Allah says "it is not just the agreed Mehr that is payable to women in marriage. If you are rich, you can pay whatever you want over and above the settled matrimonial money.

The above verse also clarifies that seeking women only for sexual gratification is not allowed in Islam. Marriage is sharing the responsibilities for a peaceful and content life together.

The strict punishments for adultery, rape, stealing, murder etc., are strong deterrents for people to stay away from them. This is the reason these punishment are carried out publicly in an Islamic state. No one should be allowed to get away from punishment using his money or status. Also, the people in power should not use these laws to strike terror in the minds of the people while they do all kinds of crimes and get away with them. This is, generally what happens everywhere in the world. The rule of Khulafa-e-Rashideen is exemplary for us in this context.

Knowingly and unknowingly, sins are committed by people like rain showers throughout their lives in day to day living. We are always prone to make mistakes inadvertently. We are therefore cautioned to pay extra attention in avoiding major sins. The minor sins committed and recorded get erased by the mercy of Allah (عَزَّ وَجَلَّ).

What are major sins?

Any sin entailing a threat of punishment in the Hereafter explicitly mentioned in the Quran and Sunnah, come under this category. Even among major sins, there are some heinous than others. Like 'Shirk' is the worst kind.

It is in Quran - إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا [ Undoubtedly Allah does not forgive (the sin of) associating partners with Him, and forgives anything lower than it, to whomsoever He wills; and whoever ascribes partners to Allah is guilty of the gravest sin. ] (An-Nisa - 48)

It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said : Avoid seven sins that doom a person to Hell.' We said : 'What are they, O' Apostle of Allah (صلى الله عليه و آله وسلم)? He said: 'Associating others with Allah (shirk); witchcraft; killing a person whom Allah has forbidden us to kill, except in cases dictated by Islamic law; consuming orphans’ wealth; consuming riba (interest); fleeing from the battlefield; and slandering chaste, innocent women. (Bukhari, Muslim)

If a person repents from his sins and seek forgives, then Allah (عَزَّ وَجَلَّ) accepts his repentance.

It is in Quran - قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ [ Say (O'Prophet ﷺ), O' My servants who have transgressed against themselves (by sinning), do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Certainly, it is He who is the Forgiving, the Merciful.] (Az-Zumar - 53)

Essentially, men and women have equal rights in Islam. These rights are subject to the roles they are playing in individual homes and in society. Every responsibility brings certain privileges with it. The law has to cover all these minute details. If you do not keep these details in mind, your living becomes a mess that results in disintegration of homes and society.

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

If the meanings of 'preeminence' are authority and guardianship, it is also correct. The degree of authority is something we need in all aspects of our lives. Any meeting of a team of people requires a person to preside over and organize. Similarly, any operation regardless of how small it is, requires a person to manage it. This authority is actually a burden and this authority is describes in the above verse as 'preeminence'. If an operational responsibility is given without the authority to execute it, the person will not be able to do justice with the assigned responsibility.

It is in Quran - وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ [ According to customary good and honorable norms, women have rights similar to those against them (men), but men have a degree of preeminence above them.] (Al-Baqara - 228)

The verse stipulates that men should manage the affairs in consultation with their wives and children. The father has to be compassionate, should think of his family and well being of his wife and children. The mother and children should cooperate with him in this task, and his decision, in the end of the conversation, should be followed by all. If everyone in the family starts disputing with each other and try to run affairs as per their whims, the house becomes a battle ground.

The most desirable and required attribute of the father is, he should be compassionate with his wife and children. If he is hard headed and misuses the provisions in the Sharia, then he is held responsible for it and he will be punished by divine laws accordingly. Similarly, the role of wife and children are clearly specified. If they transgress and create disorder at home, it is the responsibility of the father to set things right by showing disapproval. Similar is the case between the wife and husband. If she does not listen to the good counsel, a recourse has been provided to husband, to leave her alone in bed and reprimand.

