Tafseer-e-Siddiqi

(Introduction & Tafseer of Surat-ul-Fatiha)

Tafseer (Urdu) by:

Allama Muhammad Abdul Qadeer Siddiqi (Hasrat)

(Late Dean of Faculty of Islamic Studies,
Osmania University, Hyderabad Deccan)

Translation (English) & .

Transliteration (Roman Script) by:

Khawaja Abdul Ghani

B.A., Dip. Ed.

Published by:

.Idara-e-Tafseer-e-Siddiqi
Karachi
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.r CONTENTS

v
vi

'sl;bt.r?wor-d
7k~tl.slcrlor- O/
I-lfe Skelch of A llotiio A hdirl Qcrcitxr Siddiqi (Htisrcil) 07
First Part: Introduction 12
Marvel of the Quran .36
Preservation of the Quran 42
The Literary style 47
The Divine Nature 49
The Divine Tone 50
The Uniformity 51
Effects of the Quran 53
Transmission of the Quran 55
Seven or Ten Phonologies 57
Non-abrogation of the Quran 58
Relation between the Quran and the Hadith 76
Differences among A'imma (Scholars of Theology) .81
Islamic Jurists 90
The Sufism 96
Connection b/w verses of the Quran 103
Stories of the Quran 104
Repetition of the same Quranic verses 105
Characteristics of Tafseer-e-Siddiqi 107

Second Part: AI-Fatiha 113

Seeking Refuge: The Istha'aza - 115
Esplanattion of Bismillah Hirahman NirRaheein 1 I7
 ' .'i

1
Explanation of AI Hamdu ,Lillahi Rabbi1 Aalamin 121 I

Explanation of Ar Rahmariir Rahirn 127

I30
' .b
Explanation of Maaliki yawmiddin 1

Explanation of lyyaka na' budu wa, lyyaka nasta'in I35

Bid'ath (innovation in religion) I60
Explanation of Ihdinas Siratal Mustaquim I66 I

Explanation of Siratal lazina 'an amta alayhim 172

Fundamental Principles of Islam
' Unity 177
' Love 178
2
' Sense of duty 1.79
. Moderation
' Equality
1 so
181 k

' Distribution of wealth lSl

.
t
1

Veneration for things animate I82

' F'reservation of peace I s3
' Invocation (Du'a) I s3
Devices being used in destrosing Islam
' Pretence of exclusive love for Ahli-baith 190
' Exclusion of the prophet's spouses from Ahli-baith 190
' Stage of Pre-eminence I93
' Mourning for the martyrdom of Hazrat Hussain ( R ) 19s I
' Opposition of the companions of the Prophet 199
F
' Thaqiyyah 203 ,
Explanation of Ghayril Maghduubi alayhim walad daalin 206 9
I
 Foreword
In order to understand the relationship between man.
and God and to know what the duties and responsibilities of
a muslim are one must have a profound knowledge of
Quran which is the main source of our religion. The primary
purpose of an exegesis is to present the teachings of the
Quran in a lucid manner for the enlightement of the
common man.

Being a great religious scholar with very high

academic & literary attainments to his credit Maulana
Mohammad Abdul Qadeer Siddiqi, a former Chairperson of
the Department of Islamic Studies, Osmania University,
Hyderabad Deccan was the most competent person to write
an exegesis of the Quran (in Urdu language) which he named
Tafseer-e-Siddiqi .This exegesis has been instrumental in
guiding hundreds of people from darkness to light over a
number of years.

Late Mr. Khawaja Abdul Ghani who was a . great

admirer of the exegetist, upon my request undertook the
gigantic task of translating Tafseer-e-Siddiqi into English.
He had a good command over English language and deep
knowledge of religion as well. The translation of the Tafseer
(the exegesis). was completed after a number of years of
study and hard work. In my opinion he has done justice to
the task he had undertaken to accomplish. As his pupil, I
pay homage for the great success he achieved by translating
into English the great work of a great religions scholar
 It will be my endeavour to publish the translation of
the whole exegesis but to begin with I have the honour to
present to the readers the translation of the Introduction to
the Tafseer-e-Siddiqi and the exegesis of the opening surah
(chapter) of Quran “AI-Fathaha” which will be helpful in
understanding the whole exegesis which will be published.
later Insha Allah (God willing).

I am thankhl to my friend Mr. Ahmed Abdul

Shakoor S/o Maulana Abdul Qadeer Siddiqi for undertaking
the painfd job of reading the manuscript and typed copy
inspite of his varied engagements. The late translator had
completed the translation in early seventies but it could not
be published for various reasons. In retrospect it appears
that Providence has chosen my friend Mr. Shakoor for this
gigantic task.

1 am t h a n k h l to Late Mr. Ghani and his sons and

daughter Mrs. Talat Moin for handing over the manuscript
for publication. Late Mr. Ghani’s whole family is anxiously
looking forward to an early publication of the translation.
They‘ have given an unreserved permission for its
publication.

Friday.
Shah-e-,Z/ernj 1.120,
Xwerrrber 5, 1999,
Karachi.
 PREFACE

The work of translation of the Tafseer-e-Siddiqi an

Urdu exegesis of Quran into English was a. gigantic task
which late Mr. Abdul Ghani (may Allah rest his soul in
peace) completed with great perseverance and courage.
Publication of the English version of the Tafseer is yet
another huge task requiring vast financial resources. Dr.
Iqbal Ali Khan has taken up this challenging task and to
begin with he decided to published the “Introduction of the
Tafseer-e-Siddiqi” and the “Exegesis of Al-Fatahah” in
book-form. The two portions of the book cover a number of
hndamental religious issues providing guidance to those
who are deeply interested in gaining insight into Quran and
in religious matters.

Dr. lqbal Ali Khan has long term plans for the
publication of both English and Urdu versions of the
Tafseer-e-Siddiqi. So this book is a good beginning. I’ pray
to Allah Almighty that his endeavour in this regard
continues unabated till the achievement of,the final goal.

I n collaboration with Late Mr. Mahmood Makki, he

has already published the first volume to the Tafseer in
Urdu. The preliminary work on the second volume was
completed but due to the sad demise of Mr. Makki the
publication was postponed for the time being. .It is to be
hoped that impediments in the way will soon be removed
and the second volume will be in the hands of the readers.
..
 As the son of the exegetist Maulana Mohammad
Abdul Qadeer Siddiqi, I accord whole hearted permission to
Dr. Iqbal for the publication of the Tafseer-e-Siddiqi (both
the English Translation and the Urdu version of the
Tafseer). I have alway cooperated in this regard and will
continue to do so in hture.

Special compliments are due to Dr. Abdul Hassan

Siddiqi M.R.C.P and Dr. Rasheed Fatima for their generous
financial assistance for the publication of the book and
compliments are also due to Mrs. Talat Moin the daughter ~

of Late Mr. Abdul Ghani (the translator of the Tafseer-e-

Siddiqi) for providing the manuscript of the translation to
Dr. Iqbal. For me personally compliments are due to Dr.
Iqbal who has taken so much pains for the publication of the
book written by my venerable father. In the end special
thanks are due to Mr. Syed Imaduddin Qadri for his advice
and help in the publication of both the Urdu, and English
versions of Tafseer-e-Siddiqi.

Alimed Ahrliil Slinkoor Siililiyi

FOREWORD BY THE TRANSLATOR
There is not a single book in the whole world which is so ,

much perused, recited, eulogised, commented, written, so

much money, time and talent have been lavished upon as
the Holy Quran. Not a day dawns on which a new
commentary or some kind of literature does not appear
from some quarter. In the midst of such abundance of
matter on The Holy Qur-an, this poor translation of mine, I
am afraid, may be buried deep down under it, and if at all it
comes into the hands of any of the lovers of the Holy Book, I
shall deem it a privilege and the day the luckiest of my life.

The Exegesis "Dafslri Siddiqi" which is rendered into

English is of one of the greatest litterateurs, traditionists,
jurists and sufis of his time. To attempt to translate the
work of such a great man is to admit one's own limitations.
The translator knows what he is and as such he cannot
aspire to. do --------- justice to the great work. Admiration
for the exegesist end the exegesis, supplemented by a
suggestion from his friend Dr. Muhammad Iqbal Ali Khan
M.B.B.S.,F.R.C.P.,(a famous and popular figure in the
medical circles of Karachi and a devotee and UaFfah of
the great Sufi and Saint), emboldened him to take vp the
colossal task of translation.

The thing that I am proud of having initiated is

transliteration of Arabic words into Roman scripting the
word to word translation of the text. This would enable
 those non-conversant with Arabic script to read and
understand Arabic. The system of translation is as follows:-

1. Quranic verse in Arabic script.

2. Arabic words of the verse transliterated into Roman

script and translated into English.

3. English translation of the verse as a whole.

4. Urdu notes of the exegesist translated into English.

This exacting but pleasant and interesting work iook .a

' toll tool of twelve long years of my life and now by the
grace of Allah and to my great joy, I am able to put the fruit,
nay the essence of my life into the hands of the public.

Reader! Now the work is before you. I have put into it

what was best in me. Allah knows that I have not flinched
in the use of the powers Allah has been pleased to endow
rnw with. All that I request of you is to pray for this poor
soul. May Allah make, though not the translation but my
hard work which I-have put in only for Him, the means of
- -
my salvation. Amin. (Be it so).

I shall in the end, request the readers that if they can

suggest any improvement, I shall feel much thankful and at
the same time assure them that it will engage my serious
attention, and if i t is worthy of inclusion, if Allah please,
will surely find a place in the nek edition.

Khwajah Abdul Ghani.

Table sltowing trarrsliteratioti of Arabic letters into Roman.
~~

Arabic Rontati - . Arabic ' Ronzati

7
a
Apostrophe (3
b

-
th
-- k
th 1

j m
h . n ,.
kh . h
d \v

z v
r . Shon Vowel (a)
z Short Vowel (i)
Short Vowvel (u)
s .
-
sh Long Vowel (a)
-
Long Vowel ( i )
S
-
-
dh Long Vowel (u)
t (au)

z .(4
C (a) Sound of (a) cut

short as in (shan)
Symbols in this translation
(A) for I' (alaihis salam) used for both sexes and for one o;a
collection of names.

