The stories of the Prophets and their people in the Quran are reminders to the people that if they reject the faith and involve in transgression, they should know that they are under the wrath of Allah (عَزَّ وَجَلَّ) in the world. By recounting the tragic end of each of these nations people are cautioned that they may face the same end as had been the case of earlier nations.

Shuaib (عليه السلام) also addressed his nation after they were perished in the Earthquake saying : O' people, I conveyed to you the message of my Lord, and warned you. (But you paid no heed). How can I grieve for a people who do not believe?'. This clarifies that the people who are dead can hear.

When we look the present state of affairs of Muslims in the world, we realize that it is the result of unabated sinfulness and insistence on wrong doings that has brought the downfall and destruction of Muslims in the world. They should know that nothing can save them except Allah's (عَزَّ وَجَلَّ). And to become eligible for Allah's (عَزَّ وَجَلَّ) Mercy, they need to come back to Sahih Iman, repent for the wrong doings and walk on the straight path of Islam.

Qur'anic narrative regarding Musa (عليه السلام) refers to two Pharaohs. The first was the one during whose reign Musa (عليه السلام) was born and in whose palace he was brought up. The second is the one whom Musa (عليه السلام) invited to Islam and who was asked to liberate the Israelis. It was this Pharaoh who was drowned.

The first Pharaoh is considered to be Rameses I, while the second Pharaoh was his son, who had become a co-sharer in his father's authority during the latter's lifetime and who, after his death, became the ruler of Egypt. There is no authentic record of the dates and years of their rule. The historical accounts and dates of their rules are disputed in view of the discrepancies in Egyptian, Israeli and Christian calendars.

PHARAOH'S DEAD BODY FOUND

It is reported that Pharaoh's (Ramses II) mummified dead body was discovered in 1881 in the tomb of a high priest named Pinedjem II who lived almost 400 years after the pharaoh’s reign. The mummy was likely moved from the pharaoh’s original tomb in the Valley of the Kings, designated KV7, after looters desecrated the burial chamber and the priests of the time feared that someone might even try to ruin or steal the body of the Pharaoh.

Upon discovery, the body of Ramesses II was found to be in pristine condition as compared to other Mummies. His skin was entirely preserved, as well as most of the hair on his head. Since his facial features remained virtually intact, researchers compared them to the statues which represented him. They concluded that many statues accurately depicted Ramesses II, his strong jaw and aquiline nose. Pharaoh had died by drowning in the sea and later his dead body was found by the people at the seashore.

It was realized in 1970s that, in view humidity in the room in which the Mummy of the Pharaoh was kept in Egyptian Museum in Cairo, its condition started to deteriorate. This prompted Egyptian authorities to search for experts to help them restore the Mummy.

In 1980s, the Mummy was transferred to France for its restoration. In France, the mummy was taken to a special wing of the French Monuments Center, and renowned archeologists, surgeons and anatomists started to conduct a study on the mummy in an attempt to delve into its mysteries and restoration.

Professor Maurice Bucaille, the senior surgeon and scientist in-charge at this Center was the Head of the team of restoration of the Mummy. Maurice Bucaille was the most famous surgeon in France. In their final report, the experts at this center concluded that the death of the Mummified Pharaoh was because of drowning into the sea. The remains of the salt stuck on his body and inside ears was the conclusive evidence in this context. They also concluded that the body was mummified in haste over 3000 years ago after recovering it from the sea. The experts were puzzled over a question. How did this body, to the exclusion of other mummified bodies of ancient Egyptians, remain that intact although it was recovered from the sea?

The Mummy was restored in France and it was sent back to Egypt in a splendid glass coffin which is being displayed in Cairo Museum till date.

The Head of the restoration Team in France Prof. Maurice Bucaille was amused by their findings. He realized that the facts described in Quran about it were truthful.

It is in Quran - وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آَمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آَمَنَتْ بِهِ بَنُواْ إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ [ And We brought the people of Israel across the sea, but the Pharaoh and his army pursued them wickedly and maliciously till he was on the point of drowning, and he said : 'I believe that there is no god but He in whom the people of Israel believe, and I submit to Him.' ] (Yunus - 90).

It is in Quran - آَلْآَنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ [ (You surrender) Now, but before this, you always rebelled and were of those engaged in causing disorder and corruption? ] (Yunus - 91).

It is in Quran - فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آَيَةً وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آَيَاتِنَا لَغَافِلُونَ [ This day We shall salvage your body so that you may be a pointer for those after you; and indeed most people are neglectful of Our signs.' ] (Yunus - 92).

Why the magicians fell down in prostration and accepted the truth?

It is because they knew the art of sorcery and its rules. And they knew what Musa (عليه السلام) displayed was not sorcery. It was a divine miracle. They understood the truth immediately and became Muslims. Whereas Pharaoh was a King. He was not a sorcerer and he did not know what sorcery is. He suspected the sorcerers to have colluded with Musa (عليه السلام), therefore he decided to kill them for associating with Musa (عليه السلام). The magicians were later killed and their dead bodies were hanged in public to scare people from turning against Pharaoh.

It is believed that the Egyptians were struck by famines spread over several years. Whenever a fertile season occurred, the Egyptians would assume that it was due to their adherence to polytheism but when they faced droughts, they would blame it on the magical machination of Musa (عليه السلام). And they would say 'Whatever sign you bring to harm us (by sorcery), we will not believe in you.' The Pharaoh and his advisors were determined to oppose Musa (عليه السلام) let whatever happens.

After the famine, it was the flood, which came as a result of torrential rainfall. It ruined all growing crops and fruit, penetrated their barns, and blighted their stores of food.

It was followed by the locusts. The third was Qummal (الْقُمَّلَ) (lice, termites). In fact, all types of vermin are included in Qummal that cause damage.