What is the meaning of 'striking them' (وَاضْرِبُوهُنَّ). It means to scold, chide and censure. It does not mean physical violence at home causing physical harm. Prophet Mohammad (صلى الله عليه و آله وسلم) never even slapped any of his wives throughout his life.

If the wife is adamant, then there is only one course left, which is separation and divorce.

If we know the 'fact of Prophet Mohammad' (حقيقتِ محمدي صلى الله عليه و آله وسلم), it is easy for us to understand that the Prophet (صلى الله عليه و آله وسلم) is a witness for all the Prophets and their nations. He knows about the truthfulness of all the prophets and the affairs of their nations from the time of Adam (علیھ السلا م) till the day of Resurrection.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When we understand the above facts, it is easy for us to understand the above verse 41 that the Prophet (صلى الله عليه و آله وسلم) is a witness for all the Prophets and their nations. He knows about the truthfulness of all the prophets and the affairs of their nations from the time of Adam (علیھ السلا م) till the day of Resurrection.

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

Imam Ahmad recorded that Abu Hurairah (رضئ اللہ تعالی عنہ) said, that Khamr (intoxicants) were prohibited gradually, in three stages.

(i) First wine and gambling were declared sins. يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا [ They ask you about wine and gambling. Say, 'In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.] (Al-Baqara - 219)

(ii) Then came this commandment - يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ [ O' Believers, do not pray when you are intoxicated; instead, wait until you can understand what you are saying.] (An-Nisa - 43)

(iii) Then the final command - يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ [ O' you who believe, indeed, intoxicants, gambling, (sacrificing on) stone alters (to other than Allah), and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist? ] (Al-Maaida - 90-91)

Wine has negative effects on human health. It damages bones, is one of causes of cancer, high blood pressure, increase cholesterol levels and weak heart muscles. It also damages brain functions as it impairs mental function, causing behavioral changes and memory impairment. This is the reason, Islam has forbidden wine and use of intoxicants in any form.

In Arabic 'ra'ina (رَاعِنَا) means 'take care of us, or hold our hands. This word was used by Sahabah to address the Prophet (صلى الله عليه و آله وسلم) to request him to look at them for explaining something which was not understood by them fully. This happened mostly during Prophet's (صلى الله عليه و آله وسلم) teaching to groups of Sahabah. This word is derived from the Arabic word 'ra'ee' (رَاعِي), meaning 'Shepherd. The shepherd guides a herd of sheep and cattle towards the places that are rich in greenery and water. He also looks after the herd and protects them from wild predators.

It is in Quran - يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ [ O' you who believe! Do not say 'ra‘ina', but say, 'unzurna', and listen. A painful punishment awaits the unbelievers. .] (Al-Baqara -104)

When we look the Arabic meanings of both the words 'ra'ina' and 'unzurna' (انْظُرْنَا), they are more or less the same. Then why did Allah (عَزَّ وَجَلَّ) commanded Sahabah to use 'unzurna', instead of ra'ina'?

Jews used to join the groups of Sahabah apparently to let Muslims believe that they wanted to know about Islam from the Prophet (صلى الله عليه و آله وسلم). In Hebrew and Syriac languages, a similar sounding word 'rai’na' was used as a slur to insult a person who is negligent. Since, the Jews were aware of these languages, they used certain words with the intention to undermine the respect of the Prophet (صلى الله عليه و آله وسلم) and thought that Muslims will not know about it. Allah (عَزَّ وَجَلَّ) exposed the evil of Jews.

The details about the punishment of the people of Sabbath are given in the Tafseer of verse # 65, Sura Al-Baqara. It is also given below for the benefit of the readers.

Sabbath (Saturday) is an important day in Jewish tradition which was granted to them on their own request. Israelis wanted to relax one day in a week when they would not work in order to focus on their worship. This kind of break allowed them to balance between worldly pursuits and worship / meditation.