(P) for "Peace be on him."

(R) for "Radhiyal lahu anhu for both sexes and for one ordz
collection of names.

(B) for "Rahmahul lahu lalaihi" used for both sexes and for
one or collection of names.

.(1519) Refer Chapter 15 and verse 9 of the Holy Qur-an.

 No Objection Certificate ..

In the matter of publishing of English Translation of

Tafseer-e-Siddiqi of Hazart Abdul Qadeer Siddiqi an
illustrious and celebrated Sufi, accomplished by my father
Moulvi Khawaja Abdul Ghani at the behest of his learned
student Dr. M. Iqbal Khan Saheb, I unreservedly and
without any demur, vacillation and mnnetary gain
. whatsoever, authorise any publisher to p.ublish the English
Translation of the said Tafkeer.

This permission is accorded under no duress of any

kind but wholeheartedly on my own behalf and on behalf of
all other family members whose only interest is publication
of industrious and diligent work which is a result of many
years of joint effort, toil and labour of both, pedagogue and
student. Hence no objection.

May almighty Allah be happy and shower blessings

,and benedictions in His infinite mercy on all. .

. . .

-Sd-
(TALAT MOIN)
Daughter of Moulvi Khawaja Abdul
._ Ghani
Wife of Mohammad Moinuddin
Dated: 09-09-99
 ' C DEDICATED . . I
. .
. .
to
. .

The sacred memories of my

revered father

H a m a & Maul;; KJwzjah Mahmsd

and
My Loving Mother --
(Rabbirham hum; kama Rabbapni sag&;)
. .

"My Lord! Have mercy on them both even

as out of cpmpassion they did cherish
me, when I was (a) l i t t l e (child)."

. .

. .
. . . -.. . . .
.. ..

..
 TAFSEER-E-SIDDIQI ....At a glance .

A Tafseer is that translation of Quran which combines

explanatory notes to help the reader gain clear understanding and
insight into the divine revelations whereas a simple translation of the
‘
verses often leaves the reader in a haze. Viewed in this concept,
TafseereSiddiqi not only fulfills the purpose par excellence it also
offers many a plus point which help expand the horizons of
awareness.
Originally done in Urdu by Allama Abdul Qadeer Siddiqi,
a renowned religious scholar, spiritual guide and a former Dean of
Theology, Osmania University, Hyderabad-Dn, ’ it was widely
acclaimed. It was also adopted at University level for post graduate
studies. As a result of widely felt urge, this marvelous work was
rendered into English by two accomplished disciples of Allama. The
volume now in your hands is, however, of an introductory order, ,

incorporating the opening chapter of Quran: Surah Al-fatiha while

the later volumes are to follow.
As the reader proceeds, he finds himself not only gaining
insight into the marvels and splendours of the Quran, but also an
understanding of the arabic language; he discovers the flow, the
rhythm and the harmonious blend of each verse with its next. This
aspect of Quran called rabt-e-ayaat, is not generally explained in
works of similar nature. The reader also gains a working familiarity
with Quranic phonetics or tajweed, picks up gleanings of tasawwuf,
or mysticism, through its Quranic basis; of ethics and morality;
of the natural basis for emergence of different schools of thought -
shaafii, hanafi etc.; begins to grasps the metaphors and simile in
Quranic language and a host of other important aspects that allay
the numerous misgivings and doubts which normally plague the
minds. Above all, the reader begins to understand the present day
life situations in the context of the all encompassing frame of the
eternal message of Quran and stops feeling himself out of place with
the Divine Message.
-
4,

May the light of the Divine Word - Quran enlighten the

path of your life on this planet and envelop it in Peace and
Tranquillity. Amen.
 A Life Sketch of

I 1
Allama Muhammad Abdul QadeerSiddiqi
(Hasrat)

Late Dean of Faculty of Islamic Studies,

Osmania University,
Hyderabad Deccan.
 A life sketch of the Exegesist "Mufassir, Muhaddith, Sufi
AIlama Abdul Qadir Siddiqi, late Dean of the Faculty of Islamic
Studies, Osmania University, Hyderabad Deccan, India.
------
The Exegesist is the 28th descendant of the dynasty of
the first of the Khulafi-i-R&hideen, Hafirah Ab;; Bakr
Siqqiq (R). He was born on Friday, 27th Rajab, 1288 A.H.,
in Hyderabad Deccan. His father Hadrath Muhammad
Abdul Qadar Siddiqi, Director of the Islamic Affairs of the
state of Hyderabad, took charge of his early education.
-
Then he joined the old famous Oriental school "D%ul
,IEm" which was then affiliated to the University of the
. Punjab, where, to his good fortune, he came under the
tutorial influence of great scholars and teachers. He learnt
Arabic literature from Habib Abu Bakr bin Shahib (B),
Philosophy from Allama Syed NidiruddTn (B), logic from
MaulZna Abdus Samad Qandahiri (B). Exegesis and
Had= from Maulana Aunuddin and Maulvi Muhammad
. Sacid (B). After completion of the course of studies, he
took to the profession of teaching and was appointed as
teacher of Arabic literature in his Alma Mater. His
manifold abilities and knowledge could not lie hidden for
long. The Osmania University singled him out for the
.
professor ship of Islamic Studies which post the filled so
ably and to the satisfaction of all concerned that he rose to
the post of the Dean of the Faculty of Islamic Studies,
where he earned for himself the unique distinction.of
getting 11 years extension even after the expiry of the
pensionable age. When he retired, he was appointed as
Vice- chancellor of the Nizamiah University which post he
held for a long time, effecting manifold improvements to
the satisfaction of all'concerned. He then retired due to
superannuation and began to lead a secluded life.

But he was not to enjoy, even now, the long needed rest.
Hundreds gathered round him took tution gratis. Being a
great Sufi, and a saint, thousands of devotees and disciples
took advantage of his beneficence (Faia). This good
influende of the great man continued to his last breath and
atleast on Saturday, 17th Shawwal 1381 A.H. he breathed
his last and joined his Creator.

His works comprise Exegesis, H a d z , Logic,

Philosophy, literature, Sufism and other subjects that drew
attention from time to time. On the whole, he wrote about
50 books, some of the important being "Thafsiri' Siddiqi
(which is being rendered into English) Addin, Hikmath?
Islamiah, adam Nasal&-i-Quran, AI Mu,arif (Part 1-5). 4;
Ijkul Quran, Hukimahi Islami, Sada-i-Ma' rifah-i-Haq
etc. Many of his books are still in the form of manuscripts,
waiting to see the light of day.

The principles of his teaching are:-

1. To consider servitude to Allah as the greatest asset of man.

2. To be true in though and deed.

3. Goal to be aimed at is the Person of Allah.

4. Conforming with destiny, to conduct oneself according
to Divine commandments.

His preaching was effective, realistic and replete with

knowledge. His articles on religious subjects were very
often published in local and foreign journals. Thus his
whole life passed in search and spread of knowledge.

He was fortunate to go on pi;grimage to Mecca even at

such an early age of 7 with his father. He performed one
more Hajj later.

He travelled far and wide and visited many an Islamic

country as Syria, Egypt, Iraq and Arabia. He has written a
detailed account of all his travels which was published in
"Anniirll.

His memory was strong, sight critical and disposition

delicate. He had control over half a dozen languages,
Arabic, Persian, Urdu, English, Telugu and Hindi. He
wrote poetry under the pseudonym "Hasralh, of high
calibre. He had great inclipation towards music and an
ardent lover of Qawwali.

Death of such a great man is very aptly called the Death

o f a nation.

. I
. .
 First Part
Introduction. 1
"Inthe name of Allah, "The Compassionate, The Merciil"

INTRODUCTION:
Prior to the commencement of my exegesis or commentary of
the Holy @ran which I HAVE NAMED t'Thfseere-Siddiquil', or
enumeration of the principles govering the commentary, let
me mention the names of, and extol the works of those great
men who had devoted their lives in the services of the Holy
Quran in the form of an allegory.

When I ponder over the first verse of the chapter

(Inshirah 9 4 ) ALAM NASHRAH, "Have we not
caused thy bosom to expand", my imagination also
dilates and sees a grand cataract gushing forth with a .
tremendous force unimaginable from the bosom the
treasure house of knowledge of Prophet Muhammad
(P). This cataract takes myriads forms. Now it is a
melody coming out of the throat of the Qari, the reciter
of the Holy Quran. Next it is a lightning striking and
scorching the heart of a lover resulting in heart- burnt
sighs. It then changes into energy that stirs up the
devotees of the Holy Prophet (P) to do deeds of valour
and makes their hard task easy. It is again the delicate
actions and charming voice of the be loved fascinating
and captivating the hearts of the people. This same
cataract appears as light and enlightens the minds of
scholars. As eternal life, it makes the lovers of Allah
eternal. As it cleanses and purifies the common man, it
 forms as solace and satisfaction to the chosen few. The
waters of this cataract gather in a reservoir across which
stands a dam with many an outlet on each of which is
engraved an inscription. These outlets will never close.

Here at these various gates are assembled those great

" men who had drunk deep the water of different kinds of
knowledge issuing forth from the various sluices of the
dam and are intoxicated with a desire to diffuse all around
and for all times to come the knowledge they had thus
acquired. Now let us survey in detail.
1. The inscriptions on the first door read (15/9). It is We
who revealed to you the Qur'an and upon Us rests its
preservation, and underneath in finer characters, "Read
'I

the Quran in the accent of the Arabs". These inscriptions

show that this gate belongs to those who, at the behest of
Allah, had taken upon themselves the responsibility of
preserving the Quran at all cost for all times to come.
First among these great men, sitting on seats of state, is
Abu Bakr Siddiq (R) died 22-8-634 A.D)who had,
pieces of the quran written on any material that was
handy like pieces of skin, bone, slab, etc, gathered from
the companions of the prophet (P) and collected them
for the first time in the form of a volume.

