohammad (صلى الله عليه و آله وسلم).

At the time of Me'araj, the Prophet (صلى الله عليه و آله وسلم) led the prayers of all Prophets and Apostles in 'the World of Similitude'.

The world of similitude is hidden from the people of the world of Manifestation. However, Allah (عَزَّ وَجَلَّ) opens this world to a select few of His Awliya during their lives.

The Awliya and pious are transferred to the World of Similitude after their deaths.

A section of this world is known as 'the world of demarcation' (عالمِ برزق). People who are allowed to sleep after the questioning in the grave and those who are subjected to torment after the questioning in the grave live in this world.

The people who pass the test of grave get transferred to the World of Similitude. Details on this issue have been covered in the Tafseer of similar other Quranic verses.