It is reported that during the time of Dawood (عليه السلام) a small community of Jews lived by the side of a Sea. Their livelihood was catching fish from the ocean and selling it to nearby towns. It so happened that a lot of fish used to appear near the shore on Saturday. On other days, they had to fish far away in the sea. In this, it was a trial for them from their Lord.

It is in Quran - وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَ‌ٰلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ [And ask them (O' Prophet ﷺ) about the town that was by the sea, when they transgressed in Sabbath, when the fish came to them openly on their sabbath day, and the day they had no Sabbath, the fish did not come to them. Thus did We give them trial because they were defiantly disobedient. ] (Al-Araaf - 163).

As plenty of fish used to appear on Sabbath day, a difference of opinion occurred in that town among people. Some people did not like the practice of catching the fish on Saturday and opposed it. They warned others against catching the fish appearing on Saturday. When matters could not be resolved, the people who opposed left that town and started living at a nearby place. They knew that the people who were attempting to catch the fish appearing on Saturday (Sabbath day) may face Allah's (عَزَّ وَجَلَّ) wrath.

It is in Quran - وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ [And when a community among them said, "Why do you advise (or warn) a people whom Allah is (about) to destroy or to punish with a severe punishment?" they (the advisors) said, "To be absolved before your Lord and perhaps they may fear Him.] (Al-Araaf - 164).

The people who wanted to catch the fish appearing on Saturday, then devised a plan. They started putting their nets in the water on Friday night, in order for fish to get trapped on Saturday. On Sunday they used to go and catch that fish. With this practice, they claimed that they were not braking the religious laws and at the same time making a lot of money by selling excessive catch. This practice was continued for some time.

It so happened that one day the people who had left this community realized that there is no activity in the neighboring town they left. No one from that town was seen selling the fish either. When they went their to see what was going on, they were aghast to see their relatives who had been turned into apes. Certain facial features allowed them to recognize them individually. And within 3 days, all the people who turned into apes died. That is how the entire town was destroyed.

It is in Quran - فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ [ And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying.] (Al-Araaf - 165).

It is in Quran - فَلَمَّا عَتَوْا عَن مَّا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ [ So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised.] (Al-Araaf - 166).

Obeying Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) is the corner stone of our Iman.

What is the meaning of obeying the people in authority?

If the people in authority are Sahih-ul-Aqeedah people of Islam, there is no problem in it. Even if the rulers are disbelievers, deviants but they do not interfere with your religious and personal issues, and you have freedom of Iman and good deeds, it is also fine.

What about the people in authority who are disbelievers, or deviant sects, and are unjust tyrants and force you to proclaim and live in disbelieve? In such a scenario, there are two options.

(i) Immigrate to a place where you have freedom to protect your Iman.

It is in Quran - إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا [ As for those whose souls are taken by the angels (at death) while in a state of unbelief, they will be asked by the angels: 'What (state) were you in?' They will answer: 'We were oppressed in the land. And the angels will say: 'Was not Allah´s earth large enough for you to migrate?' Their abode will be Hell, and what an evil abode (is Hell). ] (An-Nisa 97)

It is in Quran - وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا [ Whosoever leaves his country in Allah's cause, will find many places of refuge, and abundance on the earth. And he who leaves his home and becomes an immigrant in the way of Allah and His Apostle (صلى الله عليه و آله وسلم), and death overtakes him, is sure to receive his reward from Allah; for Allah is Oft Forgiving, Most Merciful. ] (An-Nisa - 100)

It is established from the above verses that if the rulers of a state are unjust and force you to proclaim and live in disbelieve, then it is required that people migrate out of that land to live in a place where they can live by their conscience and faith. The argument that they were suppressed by tyrants and were forced to live in disbelieve, will not help in afterlife.

(ii) What happens if you cannot immigrate in view of persecution or other compelling reasons?

Surely, there is a respite for those who cannot immigrate for compelling reasons or so weak to chart out their escape from the territory but at heart are believers.