The fourth was the plague of frogs, which infested every human habitation. It is reported that they were afraid to even open their mouth fearing that a frog will jump into their mouth. Every time they were afflicted, they would come to Musa (عليه السلام) requesting to invoke the Lord that if the punishment is withdrawn from them, they will believe in Him. But when the punishment was removed, they would go back from their promise.

The last among the punishment was the blood. Every source of potable water turned red because of blood. This proved to be too much for Pharaoh who decided to kill Musa (عليه السلام).

When the Pharaoh had made up his mind to kill Musa (عليه السلام), Allah (عَزَّ وَجَلَّ) ordered him to leave Egypt along with the Israelis.

It is in Quran - وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي إِنَّكُم مُّتَّبَعُونَ [ Depart with my servants by night, for surely you will be pursued.] ( Ash-Shuara - 52)

Israelis in the leadership of Musa (عليه السلام) left their homes in the dark of the night and traveled towards sea. The Pharaoh and his army pursued the Israelis but were eventually drowned in the sea.

After crossing the Red Sea, Israelis probably entered into Sinai Peninsula. They traveled towards south and reached a place known as Mafqah which had a big temple dedicated to moon god of the Semites. Passing by these places the Israelis, who had been in slavery under Pharaohs for a long time and were influenced by their traditions, felt the desire to go back to idol-worship in spite of the fact that they were the followers of Musa (عليه السلام).

After safely crossing the Red Sea, Musa (عليه السلام) led his people southeast towards the holy mountain of Tur. It is at this mountain that Musa (عليه السلام) went for 40 days solitude where he was given the Tawrait (Torah) tablets inscribed by the commandments of Allah (عَزَّ وَجَلَّ). His brother Haroon (عليه السلام) deputized him in his absence.

What happened to Musa (عليه السلام) when Allah (عَزَّ وَجَلَّ) reflected His Tajalli on the Mountain was the state of annihilation or deliverance (فنائيت).

The first one to see Allah's Tajalli-e-Zaati (تجلئ ذاتي) and Tajalli-e-Sifaati (تجلئ صفاتي) (both) was Prophet Mohammad (صلى الله عليه و آله وسلم).

What is the meaning of Vision of Allah ((عَزَّ وَجَلَّ)?

We believe in all Quranic verses, in all Ahadith that have reached to us from authentic sources. We also believe in sayings of Sahaba, the interpretations of Imams of Fiqh and Theology and our Shuyook of Ihsan.

It is in Quran - وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ [The people who strive in Our way, We (Allah) show and put them on the right path' (Al-Ankaboot - 69).

The meanings of 'Manifestation' are (i) Sign ( آيت ), (ii) Refulgence (تجلي ) (iii) Expression (إظهار), (iv) Appearance ( ظهور ), and (v) Materialization (تجسد or التحقق).

Absolute Existence of Allah (عَزَّ وَجَلَّ) cannot be manifested in a shape, body, form of any kind - exclusive, divine or creature like. Allah (عَزَّ وَجَلَّ) is free from time, place, form and composition, physical or spiritual. He does not live in a place and is not made up of parts like hands, eyes, face, etc. He is pure from the consideration of any kind of body; physical, spiritual, visible or invisible. His Unity (Zaat-e-Elahi) cannot be expressed within the limitations of time, space and dwelling. Therefore, it cannot be seen by human beings, from their physical eyes or the eyes of their hearts or spiritual eyes. No one can see Allah (عَزَّ وَجَلَّ), including Prophets, Awliya Allah or anybody, in this world, or in Hereafter, or beyond." This is the meaning of the following Quranic verses and Ahadith that negate the vision of Allah.

It is in Quran - لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ [ Nothing is like Him, and He is the Seer and Hearer.] (Ash-Shura - 11).

It is in Quran - لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ [Peoples' eyes (be it physical eyes or heart eyes or spiritual eyes) cannot see Him, He sees their eyes (them). He has minute vision and is aware of everything. (Al-An'aam - 103).

(iii) It is in Quran - وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ [It is not fitting for a human being that Allah should speak to him except by inspiration, or from behind a veil, or by sending of an Apostle to reveal with Allah's permission what Allah wills, for He is Most High, All Wise.] (Ash-Shura - 51).

Whoever has seen Him, has either seen His Tajalli-e-Zaati ( نُور ) or Tajalli-e-Sifaati (in the shape of His creatures).

There are 99 famous names of Allah (عَزَّ وَجَلَّ).

What is name?

Name is the mixture of Zaat (person) + Sifat (attribute). Allah's (عَزَّ وَجَلَّ) name is "Rahman", (الرحمن - Compassionate) meaning it is the mixture of His Zaat + His attribute of compassion (towards His creatures). Similarly, His name is "Raheem", (الرحيم - Merciful) which is the mixture of His Zaat + His attribute of Mercy (towards His creatures). The same is the case with His other names (epithets of Allah- عَزَّ وَجَلَّ).

Allah (عَزَّ وَجَلَّ) likes to show His "Compassion", His "Mercy" and His other attributes to His creatures so that they see His magnificence, independence (self subsistence) and their dependence upon Him. Thus, Allah's (عَزَّ وَجَلَّ) Tajalliyat-e-Asma wa al-Sifaat or Signs ( الآيات ) appear in front of us in various shapes and forms continuously.

It is in Quran - وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَيُرِيكُمۡ ءَايَـٰتِهِۦ فَتَعۡرِفُونَہَا‌ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ [( Say O' Prophet ﷺ) Praise be to Allah. He will show you His signs and you will recognize them. Your Lord is not heedless of anything you do.] (An-Naml - 93).

The entire cosmos and all worlds in it, are the places of manifestation of Allah's (عَزَّ وَجَلَّ) Signs or Tajalliyat which can appear in any form or shape.