Next to him on another grand seat is Uthman Bin Iffan

. (R) (died 17-6-656 A.D) who had this volume copied and
published in seven cities.
 In the same row are seen some more who had done yoeman
service in the preservation of the Quran. They are Ali Bin Abu
Talib, (died 40 A.H.) "Abdullah bin Mas'u4Zaid Bin Thabith
Abbi Bin, Kaab (R) seated on seats of grandeur.

Behind them in another row on ordinary chairs are

seated Asim Kufi with his two pupils Shoba and Hafs, Nafe
Madani with his two pupils Duri Basari and Susi, Ibne
Kathir Makkii with his two pupils Bazzi and Qambal, Ibne
Amir Shami with his two pupils Khalaf and Khalled; Ali
Kasai Kufi with his two pupils Abu Harith Laith and Duri
Ali. All these in their days, served Quran arduously and
whole heartedly handing it safely down to posterity.

Hadiths say that in the month of Ramdhan the Prophet

(P) and Gabirel (A) recited the Quran to each other. It is
possible that Gabriel (A) might have read the Quran at
different times in different ways according to the
phraseology of different clans; for example, (Ridhwanun)
might have been pronounced as (Rudhwanun) (Anna) as
(Inna); (Saddan) as (Suddan). Once there arose a quarrel
between two persons as to the pronunciation of a word,
they approached and put up their case before the Prophet
(P) who corroborated both and said. "The Quran was
revealed in seven kinds of phraseology. "Thus the reading
of the Quran has become easy for every clan which now
can read it according to its own phonetics.
2. The inscription on the next gate (40160) "Pray to me and
I will listen to your prayer," and underneath in fine
characters, "Prayer is the essence of worship," tell us
that it is the gate of those who pray. Has the Prophet (P)
left anything unprayed for, for his followers? If we look
into the Qur-an and the Hadiths we find in them not only
unity of Allah but also prayers that lead to the
refinement of soul and in short we come across in the
Hadiths matter for the solution of each and every kind of
problem that confronts humanity.

Here sitting on a chair is Hadhrath Jizn (B) with his

book Hisne Hisin in which he has collected from the
Hadiths all those prayers that man has need for in his life.

Next to him we see, seated on a chair Ali Bin Sultan

Mulla Ali Qari with his book Hizbul Azam, a collection of
prayers taken from the Quran as well as from the Hadiths
and also blessings (Durud) on the Prophet (P).

One more seat is for Imam Jazooli (B) with his book
Dala-e-lul- Khairath containing blessings and salutations
on the Prophet (P) and other important prayers.

Among these ordinary seats are seats of state also on one

of which is seated Imam Ali Bin Hussain Zainul "Abidin (R)
with his book Sahifae-Kamilawhich he is reading pathetically.
On an other seat of state we find Syedi Mohiuddin Abdul
Qadir Jilani (B) with his Fayudhalhiqadariyah. On one more
seat is seen Shaikn Mohiuddin Ibne "Arabi" (B) who has.a
collection of prayers Adiya, blessings and salutations
(Salawath wa Salam) with him. On another seat is seated
Syedi Abul Hasan Ali Shazli (El) with his Al Anwarul
Qudsia containing Hizbul Bahar, Hizbul Nasar etc.
3. On another gate is engraved (a) (11311-2) "I seek refuge
with the Lord of the Dawn from the mischief of the created
things." (33) (41136) "And (at any time) an incitement at
discord is made to you by the Evil one, seek refuge in Allah
from the accursed one."-(c) (212 75) And stands one whom
the Evil one by his touch has driven to madness."

This door is of refuge, amulets and charms. Here are

seated Hadhrath Omar Bin A1 Qatab (R) (died 644 A.D)
Hadhrath "Ab Ibne Abu Talib (R). Hadhrath Abul Hasan
Ali Shazli is seated with his book Hizbul Bahar,on another
seat is Boni with his Shmsul muarif. Next to him is
Hadhrath Syed Ghous Gwliaxi (B) with his Jawahir-i-Khamsa.
Beside him is Hadhrath Shah Kalimullah Jehanabadi (B)
with his Muraqqa Sharif.
4. On the next gate are the following inscriptions:-

(a) (17136) "(0Man) do not pursue that of which you have

no knowledge."
(b) (317) None knows its hidden meaning but Allah. And
those of sound knowledge say, "We believe therein, all
of it is from our Lord. And only men of understanding
will really heed."
(c) (1 212) "We have sent it down as an "Arabic Qur-an.

This gate belongs to the commentators of the Quran.

Here is sitting on a grand seat Hadhrath Abdullah Bin
"Abbas (R). W it
h him are seated Allama Mahmud
Zamkhashriwith his Tafseer-e- Kashshaf, ham Fakhruddin
Razi (B) with his Thaf'seere-Kabir, Allama Aloosi (B) with
his Ruhul Muani, Qazi Mohiuddin Mohammad Baizavi (B)
with his Mu'alim, Hazrath Najmuddin N d i (B) with his
Thafessa-e-Mudarik, Alauddin Ali Bin Mohammad Alias
Khazin with (B) his Lubabith Thavil, Imam Jalaiuddin
Sewit (B) with his voluminous Tafseer Durur-e-Mansur
which is full of Traditions and also a brief Thafsir entitled
Thafsir-e-Jalalin about which an argument is afoot whether
the number of words of the Quran is greater or that of the
Tafseer.

. Here in a corner stands a mendicant who according to

the needs of the times has written a Thafseer in simple,
intelligible Urdu untitled "Thafseer-e-Siddiqui" and
prays to Allah to accept it out of His Beneficence, and
hopes to be rewarded with atleast ordinary stool to sit
upon among those great giants of comment&ors.

5. On the next gate are engraved the following inscriptions-

(a) (5917) "Take whatever the Messenger gives i o u and

deny yourselves what-so-ever he with-holds from you."

(b) (4916) "If an evil-minded person brings tidings verify

them."
 This door belongs to the compilers of Traditions. Here
are spread hundreds of thousands of seats of various
categories, some grand,*some ordinary, some wide and
some narrow.The names of a few of those who are seated
here, are given below:- _ .

Hadhrath Abdullah Bin Umar,'Hadhrath Abdullah

Bin Umro Bin Al'as (R) both of whom. had begun
collecting Traditions even during the life time of the
Apostle (P); Abdutlah Bin Miwd (R), in a closet with a
~ Curtain hanging on its door Hadhrath Umm'ul Mominin
A'isha Siddiqa (R); Hadhtath Abu Huraira (R); Imam M U
Bin Anas (716- 796 AD)with his Mautha Sharif; Imam
Ahmed Bin Hambal with his Musnad-e-Ahmed, Imam
Muhammad Bin Ismail Bukhari with his Shihul Bukhari
-a collection of the most reliable Traditions and History
- of all the transmitters of Traditions. Imam Muslim Ibne
Hajjaj (204-261 A.H.)with his Sahih Muslim: Abdullah
Bin Muhammad Ibne Majah (824-886) with'his Sunan
Ibne Majah, Abdur Rahman Ahmed Nasari (21 5 - 3 d A.H)
with his "Sunan-i-Nasay'i"; Imam Muhammad Bin Isa
Thinnizi with his "Tirmizi Shareef"; Suleman Bin
. Ash'as Abu Dawood with his Sunan-i-Abu Dawoodi
Syedana S hahabuddin with his "Mawahibud Dunya",
containing Traditions relating to the life, character and
conduct of the Prophet (P), Hadhrath Ali Muthkaqi with
his "Kanzul "Ummal' which is a match for "Dairathul
-
Muarif" a book on the Traditions of the Apostle (P);
Ahmed Bin Hajar Asqalani with his 'Tahzibuth Thahzib"
 containing Asma-e-Rijal, Nomenclature of Transmitters of
traditions, Shamsuddin Zahabi with his "Tazkirathul Huffaz"
. containing of traditions, Shamsuddin Zahabi with his
"Tazkirathul Huffaz" containing the lives of Huffaz (those
who had memorised Traditions). Traditionists consider one
Hafiz of Traditions, if he can recite from memory atleast one
lakh traditions-all these venerable persons are seated in
. order of merit.
6. The gate now in our purview is of the Muslim Jurists. On
this gate are the following inscriptions:-
(a) (16143) "Ifyou do not know ask of those who know".
(b) (5912) "So take lesson then, 0 you with eyes (to see).
(c) (29169) "And those who strive in our (cause).

We will certainly guide them to our path."

Here are seated Hadhrath Abu Bakr Siddiq, Hadhrath '

Umar Bin A1 Khatab, Hadhrath Uthman Bin Affan
Hadhrath Ali Ibne Abu Talib (R), and in a closet Hadhrath
Aisha Siddiqa (R) Hadhrath Abdullah Bin Abbas, Hadrath
Zaid Bin. Thabith (R), lmame Atam Abu Hanifa Noman
'
Bin Thabith Kufi (El) who deduced Solutions for day to day
problems of humanity from the Quran and the Hadith. At
his round table sits his council of forty jurists and
Traditionists As Abu YOUS-LJF, Imam Muhammad Ibnul
Hasan etc. Imam Muhammad Ibnul Hasan has with him -

"Sair-e-Kabir" and a heap of books on Muslim Jurisprudence.

Imam MaIik Bin Anas is also at the gate with his "Mauta
Sharif" which is said to be mother of all the books on
Hadith. We see there Imam Moharnmad lbne Idris Shafii
with his Kitabul Umam. Due to mutual discourses and
arguements between Imam Mohammad Ibnul Hasan and
Imam Mohammad Bin Idris Shafii, the principles of
Juriprudence came into being at a time when the so called
Roman laws were not known. It is to be well remembered
that the Quran and the Traditions are the only Sources of
Muslim Jurisprudence and as such no one can be called a
Muslim Jurist who promulgates a law based on personal
ppinion. Such a law deserves condemnation and its author
to be accused to perversity. Imam Ahmed Bin Hambal is
there with his "Musnad-e-Ahmed" which is a treasure
house of Traditions. He never brings to bear his own
judgement even against weak Traditions in his Musnad.
Besides, there are three catagories of scholars:-
1. (Mujtahid-fil Mazhab) Jurist of a particular school of
thought.
2. (Ashabe Thajih) Preferential Jurist.
3. (Mujthahad filmasalah). The Research Jurist.