It is in Quran - إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا - فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا [ Except those who were forcibly subdued among men, and the women and children, unable to devise a plan and unaware of the way may well hope for the mercy of Allah; and Allah is full of mercy and grace. ] (An-Nisa - 98-99)

Sahih Iman or Sahih-ul-Aqeedah Iman is an essential requirement for salvation in Hereafter. And if a person has Sahih Iman in his heart equal to the weight of a mustard seed or even an Atom, he will be taken out of Hell on the mediation of Prophet Mohammad (صلى الله عليه و آله وسلم).

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

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

It is in Hadith - It is narrated on the authority 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) observed : Never a Prophet had been sent before myself by Allah towards his nation whose people (his) disciples and companions had not followed his ways and obeyed his command. Then there came after them their successors who proclaimed whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hands was a believer. He who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' (رضئ اللہ تعالی عنہ) said : I narrated this Hadith to 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ). He contradicted me. There happened to come 'Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) who stayed at Qanat, and 'Abdullah bin 'Umar (رضئ اللہ تعالی عنہ) wanted me to accompany him for visiting him (as 'Abdullah bin Mas'ud ؓ was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud (رضئ اللہ تعالی عنہ) about this Hadith. He narrated it in the same way as I narrated it to Ibn 'Umar (رضئ اللہ تعالی عنہ). (Muslim Book 1, # 86)

It is very important to remain on Sahih Iman and follow the rightful Sahih ul Aqeedah Shuyookh of Ihsan. Other than that your claim of being a Muslim will become a lip service. Following a deviant sect, or deliberately not trying to understand facts in the light of Quran and Sunnah lead you away from Islam.

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 this Cosmos and walk on the right path. The following Quranic verses clarify that the punishment for rejection and punishment for 'not trying to understand', is the same.

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

(ii) 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)

How beautiful are the commandments of Allah. Even Munafiqeen are given respite to realize their mistakes. The Prophet (صلى الله عليه و آله وسلم) is commanded to preach them in words that may touch their hearts and they realize their folly and come back to the right path.

In the above verse it is clear that the cause for لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا [ find Allah accepting of repentance and Most Merciful ] is وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ [ and the Apostle (صلى الله عليه و آله وسلم) also intercedes for them ].

It is evident from the above that self repentance alone is not sufficient. You should take benediction from a person of illuminated heart. As long as the Prophet (صلى الله عليه و آله وسلم) did not draw the curtain of his life from this world (was alive), he himself used to pray for individuals’ forgiveness from Allah (عَزَّ وَجَلَّ). And now, when he is hidden from the eyes of this world, Awliya Allah, Sahih Ul-Aqeedah Sufi Shuyookh of Ihsan will pray for forgiveness of whoever comes to them, which is expected to be granted by Allah (عَزَّ وَجَلَّ).

What is the meaning of making the Prophet (صلى الله عليه و آله وسلم) judge in all our affairs? It means that we should refer all our issues to the Prophet (صلى الله عليه و آله وسلم) and seek his guidance and decision. Since the Prophet (صلى الله عليه و آله وسلم) is not visible to the Physical World, how do we understand what Prophet (صلى الله عليه و آله وسلم) has decided for us in a particular issue?

We go back to his physical life in this world and look for similar circumstances of Sahabah and what the Prophet (صلى الله عليه و آله وسلم) decided then. Our A'imma of Tafaseer, Ahadith, Fiqh and other religious subjects and Sahih-ul-Aqeedah Shuyookh of Ihsan have done a great deal of work in this context.

When you grow in your trust of Prophet Mohammad (صلى الله عليه و آله وسلم) and he being in charge of all of your lives, a stage will come when you will receive his advice, decisions directly in all your issues. Try it, you will become free from all worries in your lives.

It is important to know that Allah's (عَزَّ وَجَلَّ) assistance is available only to the sincere person. You should walk on the right path of Islam and whatever you do it should be for the sake of Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم).

