Written in Urdu By
Rendered into English by
Under the guidance and supervision of
بِسم الله الرحمنِ الرحيم
الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين
Tafseer-e-Siddiqui (Siddiqui’s Exegesis) does not require any formal introduction. It was first published in Urdu during the lifetime of Shaikh Mohammad Abdul Qadeer Siddiqui (رحمة لله عليه) and since then it has been very popular among Urdu readers not only in the Indian subcontinent but throughout the world. It is unique in many ways. The readers will come to know about its exclusive features when they read it.
The Muslim nation throughout the world is facing great many problems these days. The misunderstanding of Shariah is not only resulting in the birth of new sects within its fold, but other communities of the world are using their own interpretations of the Shariah to suit their territorial and economic ambitions. Their misunderstanding is based on their ignorance about Islam. Siddiqui’s exegesis is the need of the hour as it clarifies not only the misunderstanding of various sects within Islam, but also the misunderstandings of other communities around the world. Perhaps the most important feature of this exegesis is Shaikh has concluded the centuries’ old confusion about the abrogation of the verses, convincingly proving that no verse of the Holy Quran is abrogated. Thus, Shaikh is one among the greatest Islamic scholars who have served the Muslim nation at different intervals in the history of Islam.
It has been our wish for a long time to bring an English translation of Siddiqui’s exegesis so that English readership also benefits from it. Alhamdulillah, this wish of ours has been fulfilled by Allah (سبحانه و تعالی) as Tafsir of Sura Fateha has been translated into English.
Quadri does not require any formal introduction. He is providing us with excellent English translations of the Shaikh’s works and the current work in your hands, the translation of Chapter Al-Fatiha (Surah Al Fatiha) is an example of this. May Allah (سبحانه و تعالی) and His Apostle (صلى الله عليه و آله وسلم) bless Quadri for his efforts and hard work!
My sincere prayers are for the readers of the exegesis. May Allah (سبحانه و تعالی) accept this translation as its original work and let all of us benefit from it.
Ghouse Mohiuddin Siddiqui, Son and successor of Shaikh Mohammad Abdul Qadeer Siddiqui ( رحمة لله عليه )
21 Shabaan, 1422 AH (November 9, 2001)
بِسم الله الرحمنِ الرحيم
الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين
Siddiqui’s Exegesis (تفسيرِ صدّيقي); translation and commentary of the Opening Chapter (Surah Al Fatiha) is the thirteenth work translated in the series of translations of Hazrat Mohammed Abdul Qadeer Siddiqui “Hasrat” (رحمة لله عليه) (1871-1962) works which were written in Urdu and published during his lifetime.
Since English has emerged a dominant international language of communication, it was considered necessary to enlighten the English readers about Shaikh’s works.
Shaikh is one of the greatest scholars of Islam who has proved convincingly that no verse of the Holy Quran is abrogated. He has cleared the centuries’ old confusion about it among Muslim scholars. For details, please read our book, “The exception, preservation and non-abrogation of the Holy Quran.” This book is available in the market.
The complexity of the subject, Shaikh’s mastery in it and his unique style of expression made English translation of Siddiqui’s Exegesis an uphill task. However, the Grace of Allah (سبحانه و تعالی) and His Apostle (صلى الله عليه و آله وسلم) and Shaikh’s blessings made this task possible. I have tried to bring out the essence of Shaikh’s explanations to its full. However, I request learned readers to be positive in understanding the terms used in the backdrop of Islamic law, the Shariah, so that these lead them to the correct intrinsic meanings.
I am indebted to Hazrat Ghouse Mohiuddin Siddiqui, the son and successor of the author for his support, encouragement, guidance and supervision in continuation of this translation work.
And I am also thankful to Prof. Mohammed Muzzammil Mohiuddin for his valuable suggestions in simplifying the text of this translation. His cooperation is indeed significant.
I pray to Allah (سبحانه و تعالی) and seek the Prophet’s (صلى الله عليه و آله وسلم) blessings in letting me and the readers benefit for this endeavor. I sincerely seek Shaykh’s pardon for any oversight and shortcoming in this translation and seek his blessings in the better understanding and translation of his works in future.
Shaikh Mir Asedullah Shah Quadri
17 Shabaan, 1422 AH ( November 5, 2001)
بِسم الله الرحمنِ الرحيم
الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين
Shaikh has a unique approach to his translation of verses. He explains every single word, describes its root with prepositions and gives various examples to elucidate the essence. This approach is very useful for readers as they learn Arabic language while reading the exegesis.
أعُوذُ بِاللّهِ من الْشيطانِ الْرَّجيم
A’oodhu billaahi minash shaytaanir rajeem
The Arabic word أعُوذُ means I seek refuge with Allah (سبحانه و تعالی). In Arabic, عَاذَ يَعوُذُ is like قَالَ يَقوُلُ. The word بِاللّهِ means “with Allah.” The Arabic word (بِ) means in, with. This is a preposition. These words govern the genitive, i.e., kasra or jarra (straight vowel sign below) is given to the noun or the pronoun to which these words precede or are prefixed. Therefore, there is zer (straight vowel sign below) at the end (last) alphabet of the word Allah. The Arabic word مِنْ 'from'. This is also a preposition. Therefore at the end of the alphabet of the word Shaytaan (ا لشَّيْطَانِ), there is zer (straight vowel sign below). Thus, من الْشيطانِ means from Satan. The Arabic word شَيْطَانٌ means (i) away from Mercy of Allah (سبحانه و تعالی), (ii) mischief monger (iii) rebellious. The word شَطَنْ means distance. The name of the big (greatest) Satan is Iblees (ابليس). The Arabic word الْرَّجيم means – (i) reproved, (ii) who has been reproached. The word رَجْمٌ means pelting of stones.
Translation: I take refuge of Allah (سبحانه و تعالى) from the reprobated and reproached Satan.
In context of seeking Allah’s (سبحانه و تعالی) protection, a few points are important to be refreshed in our memory.
(i) There is an antiquated (old) and ancestral enmity between Satan and us (human beings). When he caused our grandfather Hadhrat Adam’s (عليه السلا م) ouster from heaven by insinuating irrelevant considerations (into his heart), then will he allow us to enter into heaven with ease. This is the reason the episode of Hadhrat Adam (عليه السلا م) and Satan has come repeatedly in the Holy Quran.
(ii) Satan is our educated and literate enemy. It is difficult to evade oneself from his evil.
(iii) Satan is invisible and operating from the ambush.
(iv) The person seeks protection (of God) when he considers himself to be weak and Satan to be a powerful foe and considers Allah (سبحانه و تعالی) to be omnipotent (all powerful) and strong to safeguard him from Satan’s evil.
(v) When a person seeks Allah's () protection from Satan it means that he realizes his frailty (weakness), humility and modesty. Realization of these facts is the essence of servitude (عبدییت, ‘abdiyat).
(vi) When we come into Allah’s (سبحانه و تعالی) protection, He will set right our deeds, will safeguard us from Satan as well as from other harmful things.
(vii) Satan is the dog who does not allow humans from entering Almighty's Majestic Court. When we call O'our Lord, this dog is hindering us from entering Your Court, the Lord will chide the dog. Surely, Satan will retreat and we will be able to enter the Shrine of Divinity.
Here the Shaikh cautions man not to exult upon his strengths, intelligence and cleverness and advises him to remain hidden always covered under Allah’s (سبحانه و تعالی) Mercy.دشمن چۂ کند چو محرباں باشد دوست
دشمن اگر قوی است نگهبان قوی تراست
O enemy, be careful. My benefactor is very kind and helpful. If you are powerful, my protector friend is all powerful.
When you read the Holy Quran, first recite أعُوذُ verse of the Holy Quran (16:98). It is given in the Holy Quran: فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ [ When you read Quran, seek protection of Allah (سبحانه و تعالی) from the evil of Satan] (An-Nahl - 98). Grammatically the word اِسْتَعِذْ is امر, ie., an order or commandment of Allah (سبحانه و تعالی). The order points out to its obligation. To recite بِسْمِ اللَّهِ [ In the name of Allah (سبحانه و تعالی)], is also necessary in case of a middle verse. In the beginning of a chapter, the recital of أَعُوذُ is Compulsory and in addition, the recital of بِسْمِ اللَّهِ is better.
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ
Bismillaahir rahmaanir Raheem
The meanings (بِ) are 'with,' and 'an oath'. Since this is a preposition, therefore at the end of the noun, there is Kasra (straight vowel sign below). The Arabic word اِسْمٌ means 'name'. The word actually was سُمُوٌّ on which the diminutive form of noun points at سُمَيٌّ and the plurals are اَسْمَاءٌ and اَسَامِئ. In Arabic language, in the beginning, certain words are reticent. Because, without motion, they cannot be read. Therefore joining consonant (همزه وصل) is written which becomes silent when we break the sentence or when we join this word with other word. Like in بِسْمِ. In segregation and in the beginning, the ‘joining consonant' (همزه وصل) is placed. Like in اِسْمٌ. Some famous words in this category are اِسْمٌ, اِبْنٌ, اِبْنَتٌ, اِفْتَعَلَ, اِسْتَفْعَلَ. The meaning of سُمُوٌّ are sublimity and manifestation.
It is said: يُقَالُ سَمَا يَسْمُواِذآعَلَاوَذَهَرَ - [ A thing is known and manifested by its noun and name]. What is the difference between ‘noun’ and ‘name?’ What is the difference between name (اسم) and attribute (صفت) and innate (the essence of a creature (ذات مخلوق). Innate is that permanent thing which is the antecedent of attribute. Like white paper. The antecedent of whiteness of paper, is paper. Like black pen, the antecedent of blackness is the pen.
Innate (ذات مخلوق): It is the feminine gender of possessor (ذُو), and the fact of it. حَقِيقَتٌ وَ مَاهِيَّتٌ ذَاتُ صِفَاتٍ [ The fact of essence which is adorned also is the antecedent of attributes.]
Attribute is that non-permanent thing which is found in a permanent thing. The whiteness is a non-permanent thing found in a permanent thing, ie., paper.
Noun is the confluence of innate (or essence) and attributes. For example رَحْمَانٌ, the one possessing compassion; the Unity (ذات الہی), which is Compassionate. Thus, Allah (سبحانه و تعالی) is Unity, ‘compassion’ is the attribute, and name is Compassionate (رَحْمَانٌ).
[The attention of the readers is invited towards the difference of usage of words. Unity is used for the (essence/person/ ذات) of Almighty and Innate is used for the (essence/person ذات) of the servants / creatures.]
The words رَحْمَانٌ وَ رَحِيمٌ meaning Merciful and Compassionate are the divine epithets [names of Allah (سبحانه و تعالی)]. In fact, Allahu (اَللّهُ) was “Al – Ilaahu” (اَلْاِ لَهُ). Like “Annaasu” (اَلْنّاسُ) was “Al-Unaasu (اَلْاُنَاسُ),” By removing Alif, (the first alphabet of Arabic language) the assimilation (Idgham) has become (like in) Allahu (اَللّهُ), An-Naasu (اَلْنّاسُ).
The word اِ لَهُ meaning, worshippable (worthy of worship) is derived or composed of the following chronologies.
(i) Is it from اَلِهْتُ اِلَي فُلَانٍ اَيْ سَكَنْتُ اِلَيْهِ [I feel consolation from Him]. Since everybody feels consolation in recourse towards their worshippable God.
(ii) Or is it derived from لَاهَ اِذَ ا ارْتَفَعْ [The state or place of worshippable real God is Supreme and preeminent.
(iii) Or is it derived from لَاهَ يَلُوْهُ اِذَا احْتَجَبَ [ The one who is hidden) because the state or fact of the Almighty is veiled and hidden from all apprehensions and suppositions of human beings.اے برتر از خیال و قیاس و گماں و وهم
وز ھرچہ گفت اند و شنیدیم و خوانده ایمO'Almighty, you are beyond our imagination, supposition, conjecture and incredulity. You are exalted and elevated from whatever has been described about you, whatever has been heard about you and whatever is read about you.
(iv) Or is it deduced from اَلِهِ الرَجْلُ وَبَالَهُ [When some calamity/misfortune is descended (upon a person) and he gets unnerved]. فَٱلَهَهُ [ Then, He, the Almighty gave him refuge]. Because Allah (سبحانه و تعالی) only provides refuge from all catastrophes/misfortunes and from the enemies.