The first belongs to one of those four famous schools of

thought. They are largely under the influence of the head of
their school. In some cases they go against their chiefs on
generalities but with regard to particularities, they have
their own opinion.
 The second category has lttle power to distinguish one
statement from another. Out of many, they prefer one.

The third category solves problems as they creep up

from time to time to cope with new situations. They ponder
over Traditions. When they decide that a certain traditions
conforms to the problem in h a d , they guide the public on
the right path. It is gratifying to note that no age is barren of
men of such calibre that put Islam on an even keel.
7. (161125) "Call to the way of your Lord with wisdom and
fair exhortation and argue with them in ways that are
best and most gracious."

Here are seated scholastic philosophers among whom is

Hadhrath Abdullah Bin Abbas who, at the command of
Hadhrath Ali (R) paricipated in an eristic debate with
Schismatics (Khawaraj) who, along with (Rawafiz),
dissenters had already appeared on the Scene. During this
period the sword put an end to religious differences atonce.
It is a fact that some people do hold revered personalities in
, so high an esteem, that his exaltation ends in either
personal worship or idol worship, while some do not. This
is due to egotism which ends in Egotheism. Only a very
few observe moderation in religious affairs.

Here is seated Imam-e-Azam Hadhrath Abu Hanifa '

Noman Bin thabith Koofi with his "Fiqa Akber." He had to

participate in eristic debates with schismatics very often.
On another seat is Hadhrath Abul Hasan Ashari who was
very busy in the refutation of the (m'uthazila) Rationalists
who think that there is nothing in Islam that goes against
reason. They are under a misconception that whatever they
do not know or that they cannot prove is not a fact but only
hearsay and so unbelievable and un-Islamic.

On another seat is Imam Ghazali with his

"Thahafathul-Philosapha" etc, books on scholastic
Phi 1osophy (I1m-e-kal am). Even before his .days van ous
books on philosophy had been translated into Arabic. His
book deal with religious tenets Sufism, ethics etc. Khalifa
Mehdi and Harun-AI-Rashid had been great patron of
philosophy and had many a book on the subject compiled.

On another seat is Imam Fakhruddin Razi who

completely disproved the old philosophy. He has in his
hand "Mubahith-e-Mashraqia", Mualim etc. and scores of
books on scholastic philosophy. On one more seat is Qazi
Azadul Millat Waddin Abdur Rahman Bin Ahmed. Due to
his effective teaching hundreds of thousands of followers
of Chengiz Khan embraced Islam. On other seats are seen
thousands of servants of Islam ever ready and busy to
refute the enemies of Islam.
8. The following verses are engraved on this door:-

(a) (48/29) "Muhammad is the messenger of Allah and

those who are with him are hard against disbelievers and
compassionate among themselves."
(b) (4/76) "So fight against the friends of saten. The
strategy of satan is ever weak."
'
(c) (8/39) "And fight them on until persecution is no more".

This door belongs to those who are ever ready to shed

their blood for the sake of Muhammad (P), They are the
spirited warriors of Islam fighting in the path of Allah.

Here is seated Hadhrath Abu Bakr Siddiq (R) who had

fought against the apostates of Islam and compelled the
obstructionists of the poor due to pay it. In this way he
preserved the integrity of Islam.

On the next seat is Hadhrath Umar Bin AI-Qatab (R) in

whose period Palestine, Syria and Iran were conquered.

Next to him is Hadhrath Usman Bin Affan (R) in whose

caliphate the Islamic state spread far and wide.

Beside him is Hadhrath Ali Bin Abu Talib (R), the

conqueror of Khyber, who had dedicated his body and soul
to the service of Islam.

Hadhrath Ubaidah Bin Jarrah, the conqueror of Syria,

Hadhrath Abi Waqas, the conqueror of Iran and Iraq,
Hadhrath Umru Bin Al'as, the conqueror of Egypt are also
seated there. In the midst of these is Hadhrath Khalid Bin
Walid "Saifullah" Mujahidi Azam. Near him is Walid Bin
Abdul Malik, the conqueror of Turkistan; Sultan Muhammad
Khan, the Turk,the conqueror of constantinople; Nuruddin
 Zangi and Sultan Salahuddin Aiyubi the Great, both of
whom had done such deeds of valour in the Crusades
that they will be remembered by friend and foe for ever;
Sultan Mahmud Ghaznavi, the conqueror of India,
*i Shahabuddin Ghori, Jalauddin Khilji who gave Chengiz
Khan a erushing defeat capturing a lakh of Chengizi
prisoners of war, who, when set free, embraced Islam.
Alauddin Khilji i s also there Ahmed Shah Abdali who,
with a handful of soldiers inflicted on the Maharattas a
memorable defeat is also seen there.
9. The following inscription can be seen on this gate:
(a) (3/103)"And hold fast the cable of Allah together and
be not divided among yourselves.''-
(b) (8/46) "(Else)you lose strength."

(United you stand, divided you fall).

Under neath, in smaller type, is seen the following

-
Hadi s:

'All the Muslims are so united together as the bricks of a

wall."

This gate is the gate of Civics, Social and Cultural

Reforms and preservation of peace and protection of the
sovereignty of the state.

Here is sitting on a grand seat,Hadhrath Abu Bakr

Siddiq (R) who fought against the renegades and those who
refused to pay the poor Due, And preserved Islam from
being torn to shreds. He protected Islam so zealously that
the Ulema had to declare unequivocally.

"And he stands in the place of the prophet (P)". He

gathered from the companions of the prophet (P) bits of the
Qur-an and compiled them into a volume. Thus he
preserved the cable (the Qur-an) of Allah.

By him site Hadhrath Faruqi Azam (R) who will be ever

remembered not only for his extraordinary conquests but
also for his statesmanship. Cultivable land was divided into
different categories, measured and taxed according to their
capacity; different kinds of taxes were lovied and various
laws promulgated according to the necessity of times.
'
We now come to Hadhrath Umar Bin Abdul Aziz, one of
the most virtuous of the generation next to that of the
companions of the. prophet (P), who lost his, life in the
endeavour to eradicate the evils sociology that had crept
into society in those days.

Beside him is Harun-al-Rahsid, a pupil of Imam .Malik

in whose regin peace and prosperity, knowledge and art
were at their zenith.

Next to them are seen on plain seats Jalauddin Khilji and

Alauddin Khilji whose reigns were marked with conquests
and general prosperity., .
 Sher Shah Suri is there who has to his credit good
administration well-built and safe highways with inns at
intervals for rest and comfort of the wayfarer, just
assessment of land etc.

On one side of the gate are scholars of Civics and sociology.

Hadhrath Abu Hamid Muahmmad Ghazali is there with

his numerous but most valuable books. His famous
"Ahya-ul-Ulum" discusses Islamic sociology in full.

Hadrath Shaikh Ahmad Bin Shaikh Ahad Faruqi

popularly known as Hudhrath Shaikh Ahmad Sirhindi, a
contemporary of Akbar and Jahangir, Emperors of India, is
also there. In those days Sufism had deviated into apostacy.
Egotism and Kingworship were the order of the day. Thin
famous scion of the Faruqi family counteracted with great
success apostacy and other un-islamic customs of those
dark days of Islamic India with the courage. and
resoluteness of his great ancestor. So he is, in turth,
(Mujadded-i-alaf-i-sani) "The Renovator of Islam of the
second thousand years." Even today hundreds of thousands
of men are taking advantage of his bountiful training. He
had with him "Makthubath-i-Sharif' in three volumes.

Ibni Khuldum with his History of Islam and

Muqaddama, is there. Muqaddama deals with Principles of
Sociology and History of Philosophy.
 -
Ahmad Bin Abdul Rahim celebrated by the name of
Shah Waliullah Dehlavi is also there with his
Hujjathullahul Balighah dealing with Islamic Philosophy.
He has also with him "Azalathul khafa-an-Ahwalul
Khulafa" which being mainly a book on History, deals with
Islamic Sociology also.

10. On he next gate are the following inscription in bold letters.

(a) (21195)"Allah loves those who do good."

(b) (43/36) "Whoever shall slacken his remebrance of the

Beneficence, we assign to him a devil."

(c) (21222) "Truly Allah loves those who turn to him and
loves those who keep themselves pure and clean."

, (d) (2313)"Who avoid vain talk."

._-.

(e) (57/20)"Know you all that the life of this world is but
play and idle talk and pomp and mutual boasting among
your and rivalry in respect of wealth and children."

and in small letters w e have:-

. -.

(a) "Youwill be judged by your intentions."

(b) "The beauty of Islam lies in shunning whatever is vain."

(c) "I am sent amongst you to perfect your morals."

(d) "I am created with the perfect morality of Allah."

- (Hadis)
 These portentous sayings upon the gate show that it is
the gate of the Refinement of soul.

Here we find Hadhrath Abdur Rahman Bin Umar and

Hadhrath Imam Hasan Mujthaba (R). Though there is a
crowed of venerable perscnages here, some of the greatest
among them are as follows:-

Imam Abu Hamid Muhammad Ghauali (€3) is here with

his Ahya-ul- Ulum, Kimiya-i-Sa adath and a heap of other
books. The first is in four volumes, the first is one religious
tenets, the second on state politics and refinement of soul,
the third on things that are fatal to the salvation of soul and
the fourth on aid to salvation.

Hadhrath Ghause-ul-Azam Syedi Abdul Qadir Jilani (B)

is there with Fathuhul Ghaib and Fathahi Rabbani. .

Jalaluddin Dawani is here with his Akhlaqi Jalali which is

in three parts, one dealing with state politics, the second with
house holds politics and management and the last with
refinement of soul. Dawani has written Aqaid-i-Jalali and
other books on Islamic philosophy and scholastic philosophy.