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

This is the key, in the absence of which expecting Allah's (عَزَّ وَجَلَّ) assistance is futile.

Prophet Mohammad (صلى الله عليه و آله وسلم) is the touch stone for you to know how much you are close to Allah (عَزَّ وَجَلَّ). Your degree of closeness with Allah (عَزَّ وَجَلَّ) is directly proportional to the degree of your closeness with the Prophet (صلى الله عليه و آله وسلم). Indeed, obeying him is obeying Allah (عَزَّ وَجَلَّ).

We have innumerable deviant sects who equate the Prophet (صلى الله عليه و آله وسلم) with normal sinful human beings and seek Allah (عَزَّ وَجَلَّ) bypassing him. They spend their life times in degrading the respect of Prophet (صلى الله عليه و آله وسلم) by wrongful focus on the human aspect. This kind of attitude is far, far away from Islamic teachings. These people cannot expect any good for them in this life or in Hereafter. undoubtedly, they have gone astray.

Khawarij, Salafis, Deobandis and their like minded groups consider Prophet Mohammad (صلى الله عليه و آله وسلم) as a normal human being as anyone else. The problem is that things which are visible to the normal physical eyes are also ignored by them.

They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence. They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is the human beings are crowned with common sense, intelligence, therefore, they have become masters of the world.

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

Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad – صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.

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

But As-hab-e-Rasulullah (رضئ اللھ تعالی عنہم اجمعین ) never used to think on these lines and they never compared Prophet Mohammad (صلى الله عليه و آله وسلم) with normal human beings. They looked at Prophet Mohammad’s (صلى الله عليه و آله وسلم) life as an absolute miracle of Allah (عَزَّ وَجَلَّ). To them Prophet Mohammad (صلى الله عليه و آله وسلم) has been an unusual phenomenon of Allah’s (عَزَّ وَجَلَّ) omnipotence.

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

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

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

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

He is an icon of humanity and of all creations. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish.

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

One of the most important aspect of our Iman is utmost respect of Prophet Mohammad (صلى الله عليه و آله وسلم) and deep rooted love for him in our hearts.

We should be careful while describing about Prophets, Sahabah, Imams, Sufi Shuyookh of Ihsan and Awliya Allah. They are all virtuous and stand tall in Islamic Ummah. We should not rebel against their authorities in religion. If we do not keep these things in mind, we are sure to be doomed on the Day of Judgment.

The above verse is about the hypocrites who used to show lot of obedience and respect towards the Prophet (صلى الله عليه و آله وسلم) during the day, but some of them used to conspire against him during the night.

It is important to note that the hypocrites were of two types, one who used to conspire against the Prophet (صلى الله عليه و آله وسلم) eagerly, the others used to look after their self interest by showing their alliance towards both Muslims and non-Muslims.

Allah (عَزَّ وَجَلَّ) is comforting the Prophet (صلى الله عليه و آله وسلم) to ignore and avoid them as Allah (عَزَّ وَجَلَّ) is sufficient as protector for him and the believers.

The Quran is the word of Allah (عَزَّ وَجَلَّ) addressed to the mankind via Apostle Mohammad (صلى الله عليه و آله وسلم). Allah (عَزَّ وَجَلَّ) has invited all human beings and Jinns to accept the guidance and submit to Him and His Apostle (صلى الله عليه و آله وسلم).

The Quran is relevant for all times and places as it was relevant at the time, place and the circumstances in which it was revealed over a period of 23 years.

The style of Quran is miraculous. It is a wonder from whichever way you look at it. It is the book which has been memorized by hundreds of millions of people all over the world for the past 1400 years. No other books equals it in this context. It is the book which has not been altered a bit ever since it was revealed. It is the book of guidance which covers all facets of human life. It is the greatest literary masterpiece in the world that cannot be imitated by any human or Jinn. It is not a book of history, even though some historical events of the Prophets and their nations have been described in it in a unique way for people to learn and take heed to Allah's (عَزَّ وَجَلَّ) commandments. These, and hundreds of other facts are accepted even by non-Muslims and they look at the Quran with baffled eyes and are completely overwhelmed and intrigued by its majestic power. And these undeniable facts compel them to accept Quran's origin to be the word of Allah (عَزَّ وَجَلَّ).