(v) Or servant’s longing is for اَلِهَلْ فَصِيْلُ اِلي اُمِّهِ [ The anxious calf of the camel ran after its mother]. Similarly when a person is subjected to misfortunes, in various ways he remembers God and considers that there is an all powerful force who can help him in overcoming this difficulties. And from here there is a way towards God.
Even when self conceited persons get involved in troubles and faced with despair and disappointments, they turn towards God wholeheartedly. The dutiful people pray in gratitude towards God even in prosperity. They remember God (at all times). They forbear destitution and trouble, and pray in all humility and imploring.Allah (سبحانه و تعالی) is the name of the incontrovertible (justifiable) Unity (ذات برحق) and “Absolute Master” (مالک مطلق), who possesses all perfections, who has all perfect attributes. Honestly speaking, even if some force, some grace or elegance is spotted, it is the reflection of the grace and perfection of Allah (سبحانه و تعالی).Sometimes the word Allah (سبحانه و تعالی) is uttered to denote the Unity with respect to attributes. Like, Allahu, Ar-Rahmaanu, Ar-Raheemu (اَللّهُ الرَحْمَانٌ ، الرَّحِيْمُ). Allah (سبحانه و تعالی) is Most Beneficent and Most Merciful, which is the epithet (name) of the unity (ذات).Sometimes the word Allah (سبحانه و تعالی) is uttered opposite servant and at that time the purport of utterance is the unity with the confluence of the attributes of perfection. Ar-Raheemu, Ar-Rahmu, Al Atafu wa Al mailu (الرَّحِيْمُ ، الرَّحْمُ ، الْعَطْفُ ، و المَيْلُ). The meaning of رَحَمْ are to incline, to turn, to lean on. Ar-Rahm (الرَّحَمْ), the membrane which is attached to the (unborn) baby. In Arabic language, the increase in alphabets (in a word), denotes the comprehensiveness in meanings. Therefore, Ar-Rahmaan (الرَّحْمَـٰنِ), in comparison with Ar-Raheem (الرَّحِيمِ) is a generalization of beneficence and mercifulness. To bring into being all things from non-existence is called beneficence (رحمانیت) and gratis (without charge). When servants do good deeds, the award of bountiful results for their good deeds is ‘mercifulness’ (رحیمیت). The generalized mercy ie., the Beneficence of Allah (سبحانه و تعالی) (رحمانیت) provides sustenance to the believers and non-believers alike. The ‘Mercifulness’ (رحیمیت) will manifest special bountifulness to believers in the hereafter (آخرت) in which the non-believers will not be included. When Allah's (سبحانه و تعالی), Epithets became active, He did not become idle. Rather every instant, every moment, everything is indigent on divine Unity. He is the source of the existence of all, and the Sustainer. This act of giving (continued) existence to the universe is called ‘Beneficent Self’ (نفس رحمانی). By His common beneficence whatever everyone gets is the exigency of His Mercifullness. It is in Quran - هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا [ He is the one who created everything, whatever is there on Earth for you.] (Al-Baqara - 29). To achieve the benefits of this world or the status of the Hereafter, learn the rules and toil (work hard). With His Mercy, He will reward you results of your knowledge and work. If you work with reference to life in this world, you will be rewarded accordingly. And you work with reference to the world of ‘Hereafter,’ you will be awarded with result and fruit accordingly.
علم و عمل کی دنیا هے ۔ غفلت باعث ذلت هےThe world is for seeking knowledge and doing good work. Ignorance causes disgrace.
Now the thing remained is what acts are attributed and what acts are destined with Allah’s (سبحانه و تعالی) Epithets of Most beneficent and Most Merciful (الرَحْمَانٌ ، الرحيم ).
In the beginning (اِبْتَدِأُ اَوْ اَشْرَعُ), to act in the name of Allah (سبحانه و تعالی) or only that work’s beginning is attributed (before the start of which the name of Allah (سبحانه و تعالی) was uttered. For instance, the person who is eating will impute اَكُلُ (I eat) and the one who enters the home will say اَدْخُلُ (I enter the house). Similar is the case of other works. بِسْمِ اللهِ or بِسْمِ الله اَبْتَدِأُ will be imputed, first or later (before doing the work of after).
The non-believers of Makkah (during the time of Prophet Muhammad (صلى الله عليه و آله وسلم) ) used to say بِسْمِ اللَّاتِ وَالْعُزَّي [ I begin in the name of Lat and Uzza – names of their deities). The Muslims repudiate it and say: بِسْمِ الله اَبْتَدِأُ [ I begin in the name of Allah (سبحانه و تعالی)] and not with any other name. In بِسْمِ اللهِ the vowel sign is below (zer) and the alphabet carrying this sign should have come after the next word اَبْتَدِعُ. But by bringing Laa first, the meaning of 'taking into account' are brought out. This is known as تَقْدِيمُ مَا حَقَّهُ اتّاخِيْرُ ( Preference in place of precedence) which gives benefit of (حصر) Hasar (taking into account that particular work). (Now there is a question). Is Bismillaah an independent verse of the Holy Quran? Yes, it is a verse and has come to begin all verses. Is Bismillaah part of Chapter Al Fatiha? The people who follow the Shafa’ee School of thought consider it as a part of the Opening Chapter Al Fatiha. This is the reason they recite it loudly. The people who follow Hanafi school of thought, do not consider it part of Sura Al-Fatiha. Therefore like A’oodhu, they recite Bismillaah also quietly (to themselves). Similarly they recite Aameen quietly (to themselves)as that is also not a part of Surah Al Fatiha.
Translation: In the name of Allah, who is Most Beneficent and Most Merciful.
_______________________سُوْرَةُ اَلْفَاتِحَةِ مَكِّيَةٌ وَهِيَ سَبَعُ ايَاتٍ
سُورة اَلفاتحةبِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Alhamdulillaahi Rabbil A’alameen
How many types of Arabic letters: اَلِفْ لاَمْ or الْ are there and which type is here in this verse are?
(i) External reasoning (عہد خارجی): It is like, اَلرَّجْلُ, which is known in advance (meaning, that man whom you already know.
(ii) Mental reasoning (عہد ذہنی): An unspecified person like اُدْخُلِ اَلسُّوقِ, go to the market – meaning, go to any one of the markets.
(iii) Absorption (اِسْتِغْرَاقْ) : All persons, like in these verses of Quran - إِنَّ الْإِنسَانَ لَفِي خُسْرٍ - إِلَّا الَّذِينَ آمَنُوا [ Indeed, mankind is in loss; except for those who have believed ] (Al-Asr - 1-2)
(iv) Gender (جنس): Like اَلرَّجْلُ خَيْرٌمِّنَ الْمَرْأة [The masculine gender (man) is better than the feminine gender (woman)].
Some people say that the Laam (ل) here is of absorption (اِسْتِغْرَاقْ), meaning all praise is only for Allah (سبحانه و تعالی) and some people say that it is the gender kind meaning the essence of praise or the logic of praise is only for Allah (سبحانه و تعالی), the sustainer of the worlds. Therefore, here the gender kind is stronger than the absorption kind. For the Arabic word حَمْدٌ, there are two very close meanings; which are, ‘eulogy’ and gratitude. (To know), مَدْحٌ (the praise), is voluntary or involuntary, it is to be seen if it is in response to a favor or not; like مَدَحْتُ الْلُوّلٌوْءَ عَلَى صَفَائِهِ [I praised the pearl over the water.] The other meanings of حَمْدٌ are – to praise (by tongue) for some discretionary work, whether in view of some bounty (favor) or not. Like in - حَمِدْتُ زَيْدًا عَلَى طَهَارَتِي نَسِبِهِ وَ حَسَبِهِ جَمِيْلِ اَقْوَالِهِ وَ اَعْمَالِهِ وَجُوْدِهِ وَشَجَاعَتِهِ وَ وَفَائِهِ [I praised Zayd for the nobility and purity of his genealogical lineage, for the elegance of his virtuous deeds and affirmative utterances, his liberal generosity, bravery and loyalty.]
As against this, the gratitude is expressed for a favor, but it can be in the heart or tongue or by action (physical by hand and feet). For example, somebody gave you something and you saluted him. This salute is also a gratitude. Now let us find out where from the meaning of حصر (reckoning) have come from? (In Arabic language), when the subject does not have the alphabet (ل) and the predicate has (ل), then the predicate will be dependent and exclusive for the subject. Like زَيْدٌ هُوَالْقَائمُ Zayd only is standing). The standing is noted only for Zayd and is dependent on him. And if (ل) is on subject, or is both on the subject and predicate, the subject will be dependent on the predicate. الْحَمْدُ لِلَّهِ Meaning, the praise is depending in Allah (سبحانه و تعالی) and is exclusive for Him.
Think about it. If ‘existence' (وجود) would have been your own attribute, it would never have parted from you. But were you there hundred years ago, or would you be available in this world hundred years from now. Your existence is between lavides (non existences). Therefore, existence is not your own attribute. If it is not your own attribute, your existence will be contingent (relative - باالعرض ). All excellence, all attributes are the details of the Being (existence). When your existence is contingent (meaning dependent), then how come other excellence will be absolute (your own - با الذات ) for you. Therefore, all laudable qualities (محامد) and all eulogies (مدائح) are absolute for divine unity’s sovereignty (ذات حقہ خداوندی) and are resting in Him. Let the fourteenth night moon show the glitter and glister, but the knowledgeable, very well knows that the praise (for moonlight) is actually for the world’s illuminating sun who provides the light and by its shine and brilliance has illuminated the moon. O' moon, you are the same dark surface (planet) which is exposed at the time of solar eclipse and lunar eclipse.
The Arabic word (لِ) is used for means/medium and this is also a preposition. This is the reason that for the word Allah (الله) , the last alphabet has vowel sign below (zer). This was already explained in the commentary of the verse بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ above. The meaning of the Arabic words (رَبٌّ رَبَّ يَرُبُّ رَبًّا) are to bring up, to cherish and to carry the thing gradually to its excellence. The word (رَبٌّ) is actually noun of action (مصدر). It is also applied on Cherisher (پروردگار).
Earlier, there has been some discussion about Allah’s (سبحانه و تعالی) attributes. Here also some of these are described. These are of two types: (i) Contiguous (insulated - انضمامی ) and (ii) Derivable ( انتزاعی only for the understanding purposes).
Contiguous Attribute: It is an attribute which keeps a feeble existence (of its own) other than the existence of its person (noun - موصوف ) and is associated with it, but not existing independently (on its own). Like the whiteness of a wall. When the whiteness is its characteristic, the wall is said to be white (wall). If blackness is associated, the wall is said to be black wall.
Derivable attribute: It is that attribute which does not have its existence outside, but its person/innate, the intention of this attribute happens to be such that the derivable attribute is understood from it. Like from sky, we understand it to be up and from earth we understand it to be down.
Existence is ‘Precise for Primordial Unity (وجود عین ذات حقہ). Videlicet (that means), outside only God Almighty is there. Besides, whatever is there, is contingent (relative - باالعرض ). Therefore divine attributes are all derivable. They are neither in addition to Allah (سبحانه و تعالی) nor like insulated, because for contiguous attributes there is an existence, in insulation with the person (noun) though feeble, but it is definitely there.
With this it is known that divine attributes in consideration of intention and derivative (منشاء اور منتزع عنہ) are precise unity (عین ذات). And after they are derived, in understanding they are distinct (among each other). The meaning of Allah’s epithets (مُحي مميت), the 'Living' and 'Obliterator' (one who causes death) is different. The meaning of divine epithet Allah is distinct from all other epithets. On this, depicts the comprehensive divinity of all epithets. This aspect is also termed as ‘the divine attributes are non-precise and non-unrelated (لا عین و لا غیر).
Certain epithets of Allah (سبحانه و تعالی) are existential (وجودی) and some are substantiated (اثباتی). Like (حَيٌّ عَلِيمٌ قَدِيرٌ) Alive, Knowledgeable, powerful. Certain others are non-existential and divesting (عدمی و سلبی) which shows divine unity to be pure from creature flaws. Like (سُبُّوْحٌ قُدُّوسٌ صَمَدٌ) Glorified, Sanctum, Independent. Certain attributes are ‘Primordial appendage (حقیقی اضافی) like (عَلِيمٌ) knowledgeable, which is actually an existential and primordial attribute, but it has relation and appendage with the known (معلوم). Certain attributes are Absolute appendage (اضافی محض), like First and Last (اَوّلُ وَ اخِرُ). With the name of Allah (سبحانه و تعالی), the attribute of Sustainer is described so that you do not consider that after we were born, we are free and can do whatever we wish. No. as you were indigent before birth, still every moment, every instant you are indigent on his support, dependent on His cherishing. Your attributes are indigent towards His perfections and this perpetual support is described as Beneficent Self (نَفَسِ رحماني).