Besides these there are many more teachers of Sufism.

11. The inscriptions in bold characters of Sufism.
(a) (1 12/1,2) "Say, here is Allah, the one and only Allah,
the Eternal, the Absolute."

(b) (5714) "He is with your wherever you may be."

 (c) ( 1 1 15) "Withersoeveryou turn, there is Allah's countenance."
(d) ( 5 1/21) "And (also) in your own selves, can you then
not see?"
(e) (41/53) 'Soon will we show them our signs in the (farthest)
regions (horizons) (of the earth) and in their own souls until
it will be manifest to them that this is the Truth."

Underneath them in finer letters read:-

"Of all the Truths that Arabs utter (in the words of
Labeed). Allah alone is the Truth and all other things false."

This is the gate of the!Monotheists.

Here the gathering is manifold, some are teaching

monotheism with great force and effort, some are authors of
magnificent books and some with their bountiful teaching and
training and company convert people to monotheism.

Here is sitting on a grand seat Hadhrath Abu Bakr

Siddiq (R) continually pronouncing, "Whenever I see a
thing, I see Allah before I see the thing." The prophet (P)
has said about him, "If you want to see a corpse afoot, see
'
Abu Bakr, "and" The knowledge which Allah has made my
bosom encompass, I have transferred into that of Abu
Bakr." Around the seat are the seats of the Saintly Orders of
"Qadiriah, Nakhshibandiah and Shattariah."
 On another seat is Hadhrath Ali Bin Abu Talib (R). He
says, "Askme, you will be given." The prophet (P) has said
I
about him, "My flesh is Ali's blood." Around his seat are
the seats of the saintly orders .of "Qadriah, Chishtiah,
Rifa'iah, Akbariah, Saharwardiah, S h d i a h and Badwiah."

Beside these, we see seated revered personalities as

Hadrath Hasan Basari, Hadhrath Maruf Karkhi, Hadhrath
Junaid Bughdadi, Hadhrath Bay azid Bustami, Hadrath
Da'ud Thayi, Hadrath Suhal Bin Abdullah Thasthari,
Hadrath Kameel Bin Ziyad, Hadrath Zunnun Misri and -

Hadhrath Abdul Qasim Qashiri. These are the people in

whose times books of foreign authors had not yet been
translated, Their personel attention and spiritual force were
instrumental in converting tens of millions of people to
monotheism. Among these venerable personages Shaikh
L

Muhiuddin Ibnul Arabi deserves special mention for his

Fathuhathi Makkiah and Fususul Hikam. '

Next to him is Maulana Jalauddin Rum; with his

Masnavi Sharif.
12. The inscriptions on this gate read in bold letters:-
(a) (2465) "They love them (false gods) as they should love
Allah. But they of faith have their most intense love for
Allah alone."
(b) (5/57) "He loves them and they love Him."
(c) (17/109)"They fall dowq on their faces in tears and it
increases their earnest humility."
(d) (71143) "When the Lord revealed His glory on the mountain,
it crumbled to dust and Musa fell down in a swoon.

(e) (39/23) "The skins of those who' fear their Lord do

shudder (creep) thereat, then their skins and hearts do
soften at the remembrance of Allah."

Underneath in small letters we have (Hadis):-

"Man will be with him whom he loves."

This gate is of love and passion. A draught of water

flowing through this gate makes one who drinks
intoxicated with love for ever. Out of those who drink this
water, some become lovers and some beloveds. Some love
and some are loved. The verse (5/57). "He loves them and
they love Him," shows that the lover of Allah is also the
beloved of Allah and vice-versa, but the difference between
them is that he who becomes restive and clamorous is the
lover and he who bears patiently and silently, the beloved.

Here are sitting on a chair Hadrath Abu Bakr Siddiq (R),

Hadhrath Umar Bin AI-Qatab, Hadrath Usman Ghani,
Hadrath Ali, Hadrath Imam Hasan Mujthaba, Hadrath
Imam Hussain, Hadrath Owais Qarni, Hadrath Bilal
Habashi (R), who is continually shouting, "Ahad, Ahad
----- The One, The One."
 Besides these are hundreds out of whom the following
are worth mentioning:-

Syedi Abdul Qadir Jilani, Syedi Shaikh Shahabuddin

Umar Suharwardi, Syedi Khajah Moinuddin Hasan Sanjiri
Chishti, Syedi Ahmad-ul-Kabirur Rifa'i Syedi Abul Abbas
' Ahmed Badawi, Syedi Bahauddin Muhammad Nakhshbandi,
Syedi Abul Hasan Ali Shazli, Syedi Jalaluddin Maulana
Rumi, Syedi Mohiuddin Ali Bin Muhammad Ebnul Arabi,
Syedi Badruddin Shah Qutbul Madar, Syedi Alauddin Ali
Sabin, Syedi Nizamuddin Mahbub-i-Ilahi, Syedi Khajah
Muhammad Siddiq Mahbubullah. Thus many may come to
and many may go through this gate, but this continually
shall remain open for ever.
'
13. Near by is another gate on which the following verses
are inscribed:-
(a) (89/27-30) (The righteous soul will be greeted on that day)

"0(you) soul in (complete) rest and satisfaction, return

to your Lord, well-pleased (yourself) and well pleasing:

Enter, then, among my devotees: Yes,enter my Paradise:"

"
Under this in smaller type is the following inscription:-

"Allah says, "The only way by which my slave can

approach Me is'by carrying out the commands that I
enjoined on him; he comes nearer to Me day by day by his
supererogative prayers (Nafil) to the extent that I become his
 ears with which he hears, his eyes with which he sees, his
hands with which he touches, his legs with which he walks;
if he asks, I grant, if he seeks refuge, I give." (Hadis).

This gate is of servitude (Divine worship). People

around here are exalted for their adoration of Allah and are
in His vicinity. They live unintentionally. They are corpses
amidst the living. If Allah is pleased to award, He awards
through them. If he wants things done, He has them done
through them. Their duty is to give every one his right. It is
their custom to act according to the necessity of times.
They are ever ready to carry out His behests. They live
among people in such a way that it is difficult to distinguish
them from the common people. They eat and drink, marry
and beget children, laugh and weep as the commons do.
They are neither of anybody nor with anybody nor are they
bound up with this world in any way.

If we look at these people carefully who quench their

thirst with the water of this gate, we find in them, lovers,
beloveds and servants all atonce, but due to their unique
' ' characteristics of servitude, they are most exalted.

There are many seats here about on which are seated

Hadhrath Abu Bakr, Hadrath Umar Faruq, Hadrath Usman
Ghani, Hadrath Ali, Hadhrath Imam Hasan and Hadhrath
Imam Hussain (R).
 On others are seated those revered personages whose
names have already been mentioned in connection with
Monotheism and love and passion. In short, the bosom of
the prophet (P) is so wide and its contents so vast and
vaned that no one can encompass them. The writers will
vanish, the world will vanish and the description will still
remain incomplete.

THE MARVEL OF THE QUR-AN

The human mind can never fathom the pleasure and
displeasure of Allah. So He sends down His Dos and
Donts, commands and prohibitions through one endowed
with high talents and super nature, in other words, on a
super human beings whom we call "Allah's messenger."

Being a born teacher, his teaching is based on sound

principles. By his charming and gentle manners, he effects
-
far reaching reforms among his people. His loving and
loveable disposition gathers people round him like a flock
of sheep round its affectionate shepherd. His selflessness
and integrity are indisputable. He is full of the milk of
human kindness and sympathy. Thinking perhaps that these
superhuman qualities do not go far enough to prove him to
be His Messenger and to further corroborate, his assertions
and make the people trust and believe in and obey him with
heart and soul, Allah awards him with miracles.
 MXRACLES IN CONSONANT
WITH, THE ADHERENTS
OF THE RELIGION
Every Messenger'of Allah is gifted with that sort of
miracles that are in consonance with the art in which the
-nation of the prophet is proficient, so that it can
differentiate between the natural and the artificial. The
opinion expressed by a man who is not an adept in it and
does not know even the fundamentals of it, will be quite
incredible and in-efficacious.

In the days of Musa (A) witch-craft was at its zenith. So

Allah was pleased to confer upon him the miracle of the
staff and the white hand (71107-108). When the Pharaoh
and his courtiers were at a fix to distingu'ish between
witch-craft and a miracle during the competition between
Musa (A) and the conjurors, it was the latter, experts in
witch-craft who cried out atonce (71 121-122), "Webelieve
in the Lord of the worlds, the Lord of Musa and Haroon."

Likewise in the days of Isa (A), physicians were all in all

and so he was awarded the miracles pertaining to that
science. "Look I fashion for you out of clay the likeness of
a bird and breathe! into it and it becomes a bird by Allah's
leave. I heal him who is born blind and the Leper and I raise
the dead by Allah's leave." (3149).
 THE ETERNAL RELIGION -
THE ETERNAL MIRACLE
In ancient times messengers of Allah were sent towards
.
particular nations and for limited period only and as such
their miracles were timely. But Muhammad (P) is sent for
the whole of mankind, for all times to come and his religion
is to continue till the Last Day. So besides awarding him
with innumerable miracles of various kinds about which
'
Traditions are countless, he is given the Holy Qur-an an
eternal miracle which in turn, will be supporting an eternal
religion - ISLAM.

WHY QUR-AN IS CALLED

A MIRACLE
In what respect is Qur-an said to be a miracle?
Theologians differ in their answers to this questions. It is a
pity that such a great man of letters and philosopher as
Nizam holds that the challenge of Allah to produce a
chapter (Sura) similar to one of the Qur-an (2(23), could
have been taken up, but for the fact that Allah had seized by
force the power of doing so from the people of the days of
the Prophet (P). This assertion of his begs proof, for
according to him instead of the Qur-an being a miracle, the
seizing by force of the power of producing the likeness of a
chapter (Sura) from the writers of eloquent, elegant and
polished language has become a miracle. Alas! such a great
writer could not grasp the truth of the Q u w n , else he
 would have been one of its great votaries marvelling at
every chapter - nay every verse of the Book and sacrificed
~
himself at its altar. Perphaps he thought it to be too
common-place an object to deserve his worthy consideration
and thus production of the likeness of the Qur-an n e y ' s a w
the light of day.