This verse is a warning for all Muslims of the world not to be carried away by rumors in Muslim state. Believing in rumors spread by vested interests played havoc during the Caliphate of Hadhrat Othman (رضئ اللہ تعالی عنہ). We pray Allah (عَزَّ وَجَلَّ) to save Muslims from hypocrites.

Allah (عَزَّ وَجَلَّ) is commanding the Prophet (صلى الله عليه و آله وسلم) to ignore the deliberate attempts of hypocrites to scare Muslims and keep up his fight and encourage Muslims to join him against the people who spread disorder in the land. Surely the might of the enemies does not matter in front of the might of the Almighty.

Allah (عَزَّ وَجَلَّ ) is teaching the etiquette of greetings to Muslims. If someone is greeting us with kind words, then we are commanded to return that greeting with more kind words.

It is important to identify the hypocrisy of the people and have a definite opinion about them. It is dangerous to become their spokesperson in ignorance and play the card of superficial unity in the community. It is not possible to help a person to realize the truth who has self destructed himself in the eyes of Allah (عَزَّ وَجَلَّ ).

The above two verses (88, 89) were revealed about 10 people who became apostates and immigrated back to Makka after they lived for sometime in Madina. There was difference of opinion among Muslims about them. One group was of the opinion that they are apostates (Murtad), therefore, should be treated as such. The other groups wanted to give them a chance to realize their mistake and expected that they will come back to the fold of Islam. Allah (عَزَّ وَجَلَّ ) is describing them as apostates and since they have gone back to join Makkan pagans, they were more dangerous for Muslims. It is important to treat them as enemies and instead of continuing friendship with them, they should be treated as traitors and should be dealt with accordingly.

The verse emhasizes that Muslims should avoid fighting with the people who had taken refuge of Muslim allies and who are not interested to fight with them or with their own people (who are your enemies). Since they are keeping aloof, there is no reason to fight with them.

Allah (عَزَّ وَجَلَّ) is drawing the attention of Muslims that among the people of the enemy territory (Makkan Pagans) who had taken refuge of Muslim allies, there are certain people who will join the pagans once a conflict occurs. The moment these people are identified, Muslims should fight with them (even if they remain in the territory of allies) and kill them to safeguard Muslim community.

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

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

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

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

Types of Killings

(i) Intentional Killing - If a person kills with intention, his punishment is Qisas (equality of punishment). If one among the immediate kith and kin of the victim forgives the killer, then he has to pay blood money to others.

(ii) Circumstantial intentional killing - If someone hits a person with a staff or iron rod and killed him. In this case, his intention will be established by the investigating authorities. If he intended to kill him, then his punishment will be the same as above. If intentional killing could not be established, then he will be required to pay blood money to the relatives of the victim and he will be punished for hitting the person that resulted in his death.

(iii) Killing by Mistake - If a person was cleaning his handgun. By mistake he pulled the trigger resulting in death of the person standing nearby, then blood money will have to be paid to the relatives.

(iv) Circumstantial killing by mistake - If a person fell down from his balcony resulting in the death of a passerby, then he will have to pay blood money to his relatives.

(v) Accidental killing - If a person talking / chatting on his smartphone ignores the traffic on a busy road and is accidentally killed by a moving truck, this will be treated as an accidentally killing. There is no blood money in accidental killing where the fault lies with the person who was killed. But if the driver of the car was drunk and he killed a person who was walking on the foot path, then he will be required to pay the blood money and will be punished for his drunk driving that resulted in killing of a human being.