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that Prophet Mohammad (صلى الله عليه و آله وسلم) said, I saw my Lord, the Exalted and Glorious in the most beautiful form. Akrama (رضئ اللہ تعالی عنہ) said, on this I submitted, does not Allah (عَزَّ وَجَلَّ) say that “Peoples’ eyes cannot perceive Him. He perceives their eyes.”, then Ibn Abbas (رضئ اللہ تعالی عنہ) said, Hey ’ this is true when Allah’s (عَزَّ وَجَلَّ) refulgence (Tajalli) is from the divine light which is the “Light of His Unity”. Prophet Mohammad (صلى الله عليه و آله وسلم) has seen his Sustainer (Rab) twice”. (Tirmidhi).

It is in Hadith - Abdullah bin Shaqiq reported : I said to Abu Dharr (رضئ اللہ تعالی عنہ) : Had I seen the Apostle of Allah, I would have asked him. He (Abu Dharr - رضئ اللہ تعالی عنہ) said : What is that thing that you wanted to inquire of him? He said : I wanted to ask him whether he had seen his Lord. Abu Dharr (رضئ اللہ تعالی عنہ) said : I, in fact, inquired of him, and he replied : I saw Light نُور (Allah's Tajalli-e-Zaati). (Muslim).

The above Ahadith clearly distinguish between Manifestation of Allah's (عَزَّ وَجَلَّ) Tajalli-e-Zaati (which is referred to as 'Light of His Unity') and Tajalli-e-Sifaati - Manifestation of Allah's (عَزَّ وَجَلَّ) Attributes.

Prophet Mohammad ( صلى الله عليه و آله وسلم) saw Allah in both Tajalli-e-Zaati and Tajalli-e-Sifaati. In Tajalli-e-Zaati, what the Prophet ( صلى الله عليه و آله وسلم) witnessed is formless light ( نُور ); and in Tajalli-e-Sifaati, the Prophet ( صلى الله عليه و آله وسلم) saw Allah in the shape of a human being.

In this context, the following points are important.

(i) Sighting of Allah (عَزَّ وَجَلَّ) in Tajalli-e-Asma wo Sifaat will be in the shape of His creatures or in the shape of a human being or any other shape.

(ii) Sighting of Allah (عَزَّوَجَلَّ) in Tajalli-e-Zaati is (نُور) formless light.

(iii) If a person has seen Allah (عَزَّ وَجَلَّ) in a dream in the shape of human being and he remembers that shape and dream very well. He can remember that shape and hold it in highest respect. However, it is not allowed for him to draw the picture of that human shape, place it in front of him as Allah's (عَزَّ وَجَلَّ) picture and prostrate. If he does that, it will be treated as Shirk. Similarly, if he considers that what he saw is the shape of Allah (عَزَّ وَجَلَّ) and imaginatively confines / encompasses Allah's (عَزَّ وَجَلَّ) Unity into that shape and performs Salah five times a day with that belief, his Salah will be treated as idol worship.

(iv) Salafis, Hindus, Christians (and their like minded people) have made terrible blunder in understanding Allah's (عَزَّ وَجَلَّ) Unity (Zaat). They imagine Allah (عَزَّ وَجَلَّ) in a physical shape which has eyes, hands, face, body, etc. This kind of belief is Idol worship. Salafis' so-called-Salah five times a day, with this belief, is nothing but absolute idol worship because, as per their belief, they are encompassing/confining/arresting the Unity of Allah (عَزَّ وَجَلَّ) (Zaat-e-Elahi) into an imaginary body sitting on a big chair over the skies. (La Haula wala QuwwataIlla Billah)

DIFFERENCES OF OPINIONS AMONG SAHABAH

We will discuss briefly the differences of opinions of Sahaba and Imams in this regard.

It is in Hadith - narrated by Masruq (رضئ اللہ تعالی عنہ) - I said to Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), "O' Mother! Did Prophet Muhammad (صلى الله عليه و آله وسلم) see his Lord?" Aisha (رضئ اللہ تعالی عنہا) said, "What you have said makes my hair stand on end! Know that if somebody tells you one of the following, he is a liar.

Whoever tells you that Mohammad (صلى الله عليه و آله وسلم) saw (absolute existence of) his Lord, is a liar. Then Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) recited this verse - لَّا تُدۡرِڪُهُ ٱلۡأَبۡصَـٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَـٰرَ‌ۖ [ Peoples' eyes (be it physical eyes or heart eyes) cannot see Him. He sees their eyes (them).] (Al-An'aam - 103). ; and this verse - "وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ [It is not fitting for a human being that Allah (عَزَّ وَجَلَّ) should speak to him except by inspiration, or from behind a veil.] (Ash-Shuara - 51). (Part of the Hadith)(Bukhari, Muslim)

Read carefully the above Hadith. Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is not narrating a Hadith, rather she is clarifying the meanings of the verses of Quran and the reasons for her observations on a narration (Hadith). What Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is referring is Allah's - عَزَّ وَجَلَّ Absolute Existence which cannot be seen by anyone and therefore she is quoting the verses of Quran that negate sighting of Allah's absolute existence. Nothing can encompass Zaat-e-Elahi.

Look at the following Ahadith that confirm sighting of Allah's manifestations in (i) Tajalli-e-Zaati (Light of His Unity), and (ii) Tajalli-e- Sifaati (His attributes Refulgence).

It is in Hadith - Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that Prophet Mohammad (صلى الله عليه و آله وسلم) said - I saw my Lord, the Exalted and Glorious in the most beautiful form. Akrama (رضئ اللہ تعالی عنہ) said, on this I submitted, does not Allah (عَزَّ وَجَلَّ) say that “Peoples’ eyes cannot perceive Him. He perceives their eyes.”, then Ibn Abbas (رضئ اللہ تعالی عنہ) said, Hey ’ this is true when Allah’s (عَزَّ وَجَلَّ) refulgence (Tajalli) is from the divine light which is the “Light of His Unity” (Tajalli-e-Zaati). Prophet Mohammad (صلى الله عليه و آله وسلم) has seen his Sustainer (Rab) twice”. (Tirmidhi).