See every instant the fuel supports the lighted lamp and the flame looks to be constant. But in fact, it is getting annihilated every moment and the fuel provides it with new existence. Similarly, except Allah (سبحانه و تعالی), everything in the universe gets annihilated and from the Beneficent Self, it gets a fresh existence. This is known as revival of similitudes (تَجَدٌّدِ امثال) or ‘creation and annihilation’ (اعدام و ایجاد).
The entire worlds الْعَالَمِينَ. This is a plural of عَالَمْ world. عَالَمْ is everything except Allah (سبحانه و تعالی), i.e. Creatures, servants, etc.
خَاتَمْ, is the ring, by which the stamp or the seal is affixed, by which the letter is ended. قَالَبْ is the mould, dye by which bricks are made and over-set. Similarly, عَالَمْ means the world – the source of knowledge, by considering its absolute non-existence we get a way towards Allah’s gnosis (معرفت).
برگ درختان سبز در نظر ہوشیار
ہر ورقے دفترے زِ معرفت کردگار
The gnostic sees the green leaves of the trees, but with every leaf, he sees a whole file of gnosis towards Allah (سبحانه و تعالی).
The plural of عالم is عَوَالِمْ (worlds) and عَالَمِينَ is a plural of the world of the ones with sense (ذوی العقول). Because of the preference to the sensible creatures (ذوی العقول) the plural has been made by giving them pre-dominance. Else, the world of human beings, the world of angels, the world of Jinn, the world of animals, the world of vegetation and the inorganic world are all worlds only.
From رَبُّ الْعَالَمِينَ it appears that no servant is the Sustainer of any other servant. Let it be moon, sun, Hadhrat ‘Uzayr (عليه السلا م) or Jesus (عليه السلا م) all were servants of God, His creatures and were indigent towards Him. Be careful, and do not call any living being as Cherisher because all these are contingent references. The primordial (factual) Sustainer is only one. There should not be thoughtlessness towards Him.
اَللَّةُ رَبِّي رَبُّ الْعَالَمِينَ [My Sustainer and the Sustainer of the worlds is Allah (سبحانه و تعالی) only].
One more issue is worthy of being mentioned. When an adjective is in present tense or future tense, the relativity is verbatim, which need not be raised. There is (ل) on an adjective of the proper noun, for example زَيْدُنِ اَ لضَّارِبُ عَمْرٌ (The one who has hit Aamer is only Zayd). When the adjective is not bound with any tense, rather it is permanent and continuous, then this relativity is primordial (factual) requiring praise. Like رَبُّ الْعَالَمِينَ. Allah (سبحانه و تعالی) sustaining (the worlds) and cherishing (them) is permanent and not limited to any periodic considerations. Therefore, it does not have a (ل) on it. Thus, He deserves to be praised and it is His attribute.
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ - [All praise is for Allah who is the Cherisher of the worlds.]
Ar Rahmaanir Raheem
It is evident from the previous verse that Allah (سبحانه و تعالی) is the Sustainer of the worlds رَبُّ الْعَالَمِينَ . He causes to bring innate adeptness (کمال ذاتی) of every human being.
وہی نمایاں ہوتا ہے ۔ جسکی جیسی فطرت ہے
دیتا ہے ہر اک کو حکیم ۔ جسکی جیسی لیاقت ہے
جو ہوتا ہے اچھا ہے ۔ اپنی اپنی قسمت ہے
Whatever comes (is the deed) of a human being it is exactly in line with his nature. The Wise gives to everybody in consideration of the individual capacity. Whatever happens is only for good which is based on individual fate.
But is this bringing up of things, a coercion or helplessness? Like, from sun’s effect, the water becoming vapor, evaporates in the air, becoming clouds fly and spreads over the air then rains on the earth. Niether the sun can do against this (cycle) nor the cloud. Then the earth raises plants and trees; the food gain crops are grown and human beings consume that. Between all these nobody has the knowledge and will. Everybody has no choice except their work and are powerless. No. it is not like that. (It is a chain of events for nourishment). Allah (سبحانه و تعالی) is neither constrained, nor powerless. His cherishing is based on His common beneficence and special mercifulness.
Does Allah (سبحانه و تعالی) bring up all these things for His personal interest or the intent is kindness towards us? Whatever work is done for self is termed as self-interest and the work which is intended to benefit others is considered as ‘exigency of His Mercifulness.’ Allah (سبحانه و تعالی) is perfect and adept, is independent and self-reliant. He does not need anybody. His acts are not because of His self-interest. The cause of everybody’s existence is His beneficence and His Mercifulness. The common beneficence has created all provisions, all material. You learn the ways and laws to get benefit from them. Invent and discover new rules. He will never fall short of providing you the results of your efforts. If you act as per the requirements of this world (the world of manifestation), He will create results accordingly. And if you act in accordance with (earning bounties) in the World of Hereafter, He will create results accordingly. If you are idle, live like a crippled person, neither educate yourself nor attain any skill and your enemies learn, get skilled and act and strive hard, then He is the Sustainer of the Worlds, is God of everybody; will provide reward of their labor and will benefit them from His Mercifulness. You will be subdued, become pauper and disgraceful. If your belief is good, and you are committed to Salah and fasting, then you will get the results of this tomorrow, i.e. in the hereafter. Work also for today. This life is the World of Causes. Allah (سبحانه و تعالی) has given you sense, has given hands. Do not consider them useless. Use them for the works they have been created for.
It is in Quran - هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ [ Can the knowledgeable and ignorant become equal]. (Az-Zumar - 9).
It is in Quran - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ , وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ [ Man gets what he strives for, endeavors for. Without doubt man will see the result of his efforts and endeavors.] (An-Najm -39-40).
As you sow, so you reap, and as you do, so shall you pay for it.
باتوں سے کیا ہوتا ہے - عمل سے ساری عزّت ہے
علم و عمل کی دنیا ہے - غفلت باعث ذلت ہے
تم نہ اپاہج بنکے رہو - کام کرو گر قوت ہے
سستی میں ناکامی ہے - حرکت میں سب برکت ہے
یاس کو پاس نہ آنے دو - مرد ہے جو با ہمت ہے
Nothing is achieved out of futile talk. You earn respect because of your efforts. The world is for seeking knowledge and doing good work. Ignorance causes disgrace. Do not be like a crippled person. Do good work if you have vigor. Laziness brings you failure. You will get abundance of rewards by your right actions. Do not let idleness come near you. One who has courage can rightfully be described as a man.
الرَّحْمَـٰنِ الرَّحِيمِ – [ Who is Most Beneficent and Most Merciful.]
مَالِكِ يَوْمِ الدِّينِ
Since the Lordship of God is eternal, not exclusive for the present or the future, this (genitive) case in reality rests in Allah (سبحانه و تعالی) and this is His attribute. The tense for adjective towards its noun is in possessive case.
In this verse, مَلَكَ, يَمْلُكَ is like in ضَرَبَ يَضْرِبُ . The Arabic word مُلْكَنْ means to be King. فَهُوَ مَالِكُنْ means – He is king. مِلْكُنْ means – to be owner of. فَهُوَ مَالِكُنْ means the owner, the master. In the substance of مَلَكْ , force and powerfulness is regarded. The Arabic word يَوْمٌ means day. This is like يَوْمُ الْجُمْعَ (Friday), يَوْمُ الْسَبْتِ (Saturday), يَوْمٌ meaning time period.
It is in Quran - كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ [ Every time, every moment, He is in a new splendor]. (Ar-Rahmaan - 29).
The Arabic word دِينٌ means obedience, religion and society, requital and retribution.
A person had a good faith and did good deeds and another person had a bad faith and did bad deeds. Will these tow be equals?
Our question is not with these insects, the scum of society, worms and maggots who worship matter (the materialistic people) and is not with their vitiated minds. Our question is with those who consider Allah (سبحانه و تعالی) to be their God. Are these two equals? Is there a cry and request for justice to them (the ones who have good faith and do good work). Without doubt, there is (justice for them). The day of resurrection will come. The good people will get retribution of their good deeds. The bad people will get torment for their bad deeds. مَالِكِ يَوْمِ الدِّينِ shows this aspect only. It is in Quran - لِيَجْزِيَ الَّذِينَ اَسَاءُُ بِمَا عَمِلُوْا وَيَجْزِيَ الَّذِينَ اَحْسَنُوْ بِالحُسْنَي [So that sinful persons get the punishment for their sins and virtuous persons get retribution for their good deeds.] (An-Najm - 31). يَوْمِ الدِّينِ [ The time for retribution or the period of retribution or the day of retribution]. Allah (سبحانه و تعالی) bestows retribution in this world and will bestow in the World of Hereafter. The way you do, so will you get in exchange. In this (verse), the obedient has been congratulated. The people of affliction have been indicated to anticipate for good retribution. The tyrants and sinners have been reprimanded and warned.
مَالِكِ يَوْمِ الدِّينِ - [(He is) The Lord of the Day of Retribution (Judgement)].
See, Allah (سبحانه و تعالی) can pardon your shortcomings in fulfillment of His obligations, but the obligations towards the society is a terrible thing. He is knowledgeable and is aware of your deeds. He is powerful, can give you retribution and punishment. He is ‘Just,’, ‘Equitable,’ and ‘Fair.’ He heeds towards the cries of the poor and the helpless. He will never leave the tyrannical people unpunished. O' people in power, in government, treat your subordinates/subjects with justice and mercy. Mistakes can be committed by you and others as well. Do not catch hold of them for silly little things. Do not deprive people of their rights. There is a powerful person over you, the King or the head of the state. The type of behavior you expect from the head of state towards you, treat your subordinates in the same way. Allah (سبحانه و تعالی) is the Sustainer of the worlds, is most Beneficent and most Merciful. You also become a phenomenon of His virtuous attributes. Watch out.
It is in Quran - إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ [Your Sustainer’s grip (of punishment) is very strong] (Al-Burooj - 12).
While Allah (سبحانه و تعالی) is the Sustainer of the worlds, the most Beneficent and the most Merciful. He is also Wrathful (قهّار) and Avenging (مُنتقِم). Worship Him, comply with His commandments and be obedient to Him. Fear His Wrath. If you claim to have love for Allah (سبحانه و تعالی) and His Apostle (صلى الله عليه و آله وسلم), bow your head to their commands. How is this love that you oppose the consent of your beloveds and work against their wish in every work you do?
خدا کو تمھاری غرض کیا پڑی ہے
جو تمکو خدا ہی سے بیزاریں ہیں
Why should God sympathize with you when you yourself have strong aversions towards Him.
Friends, you consider Allah (سبحانه و تعالی) to be the most Beneficent and the most Merciful. Definitely, He is most Beneficent and mos Merciful. But He is also Lord and Cherisher. Do you know that the maintenance allowance of the slave is obligated on the master? When Allah (سبحانه و تعالی) is our Lord, He will send food for us.
It is in Quran - وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا [Provision of food for all walking and crawling creatures is Allah’s (سبحانه و تعالى) lookout]. ( Hud - 6). This is in His charge. In spite of giving so much security, you depend upon resources. As a matter of fact, you should use the resources because this is the intent of God and His imperative. Similarly, do use the provisions by which you get entitled for His Mercy. Perform Salah, keep Obligatory Fasts, do good deeds, become pious, then He will treat you with His attribute of Beneficence. What is this? You leap forward for doing bad things. But when you are asked to hold yourself from evil, you do not stop.
It is in Quran - وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ [You did not honor the Almighty the way it should have been.] (An’aam -91). You intend to make use of His Mercy in a wrong way. Else you are finding an excuse for your laziness and indolence. Be obedient and become deserving of His Mercy.
O' people of knowledge of Muslim Ummah, see how the teachings and elucidation of Allah (سبحانه و تعالی) are mild and merciful. Allah (سبحانه و تعالی) commands: I am the Sustainer of all Worlds. I am most beneficent and most merciful. Also I am the Lord of the Day of Retribution. How exquisitely He describes you to be fearful. You also act in line with this commandment: فَقُولَا لَهُ قَوْلًا لَّيِّنًا - [O' Moses and Aaron (عليهما السلام), speak softly with the Pharaoh] (Taha -44); and with this commandment: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ [Advise them in a good manner.] (An-Nahl -135). Compare yourself. You are no dear to Allah (سبحانه و تعالی) than Moses and Aaron (عليهما السلام) and the person addressed by you is not more rebellious and worse than the Pharaoh. Thus, advise mildly, preach in an attractive way.