THE SAYXNGS OF TIiE MAJORITY.

We have declared above that the Messenger of Allah (P)
enters the scene of his activity with such miracles that are akin to
the art in which his nation is adept. Muhammad (P) was born in a
nation which was proud of its eloquence, rhetoric and elegance of
its language. They called themselves "-4rabs", i.e the eloquent and
the other people "Ajam," the dumb. Hence the elegance and
rhetoric of the Qur-an was given them as a miracle.

Doubtless we believe in the Qur-an being a miracle .... a

clear miracle for its eloquence and rhetoric and also in its
being a clarion call towards. Truth for the whole world. If
men of parts ponder over the Qur-an calmly and coolly,
they will realise that it is a miracle in respect of their own
accomplishments.

The following is the substance of a poem of the author

(commentator) extracted from his Thohfae faqir, which
gives out a few reasons why Qur-an is called a miracle.

"The Apostle, .(P) reveals to us the pleasure and

'dis-pleasure of All,ah. He .invites the whole world to
embrace monotheism and worship the One and only God -
the sacrament of the last of the Apostles. His illiteracy has
made the Qur-an a miracle, a marvel. It is full of the facts of
the past and the un-born future. How carefully preserved
the Qur-an is! We find not even a sign of the vowel
changed. The Qur-an has been so effective that all the
incantations have proved useless. The vocabulary is simple,
melody sweet, and eloquence and rhetoric perfect. It is not a
mountain torrent but a river full to the brim flowing on the
plains clamly and quiefly. The style of the Qur-an is quite
distinct from that of the Hadith. He who reads the Qur-an finds
it a marvel of marvels.The force in its tone displays the glory
of Allah. Islam has left nothing to choose from other religions.
All the reforms that the unbelievers effect in their refigions are
extracted from the Qur-an. The conquest of the whole world
reflects the strength and greatness of Islam."

ILUTElWCY OF THE PROPHET (I?)

In the days of the prophet (P), people were not
accustomed to read and write and as such education was
at its lowest ebb. There were neither schools nor
academies. Rarely any religious leader was literate.
Some merchants or heads of tribes could write. Taking
into consideration the conditions under which the Prophet
(P) was brought up, we cannot expect him to be literate,
and even before he was born he became an orphan; when
he.was four, his mother died; when he was six, his
grandfather "Abdul Mutallib" passed away. Who was
there, then, to teach and train him? But there was Allah
who was his protector and patron. He was to endow him
with knowledge directly without the medium of a teacher
(ami ladunni) in the future. If man thinks calmly and coolly
that one who had none to educate and train him, was
illiterate, where ignorance illiterance reigned supreme, sets
out with the torch of guidance in his hand and turns the
whole world tops turvy, removes the darkness of
polytheism and heathenism, proves the great religions of
the world to be the stones of the past, throws to the winds
the codes of the great states and empires which he razed to
the ground, will'he not come to the only conclusion that
these are miracles which could not have been performed
without the help of Allah? The history of the world is void
of such an example.

(28148) "And you were not able to recite a book before

this Book came) nor were you (able) to write it with your
right hand. In that case indeed would the talkers of vanities,
have doubted."

(2123) "Then produce a Surah of the like thereof and call

your witnesses or aids (if there are any) except Allah if you
are truthful. "

. .. . . . . . . - .
 PRESERVATION OF '"€€E QUR-AN
No book in the world either religious or non-religious
has been so carefully safe-guarded and preserved as the
Qur-an. The Vedas of the Hindus, the Zend-Avesta of the
Zoroastrians, constitutions of countries, Holy Scriptures,
even the Bible and the Taurah cannot be proved of their
genuineness, not even by a solitary transmitters, let alone
by a continuity of transmitters. But with regard to the
Qur-an, from the time of the Prophet (P) up to the present
day, tens of millions of readers, reciters and those who have
'
committed the whole of the Qur-an to memory have been
produced. Let alone a town, even a village will have a few
very fluent reciters (huffaz) of the Qur-an. If a reciter of the
Quran in the Taraveh prayers of Ramadhan utters a wrong
word or pronounces a word wrongly or commits a mistake
even ic the vowel sounds, the followers behind will atonce
correct him. The mistakes quoted above are said to be
abominable. Even ordinary mistakes as failure in
differentiating the sounds of letters of more or less similar
sounds, lengthening, shortening of moderating wrongly the
sound of words (wrong modulation of sounds) or
combination of words with one another wrongly, are
corrected by the audience. Every letter of the Quran is
counted and put on record, how many alifs, bas, thas, are in
the Book, for fear of the Quran being tampered with. Thus
Allah has proved irrefutably how carefully, He has carried
out the promise. He had made to preserve the Qur-an from
comption for all times to come. Islam is the only religion
that will ever last and as such its sources the Qur-an, the
Holy and heavenly Book must also last for ever. If that is
not so, and its accuracy is not based on traditional
continuity, there can be no sound basis on which the eternal
Islam can be propagated (1519) "We have without d a
sent down the message and We will assuredly guard it
(from corruption).

THE QUR-AN'S REVEILATION

OF THE INVISIBLE
Man is cognisant only of the present but ignorant of the
past or of the future. His knowledge is confined to the
experiences of his senses. By the law of combination and
permutation of these experience he deduces results which
multiply his knowledge. But knowledge of the invisible is
beyond the reach of the present day materialists. The
Qur-an describes those stories which the whole family of
the Prophet (P) had never even dreamt of and it reveals
prophecies which have come true to this present day.

STORES:
The story of Adam, Eve and Satan, story of Abel and
Cain, stories of Noah, Ibrahim, Ismael, Lut, Ishaq, Yaqub
and Yusuf, Saleh (A) and the nation of Thamud, Shoaib and
the people of Madyan and Aika, Daud, Suleiman, Musa;
Aaron (A) and the Firaun and Haman and the Israelites and
Qarun and the lives of other prophets, Zulqarnine, . the,

nation of Saba, of the Pit of Fire, Companions of the Cave

and the inscription, Companions of the Russ, are described
fully. Even the contemporaries of the enemies of the
Apostle (P) corroborated these stones.

The Qur-an gives out many a prophecy. We shall cite a

few here.

(461 16) "Say, (0 Muhammad) to those of the wandering

Arabs who lagged behind (the journey to Hadiba) You shall
be summoned (to fight) against a folk of mighty prowess
(Persians, Romans). There you shall be fighting with them
until they embrace Islam!" '

War with Rome and Persia took place in the reigns of

Hadhrath Abu Bakr Siddiq and Hadhrath "UmarFaruq (R).
So this is the voice of Allah prophesying the caliphate of
the two chiefs.

(3011-4) (A.L.M. In the land close by (Persia), the

Romans (who are Christians, have been defeated by the -
Persians (who are Zoroastrians), but they (even) after (this
defeat of the& will soon be victorious."

That was what really happened. T h i s is a great historical

prophecy. Hadrath Abu Bakr Siddiq (R) believing in the truth
of the prophecy had a disputation with a chief of the Quraish.
alah'spromise came true and Abu Bgkr (R) was victorious.
 (48127) "Truely Allah had shown his Apostle the vision
with Truth. You (Muslims) shall certainly enter the sacred
mosque, ifAllah will, with minds at rest, and without fear,
(after going there), some of you will have your heads
shaved, and some, your hair cut short."

This verse is the Divine prophecy of the conquest of

Mecca which was fulfilled.

RHETORIC AND FLUENCY

OF THE QUR-AN
First let us take into consideration the melody and
rhetoric of the Qur-an. The words that go to make such a
bulky and voluminous Book are made u p of flowing
consonants; I,m,n,r of silvery sound which are neither
hard to utter nor harsh to hear - a quality quite
un-imaginable in the writings of any poet or rhetorician.
Let me cite an experience of my own about this quality. I
stammer when I talk in my mother-tongue Urdu, but
when I read the Qur-an, I find no impediment in my
tongue and the words slip imperceptibly over it. I have
known many of my friends and others with similar
deficiency, feel as I do. This is an indisputable proof of
the Quran's rhetoric and fluency.

It has been found that when illiterate people hear

reading the Qur-an and other prayers, they say about the
Qur-an that its language recital is so pleasant to hear. Some
of them can differentiate the language of the Qur-an from
that of the Hadith, let alone the’writings of other authors.
An illiterate Arab Woman saw a man reading the Quran.
She came near and began to hear it very attentively. When
she was asked how she felt the language, she replied, “Iam
an illiterate woman. How can I express what I feel? Yet it
seems to me that it is like Halwa (a kind of sweet) under
which is honey and above, butter.”

WHO CAN PERCEIVE THE

MIIRACULOUS NATURE OF
THE QURAN?
The Qur-an is miraculous in many respects, some of
which are such that any one can feel them: as (i) its melody
and attractiveness of words; (ii) an illiterate man (the
prophet (P) to bring out an exemplary and marvel of a Book
which is a guide to humanity not only in mundane matters
but also in matters of religion, (iii) descriptions of events of
the past and the future i.e unfolding of the invisible, all go
to prove that the Qur-an is miraculous. The Qur-an is also
called a miracle due to its eloquence and fluency. This, the
great literary giants and masters of the language can easily
gauge, and others can find out its miraculous nature by
deep thinking, reason and comparing it with the literary
compositions of great writers and understanding the
principles used in explanations and descriptions and its
novel mode of expression.
 WHAT' IS THE LEAST
QUANTITY OF THE QUR-AN
THE PRODUCTION OF WHICH
IS BEYOND HUMAN REACH:
Some think that a whole chapter is beyond human
production. An other school of thought says a verse or two do
not reach the bounds of super humanity. A third school observes
that the chapter (101-Alkauther) "the Heavenly Fountain" or its
equivalent i.e a quantity of the Qur-an amounting to three verses
is beyond the power of man to produce.