It is in Hadith - It is narrated on the authority of Abu Dharr (رضئ اللہ تعالی عنہ) - I asked the Apostle of Allah ( صلى الله عليه و آله وسلم) - Did you see your Lord? He (the Prophet - صلى الله عليه و آله وسلم) said "He is light نُور, I saw Him.] (Muslim, Book # 1, Hadith # 341).

It is important to note that Allah's light ( نُور ) is within his Zaat. It is not that Zaat-e-Elahi is within His light ( نُور ). We cannot confine Zaat-e-Elahi into His own light, ( نُور ) or into a form, shape, or body; exclusively, divine or creature like. If you do that, it will be shirk.

It is in Quran - ٱللَّهُ نُورُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ [Allah is the light (existence) of the Heavens and Earth’.] (An-Noor -35).

It is in Quran – Indeed he (Prophet Mohammad ﷺ) saw clearly the greatest of the Signs (manifestations) of his Lord (during Me'raj)’. (An-Najm – 18).

Bayhaqi narrated a Hadith with a sound chain - Prophet Mohammad (صلى الله عليه و آله وسلم) said ' I saw my Lord ( in al-Asma' wa al-Sifat) in the form of a curly-haired, beardless young man wearing a green robe'.

Thus, Sahaba and Imams rightly said that Zaat-e-Elahi (the absolute existence of Allah) cannot be encompassed by human beings from the physical or spiritual eyes. However Sighting of Allah's (عَزَّ وَجَلَّ) Tajalli-e-Zaati is (نُور ) formless light. And sighting of Allah's (عَزَّ وَجَلَّ) Tajalli-e-Asma wo Sifaat can be witnessed in the shape of His creatures.

The historical accounts testify that Israelis, during their slavery in the hands of the people of Pharaoh, used to work in the fields and in the homes of the Egyptians. They used to steal rich Egyptians' gold ornaments and this way had accumulated some gold with them. When Prophet Musa (عليه السلام) went to Mount Tur (Sinai) for 40 days, the Israelis were under the care of Prophet Haroon (عليه السلام), who was Prophet Musa's (عليه السلام) elder brother. During those days, a person among Israelis named Samri did a mischief. He made a small hallow calf of gold collected from Israelis (which they had stolen from the people of Pharoah). When air passed through the hollow portion of that calf, it made a sound like that of a calf's call. Samri convinced Israelis that it is their God. Many Israelis started worshiping it. Prophet Haroon (عليه السلام) tried to stop them from this wrongdoing. But he could stop only a few. The others continued this worship. When Musa (عليه السلام) returned from Mount Sinai, he was very angry seeing the calf being worshiped by his people.

It is in Quran - قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَ‌ٰلِكَ أَلْقَى السَّامِرِيُّ [ They said : "We did not break our promise to you of our own accord (with intent), but we were loaded with sinful loads of ornaments of the people (of Pharaoh), and we threw them in the same way as Samiri did.]. (Taa Haa - 87)

They were punished severely for their wrongdoing. Later, Allah (عَزَّ وَجَلَّ) forgave them.

When Israilis were wandering in desert, Allah (عَزَّ وَجَلَّ) provided them with food and sustenance. Manna (الْمَنَّ) was a sweet exudate which used to appear on tree leaves in the shape of red drops at daybreak. The Israelis used to gather it in the early morning by spreading sheets under the trees then shaking the branches. It was a delicious desert for them that provided energy for their survival in desert. Quail (السَّلْوَى) is a type of bird which used to come in flocks and remain around Israelis for easy catch. They used to eat meat of this bird for their protein and nourishment. The harshest was the scorching sun in the desert. For their protection, Allah (عَزَّ وَجَلَّ) provided cloud cover over that desert to stop sun rays reaching the ground. All this they got without making any effort. It was indeed a gift to them from Allah (عَزَّ وَجَلَّ).

When Israelis complained about the scarcity of water, Prophet Musa (عليه السلام) prayed for them. Allah (عَزَّ وَجَلَّ) accepted the prayer and he was asked to strike his wooden staff on a rock. He did that and a miracle happened. Twelve springs gushed out of that rock and all 12 tribes of Israelis benefited from that miraculous water.

The Israelis were not content with that. They started complaining about one type of food, ie., Manna and Salwa. They asked Prophet Musa (عليه السلام) to pray Allah (عَزَّ وَجَلَّ) to provide Earth's produce like herbs, cucumbers, garlic, lentils, onions etc. Prophet Musa (عليه السلام) chided them and said 'you want inferior food in place of a superior food provided to you'.

Later, when Prophet Musa (عليه السلام) prayed, Israelis were asked to enter the gate of a nearby town called 'Arbaha' (probably in the present day Palestine) by prostrating and uttering the word 'Hittatun' (حِطَّةٌ), meaning 'our Lord forgive us'. They were promised abundance of food in that town. They were also promised that they will be forgiven for all their past wrongdoings. But, as the Israelis were arrogant, they changed that word and said 'Hintatun', meaning 'Wheat' as they were longing for the food produced by Earth.

Their continued rejection of Allah's (عَزَّ وَجَلَّ) commands and disregard for his bounties resulted in another punishment. Plague caught them and many of the wrongdoers perished.

Sabbath is an important day (Saturday) 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 in 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. Their episode is described in above 4 verses (163, 164, 165 and 166).

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 their fish came to them openly on their sabbath day, and the day they had no Sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. ] (Al-Araaf - 163).

A difference of opinion occurred in that town among people. Some people did not like that practice 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 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 town they left. No one 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 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).

When Prophet Musa (عليه السلام) received Torah during his 40 days seclusion on Mount Tur (Sinai), he came down and saw his people worshiping a calf idol made of gold. He was angry on them and Israelis were punished for their idol worship. After their repentance, Allah (عَزَّ وَجَلَّ) pardoned them. After their pardon, when things became normal, Musa (عليه السلام) informed them about the commandments of Allah (عَزَّ وَجَلَّ) he received during his stay at Mount Sinai. Listening to these commands, Israelis got divided. Some wanted to reject all the commandments and others accepted a few commandments and rejected the others. They started making all types of excuses to avoid following these commandments. At this time, the mountain was raised over their heads and they were reprimanded to 'hold fast to what Allah (عَزَّ وَجَلَّ) has given them. They were warned to bear the contents of all commandments in mind and to implement them in their lives as a whole.