When Allah (سبحانه و تعالی) is the Sustainer of all of us and is our Lord, then what is His criteria of giving torment and recompense? This is as per His imperative and as per His commandments which have reached us through His Apostle (صلى الله عليه و آله وسلم). Islam is a universal religion for all countries and for all languages and is the religion of the Seal of the Prophet (صلى الله عليه و آله وسلم) which will never be abrogated. Islamic commandments are described in the Holy Quran.
It is in Quran - إِنِ الْحُكْمُ إِلَّا لِلَّهِ To command is only the right of Allah] (An’aam -57)
It is in Quran - وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ [Those who do not order as per the commandments which have been sent by God, are debouched, sinful and wicked people. ] ( Al-Maida -47).
It is in Quran - وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَـٰئِكَ هُمُ الْكَافِرُونَ [ Those who do not order as per the commandments which have been sent by God are infidels ] ( Al-Maida -44)
It is in Quran - وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ [ Those who do not order as per the commandments which have been sent by God are oppressors ] ( Al-Maida -45)
A Muslim has to accept the commandment of Allah (سبحانه و تعالی) and without the permission of the Shariah, he cannot move. Can he talk (against it)? No. Can he backbite? No. Can he lie? NO. Can he utter even a word against it? No. Can he eat (what is forbidden)? No. He cannot eat the meat of those animals which have been forbidden in Islam. He cannot take even the casual food and drink during the day in Ramadhan until the sun sets. Thus all actions of a Muslikm are subjected to Shariah, Islamic law.
It is in Quran - إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ [Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.] (Al-An'aam - 162)
موت و حیات میری دونوں ترے لۓ ہیں
جینا تری گلی میں مرنا تری گلی میں
My life and death, both are for You O Lord. My living and my death both will occur Your alley.
Can non-Muslims and Muslims together make a common nation (on the basis of Sulah-e-Kulli; by making a Cocktail of religions)? No, never. This concept is a trap by which people entrap ignorant or the ones who do not mind selling away their religious identity. Try to understand it. The governance of the nation is carried by its people. The life and property of the individuals is treated as the property of the government. Whatever they order, it is Obligatory. People elect representatives for constitutional and statutory assembly and legislature. On the issues of difference of opinion, hands are raised and counted. Orders are issued on the opinion of the majority. In such a scenario, people should be allowed to have freedom of professing and practicing the religion of their choice. You should not interfere in the personal law of the adherents of different faiths. The Muslim, the one who believes in God, knows that it is only Allah’s (سبحانه و تعالى) prerogative to command and he cannot accept an order given against God’s commandment. Neither God Almighty belongs to a country or nation nor His faithful servants. At the same time, Islam preaches universal peace, tranquility and love among all the inhabitants of the world.
چین و عرب ہمارا ، ہندوستاں ہمارا
مسلم ہیں ہم وطن ہے سارا جہاں ہماراAs Islam is universal, so are Muslims. Therefore, China, Arabia and India are all our countries. The entire world is our country (as Muslims inhabit in all countries of the world).
Muslims belong only to God. If organized, they are a mighty congregation power and a great magnificent nation. But alas, the present Muslims neither understand themselves nor Islam. As a result, the claimants of Tawheed are bowing their heads in front of non-believers and are ready to obey every order given by them, even if it is against the basic faith of Islam. They have neither concern for religion nor have anything to do with Allah (سبحانه و تعالی) and His Apostle (صلى الله عليه و آله وسلم).
They do not have faith in these verses of Quran. (i) وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ [ And incumbent upon Us was support of the believers. ] (Ar-Room - 47) and (ii) مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ [ How many a small company has overcome a large company by permission of Allah. And Allah is with the patient. ] ( Al-Baqarah - 249). Therefore, they have been subjected to this verse. وَ ضُرِبَتْ عَلَيْهِمُ الزِلَّةُ وَ الْمَسْكَنَةُ وَبَآؤُ بِغَضَبٍ مِّنَ اللهِ [ And they were covered with humiliation and poverty and returned with anger from Allah [upon them] (Al-Baqara - 61).
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Iyyaaka na’abudu wa iyyaaka nasta’een
Iyyaaka (إِيَّاكَ) to you only, Na’abudu (نَعْبُدُ) (We worship, we show our devotion, Nasta’een (نَسْتَعِينُ) (We seek assistance). The meaning of the root word عَوْنِ is help. Its noun is اِسْتِعَانَةٌ . This is under the subject اسْتفعال, whose peculiarity is solicitation. The Arabic word عِبَادَتٌ means extreme imploration. طَرِيقٌ مُعَبّْدٌ meaning trampled way, a road extensively used by the people. The meaning of ‘reliance’ have come out in view of the preceding word Iyyaaka (إِيَّاكَ).
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ – [We pray (worship) You (our servitude is only for You) and seek help from You only.]
Firstly consider the very fact of a servant and Sustainer (عبد و رب), God and human being (خدا و بندہ), independent and possible (واجب و ممکن) and what is their relationship? What is the ascertainment of polytheism and infidelity? Are polytheism and infidelity related to faith or to action? The thing which comes to mind (the understanding in this context) is of three categories, as follows:
(i) Independent Being (واجب الوجود) - The Almighty whose existence is certain and whose non-existence is impossible.
(ii) Impossible (ممتنع) - Whose non-existence is certain and whose existence is not possible; like setting a peer to God, or a fraction to be bigger than the whole, is impracticable, impossible and inconceivable.
(iii) The existence of a 'possible' (وجود ممکن) - Possible does not have an independent existence. Its existence is not necessary. But non-existence is also not necessary. If the 'possible' comes into being, then there is no difficulty in it. Except Allah (سبحانه و تعالی), whatever is there, are all possible. Possible does not have an independent existence. If possible had an absolute existence of its own, then it would have parted with it because from the essence, its attributes and necessities can never separated.
There is preceding lavide (non-existence) and also following lavide for the possible. This is the reason that the possible is indigent on the Independent for its existence. When the possible does not have an absolute existence of its own, then will there be anything else absolute for him. Yes, lavide (non-existence) is absolute for him. This absolute non-existence and absolute indigence is the antecedent of servanthood and absolute existence and absolute contentment is exclusive for Independent Almighty.
What is polytheism? To believe in Allah’s (سبحانه و تعالی) exclusive attributes to be existing in a servant. And what is apostasy? To deny Allah’s (سبحانه و تعالی) exclusive attributes or not to believe in Allah (سبحانه و تعالی).
Where from the present attributes in the possible have come? The existential (Wajoodi) attributes were obtained by the Independent Almighty who is the origin of existence. And the non-existential (lavide) attributes have been understood with the person or innate of the possible. We have the reflection of whose life and knowledge? (This) Hearing and Seeing belongs to whom? Whose ‘Power’ is this? Where the will has come from? (All these) have come from the Independent Almighty. On the facts of possibles [which are the awareness (معلومات الہی), and established facts, in the knowledge of Allah (سبحانه و تعالی)] the refulgence of whatever epithet of Allah (سبحانه و تعالی) is gleamed, the mirror (the fact of possible) reflects it. Which attributes of Allah (سبحانه و تعالی) are not present in us! Life is in us, we have the knowledge and we wield power.
کونسی شۓ ہے نہیں جو مجھ میں
اک طلسمات کا پتلا ہوں میں
Which is the thing that is not available in me? I am a puppet of wonder.
Is this reflection of Allah’s (سبحانه و تعالى) attributes in human beings polytheism? No. it would be polytheism if we considered the attribute (of ours) to be absolute (one’s own). The one whose origin is non-existent, his both hands are empty.
Every moment, every instant, the possible gets annihilated and the Beneficent Self (نَفَسِ رحماني) bestows reflective existence (وجودِ ظِلّي) or contingent existence (وجود بِاالعرض). This is because Allah (سبحانه و تعالی) is the source of existence of all. Everybody’s existence is dependent upon Him. It is not like God has created and now all are empowered and independent. What is that a servant can have absolute for him? None. اَلْعَبْدُ وَمَا مَلَكَتْ يَدَاهُ لِمَوْلَاهُ [The Servant and whatever belongs to the Servant, all belongs to his master.]
جو کچھ ہے وہ آقا کا ، کچھ بھی نہیں بندے کا
Whatever is there it belongs to the Lord. Nothing is owned by the Servant.
The ignorant who considers anybody other than God, not indigent on God even for an instant in any issue and considers him to have an absolute existential attribute, he definitely commits polytheism.
Idol worshippers believe a specific deity for a specific work. When they were told that there is only one God, absolutely Powerful (قادِرِ مطلق), is creator (خلّاق) and living (محي) and Obliterator (مميت), the Makkan Pagans said - أَجَعَلَ الْآلِهَةَ إِلَـٰهًا وَاحِدًا [What (the Prophet - صلى الله عليه و آله وسلم) has made all deities into one God. This definitely is an astonishing thing.] (Saad -5).
Even though everything is in Allah’s (سبحانه و تعالی) hands, but He has also provided some apparent resources and intrinsic causes. Usage of requisites and avoiding their relinquishment is not polytheism. To consider resources to be absolutely effective is polytheism. To relate (attributes) as absolute for Almighty and contingent for servants is not polytheism. This reference is a metaphorical testimony (سند مجازی). Certain materialistic monotheists do not regard their consideration of ‘living people’ to be their Sustainers, Cherishers and Obliterators, as polytheism. If it is polytheism, it should be from both living as well as dead. Even for insignificant difficulties, running to westerners and non-Muslims for help, but fight (with Muslims) on the issues of saying Aameen loudly and (in obligatory acts) like lifting of hands for post-perliminary takbirs in Salah, etc. and going to non-Muslim authorities for their consents, seeking assistance of non-Muslim lawyers and feeling over joyous thinking that we have sought the help of the living, rather than dead, is not all these polytheism? Is polytheism with living beings permissible?
Does a person after death, neither see nor hear the people of this world? It is in Hadith: When you go the graves of the dead, say: اَ لسَّلَامُ عَلَيْكُمْ يَا اَهْلَ اَلْقُبُورْ [Peace be upon you o people of the graves]. If the dead cannot hear or see, then why is this salutation done to them? Is it not polytheism to address the far away souls:? To know the things of the unseen is the attribute of Allah (سبحانه و تعالی). The Satan also knows the secrets of hearts of the people irrespective of their living in the East or West, near or far. Satan’s knowing the things of unseen is proved and established by the Holy Quran and the Ahadith. OK. If to know the things of unseen is exclusive for Allah (سبحانه و تعالی), then is polytheism permissible with Satan? نَعُوْذُ بِاللهِ [We seek refuge in Allah (سبحانه و تعالی)]. The actions of Almighty are independent, general and absolute. The actions of servants are with Allah’s power بِقُوَّةِ الله and with Allah’s consent and that too are extremely humble. The knowledge of unseen which is known to servants is relative unseen (غیب اضافی). The knowledge of absolute unseen is exclusive for Allah (سبحانه و تعالی). Why do you consider Allah (سبحانه و تعالی) to be so small that even for reference of a relativity to others become equal to Him?
Shaikh says that nowadays, these ‘soul-less monotheists’ (بے روح موحد) ask people to refrain from every action with spiritual consideration, dreading people that this is associated with (the issue of) the knowledge of unseen. Therefore he has discussed this issue briefly here.
The knowledge of the unseen (علم غیب) - The Knowledge of Unseen is an adjunct compound of knowledge and unseen. First, we will investigate about these. The meaning of knowledge is to know. It is a fact that the one whose existence is absolute, meaning the Independent Almighty, His knowledge will also be absolute (His own). And the one whose existence is contingent (dependent), meaning the creature its knowledge will also be contingent. After accepting this fact, polytheism has gone far away from us. Knowledge can be acquired by seeing, like the thing known has been witnessed. Knowledge can be acquired by hearing, like somebody said and somebody else heard it. Knowledge can be acquired by investigation and by emulation. Now, left is unseen. With reference to Allah (سبحانه و تعالی), nothing is unseen for Allah (سبحانه و تعالی). The Absolutely Unseen cannot be known by any servant, like the ‘Fact of exalted Almighty’. His knowledge is beyond the sphere of comprehension of the human being. The servant is indigent, absolutely incapable, unable to comprehend his own fact, then how will he know the fact of Allah (سبحانه و تعالی). Thus, neither the knowledge of Allah (سبحانه و تعالی) and knowledge of servant can be equal nor can the awareness of Allah (سبحانه و تعالی) and awareness of servants be equal.