The verse commands Muslim army men at war in an enemy territory to be cautious in identifying people as to who is a believer and non believer there and avoid treating everyone as an unbeliever. Particularly when someone greets you with Islamic greeting, it is important to hold on for a moment instead of calling him a non-believer. It is required to investigate before taking any action.

It is established from the above verse that if the rulers of a state are unjust and force you to proclaim and live in disbelieve, then it is required that people migrate out of that land to live in a place where they can live by their conscience and faith. The argument that they were suppressed by tyrants and were forced to live in disbelieve, will not help in afterlife.

However, there is a respite for people who were unable to immigrate or were so weak to chart out their escape from the territory but at heart were believers. This is described in the following verses.

Islam is a perfect religion. Allah (عَزَّ وَجَلَّ) and His Apostle Mohammad (صلى الله عليه و آله وسلم) have taught us what to do at specific times during our lives. More or less all possible scenarios have been covered. During travels, the prayers can be curtailed. In times of security threat, a group has to stay armed and alert while the other prays. In normal times, prayers should be established as it is required by Sharia. During relaxation, you can do Zikr.

What is invocation (Zikr - ذکر)? To remember, and not to forget. The remembrance can be oral or in heart. It can be done by holding your breath or without. The objective of invocation is mindfulness of Allah. This can be done while walking, standing, sitting or reclining.

It is important that people realize their mistakes and sincerely seek forgiveness from Allah with the covenant to avoid misdeeds as far as possible in future. Allah (عَزَّ وَجَلَّ) will, not only forgive their mistakes, He will also give them courage to avoid sinning and pave their way for establishing virtue in their lives.

The above verse is a cursor for deviant sects who have separated from the mainstream Islam.

There are 72 deviant sects and innumerable subgroups among Muslims whose deviancy is primarily in Iman. Sahih Iman is a comprehensive aspect that cannot be achieved by verbal, lip service recitation of Kalima Tayyiba.

What is Sect? Sect is a group of people who do not hold Sahih Iman. If people are on Sahih Iman but act on certain deeds against the established Islamic practices,, not related to Iman, they will be called as wrong doers or sinners. Deviancy in Iman is like crossing the red line of Islam.

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

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

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

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

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

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

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

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

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

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

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

The followers of all these sects and subgroups insist on following the deviant beliefs of their sect, at the same time claim that they are the saved people and will go to paradise after death. This kind of wishful thinking is illogical and will not help them in any way in Hereafter.

Same is the case with the people of the scriptures. They claim their prophets as sons of Allah, meaning they do not have Sahih Iman and have altered their scriptures but still think that paradise is built for them.

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

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

People of the books and followers of deviant sects should think about these facts coolly and save themselves from the imminent trouble in Hereafter.

The emphasis in the above verse is on Sahih Iman which is the essential requirement for a person to enter paradise. Other than that its all wishful thinking.

The issues related to marriage and divorce have been discussed in detail in the Tafseer of last part of Surah al-Baqara (verses 226-241)

Honesty and sincerity in whatever we do is important. Allah sees our hearts, not our claims. If individuals establish the habit of honest testimony in disputes and in the court of law, many evils of society could be controlled. While giving witnesses, there should be no considerations of relationships or acquisition of wealth or any kind of material benefit.

Conscious abandonment of Islam by a Muslim is known as Apostasy (ارتداد). It includes converting into another religion or open renunciation of Islamic faith or open rejection of any one, or all Islamic laws, by a person who was born to a Muslim family or who had accepted Islam from some other religion. There are differences of opinion among scholars about the punishment of Apostasy. However, there is a provision for a person to repent and come back to Islamic fold after he has become apostate for the first time. If the person becomes apostate again, then the doors of Islam are closed for him permanently. The above verse describes it in very clear terms.

Making fun of Islamic laws is the sign of hypocrisy. Allah (عَزَّ وَجَلَّ) commands us to abandon the company of people who make fun of Islamic laws, Islamic scholars, Shuyookh of Ihsan and the pious graves of Awliya Allah even though they claim themselves Muslims.