To seek the truth about our Creator, know about Him and follow His commandments is part of the nature of human beings. A person who follows Taghut (Devils) and evil desires, is indeed going against his own nature. If you go against your own nature, surely you will suffers in this world and in Hereafter. It is important that we realize this fact. Some of us realize it while others fall victim to Devils and evil desires.

Who has instilled this nature in us? It is Allah (عَزَّ وَجَلَّ), our Creator who has instilled in us the drive to seek truth.

It is obvious from the above verse that it is part of our nature to seek the truth about our Creator and walk on His way. Why it is so? It is because, it has been instilled in our nature by Allah (عَزَّ وَجَلَّ).

How was it instilled in our nature?

We all existed in Allah's (عَزَّ وَجَلَّ) knowledge before our birth and it is there we have promised Him that we will walk on His way after our births. To assist us in following His path, Allah (عَزَّ وَجَلَّ) has sent many Prophets/Apostles who have guided us on His way.

It is in Quran - وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ [And We certainly sent into every nation an Apostle, (saying), 'Worship Allah and avoid Taghut' (devils). And among them were those whom Allah guided, and among them were those upon whom error was (deservedly) decreed. So proceed through the Earth and observe how was the end of the deniers (who followed Taghut). ] (An-Nahl - 36)

Every Prophet took solemn pledges from their followers individually and collectively on the instance of Allah (عَزَّ وَجَلَّ). Prophet Mohammad (صلى الله عليه و آله وسلم) also took collective and individual pledges from Sahabah.

Allah (عَزَّ وَجَلَّ) also took a collective pledge from all Prophets saying that, when Apostle Mohammad (صلى الله عليه و آله وسلم) arrives, they should believe in him and support him.

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 [ Allah took a pledge from all prophets, saying, ‘If, after I have bestowed Scripture and wisdom upon you, an Apostle comes confirming what you have been given, you must believe in him and support him. Do you affirm this and accept My pledge as binding on you? They said, ‘We do.’ He said, ‘Then bear witness and I too will bear witness. ] (Aal-e-Imran - 81).

Where was the above promise made? It was in Aalam-e-Mithaal. At the time of Me'araj, Prophet Mohammad (صلى الله عليه و آله وسلم) led all Prophets in two raka Salah. Where did it happen? It was carried out in the world of similitude (Aalam-e--Mithaal - عالمِ مثال). In which world we are currently living? It is our physical world known as 'the world of manifestation (عالمِ شهاده). After our death, where are we transferred? We are transferred to 'the world of similitude', a part of this world is known as 'the world after death' (عالمِ برزخ).

Can someone help a person of our physical world after his death? Of course yes. All prophets who came before Prophet Mohammad (صلى الله عليه و آله وسلم) have promised to believe in him and support him in his endeavor. The message of Prophet Mohammad (صلى الله عليه و آله وسلم) is the culmination of the messages of all previous prophets. They all pledged and Allah (عَزَّ وَجَلَّ) said, He stands witness to the pledge given by all the Prophets.

The person mentioned in the verse as the representative of the evil, possessed knowledge of Allah's (عَزَّ وَجَلَّ) signs. This should have helped him to give up the attitude which he knew was wrong and to act in a manner which he knew to be right. Had he followed the truth and acted righteously Allah would have enabled him to rise to higher levels.. He, however, occupied himself with the pleasures, and embellishments of the worldly life. Instead of resisting worldly temptations, he totally, succumbed to them and brazenly violated all limits and turned away from the truth. Because of his moral weakness he was misled by Satan. In the company of Satan he was driven from one act of depravity to another until he landed in the company of those who are totally under Satan's control and who have lost all capacity for rational judgement.

Allah (عَزَّ وَجَلَّ) compares this person to a dog. A dog's protruding tongue and the unceasing flow of saliva from his mouth symbolize the unquenchable greed. Some people say that this person was from the Israelis who lived during the time of Musa (عليه السلام).

Salafis, Deobandis and their like minded groups quote this verse to down grade the respect of Prophet Mohammad (صلى الله عليه و آله وسلم) and to claim that he does not have knowledge of unseen.

(i) It is in Quran - عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا- إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ [ He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries, except an Apostle whom He has chosen (Prophet Mohammad ﷺ). (Al-Jinn - 26-27).

(ii) It is in Quran - يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا [ Certainly We have sent to you (O' Prophet ﷺ) as witness, deponent and the one who gives good tiding and as a fore warner (Ahzab - 45).

Who is a witness (as per the law)?

He is the one who sees things from his eyes. Statement of a Deponent who has only heard about a thing is not acceptable in the Court of law.

The above Quranic verse establishes that Prophet Mohammad (صلى الله عليه و آله وسلم) sees our conditions, individually and collectively.

(iii) It is in Quran - لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ [ Apostle (صلى الله عليه و آله وسلم) has been raised from yourselves. Your living wrongly with its consequent suffering presses heavily upon him. He is ardently desirous of your welfare; and for those (of you) who are believers, he is full of pity, merciful. (At-Tawba-128).