You enjoy branding righteous Muslims as apostates (Kafir). Why have become the fountain of polytheism and apostasy? Don’t you know, when you allege righteous Muslims to be apostates and polytheists, the apostasy and polytheism falls down on you like a fountain falls down on itself.
Now left is the knowledge of relative unseen (علم غیب مجازی). This is normal. A person sees one thing, the other does not. If it is not knowledge of relative unseen, then what is it?
Look, the knowledge of unseen is of three types. (i) Absolutely unseen (غیب مطلق), it is known only to Allah (سبحانه و تعالی). (ii) Some knowledge of unseen is given to the Prophets which is evident from this verse: إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا [He is knowledgeable of the Unseen. Does not show the unseen but to His revered Apostle (صلى الله عليه و آله وسلم)] (Jinn - 26). (iii) This way the knowledge of the unseen should be known to every Muslim. One who does not have the knowledge of unseen is an apostate, he is not a Muslim. A Muslim knows about Allah (سبحانه و تعالی), angels, heaven, hell, etc. يُؤْمِنُونَ بِالْغَيْبِ (Al-Baqarah - 3). Muslims have the knowledge of unseen, have faith in it and believe in it.
Is it possible to talk with virtuous souls? Without doubt, it is possible. During Ascension, Prophet Muhammad (صلى الله عليه و آله وسلم), met with other Prophets and performed the congregation Salah by leading them as Imam. Some of Prophet’s (صلى الله عليه و آله وسلم) forefathers among the Prophets, called him نِعْمَ اَلْوَلَدْ and some called him نِعْمَ اَلْاَخْ. Moses (عليه السلا م) counseled the Prophet (صلى الله عليه و آله وسلم) for the reduction in 50 Salahs, assisted him, and the Prophet (صلى الله عليه و آله وسلم) accepted that help.
Is it not polytheism to say to some religious venerable to ‘please cure me from my ailment or give me children?
Is not giving of children and curing of patients the exclusive attribute of Allah (سبحانه و تعالی)? Every existential attribute is absolute for Allah (سبحانه و تعالی) and the metaphorical connection is regarded towards sources. The reference for cure is normally related towards the doctor.
It is in Quran - لِأَهَبَ لَكِ غُلَامًا زَكِيًّا [ ( Hadhrat Jibril - عليه السلام says) O' Maryam, the reason I have come to you is to give you a son.] (Maryam -19).
It is in Quran - أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ [ (Jesus - عليه السلام says) I design for you from clay the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah.). (Aal-i-Imran - 49)
In these verses, the reference that "I make the bird, give life to it and to the dead" is metaphorical, as the verse testifies that these things are done by Hadhrat Isa (عليه السلام) who has permission to do these from Allah (سبحانه و تعالى). What does it show? It shows that we can cite metaphorical reference towards creatures and even if something happens from them, it is from the permission of Allah (بِإِذْنِ اللَّهِ). So where is the Shirk in asking Awliya Allah to cure us or give us children. They supplicate on our behalf and Allah (سبحانه و تعالى) generally listens to their supplications as they are His favorites. O' followers of deviant sects, do not lead people to Hell from your illiteracy.
Fateha - Fateha is to feed people after the supplication for recompense on the food for conveying recompense (ایصال ثواب) to dead relatives. For this purpose sometimes an animal is kept, intended to be slaughtered for preparing food for recompense to a particular dead person. Some deviants mislead people from the following verse of Quran, claiming that it is Haram. (Astaghfirullah).
وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ [ Whatever is sacrificed in the name of anyone other than Allah - سبحانہ و تعا لی is forbidden]. (Al-Maa'ida - 3).
The adjunction and relation is made by an insignificant connection also. See you say that ‘this goat is mine, this house is mine, this food is mine, etc. If all these references are included in in this Quranic verse, then it will become very difficult to talk.
If someone says this is not my house, this is Allah’s (سبحانه و تعالى) house, then the house will become an endowment (Waqf). If somebody says that this is (not my wife), the wife of God, it will be an apostasy. Conveying recompense is proved by Sahih Ahadith.
It is in Hadith - that a "sweet water well" was dug for the (dead) mother of Hazrat Sa'ad (رضئ اللہ تعالی عنہ) (in Madina during Prophet Mohammad's - صلى الله عليه و آله وسلم) time and it was announced "Haazihi li Umme Sa'ad" (Meaning - this well is for the mother of Sa'ad - رضئ اللہ تعالی عنہ). Both rich and poor used to drink water from this well. (Abu Dawood and Nasa'i).
The verse (وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ) is at the time of sacrificing (slaughtering) of the animal. The Makkan apostates used to say - بِسْمِ اللَّاتِ وَالْعُزَّي [ in the name of Lat and Uzza]. Against this, it was established to say (بِسْمِ اللهِ اللهُ اكبر). At the time of sacrificing (of animals) Prophet Muhammad (صلى الله عليه و آله وسلم) said - اللهم هذه مِنكَ و لَكَ - اللهم اِنّ هَذَا عَنْ مُحَمدٍ و اُمّتِهِ - بِسْمِ اللهِ اللهُ اكبر [ O Allah (سبحانه و تعالی), this is from You and for You. O' Allah (سبحانه و تعالی), this is from Muhammad and his Ummah. In the name of Allah (سبحانه و تعالی) and Allah (سبحانه و تعالی) is Supreme.]
He would also say اللهم اِنّ هَذَا عَمّنْْ شَهِدَنِي بِالْبَلَاغِ [ O' our Lord, this is from the ones who stood witness to my conveying your message (to your servants)].
Slaughtering animals for deities is different from sacrificing them in the name of Allah (سبحانه و تعالی) for conveying recompense. Ill-mannerism proves your ignorance from Islamic Jurisprudence. With you, if a reference is made to a thing towards a human being, it becomes so impure that even the name of Allah (سبحانه و تعالی) cannot purify it. But with us, even the polytheists whose impurity is established by the Holy Quran and Hadith: إِنَّمَا الْمُشْرِكُونَ نَجَسٌ (At-Tauba-29), once they recite the Kalima Tayyiba (Islamic Cradle Testimony - Declaration of faith) and believe it in the heart, they become Muslim, pure and clean.
It is in Hadith - Narrated by Ibn Abbas (رضئ اللہ تعالی عنہ) that a person came to the audience of Prophet Mohammad (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow (nazr) that she would do Hajj. But She died without doing it. On this the Prophet (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow ( said, "if she had a loan, would you pay it? He said, yes I would. The Prophet (صلى الله عليه و آله وسلم) said, pay the loan due to Allah (سبحانہ و تعا لی) , He deserves to be paid more than anybody else". (Bukhari and Muslim)
It is in Hadith (Muslim), narrated by Hazrat Buraidah (رضئ اللہ تعالی عنہ) saying 'when I was sitting with the Prophet (صلى الله عليه و آله وسلم), a woman came and said, O'Prophet (صلى الله عليه و آله وسلم), I had given a slave maid to my mother and now my mother is dead. The Prophet (صلى الله عليه و آله وسلم) said, your retribution (Jaza) is a certainty and the inheritance has returned that slave maid back to you. Then the woman said, O'Prophet (صلى الله عليه و آله وسلم) my mother had an obligation to keep one month's fasts. Shall I keep fasts on her behalf? Again she said, O'Prophet (صلى الله عليه و آله وسلم) she had never done Hajj. Shall I do Hajj on her behalf? The Prophet (صلى الله عليه و آله وسلم) said , do Hajj on her behalf".
It is in hadith - Narrated by the mother of believers Aisha Siddiqua (رضئ اللہ تعالی عنہا) that a person came to the Prophet (صلى الله عليه و آله وسلم) and said O'Prophet (صلى الله عليه و آله وسلم) my mother died all of a sudden. In my opinion if she had lived, she would have done some charity. If I do it on her behalf, will she get the recompenses (thawaab)? The Prophet (صلى الله عليه و آله وسلم) said 'Yes'. (Bukhari and Muslim)
Even if the conveyance of recompense is required, what is the proof that things should be kept in front while doing supplication for recompense. To keep the food in front is to determine what is offered for recompense. Doing supplication for recompense (Fatiha) is proved from the following Hadith.
It is in Hadith - عن أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : (كُلُّ كَلَامٍ أَوْ أَمْرٍ ذِي بَالٍ لَا يُفْتَحُ ببسم الله فَهُوَ أَبْتَرُ - رواه الإمام أحمد في " المسند " (14/329) طبعة مؤسسة الرسالة ، وآخرون كثيرون من أصحاب السنن والمسانيد [Every thing which does not start with the praise of Allah (سبحانہ و تعا لی) is vitiated, devoid of virtue] (Musnad Ahmed).
Even if the supplication for recompense by keeping the food is correct, why is the same food prepared again and again? It is evident that خَيْرُالْاُمُوْرِاَدْوَمُهَا [Excellent deeds are those which are done all the time, repetitively, continuously.]
Is it not forbidden and polytheism to call Ya Rasoolallah, Yaa Ghouse? This supplication is narrated by Tirmizhi, Nasaai, Ibn KHuzaima, Haakim and Baihaqui. اَللّهْمَّ اِنِّي اَسْئلُكَ وَاَتَوَجَّهُ اِلَيْكَ بِحَبِيْبِكَ الْمُصْطَفَى عِنْدَكَ يَا حَبِيْبَنَا يَا مُحَمّدْ اِنّا نَتَوَسَّلُ بِكَ اِلَى رَبِّكَ فَشْفَعْ لَنَا عِنْدَ الْمَوْلى الْعَظَيمِ يَا نِعْمَ الْرَسُوْلُ الطَّاهِرُ اَللهُمَّ شَفِّعْهُ فِيْنَا بِجَاهِهِ عِنْدَكَ [ O Allah(سبحانه و تعالی), I implore, I beg you with the mediation (Waseela) of Your revered friend (صلى الله عليه و آله وسلم) who is chosen by You. O beloved of Almighty, O Muhammad (صلى الله عليه و آله وسلم), we implore Allah (سبحانه و تعالی) with your mediation. Kindly intercede for us with the Exalted Almighty, O sacred Apostle (صلى الله عليه و آله وسلم). O Allah (سبحانه و تعالی), kindly accept the intercession of our Prophet (صلى الله عليه و آله وسلم) for us in view of his honor and grace he as with You.
See in this imploration the call of Yaa Muhammad (صلى الله عليه و آله وسلم), is there. In the time of Hazrat Othman (رضئ الله تعالی عنه), also this supplication was recited by several Companions of the Prophet (صلى الله عليه و آله وسلم) who also taught this supplication to others.
In At-Tahiyyaat (تَشَهُدْ - salutation to Prophet Muhammad (صلى الله عليه و آله وسلم) during Salah) from Asalaamu ‘alayka ayyuhan Nabiyyu, his thought and face will come into our mind.
Also, note that every word has its meaning, with the meaning comes its evidence and evidence brings its thought. Thus, while we recite صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ, it is natural that the Prophet’s (صلى الله عليه و آله وسلم) face and thought will come into our minds as he is the supreme individual on whom Allah (سبحانه و تعالى) has bestowed innumerable bounties.
O' claimants of monotheism, you consider people calling Ya Muhammad and Hazrat (صلى الله عليه و آله وسلم) to have the knowledge of it, as polytheism and apostasy and what not! Listen what Allah (سبحانه و تعالی) says.
It is in Quran - يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O' Prophet (), 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 a lamp spreading light (into the whole cosmos)] Al-Ahzab 45-46).The witness is the one who sees. Thus, the Prophet (صلى الله عليه و آله وسلم) sees our conditions in detail. Deponence of a thing which has been heard is not correct. When primary witness is available, the secondary deponence of a person who has only heard is not correct.It is in Quran - لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ [ There has certainly come to you an Apostle from among yourselves. Grievous to him is what you suffer; (he is) concerned over you and to the believers is kind and merciful. ] (At-Tauba - 128).Unless the Prophet (صلى الله عليه و آله وسلم) is aware of our condition, how will it be difficult for him to bear our suffering?Hadhrat Ghousul Azam (رضي الله تعالى عنه) narrates a Hadith - لا يُشاك أحدكم بشوكةٍ إلا وجد ألمها [ You do not get pricked with a thorn in your feet and I feel its pain]. It is in some Ahadith. [I am from the divine light (existence) and everything else is from my light (existence)]
It is in some Ahadith - The Prophet (صلى الله عليه و آله وسلم) said اَنَا مِنْ نُورِللهِ وَ كُلُّ شَئٍ مِنْ نُورِي [ I am from the noor of Allah (سبحانه و تعالى) and everything else is from my noor.]