LlX'ERAKY STYLE OF QUR-AN

It is possible to include 3 or 4 different stanzas of poets
of equal merit in the works of Umra-ul-qis, byt not more,
for fear of detection. Some one asked Ibnul Muqann'a why
he did not write long encomiums. He replied that it is very
difficult to keep up the style of the Pre-Islamic age.

A comparison of the style of the Qur-an and the Hadith

shows a vast difference. Those who are adept in
differentiating the styles of writers, at once point out that
the stanza in question is of UmIaulqis or of Zahir; of a
writer of Pre-Islamic days or of his who saw both the ages -
Islamic and Pre-Islamic, or of a poet of the age of Banu
Ummiya or of Banu 'Abbas; again of a poet of Baghdad or
Syria, Hijaz or Egypt, Arabia or Persia. If an expert of style
cannot detect such things by one stanza, he will certainly

_ - - a. - . - -
do so by 3 or 4 stanzas. People learned in Urdu also clearly
find out whether the stanza is of Sauda or Mir. of Zouq or
Ghalib, of Dagh or Amir. Literary critics differentiate
between the works of different poets and also those of
different writers. They can separate stanzas of the superior
quality from those of the inferior. Complete ignorance and
unreasonable opposition are out of question, nor people
void of literary taste are under consideration. Men of
supenor literary taste enjoy the masterpieces of literary
giants for days together. Such people whether they are
Arabs or of other parts of the world enjoy the fluency and
eloquence of the Qur-an alike. Who can doubt the supreme
fluency and rhetoric of the Hadith the author of which is the
highest personality among man-kind, who about himself
has said "I am endowed-with the literary capacity of
expressing things in a nut-shell," and. "I am the most
eloquent and fluent among the Arabs and other people of
the world." But the style of the Qur-an, its fluency and
eloquence are unique and so quite distinct from those of the
Hadith. From this it is quite clear that the Qur-an is not the
language of the Prophet (P) but it is the language of Allah.
Hadrath Abu Bakr, Hadhrath Umar and Hadhrath Ali (R)
were very fluent and eloquent orators. But their literary
style cannot stand comparison with that of the Qur-an and
the difference between the style of the Qur-an and theirs is
just like the difference between the creator and the created,
let alone Ibn-e-Nabathah, Badi'i, Hariri and others. As
ignorant man says Harin is also a master of fluency. But the
 . poor fellow has not come across writers of great eloquence
and fluency. He cannot distinguish between an artificial,
cast in mould literature and literature with a charm and
natural flow; in other words he is unable to distinguish
between the real and the dummy. The language of Sharif
Murtaza is far more dignified than that of Hariri. The whole
works of Hariri can be sacrificed for a sweet sentence of
' I .. Badi'i.

DIVINE NATURE
- -
Scientists have found out the elements of milk water,
ghee, sugar, salt and so on. Can they prepare milk with
these elemehts? Some seventy and more elements have
been discovered. With the help of these elements can the
wing of a butterfly or a rose-petal be made? No, it is
impossible. When man cannot produce an ordinary thing
created by Allah with the combination ofvarious elements
known to him, how is it possible for him to produce matter
that goes to make an element? Whatever man produces is
artificial and imperfect and defective, but what Allah
produces is natural and perfect.

You have tested your ability in the production of matter

and natural things. Now let us test your ability-in literature,
the fluency and rehetoric of which you are so proud of.
Make use of these great qualities of yours to produce a
chapter (sura) of the Qur- an. It is beyond your powers.
Even if you try, your efforts will end in artificiality and
 deficiency. It will be like a portrait, not its original, a
dummy, not the real. Here is a specimen of the chapter that
a man produce similar to one of the Qur-an.

-
AI phil-o-mal pltil wama Adhraka-mal phi1 Ialtu
KIturtoorrucn Tmvil Wa tan bun w a biL

He has *imitated the chapter (Alqa'ria -101). 0 Fool,

why do you make yourself the laughing stock of the whole
.
world? Just as the work of Allah is a miracle, His saying
also is a miracle. When one cannot cheat a bird by a portrait
or a statue, how can you cheat man by your absurdity and
nonsensical utterances? "I seek refuge with Allah". His
words are meaningless, a body without life, a corpse. So
bury it deep down into the earth. Allah's deeds are quite
different and distinct from those of His slaves. They are
exalted. They are miracles.
. -

THE DIVINE TONE

As is the writer, so are his works. A depressed man will
fill the page with sadness, a soldier with bravery.
Muthabanna always accompanied Saifuddaula to wars. So
the force of his encomiums is palpable in every line.
Pre-Islamic poetry is marked with spontaneity, simplicity
and truthfulness and that of the later times is characterised
by formality, artificiality and strict observance of rules of
cadence and diction. The tone and force of Divine
language is unique. Similarly the language of the Prophet
(P) and of the theologians differ; Literary men and men of
affection have different diction. Wise men recognise
whether the language is human or super-human.

UNIFOlRIMITY .

It is said that every language has a great poet the like of

yhich the future is barren. Will the language of any of these
great poets be like that of Allah? Umra’-ul-Qis in Arabic,
Firdausi in Persian, Mir Taqi Mir or nowadays Ghalib
(among his worshippers) or Mir Anis in Urdu, Homer in
Greek, and Shakespeare in English are considered to be
great poets in their languages. We consider them great
taking into consideration their works as a whole. .But it
does not mean that no one can write 3 or 4 stanzas to match
theirs. If you want to find out the limitations of
Umra-ul-Quis look at the miracle of the Qur-an. In the
whole works of Ghalib only a few stanzas may be of the
highest calibre. Sauda, Dagh, Amir might also have said a
few beautiful lines. A few stanzas or a few elegies of Mirza
Dabir are better than those of Mir Anis. Works of Firdausi,
Sa’adi, Khusro, Jami, Maulana Rum contain some good,
average and ordinary stanzas also. No preference can be
given to one over the other, for it is possible that atleast 3 or
4 stanzas of the one can match with or be superior to those
of any other.

Lam ignorant of English but I hear that the source of

Shakespeare’s plays is History and the plays of his

..
 predecessors. Only two are his original in which he h a s lost
his bal‘ance. Besides there is no uniformity in hie works.
Age and passage of time had brought in gradual decline in
..
his plays. Again the critics had tom his plays to shreds.

Milton’s sonnets are not in any way inferior to

. ..
Shakespeare’s nor Bacon’s prose to Shakespeare’s poems, for
Bacon also is a universally recugnised master of language. If
. . Shakespeare is great, Bacon and Milton also are great. Ben
Johnson is of Shakespear’s stature‘. Lubaid who is one of the
i I
- seven great poets of Arabia, when converted to Islam and
. . began to read the Quran, he was so much affected by it and 8

attracted towards it, that he forgot writing poetry.

Research scholars have said about Johnson and Homer

that some passages of the former are as beautiful and as
charming as some of Homer. No great poet, no literary man
of the world has attained the ideal that none can reach and
..
that one has not written atleast a few passages as equally
fine as any other, and no author can boast of his whole
. . work to be perfect and that there is no contradiction in any
two passages of his or that any alteration or correction in
his language is impossible. But the Qur-an is the only
. . .perfect work from which not a single letter can be removed
. .
nor can be added to it, nor a sentence altered, nor a word
replaced, although the Qur-an was being revealed for 23
years.
 EFFECT OF THE QUR-AN
Hadhrath "Umar (R) one day (before he embraced
Islam) set out to put an end to the Prophet's (P) life. On the
way he entered his sister's house and insisted on seeing the
Quran. He read the chapter Taha (20) which affected him so
much that he entered the fold of Islam. One who set out to
. destroy Islam returned as its most ardent champion gaining
the title "Faruq-e-Azam".

"Athba was a great chief of a clan of the Quraish. The

prophet (I? ) the Qur-an to him. He was so much
recited
- moved by it that he was beside himself and tears-rolled
down his cheeks.

When Walid heard the Qur-an, he cried out,' "Here is

. freshness here is sweetness." Abu Jahd said to him, "What a
. pity it is that you, a great chief, have been enchanted by a mere
child's words! What fatal effect will your words produce on .
the Arabs! Instead of admiring them, you should have
ridiculed and condemned them." But what did Walid say?
Here is what he said in the words of the Qur-an:-

(741 18-24) "He reflected; he conjectured. Death cease

him, how he conjectured! Nothing could he understand.
Again he reflected (but he could come to no conclusion).
Then he frowned; then he scowled; then he turned back, fie
thought it unbecoming of him to keep silent without putting
in an objection), and being blown up with pride, he said'
 "This is nothing but a never ceasing enchantment which
twill be copied for all times to come."

The last is his decision and a right decision too. He

admits that the language is not of a human being but of
some super power. He should have used the world
"miracle" instead of "magic" for he was not an adept in
witch-craft to pronounce judgment on it, but being well
versed in eloquence and fluency of his language, he has
judged it correctly. This is a fact which even enemies of the
Quran cannot deny.

There is one more kind of effect of the Qur-an which .

people blinded by materialism cannot see. It helps one in

the attainment of his own object, a cure for ills, and an
amulet or charm to ward-off evil effects of wicked spirits.
For this purpose Boni's Shamsul-Mu;arif, Muraqqa's
Sharif and other books may be read with advantage. Out of
all sorts of charms, the most dignified and effective are the
verses of the Qur-an. I am a literary man. I am a teacher by
profession. Every day I show people verses which help
them to attain their object.

?he next great impact of the Quranic teachings is the

growth of the Muslim population of the world. There are 30
to 32 crores of Muslims (but now they are 50 - 50 crores).
This very fact shows how effective the teaching of the
Qur-an is! Due to carelessness of the Muslims, the
propagation of the Qur-anic teachings has not been carried
 out effectively, else every. human being would have come
into the fold of Islam.