(iv) It is in Hadith - It is narrated on the authority of Ibn Abbas (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said - 'My Sustainer came to me in a very good face and said, O'Mohammad (صلى الله عليه و آله وسلم), I submitted 'Yes, my Lord, present', He said, do you know that the sublime angels argue with each other in what?, I submitted, I do not know'. Then He placed His hands of Omnipotence (Dust-e-Qudrat) in between my shoulders and I found the coolness of the hand into my chest and then I knew whatever there is, in the skies and the earth. (Bukhari, Tirmidhi, Mishkaat)

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

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

(vii) It is in Hadith - Abu Dharr (رضئ اللہ تعالی عنہ) narrates; “When the Apostle of Allah (صلى الله عليه و آله وسلم) left us, there was not a bird that flies in the sky but that he had given us some knowledge about it.” (Ahmed, Tabarani)

(viii) It is in Quran - وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ [ Thus we showed to Ibrahim (عليه السلام) visible and invisible world of the heavens and the earth that he could be among those who have certainty of believe. ] (Al-An'aam 75)

It is evident from the above verse that we, all human beings are the children of our father Hadhrat Adam (عليه السلام) and our mother Hawwa (عليها السلام). It also describes that human beings pray to their Lord before the birth of their child for a good child. But when they are given a child, some of them ascribe it to other powers/false gods a share in what Allah has bestowed upon them. This aspect has been described in the following verse.

The above verses are meant for the Idol worshipers and polytheists. But, the deviant sects like Kharijis, Salafis, Deobandis and their like minded groups impose these verses on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, Aimma and Awliya Allah and claim that after death they cannot hear or talk. In this state they equate them with the idols of Idol worshipers and claim that visiting their graves for baraka is shirk.

It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ [ Your guardian (or solver of grievances) can only be Allah 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-Ma'ida - 55)

It is in Hadith - وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis , Deobandis and their like minded groups) 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 - Chapter Khawarijeen).

They mislead people by saying that Prophet Mohammad (صلى الله عليه و آله وسلم) was not the waseela, rather his Dua was a Waseela. They also say that since Prophet (صلى الله عليه و آله وسلم) is dead, he is no more a Waseelah. With their blasphemous rhetoric they aim to equate the Prophet (صلى الله عليه و آله وسلم) with sinful human beings.

The following supplication (Dua) is mentioned in many Ahadith books like Tirmizi, Nasai, Tabrani, Ibn Huzeema, Hakim, Baihaqi, etc. The Dua confirms the fact that his waseelah is equally important both during of his physical span of life, after his death, on the day of Judgment and beyond. The people of the book used to take his waseelah even before his birth and their supplications were answered by Allah (عَزَّ وَجَلَّ).

اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بحبيبِ المصطفى عندكَ يا حبيبنا يَا مُحَمَّدُ اني نتوسلُ بِكَ الى ربكَ فشفعه لنا عِند المولى العظيم يانعمة الرسولُ الطّاهراللَّهُمَّ شافعه فينا بجاه عندكَ

[ O'Allah (عَزَّ وَجَلَّ), I implore, I beg to you with the mediation (wasilah) of your revered beloved Prophet (صلى الله عليه و آله وسلم) who is chosen by you. O' Beloved of the Al-mighty, O' Mohammad (صلى الله عليه و آله وسلم) we implore to Allah (عَزَّ وَجَلَّ) with your mediation (Wasilah). Kindly mediate for us with Allah (عَزَّ وَجَلَّ). O' Sacred Apostle (صلى الله عليه و آله وسلم), O' Allah (عَزَّ وَجَلَّ), kindly accept the intercession (Shafa'a) of our Prophet (صلى الله عليه و آله وسلم) for us in view of the "honor and grace he has with you. ]

As a matter of fact our Dua will not be accepted if we do not send Durood on Prophet Mohammad (صلى الله عليه و آله وسلم) before and after the Dua and seek Allah's (عَزَّ وَجَلَّ) favor by the mediation (Waseelah) of Prophet Mohammad (صلى الله عليه و آله وسلم).

The above verse teaches us that whenever there is an evil consideration comes to our mind, we should take refuge in Allah.

What are evil considerations and how do we get rid of them?

Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) has described some interesting details about evil considerations in his books. Below are excerpts from his books.

CONSIDERATIONS (Khatraat - خَطرات)

When the divine way farer (Saalik - سالِک) steps into the 'divine way' (Raah-e-Khuda - راہِ خدا) and intends to perform virtuous deeds and tries to train anima/Corporeal Self (Nafs - نفس) by way of invocation and good deeds, both his enemies, the anima and Satan, who have been misleading him all along by hiding in the ambuscade, endeavor to hold him away from this path. How they achieve this? By insinuations. These are known as 'evil considerations' or 'evil promptings'. There are some 'good considerations' as well that come to our mind. In all, there are 4 types of considerations, as follows.

(i) Satanic Consideration (خَطراتِ شيطاني) - Their work is to create disbelief about Allah (عَزَّ وَجَلَّ); stop from divine mindfulness; and to involve the person in worldly affairs and playfulness to an extent that he is unable to contemplate about Allah (عَزَّ وَجَلَّ), at all.

(ii) Anima's Consideration (خَطراتِ نفساني) - The objective of Anima (نفس) is to enjoy, eat, drink, dress, marry, lead a luxurious life, etc. But if you train, it becomes rational also. When the horse becomes mischievous and does not allow the rider to touch, it is trained with great difficulty. Once trained, he starts working with bigul (call). Try to get up in the last quarter of the night for prayers. After a few days, your sleep will automatically break around that time and your 'anima' (corporeal self) will be able to do the good deeds. The evil considerations of anima and Satan give birth to 'Villainous Anima' (نفسِ اَمّاره).

(iii) Angelic Consideration (خَطراتِ مَلكي) - It stops a person from evil deeds and to differentiate between virtue and evil. This is angelic consideration. Afterwords, the anima transforms into "Conscious Anima' (نفسِ لَوَّامہ).

(iv) Most Compassionate's Consideration (خَطراتِ رحماني) - It enriches the person with divine gnosis (معارف الہیہ). At this time Anima becomes 'Satisfied Anima' (نفسِ مطمئنہ).