It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said - Allah (سبحانه و تعالی) gives and I distribute. (Bukhari and Muslim).
Whatever we get, we get if rom the hands of Prophet Muhammad (صلى الله عليه و آله وسلم).
Ibn Seeni describes two narrations in his book Amal al youm wal Layla. Once Hadhrat ‘Abdullah bin ‘Umar’s (رضئ الله تعالی عنه) feet became numb. Somebody told him to call the most favorite person. He called Ya Muhammad (صلى الله عليه و آله وسلم) and stood and started walking. The same thing happened to Hadhrat ‘Abdullah bin ‘Amr bin A’as (رضئ الله تعالی عنه). He also raised the slogan of Ya Muhammad (صلى الله عليه و آله وسلم) and felt as if ropes of his feets had been removed.
In the book Kanz ul ‘Ummaal, there is a big Hadith. In it, it is mentioned that Omair said, - فَقَالَ عُمَيْرٌ السلامُ عليكَ يَا رسول الله ، السلامُ عليكَ يَا اَبَابكرٍ ماذا لقِيتُ بَعدُكُما [O' Prophet, peace be upon you, O Abu Bakr, peace be upon you, after you both, I have gone through a lot of difficulties.
It is mentioned in Hisn al Haseen that Prophet (صلى الله عليه و آله وسلم) said that if someone is lost on the way, he should call loudly: اَعِينُوني يا عِبَادَ الله [ O servants of Allah (سبحانه و تعالی) Help me.]
To us, the friend of Allah, Hadhrat Muhammad (صلى الله عليه و آله وسلم) is most dear. We call loudly Ya Muhammad (صلى الله عليه و آله وسلم) if we are lost on the path. We call (اَعِينُوني يا عِبَادَ الله) Ya Ghouse, Ya Khaja, Yaa Naqshband, Yaa Badawi, Yaa Shaazli (رضي الله تعالى عنهم اجمعين ) please help us.
It is in Hadith - Imam Qadi ‘Iyad writes in Shifa’ that: Naafi’ (رضئ اللہ تعالی عنہ) said that when Ibn ‘Umar (رضئ اللہ تعالی عنہ) would say Salam; he would say Salam on Rasulullah (صلى الله عليه و آله وسلم) and Abu Bakr (رضئ اللہ تعالی عنہ) more than 100 times, then he would go to the blessed pulpit (in Masjid-e-Nabawi) and touch the place with his hands where Rasulullah (صلى الله عليه و آله وسلم) sat and rub them over his face. (Qadi Iyad Shifa)
These foul-mouthed monotheists always talk about this verse which is misinterpreted by them. It is in Quran - قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ [ I am a human being like you] (Al-Kahf - 110), but they ignore that with it is, يُوحَىٰ إِلَيَّ [I receive revelations of Allah (سبحانه و تعالی)]. They do not pay attention towards this fact.
There is a commonality which is common in two things. But there is a distinction which is the deciding factor for excellence. Does not your living, body, life and sense, common between you and a donkey? But your distinctive feature is intelligence and commonsense. Or between you and Abu Jahl, the humanity is common and the distinction is Islam. Similarly, between you and Prophet Muhammad (صلى الله عليه و آله وسلم), the commonality is humanity and the distinction is the revelation from God. Do you know, who used to express and emphasize on this commonality? They were Abu Jahl and other Makkan apostates. It is in Quran - هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ [ What is there in this Apostle, he eats food (like us) and goes around the markets (like us)] (Al-Furqan - 7). But those who always focused their attention on the distinction were the supremely truthful (Siddiq-e-Akbar), Hadhrat Abu Bakr (رضئ الله تعالی عنه), the Supremely distinguished (Farooq-e-Azam) Hadhrat ‘Umar (رضئ الله تعالی عنه), the possessor of two lights, (Zun Noorain) Hazrat Uthman (رضئ الله تعالی عنه) and phenomenon of divine wonders (Mazharil Ajaa'eb), Hazrat Ali (رضئ الله تعالی عنه). Did they ever say - أَنَا بَشَرٌ مِّثْلُكُمْ [ I am a human being like you). They said - كُنْتَ عَبْدُهُ وَ خَادِمُهُ [ I was his serf and thral, Ghulam and Khadim] and وَيْحَكَ اَنَا عَبْدٌ مِّنْ عَبِيْدِ مٌحَمَّدٍ [Bewail on you, I am one among the serfs of Prophet Muhammad (صلى الله عليه و آله وسلم)].
It is in Hadith - Narrated Ibn Omer and Abu Huraira (رضي الله تعالى عنهما) - the Prophet (صلى الله عليه و آله وسلم) said, I am not like you, I reside with my Sustainer who feeds me and provides me drink (Bukhari and Muslim)
It is in Quran - يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ [ O wives of the Prophet (صلى الله عليه و آله وسلم), you are not like other women). (Al-Ahzab-32).
It is in Quran - لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ [ Do not raise your voice over the voice of the Prophet (صلى الله عليه و آله وسلم)]. (Al-Hujuraat - 2).
It is in Quran - لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا [ Do not call the Prophet (صلى الله عليه و آله وسلم) the way somebody among you calls another). (An-Noor-63).
If the king with his kindness says to somebody that “you are my brother,” then you think he should also start addressing the king as “O brother?” If you do not have respect for the Prophet (صلى الله عليه و آله وسلم), you will be damned. See, this disrespect will lead you to lose in both worlds.
It is in Quran - خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ [ You lost this world as well as the hereafter. This is indeed a clear loss.] (Al-Hajj - 11)
When we say إِيَّاكَ نَعْبُدُ [We worship only You], then is it not polytheism to call people by names like ‘Abdur Rasool, ‘Abdun Nabi, Ghulam Rasool, Ghulam Ali, etc.?
The meaning of Ghulam in Arabic are 'Boy' like this verse - لِأَهَبَ لَكِ غُلَامًا زَكِيًّا [ To give you a pure boy.] (Maryam - 19). Where is polytheism in it?
The Arabic word ‘Abd is used in three meanings, as follows.
(i) Creatures – Certainly all are the creatures of Allah (سبحانه و تعالی). None are the creatures of anybody else. But it is not worthy of literate people to quickly disbelieve Muslims and regard them as apostates on every insignificant issue. There may be some sound understandings other than the one you are thinking.
(ii) Slave (Ghulam), possession, etc. - Even in this meaning also, there is no ‘Abdur Rasool. This honor and glory was only for Hazrat Bilal (رضئ الله تعالی عنه). Our freedom is sacrificed on his thralldom. We don’t deserve the honor of this thralldom.
(iii) Submissive and obedient of the Prophet (صلى الله عليه و آله وسلم) - Every one of us needs to be like this. The supremely distinguished (Farooq-e-Azam) Hadhrat ‘Umar (رضئ الله تعالی عنه) says in his first address to the nation after he was chose as the Caliph - كُنْتَ عَبْدُهُ وَ خَادِمُهُ [ I was his thral and serf (Ghulam wo Khadim)[. The Phenomenon of divine wonders, Hadhrat Ali (رضئ الله تعالی عنه) says to an Jew - وَيْحَكَ اَنَا عَبْدٌ مِّنْ عَبِيْدِ مٌحَمَّدٍ [ Bewail on you. I am one among the serfs of Prophet Muhammad (صلى الله عليه و آله وسلم)]. See on the thralldom (Ghulami) of Prophet Muhammad (صلى الله عليه و آله وسلم), Hadhrat ‘Umar (رضئ الله تعالی عنه) and Hadhrat ‘Ali (رضئ الله تعالی عنه) are feeling honored and you (the deviants) are considering it to be polytheism and apostasy. Astaghfirullah.
Is it not polytheism to honor and prostrate to anyone other than Allah (سبحانه و تعالی)?
The worship of other than Allah (سبحانه و تعالی) is polytheism and not the reverence (Ta’azeem).
It is in Quran - وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ [ So that you revere and venerate the Prophet (صلى الله عليه و آله وسلم)] (Al-Fath - 9)
It is in Quran - وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ [ Bow down your arm of obedience in front of your parents.] (Al-Israa - 24)
It is in Hadith - قٌوْمُو اِلى السَيِّدِكُم [ Stand up for you your leader] (Bukhari).
We all know about worship, which is to consider somebody capable of divinity and pay him extreme obeisance. Worship is the work of heart, it is related to belief. Prostration (Sajda) to anyone other than Allah (سبحانه و تعالی) has been forbidden in Islam. Now neither the prostration of worship (سجدہ عبادت) nor the prostration of obeisance (سجدہ تعظیمی) can be done to anybody other than Allah (سبحانه و تعالی).
It is in Hadith - Narrrated Anas (رضي الله تعالى عنه). 'A Camel came and prostrated in front of the Prophet (صلى الله عليه و آله وسلم). A goat came and prostrated in front of him. (Looking at this) Abu Bakr (رضي الله تعالى عنه) and other companions also sought permission to prostrate (in front of him). But the Prophet (صلى الله عليه و آله وسلم) said, 'it is not appropriate for a human being to prostrate in front of another human being. (Ahmed, Bazzar).
It is in Hadith - Narrated Abu Huraira (رضي الله تعالى عنه), Prophet (صلى الله عليه و آله وسلم) said, if I were to command anyone to prostrate to anyone other than Allah (سبحانه و تعالى), I would have commanded women to prostrate to their husbands. (Tirmidhi, Ibn Maja).When the Prophet (صلى الله عليه و آله وسلم), did not take the prostration and stopped it. Now, no one else can do it either. But to say that prostration is absolutely polytheism is not correct. The angels were asked to prostrate to Adam (عليه السلا م). Were they commanded to commit polytheism and for not doing doing polytheism, Satan was damned? Hadhrat Ya’aqub (عليه السلا م) and his other sons prostrated to Hadhrat Yousuf (عليه السلا م). Was it polytheism? Polytheism was forbidden thing at all times. It is not that it was allowed at one time and disallowed on another time. Islam has forbidden even an action by which there is an apprehension of polytheism. Now prostration to anyone other than Allah (سبحانه و تعالی) is not correct, is not allowed, is forbidden and the one who does it is a sinner. But also remember that the faith is related to heart. It is the attribute of heart and polytheism and apostasy is also the work of heart or its attribute. Refrain from polytheism and from such actions wherein there is an apprehension of polytheism.
Are kissing of hands and feet, which are similar to bowing (in Salah) and prostration not forbidden?
Calling of a tradition of the Prophet (صلى الله عليه و آله وسلم) as forbidden; let this be auspicious to you only. This type of daring statements are worthy of you only.
Look, whatever the Prophet (صلى الله عليه و آله وسلم) has said, has done and something was done in front of the Prophet (صلى الله عليه و آله وسلم) and he approved it and did not stop it, all these are Sunnah. Now read carefully.
Imam Bukhari has devoted a chapter on kissing the feet in his famous book 'al-Adab al-Mufrad'. He has reported the following Hadith from Wazi ibn Aamir (رضئ اللہ تعالی عنہ), who was part of the delegation of people who visited the Prophet in Madina. (Page 339, Hadith # 975).
It is reported by Zari ibn Aamir who came to Prophet (صلى الله عليه و آله وسلم) along with delegation of Abul Qays - قَدِمْنَا فَقِيْلَ : ذَاکَ رَسُوْلُ اﷲِ صلی الله عليه وآله وسلم. فَأَخَذْنَا بِيَدَيْهِ وَرِجْلَيْهِ نُقَبِّلُهَا [We came to Madina, (we) were told: That he was the Holy Prophet (صلى الله عليه و آله وسلم). So we enveloped the blessed hands and feet of the Holy Prophet (صلى الله عليه و آله وسلم) and began to kiss them].
It is in Hadith - Narrated Safwan bin Assal (رضئ اللہ تعالی عنہ) Once, two Jews came to Prophet (صلى الله عليه و آله وسلم) and asked him a question. The Prophet (صلى الله عليه و آله وسلم) answered them. Thereafter, they kissed the hands and feet of the Prophet (صلى الله عليه و آله وسلم) and told him that they bear testimony that he is Nabi. ( فَقَبَّلُوْا يَدَيْهِ وَرِجْلَيْهِ. وَقَالُوا: نَشْهَدُ أَنَّکَ نَبِيٌّ )
The above Hadith is narrated by Nasai in Sunan (vol. 7, p. 111 # 4078). Ibn Maja in Sunan (vol. 2, p. 1221 # 3705). Tirmidhi in Sunan (vol. 5, pp. 77, 305 # 2733, 3144). Imam Ahmad in Musnad (vol. 4, pp. 239, 240). Hakim in Mustadrak (vol. 1, p. 52 # 20). Tayalisi in Musnad (p. 160 # 1164). And Maqdisi in al-Ahadith al-Mukhtara (vol. 8, p. 29 # 18).
Who can explain to these torturous monotheists? How far can they be explained? If they had (looked upon their soul) and walked on the intrinsic path of Islam which is related to the soul, they would have known something about soul, spirit and its related details. Forming an opinion about a thing which is not kown, of which you do not have any experience, and then calling Muslims polytheists and apostates is indeed a daring thing. Read the life histories of the knowledgeable revered people in Islam, you will also know about it.
It it not necessary that in all our deeds, small and big, our attention and dependence should be on Allah (سبحانه و تعالی)?
Certainly it is necessary, rather it is a sobriety deed. حَسْبِيَ اللّهُ وَ كَفَى سَمِعَ اللْهُ لِمَنْ دُعَا - وَ لَيْسَ وَرَاءَ اللّهِ الْمُتَهَى [ Allah (سبحانه و تعالی) is enough, sufficient for me. Allah (سبحانه و تعالی) listens to the one who supplicates and there is no limit for Allah’s beneficence]. Whatever you do, do it step by step. First, remove this thought from your mind that the corporeal (our) bodies are absolutely effective in achieving any objective. Then remove the thought that souls are absolutely effective in anything, or at least consider materialism as ineffective. Everything is in the hands of Allah (سبحانه و تعالی).
It is in Quran - بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ [ All virtue and good is in Your hand O Almighty and You are having command over everything] (Aal-i-Imran-26)
Gentlemen, whenever you do something, evaluate your self. Do you believe or depend upon the resources, open or hidden or you believe in Allah (سبحانه و تعالی) and His promises. It is in Quran - وَعَلَى اللَّهِ فَتَوَكَّلُوا إِن كُنتُم مُّؤْمِنِينَ [If you are a believer, depend upon Allah (سبحانه و تعالی)]. (Al-Maaida - 23).
Think about it, fearing the military might of the enemy are you working against the commandments of Allah (سبحانه و تعالی) and His Apostle (صلى الله عليه و آله وسلم) or you believe in the omnipotence of Allah (سبحانه و تعالى) than your enemy and are not worried about him. It is in Qutan - فَلَا تَخَافُوهُمْ وَخَافُونِ [Fear Me and not them] (Aal-i-Imran - 175).
Are you more afraid of losing your monthly income or losing Heaven? Think about it. When you perform Salah alone, it is for how much time and when you do it behind the Imam, it takes how much time? How do you recite the Holy Quran when you are doing Salah alone and how it is when you do it as an Imam? Did you ever think of this verse. وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ [ You have not been commanded except that you pray to Allah (سبحانه و تعالی) with all sincerity and in unison.] (Al-Bayyina - 5). We don’t say anything. You decide in your hearts. Is there infidelity/polytheism committed in His worship or by your 'will'. If it has happened, repent. يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ [ Allah (سبحانه و تعالی) knows the prefidity of your eyes and the secrets of your hearts very well.] (Ghafir - 19). Adversity, misfortune and disgrace have befallen upon us ever since we lost sincerity. Allah (سبحانه و تعالی) says: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ [ We are committed for the victory and succor of the believers. ] (Ar-Room - 47). Now is Allah’s (سبحانه و تعالی) victory not coming? Maybe there is something wrong in our faith itself. Allah (سبحانه و تعالی) is true and His promise is truth. It is in Quran - إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ [ You be sincere in your deeds and Allah (سبحانه و تعالی) will also help you. ] ( Mohammad - 7) When (إِن تَنصُرُوا اللَّهَ) is not there, wherefrom (يَنصُرْكُمْ) will come?
This was about إِيَّاكَ. So far all was in absence. Here, in نَعْبُدُ and in نَسْتَعِينُ, it is direct address. If your hearts was nor present in the beginning, now after listening and understanding so many attributes of Allah (سبحانه و تعالی), it should be present now. Again, the first is manifestation (برھان), then the archetypes (اعیان), the comes the attributes and then comes the Unity (ذات) (which become clear in our understanding).
Why are نَعْبُدُ and نَسْتَعِينُ in plural form? The person who is doing Salah, refrains from his ego and joins good people so that because of this company or for the sake of those people his call to Almighty Allah may be accepted. Also, when Allah (سبحانه و تعالی) is the Sustainer of all Worlds and is Most Beneficent and Most Merciful, all are doing His servanthood only, whether it is with their will, or by nature or by force, it is immaterial. And when for ‘Possible’ (ممکن), it is لا حول ولا قوة [ There is no sway or strength], then all the help is from Allah (سبحانه و تعالی) only, whether it is direct or indirect. Either you accept it or not the assistance is from Him only who is the source of existence and antecedent or all powers. The reason for the plural form is also because when various kinds of things are sold by several people (meaning, Salah is performed by various people in various standards), then the buyer Allah (سبحانه و تعالی), will take either all the things or he will not take them altogether. And it does not happen that He will take something and leave something. God willing, with the worship of the good people, the worship of guilty folk like us will also be accepted. Also in every Salah, the congregation is important and leaving of congregation is a serious displeasure and punishment. The congregational Salah carries 27 times more recompense than the individual performance of Salah. As against one lamp, if there are several lamps lighted together, there will be immense light. The vibration of thoughts of sincere people also affects other people. Also, everyone keeps some type of electrical effect in him. When many people join, the electrical effect will also be mammoth. In congregation, the individuality of a person is infirmed and he becomes subordinated to the congregation.
ISLAMIC PRAYER - SALAH
In Islamic prayers, look at Salah (a format of Islamic Manifestative Submission to God - a form of Muslim prayer consisting of divine praise, deeds and devotional imploration/invocation). How much wisdom and advantages are there in it. Particularly, the Salah in congregation is the proficiency exercise and practice of organizational obedience of the commander, which is carried out 5 times a day. It is also (like) an exercise and training of organization during wartime. What is this call for Salah (Azan). It is (like) the sound of the bugle. When the army does not gather hearing the bugle and becomes disobedient, it is a useless army. This willful army would never be useful at the time of confrontation with the enemy, therefore it is worthy of demobilization.
The objective of any physical exercise is that all muscles and limbs move one after the other, and there is smooth flow of blood in the whole body. In Salah, all limbs of the body are subjected to all round movement in standing, bowing, prostration and sitting positions. Except the right foot toe, no limb is stationary at its place. This is the reason people call the right foot toe as “peg of Salah. The Salah is such a light exercise that man, woman, kid and old, all can do it. For indolent (wealthy) people, Salah is an exercise. But for travelers, gun loaders, weight loaders, stone cutters, blacksmiths, etc., it is a respite and a relaxing break. I feel ashamed of my attempt to establish a deed like Salah, (which is a humble supplication and divine audience; an imploration between the Sustainer and the servant, ) a drill and physical exercise to motivate these materialistic Muslims. These guys do not turn to prayer unless they are shown worldly benefits in it.
By Salah, we acquire the following.
Fall in is congregation; drill is formation of lines; attention is standing straight, bowing and prostrating is like Kneeling position; and sitting is like sitting position in a Military parade. Salutation is like “look to your left (eyes left)” and “look to your right (eyes right)” and fallout or dismiss means to disperse. With every order, the commander is followed by all.
How the exercise and practice for organization is carried out in a congregation Salah. After listening the “call” for Salah when people gather in the mosque, it is required that the most knowledgeable person is selected as leader and guide (Imam). Once the Imam is selected, it is obligatory that everyone obeys him during Salah. It is said that the head of the participant of the congregation prayer (who does not obey the Imam) will turn into the head of a donkey on the Day of Judgment. In formation of rows for congregation salah, rich and poor are all equals.
ایک ہی صف میں کھڑے ہوگۓ محمود و ایاز
نہ کوئ بندہ رہا اور نہ کوئ بندہ نواز
Mahmood (the King) and Ayaaz (his Slave) have stood in the same row for Salah, obliterating the differentiation between a master and a slave. (Iqbal)
In Salah there is an excellent lesson for equality. Late coming and walking over the shoulders of the sitting persons in order to reach the front rows is prohibited. Following of leader (Imam) during Salah in all respects is compulsory, else the purpose of organization is lost. The leader (Imam) should not be opposed in minor issues during Salah. When the leader (Imam) stops (or makes a mistakes) in the recitation of the Holy Quran, he should be prompted, because it is important that he be informed. If he forgets sitting in the second set (Rakat), say 'Praise be to Allah' (سبحان الله), meaning, Allah is pure from mistake. If the ablution of the leader (Imam) becomes void, a person from the followers takes his place and the Salah is continued. People, sometimes forget or commit mistake. If the leader (Imam) commits an act contrary to rules or makes a mistake in the recitation of the Holy Quran which is against the principles of religion, such as instead of reciting اَنْعَمْتَ عَلَيْهِمْ (You have bestowed the bounties), he recites اَنْعَمْتُ عَلَيْهِمْ ( I have bestowed the bounties), it is required to discontinue the Salah. No creature should be followed in an action which is based on sinfulness.
See how great is this morally courageous education. Backbiting is not allowed. Whatever it is, it shall be said openly. Let your mistakes be corrected. Five times a day organization and obedience of leader is taught. Muslims have forgotten religion and find themselves scattered. Now everywhere committees are formed but on whose principles? On European principles.
ترسم نہ رسی بہ کعبہ اۓ اعرابی
کیں رہ کہ تو می روی بہ ترکستان است
O Bedouin, I am afraid you will not be able to reach the Ka’aba because the road you are walking on leads to Turkey
We all know, everything in this cosmos is preoccupied in remembering Allah, but we are unaware of their invocation. It is in Quran - تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ [There is nothing, which does not praise and is not involved in the invocation of God, but you don’t understand its invocation.] (Israa - 44). And what is our Salah? It is based on prayers of all the creatures. The tree is standing straight and is busy in the remembering God. Similarly, the person in Salah is standing straight. The animals have bowed their heads down. The person in Salah is busy in remembering God in bowing position. the mountain is sitting quietly. While reading the Tashahud during Salah, the person is depicting the mountain. The creepers are lying on the earth so also the person in Salah during prostration keeps his head on earth praying. In short, Salah is based on the prayers of the organic matter, vegetation and animal prayers.
Which type of prayers is not there in Salah. In it, nobody can eat and drink. This is a type of fast. You cannot talk, which is a kind of Virgin Mary’s fast. The praise of Allah (سبحانه و تعا لی) is there in it. As a matter of act, with every act, there is a praise of Allah (سبحانه و تعا لی) which shows Allah’s (سبحانه و تعا لی) grandeur. The recitation of the Holy Quran is in it. Sanctification of God - سبحان ربي الأعلى (Glory to my Lord, the Great) and سبحان ربي العظيم ( Glory to my Lord the Exalted) is in it. It is the sample of the Prophet’s Ascension to the sublime world (معراج الني صلى الله عليه و آله وسلم), showing it in action. Prophet Muhammad (صلى الله عليه و آله وسلم) submits in the divine audience التحيات لله والصلوات و الطيبات [All salutations, prayers (rendered by praise, deeds and devotion) are due to Allah.] Allah reciprocates السلام عليك أيها النبي ورحمة الله وبركاته [ Peace and blessings be upon you, O'Prophet and the Mercy of Allah and His blessings.] And since in this divine commandment there is no mention of Prophet Muhammad’s (صلى الله عليه و آله وسلم) Ummah; therefore, keeping them in mind, the Apostle (صلى الله عليه و آله وسلم) complements السلام علينا وعلى عباد الله الصالحين [And peace be upon us and on the righteous servants of Allah - سبحانه و تعا لی ]. There is a mention of the righteous men here, but where is the mention of us guilty folk? The answer for this is, the Apostle (صلى الله عليه و آله وسلم) has taken us with him by saying - علينا (upon us), which is in plural form.
In Salah, there is دُرود - 'invodivissing' ( invocation of divine blessings upon Prophet Muhammad). In it, there is prayer for self and for others and prayers for the safety of the people sitting in both the direction of the rows.
People are talking a lot about heresy (بدعت) along with polytheism these days. What is heresy? Is every new thing heresy? If this is the case, life will become troublesome and it will be difficult to live in this world. Eating pulao, sheermaal, mutton chops, egg pudding and the like will all become heresy. Reading printed Quran and printing of books of Hadith will be heresy. How come you will match modern guns, automatic rifles, fighter planes, bombs and tanks with swords, arrows, etc. If you want to live and let Islam survive, then - أَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ [Prepare for your power and might as much as possible for your enemies.] (Al-Anfaal - 60 ) should also be in view.