The difference between 'Consideration' (خطرہ) and 'Determination' (عزم) is that

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

PREVENTION OF CONSIDERATIONS (دفع خطرات)

Is there a way to get rid of the futile considerations? An important principles of prevention of consideration is 'to keep one's eyes on one's foot steps (نظر بَر قدم), and maintain 'recluse in association (خَلوت در انجمن). Always keep your eyes down. Do not look hither and thither. Human face has dreadful attraction. To whoever we see, his face comes straight into the heart through our eyes.

When you look all over the places, you heart will become bewildered and you will not have tranquility. The face of human being is calamitous and an affliction to the viewer. Sufi Shuyookh say that the head of the human being is 'the portrait of the most beneficent' (تصويرِ رحمان). It has all the seven attributes. It has 'life, and it has knowledge and above all, it has attachment and affection. They eyes of the human being are great hunters. The red veins in them are like a net spread over to catch the victims.

Safeguard your eyes and escape from others' eyes for a few days. When your heart settles on one point (monotheism), and the 'fact' of the cosmos gets unfolded for you, nothing will be troublesome. When otherness vanishes, things will not cause trouble. You will see everyone with the 'eye of precision (عینیت کی نظر).

It is in Quran - سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ [Soon will We let signs manifest themselves (bringing about a change in their lives) both outward and in ward. ] (Fussilat - 53)

There is one more thing. Do not eat variety of food. The tastefulness of the multiplicity of food creates distraction in thoughts. When you eat compounds, how will you get 'unification' (توحيد)?

Whatever wasteful or impossible thought comes to your mind, howsoever inappropriate time it is, respond positively and supplicate with Almighty to save you from evil thoughts. Supplication is an imperative ordained by Allah (عَزَّ وَجَلَّ).

It is in Quran - اُدْعُونِي أَسْتَجِبْ لَكُمْ [ You pray and I will give you.] (Ghafir - 60).

It is in Hadith - اَلدُّعَاءُ مُخُّ الْعِبَادَةِ [ Supplication is the essence of all prayers] (Tirmidhi).

Other Proved remedies for the 'elimination of evil considerations (دفع خطرات) are as follows.

(i) When you get excessive evil considerations, change your state, meaning, if you are sitting, stand, and if you are standing, start walking or sit down. The principle behind this prevention is change in movement.

(ii) When a consideration comes to your mind, you run from it. After a few moments, the consideration will be left behind, and you will go away from it. Or think that the consideration is running away from you. With this practice the evil consideration can be restricted to a large extent.

(iii) If some consideration comes to you, tell it 'if you bother us, where will we find a refuge'?

(iv) Say 'stop it, stop it' and release your breath forcefully.

(v) When a consideration comes, addressing it, some people say 'O', you have come. Whatever form and whatever shape you change, I recognize you well, because you are the only source of existence.

(vi) Recitation of this Quranic verse also helps in the reduction of considerations. إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَ‌ٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ - [Should He like it, He can make you die out and replace you by a new set of people]. (Ibrahim - 19-20). It does not make difference even if you utter this verse in your heart during Salah.

(vii) You can also recite this Quranic Verse قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ [ Say, everything is from Allah (عَزَّ وَجَلَّ).] (An-Nisa - 78).

(viii) You can recite this verse - الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ [ At rest in the thoughts of Allah (عَزَّ وَجَلَّ) are the hearts of those who believe in Him. In deed, the hearts of men feel at rest in the though of Allah.] (Ar-Ra'd- 13) And impulse your heart with the invocation of Allah, Allah.

(ix) If you repeated recite divine epithet "Ya Qahhar" (يا قهّار), all evil considerations are burned. But you should invoke this epithet by taking permission of a Shaikh, otherwise you will get perpetration of heart.

(x) You can also invoke these four epithets; Ya Khallaq, Ya Fa'aal, Ya Musawwir, and Ya Qahhar (يا خلّاق، يا فعّال، يا مُصَوِّر، يا قهّار) .

(xi) Often literate people have the habit of imaginary flights of fancies. One should think of an integrated schedule of deeds for his whole life as well as the fractional schedule for the following few days. If a consideration about this schedule comes again, it should be told that this issue has already been decided; why this useless thought has come again?

(xii) If a consideration comes for achieving something in a particular fashion, convert it into a supplication and turn towards Allah (عَزَّ وَجَلَّ) saying that 'I need this thing and I want to seek it this way. Kindly bestow upon me this thing and guide me in achieving it. Even if you think a lot about it, all your imaginations will turn into supplications. And as supplication is the primary form of worship, Satan will never allow it to continue and these considerations will stop abruptly. The objective of Satan is to refrain you from mindfulness of Allah (عَزَّ وَجَلَّ) and see that you spend your life in wasteful thoughts in destroying your life. Once you turn the consideration into a supplication, Satan will get irritated and will leave you alone and will contemplate another way to deviate you from Allah's (عَزَّ وَجَلَّ) mindfulness.

(xiii) The best course of all the above is the way Allah (عَزَّ وَجَلَّ) has taught us; ie., 'seeking Allah's (عَزَّ وَجَلَّ) protection. Seeking Allah's (عَزَّ وَجَلَّ) protection is supplication and supplication is the primary form of worship. If you are servant, do not depend upon any of your abilities. لا حول ولا قوة إلا بالله [ there is no sway or strength save that of Allah (عَزَّ وَجَلَّ)]. Seek the protection of your Sustainer. He is absolutely sufficient for you. He is the one who grants your supplications and He is the one who is helpful in overcoming all your difficulties. If you refrain from defiance and disobedience and come under the protection of His mercy, who can cause you harm?

It is in Quran - فَفِرُّوا إِلَى اللَّهِ [ So flee to Allah.] (Adh-Dhariyaat - 50). The, who can misguide you?

It is in Quran - وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا [ The people who strive in our way, We show and put them on the right path. ] (Al-Ankaboot - 69).

How do we remember our Lord? It is by reciting and invoking Him by His beautiful names. This is known as Zikr. Details in this context can be read in the Tafseer of verse 191, Sura Aal-e-Imran.