ILLITERATE ARGUMENTS OF DEVIANT SECTS
(Q) The above are worldly deeds. The heresy is committed in religious deeds.
(A) Do you consider ‘religious war’ as worldly deed? Printing of the copies of Holy Quran and the books of Ahadith is a worldly deed?
(Q) Anything new performed as a ritual is a heresy.
(A) Every work done by a Muslim with good intention, should it not be treated as worship?
(Q) No, no , any such work which has not been mentioned in the Holy Quran and Hadith is heresy. Quran and Hadith are so universal that every Muslim’s deed should be in accordance with the Holy Quran and Sunnah.
(A) Whatever is deduced by the interpreters and the Hadith teachers is all heresy?
(Q) No. Their origin should be in the Holy Quran and the Hadith.
(A) OK. From the Holy Quran and the Hadith if an integral imperative (order) is deduced, is it heresy? To regard performance of an act unsystematically, without regard to an appropriate time and inexpediency of place and work, is correct. And when the same thing is done in a systematic way, pertinent with need, time and place, you (the deviant sects) call it is incorrect.
(Q) If, to consider pertinence of time and place as obligatory (Farz) or expedient (Wajib) is prohibited, then in committing heresy or a prohibited thing, a person’s intention is also involved.
(A) Certainly, if a person considers a desirable (مستحب) act as Obligatory, it is a new thing in religion and thus, it is not permitted.
(Q) OK. Is this act prohibited, or the wrong understanding is prohibited?
(A) No, only the wrong understanding is prohibited. If somebody understands ‘desirable’ act as ‘desirable’ only and acts upon the fractionalities (جزّیات) under the influence of integral imperative and looking at him if some says that it is prohibited, then is this saying heresy?
(Q) No. People have started considering ‘desirable’ things as ‘obligatory’ things.
(A) OK. Is this understanding of theirs, known to you, by the ‘knowledge of the unseen or did they themselves tell you about it?
(Q) No. The circumstantial evidence leads to believe it.
(A) But we asked innumerable people about it and nobody informed us that they regard a ‘desirable’ deed as ‘obligatory’ or ‘expedient.’ It is in Quran - إِنَّ بَعْضَ الظَّنِّ إِثْمٌ [ Certain suspicions are sins) (Al-Hujuraat - 12)
There is no question after the above talk. Once they face a literate person in Ahle Sunnah, they simply run away. But they continue to mislead innocent Muslims and always avoid literate Ahle Sunnah. Astaghfirullahal Azeem.
The fact is, those deeds that are against the principles and objectives of religion, whose origin is not available in the Holy Quran and the Hadith or because of their performance, there is bad effect on the principles of religion, then these deeds should be stopped or should be corrected.
Prophet Muhammad (صلى الله عليه و آله وسلم) used to go the grave of Hadhrat Hamza (رضي الله تعالى عنه) every year.
It is in Hadith - Prophet Muhammad (صلى الله عليه و آله وسلم) used to go (along with many Sahabah) to the graves of the martyrs of Uhad once a year and also recite the verse of the Holy Quran on excellence of patience. The Prophet (صلى الله عليه و آله وسلم) used to pray for them (martyrs of Uhad). After Prophet (صلى الله عليه و آله وسلم) death, Khulfa-e-Rashidoon, Abu-Bakr (رضئ اللھ تعالی عنہ), Umar (رضئ اللھ تعالی عنہ) and Othman (رضئ اللھ تعالی عنہ) continued this prophetic tradition. (Bukhari, Muslim and others). This Hadith is also mentioned in (i) Tafseer-e-Tabari, (ii) Tafseer Ibn Kathir - Sura Ar-Rad, Verse 20 ( الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ - Meaning - Those who fulfill the promise of Allah سبحانہ و تعا لی and do not break the covenant), (iii) Tafseer-e-Qurtabi by Imam Tabari - commentary of Sura Ar-Rad, Verse 20, (iv) Shaami quotes this Hadith in ' Ziyaratil Quboor' Vol. 1.
The above are the source for Annual Urs of Awliya Allah.
It is in Hadith - Narrated Ibn 'Abbas (رضئ اللہ تعالی عنہ) : The Prophet ( صلى الله عليه و آله وسلم ) once passed by two Graves and said, "These two persons are being punished not for a major sin (to refrain from). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." The Prophet ( صلى الله عليه و آله وسلم) then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each Grave. They said, "O Allah's Apostle ( صلى الله عليه و آله وسلم )! Why have you done so?" He replied, "I hope that their punishment might be lessened till these (the pieces of the leaf) become dry." (Bukhari - Book 4,Hadith 217).
Muslims place flowers on the graves for their freshness as well as for good smell.
(Q) Is not the commemoration of Prophet’s nativity similar to Ramnavami?
Let this foul mouth be auspicious to you.
It is in Quran - اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ (Remember and express with gratitude the gracefulness of Allah (سبحانہ و تعا لی) that He sent Prophets among you. (Al-Maa'ida - 20).
It is in Quran - وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ [We have not sent you (O'Prophet - صلى الله عليه و آله وسلم) except for the mercy on all the worlds] (Al-Anbiya - 107).
It is in Quran - يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ - قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ [O'mankind! Surely, there has come to you an admonition from your Lord, and a cure for all those (diseases) which are (hidden) in the breasts. And it is guidance and mercy (too) for those who are blessed with faith. Say O'Prophet (صلى الله عليه و آله وسلم): ‘(all this) is due to the bounty and mercy of Allah (سبحانہ و تعا لی) (bestowed upon the people by the advent of Prophet Mohammad - صلى الله عليه و آله وسلم ). So they (the people) should rejoice over it. This is far better than (all that affluence and wealth) that they amass.] (Younus - 57-58).
We are acting upon (اذْكُرُو) and on (فَلْيَفْرَحُوا). The Holy Quran is full of the remembrance of the births of Adam (عليه السلا م), Moses (عليه السلا م), ‘Isa (عليه السلا م), etc.
In the following verse, Allah (سبحانہ و تعا لی) has mentioned the complete Milad of Prophet Yahya ( علیھ السلا م ).
It is in Quran - وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا (And Salaam is on him the day when he was born and the day when he will die and the day when he will be raised alive.) (Al-Maryam - 15).
It is in Hadith, narrated by Hazrat Ibn Abbas (رضئ اللہ تعالی عنہ) that when Prophet Mohammad (صلى الله عليه و آله وسلم) heard from Jews that the day of Aashoora (the tenth day of Moharram) is the day of 'deliverance of Moses (علیھ السلا م )' (Najat-e-Moosa - علیھ السلا م from Fir'awn), he said "Nahnu ahaqqu bi-Moosa minkum" (Meaning - In comparison with Jews, we Muslims deserve Moses (علیھ السلا م) more. Then the Prophet (صلى الله عليه و آله وسلم) kept fast on that day and asked others to follow'. (Bukhari, Muslim)
Then do we not deserve to celebrate the salvation of the whole world because of the birth of Prophet Muhammad (صلى الله عليه و آله وسلم)? Certainly we are. Every nation remembers the birth or death of their guide and arranges meetings so that by remembering and becoming aware of the life of that guide others should benefit. This paves the way for good deeds. The people of the world celebrate and remember important events of their history and express happiness on the above lines. The annual pilgrimage (Hajj) is also a similar expression. How to benefit from it in this world and for hereafter is to be judged by your common sense.
Nowadays the financial condition of Muslims is miserable. Therefore, moderation in spending is important. Moderation is the right course and confusion is avoidable. Looking at non-Muslims, inclusion of their customs into our practices is improper. When non-Muslim women came to Muslim homes, even though they had accepted Islam, they brought with them certain ancestral customs and the Muslims did not take proper attention in stopping these customs which resulted in diluting the simplicity of Islam.
However, at times, there is a need to protect the traditions of nation and to express them publicly. This is the domain of the religious leaders' power of judgment. To adopt abundant virtue and leave abundant evil is the primary principle of Islam. An unmannerly work is always bad. But in order to correct a bad habit, destruction of the principles of religion is stupidity, foolishness and a great folly. May Allah (سبحانه و تعالی) with His Beneficence give wisdom and common sense to Muslims!
(Q) To respect sanctified relics of the Prophet (صلى الله عليه و آله وسلم), the auspicious hairs, is absolutely polytheism? This is a kind of worship other than Allah (سبحانه و تعالی).
See polytheism is warranted by conceding the place/object to belong to the Divinity. To regard something auspicious, respectable, and a cause for virtue is a different thing. Not to differentiate between worship and reverence is the work of the former tutor of angels (Satan). This is monotheism of those who indulge in polytheism in ‘order’ and polytheism in ‘will.’
It is in Quran - وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ [ And (further) their Prophet (علیھ السلا م ) said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses (علیھ السلا م) and the family of Aaron (علیھ السلا م), carried by angels. In this is a symbol for you if you indeed have faith."] (Al-Baqara - 248).The above verse is related to Bani Israel (Jews). One of their Prophet ( علیھ السلا م) told them that Angels will carry relics of Musa ( علیھ السلا م ) and Haroon ( علیھ السلا م ). Allah (سبحانہ و تعا لی) describes that these relics are sacred and important for people and a sign of security for them.
It is in Hadith - Narrates Imam Muslim ( in his Sahih, in the first chapter of the book of clothing) that : Asma' bint Abi Bakr (رضئ اللہ تعالی عنہا) said: "Here is the cloak (jubba) of Allah's Apostle (صلى الله عليه و آله وسلم) (which) was with Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) until she died, then I got possession of it. The Apostle of Allah (صلى الله عليه و آله وسلم) used to wear it, and we washed it for the sick so that they could seek cure thereby." (Muslim).
It is in Quran - ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ [ This is the abstinence of heart that one reveres the traces (signs/symbols?) of Allah (سبحانه و تعالی)] (Al-Hajj - 32)
With the above in view, reverence of relics of Prophets is part of Islamic faith. What could be more sacred than the relics of the Prophet Muhammad (صلى الله عليه و آله وسلم).
When Saamri put the dust which he took from the feet of the horse of Jibreel (عليه السلا م), into the mouth of calf he had made from the gold ornaments he collected from Israilis, it started making a sound.
It is in Quran - فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ [ I took the effect or the dust below the feet of Jibreel in my hand and put it in the mouth of the golden calf.] (Taha - 96).
When Hazrat Ya’qoob’s (عليه السلا م) eyes were blinded in crying for his lost son, Hazrat Yousuf (عليه السلا م) sent the shirt of Hadhrat Ibrahim (عليه السلا م) and when it was placed over the eyes of Hadhrat Ya’qoob (عليه السلا م), his vision was restored.
It is in Quran - اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا [ Take this shirt of mine and place it over the eyes of my father; he will get back his vision.] (Yusuf - 93)
It is in Hadith of Hudaibiyah, narrated by Hazrat ‘Urwah bin Zubair and who narrates it from Urwah bin Mas’ud that he said: I swear by Allah (سبحانه و تعالی) that no sooner than Prophet (صلى الله عليه و آله وسلم) completes his ablution, his companions run for the left over water. And when the Prophet (صلى الله عليه و آله وسلم) spits or cleans his nose, the companions run for it and grease it (rub it?) over their faces and bodies. If a hair of the Prophet (صلى الله عليه و آله وسلم) falls, the Companions quickly pick it from the earth. (Bukhari)
When the Prophet (صلى الله عليه و آله وسلم) underwent cupping (پچھنۓ), Hadhrat ‘Abdullah bin Zubair drank the entire blood and he started feeling powerful. One lady (Companion) drank the urine of the Prophet (صلى الله عليه و آله وسلم) and her acute pain caused by the prick of a spike disappeared.
These are the works of the lovers of the Prophet (صلى الله عليه و آله وسلم).
O' Brothers of the former tutor of angels (Satan), you will be questioned in your claim of good deeds. We are madly in love with the Prophet (صلى الله عليه و آله وسلم).
It is in Hadith - المرء مع من أحب فإنك مع من أحبت [ People will be with the ones they love, and you will be with the one you love ] (Ahmed)
In Sha Allah, we will be with the Prophet (صلى الله عليه و آله وسلم) on the Day of Judgement. You will know on that day, if the monotheism of the former tutor of angels is beneficial to you or our deeds of excessive affection towards the Prophet (صلى الله عليه و آله وسلم) are beneficial to us.