It is in Quran - وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ [ And to Allah belong the best names, so invoke Him by them. And leave (the company of) those who practice deviation concerning His names. They will get retribution of what they have been doing. ] (Al-A'raaf - 180)

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

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

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

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

The above verse was a major conceptual reform pertaining to war and spoils of war in Islam. During pre-Islamic times, the soldier used to take all that he could lay his hands on. On occasions, the spoils were seized by the King. By declaring that the spoils or war belong to Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم), the Muslim soldiers were reminded that they are not fighting a war for material gains, rather they are the reformers of the world. Therefore, it was made obligatory on all soldiers to deposit the spoils of war with the commander. Later elaborate laws were laid down in which one-fifth of the spoils was to be deposited in the treasury for public welfare and support to the needy while four-fifths was to be distributed among the soldiers.

It is clear from the above verses that when the Prophet (صلى الله عليه و آله وسلم) started from home for the battle of Badr, he intended for a decisive battle with Quraish. There were two options for Muslims either to confront the trading Caravan of Quraish which was to pass through Badr or the Makkan Army which had arrived at Badr to protect their trading caravan. The decision was taken by the Prophet (صلى الله عليه و آله وسلم) at the start of the expedition that Muslims will confront the Makkan Army. However a group of Muslims tried to avoid it. The Quraish Army consisted of over 1000 heavily armed soldiers while the Trading Caravan consisted of about 30 to 40 armed guards. When finally Muslims were asked to march on the formidable Quraish army, this group thought they were driven to their apparent death. Allah (عَزَّ وَجَلَّ) says that He intended to establish the truth and eliminate the disbelievers. When the Prophet (صلى الله عليه و آله وسلم) prayed for help, Allah (عَزَّ وَجَلَّ) supported Muslim Army by sending thousands of angels who fought along with Muslims.

The first part of the verse إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ [ When He made the slumber overcome you, so it was as a peacefulness from Him.] refers to the battle of Uhad where Muslims panicked with intense fear. A slumber took over them for a while with which they felt peace.

The later part of the verse refers to the heavy downpour on the night preceding the Battle of Badr which helped them to store abundant water and it compacted the loose sand in the upper part of the valley where Muslims had fixed their tents. On the lower side of the valley where Quraish army was camped became marshy.

Allah (عَزَّ وَجَلَّ) helped Muslims by sending thousands of angels in the battle of Badr.

The verse refers to the battle at Badr when two armies stood face to face at the start of the battle. At that moment, the Prophet (صلى الله عليه و آله وسلم) threw a handful of dust at the enemy saying: 'May their faces be scorched.' It impacted the Makkan Army and marked the beginning of Muslims charge towards the Quraish and eventually they won the war decisively.

The above verse emphasize the need that the reformatory mission of Prophet (صلى الله عليه و آله وسلم) towards his people is meant for cleansing the society as a whole from the evils of idol worship and oppression of certain people in society. The people in general should not remain as silent spectators and consider it is sufficient not getting involved in the evil deeds personally. If the evil is not restricted and removed, it spreads in society and affects one and all. It also invites Allah's (عَزَّ وَجَلَّ) wrath on the community.

The above verse is related to the conspiracy of Quraish during Prophet's (صلى الله عليه و آله وسلم) stay in Makka before immigration to Madina. Makkan Pagans apprehended that the Prophet (صلى الله عليه و آله وسلم) may migrate to Madina. They called for a meeting of all the Chiefs of the tribes where they discussed the possibilities of either to imprison, or banish the Prophet (صلى الله عليه و آله وسلم) from Makka. However, both these proposals were dropped for various reasons. Then, Abu Jahl suggested that a group of young men should be selected from different clans of Quraish assigned to kill the Prophet (صلى الله عليه و آله وسلم) by attacking him together. In such a case Prophet's (صلى الله عليه و آله وسلم) relatives will not be able to take revenge from any individual clan and would be forced to settle for blood-money. Accordingly, the young men charged with the execution of the plan were selected.

The selected assassins arrived at the Prophet's (صلى الله عليه و آله وسلم) house during the night, as planned. They waited till dawn for Prophet (صلى الله عليه و آله وسلم) to come out of the home to attack him. However, before they could do any harm, the Prophet (صلى الله عليه و آله وسلم) came out of the house during the night and traveled to Madina along with Hadhrat Abu Bakr Siddique (رضئ اللہ تعالی عنہ). Hadhrat Ali (رضئ اللہ تعالی عنہ) was asked to sleep on the Prophet's (صلى الله عليه و آله وسلم) bed. This way they could not succeed in their evil plan.

It is in Hadith - It is narrated on the authority of Ibn Abbas (رضئ اللہ تعالی عنہ) that in the interpretation of the above verse (Anfaal 30), he said, 'Quraysh met together one night in Makkah. Some of them said : When morning comes, imprison him in chains. Some said, No, kill him; and others said, No, drive him out. Allah (عَزَّ وَجَلَّ) informed His Prophet (صلى الله عليه و آله وسلم) of that, so Ali (رضئ اللہ تعالی عنہ) slept in the bed of the Prophet (صلى الله عليه و آله وسلم) that night, and the Prophet (صلى الله عليه و آله وسلم) went out and hid in the cave. The mushrikoon spent the night lying in wait for Ali (رضئ اللہ تعالی عنہ), thinking that it was the Prophet (صلى الله عليه و آله وسلم). When morning came, they pounced on him, and when they saw Ali (رضئ اللہ تعالی عنہ), they asked, where is that friend of yours? He said, I do not know. So they set out after him and when they reached the mountain, they were confounded. They climbed up the mountain and passed by the cave, and saw a spider’s web over its entrance. They said, if anyone had entered here, the spider would not have spun a web over the entrance. And he (the Prophet ﷺ) stayed there for three nights. (Musnad Ahmad. It was classed as Hassan by Ibn Hajr in Fath al-Bari and Ibn Kathir in Bidaya wan Nihaya.)