I can say without fear of contradiction that the main

purpose for which the Qur-an was revealed and the greatest
miracle it has performed is its teaching and training of the
people. So also was the purpose of sending th9;Prophets.
All other purposes which the Qur-an serves are'secondary.
But even these secondary purposes are not less than
(miracles) marvels in comparison to those which others
assign to the Qur-an.

TRANSMISSION AND
PRESERVATION O F THE'QUR-AN
It was the custom of the Prophet (P) that besides free
people, the prisoners of war who were literate were set free ;
'
and sent to different parts of the country to teach people to
read and Mite, especially to read the Qur-an which was the
Prophet's p)main purpose. Thus the Qur-an was spread and
published far and wide and the general Muslim public became
more and more cognisant of the Qur-an day by day. Even in
_. -the days of the Prophet (P) hundreds of men had memorised
the Qur-an which they recited it in various kinds of phonology
some in seven some in ten. It is even now done so.

This led those of little faith in the verse "We have

without doubt sent down the message and will assuredly
guard it (from corm-ption" (1 519), to claim that there had .
been changes in the text of the Qur-an. This is nothing but
parrot like repetition of the words of the hypocrites and
enemies of Islam, without understanding or giving even a
little thought over the matter.

.Not even a stray narrator, let alone narrators in

continuity can corroborate the correctness of the narrations
handed down to posterity from heart to heart the heavenly
books in vogue, Taurah and Injeel which had been burnt
and destroyed during the reign of cruel kings as Bakhte.
Nasar, (Nebu-chednezzar). Those who remembered parts
of the works wrote them down and as such no one can
prove of their originality. Even their translations undergo
amendments often. Besides we find many an un-believable
matter in these books Innocent prophets have been
incriminated, begot illegitimate sons through him. What a
shame! May Allah absolve me of my sins!
, 4

Contrary to this, the Qur-an had neither a word added to

nor one removed from it. Its continuation has been guarded
zealously in various ways one of which is performing
Taraveh prayers in Ramadhan. If the Imam who leads the
prayers recites a wrong word, or pronounces one wrongly,
he is atonce corrected by the followers. If you want to have
more light thrown on seven or ten types of Phonology, you
may approach reciter (Qari) Kaleemullah Hussaini and
reciter (Qari) Roshan Ali. I am speaking only of Hyderabad
Deccan. But if we take the whole world into consideration,
there are millions who can recite the whole of the Qur-an
from memory correct to the very letter, thereby guarding
the Qur-an from corruption. The Quran reached the writer
through Hadhrath "Uthman, Hadhrath': Ali, Zaid Bin
Thabith, "Abdullah Bin Mass'ud and Ubbi Bin Ko'ab (R)
according to the traditions. I have been teaching people the
Quran for the last fifty years and they.recite it. Thus the
Qur-an is preserved in such a manner that let alone minute
things as the vowel signs, even the pronounciation of
words and of even letters are preserved intact.

WHY IS THERE A DIFFERENCE

IN THE NARIWTXON OF SEVEN
AND TEN PHONOLOGY
(IUND OF RECI1cATION)
In the days of the Prophet (P) there were various clans
(tribes) of Arabs and even now there are. There was a little
difference in the reading of every clan, as they read
according to their tongue. The prophet (P) did not find fault
with them, for the meaning of the text did not change.
Besides, we have said earlier that the Prophet (P) and
Gabriel (A) repeated the Qur-an to each other during every
Ramdhan. For this reason the former had said "The Qur-an
was sent down in seven different ways of reading."

Now the word (Sab'a) in Arabic has been used in the

meaning of "many" and "numerous". But the number of
opinions in the explanations of the word by those who
 obstinately stick t o it has differed so much that it has
reached up to 40.

If we take the meaning of the word (Sab'a) as many and

numerous, we find no difficulty in keeping up the meaning
(Sab'a) and (Ashrah) kinds of recitation.

What is the reason that out of so many kinds of reading

and recitation of the Qura-an, the reading of ,Hafs (R) has
become so popular? It is because his recitation very nearly
resembles the language of the Quraish who are said to be
the most fluent and eloquent of all the Arab clans.

In reciting the Qur-an, if correct pronunciation is not

observed, the meaning will vary enormously. My friend
. Ilyas Burni has dealt with this problem exhaustively.

A NOTE ON NON-ABROGATION
IN THE QUR-AN
Let us give here a few explanations regarding
non-abrogation in the Qur-an.
1. "He has destroyed the thing."

There are differences of opinion regarding annulment of

verses and commandments of the Qur-an, but none in the
abrogation of or alteration in all the religions and creeds,
I
customs and habits and commandments of the savage
nations mentioned in the Qur-an. The result of these
differences of opinion among the commentators was that
at some half of the verses of commandments are annulling
and annulled. Many voluminous books were written on
this subject. Ibnul Arabi has reduced the number of such
verses. Hadhrath Imam Jalauddin Sewti admitted them to
be 21. Hadhrath Shaikh Ahmed Bin Abdur Rahim Shah
Waliullah accepted such of them to be 4.5. In my opinion
no commandment, no verse of the Quran is annulled, I
have comprehensively commented upon the arguments put
forward by Shah Sahib against the abrogation of the 2.1
verses in a separate tract. Here I shall briefly put down the
reasons for this mis- understanding of Shah Sahib and
absolve even those five verses which had been compelled
to accept as annulled, from being condemned as such and
thus a member of his literary family will clear him of his
misunderstanding. Praise be to Allah.

In ancient times the meaning of the word (Nasakh) was

taken as "alteration".

If people found a little change in the command of a

water verse, they said that the new verse is an alteration of
the earlier verse. In the principles of jurisprudence,
falsifying the commandments of earlier verse and setting
up a new commandment is (Nasakh). This is what common
people mean by (Naskh) now. No let us consider the
reasons that led the commedtators to declare such a large
number of verses as annulled.
1. Wher) the Qur-an put an end to or effected changes in
the customs, habit and commandments of ancient
religion, the people of former days said that the verse
was abrogated. Our point of argument is the
abrogation of t h e verses, and commandments of the
Qur-an and not of ancient customs, habits and
commandments.

2. Sometimes a general commandment is given and in

special circumstances a special commandment. If the
later is given along with the former, the later is called
exception. If it is given at any other time, it is called
special or particular commandment. It is not proper to
all. a special commandment and an exception,
abrogation of the general commandment. In the
preambles to the Indian and Hyderabad. Deccan penal
codes, general exceptions are stated. Are we to
understand then that all the punishments a law involves
revoked? Certainly not In (10311-3). Is the commandment
of verse (2) revoked by verse (3)? No certainly not.

-l. Laws pertain not only t o a particular place but also to a .

particular time. When the particular time passes away,
the timely commandment does not remain’in force, for it
was issued only for the time being, but it does not mean
that the law has been abrogated, e.g curfew may be
enforced for a limited period. When the time limit ends,
the curfew is no more. It is not proper to say that the
order is revoked.

@
 I shall now quote here an important verse to prove
non-existence of abrogation in the Quran. This verse will
clearly explain my point of view.

Allah says, (3 (81)

"Andcall to mind when we made a covenant with all the
prophets. (We said) We have given you Book and wisdom
and when a Messenger comes to your confirmingthe Book
which you possess, you should believe in him and help
him. Then (We said)' "Doyou agree and take this covenant
binding on you? They answered, "Certainlywe agree".

Ifwe look into thisverse, it is quite evident that the religions

of other prophet, were timely. When the last Messenge-r
appeared on the scene, their time had expired. This does not
mean that their religions are revoked, but only their time has
ended and so those commandments are not more operative.

. 4. Sometimes an eternal command is intended to be given

but its enforcement is made gradual to prepare people to
carry it out or desist from it, as the case may be, when
promulgated. What a marvellous way of teaching and
training man it is! In my opinion, the commandments of
the intermediary stages should not be considered as
revoked but a sort of introduction or preface to the final
commandment. The principal object is the permanent
(eternal) commandment, viz, wine was not suddenly
prohibited. At first it was said (4143) "Do not pray while
you are intoxicated." After many stages wine was totally
 for bidden. The commandment (4143) was not revoked,
but it is an introduction or preface to the complete
prohibition.

It is an historical fact that the Russians were idolators. A

delegauon of that nation came to Constantinople(Istanbul)
in search of true religion. It liked Islam, but there was the
interdiction of wine. The delegation argued against it,
saying that as they were the residents of a cold country,
they could not pull on without wine. But the Muslim
theologians were adamant on the prohibition. The result
was they adopted Christianity.If the Muslim scholars had
preferred a lesser evil to a bigger one, wke to heathenism,
such a big nation would not have gone astray. If Allah had
pleased, He would have prohibited wine at one stroke but
no. He forbade it step by step.

Muslim theologians ought to go slow in enforcing

-
Islamic injunctions on the new converts from the most
important to the least. But it is their habit that the
moment one embraces Islam they insist in his
circumcision, in supererogative prayers along with the
obligatory, Taraveh prayers along with fasting in
Ramdhan and so on. For Allah’s sake they must take pity
on the poor follow.

5 . The command of the Prophet (P) is binding (Farz) as

well as (mubah) permissible. Why should a
commandment be taken as binding (Farz) and then
 . .

admit its abrogations? Some commandments are legally

binding and some morally. Why should the latter kind be
observed as the former, so that its revocation should
become compulsory in the end? Let us bear in mind that if a
moral command is broken, law does not take one to task.
6 . Sometimes a sentence has a double meaning. The
speaker has one in his mind and the audience has the
other. So the speaker has to express his idea in clear and
un-ambiguous terms. People think that the first idea of
the speaker has been annulled, though the former and
the later ideas are the same. The thing is that the people
have simply mis-understood.
7.Sometimes a command is given about a particular event.
This command is binding only incidentally. In another
sentences we do not find this incidental binding, but a
. general commandment which was the purpose aimed at,
though given in stages. People think that the command
which bound them incidentally has been abrogated.
8. Sometimes a command is given about a fact. People
apply this command to other fact presuming them to be
similar, although in the first case there were peculiarities on
the basis of which the commandment was issued. The
. commandment cannot be applied to other cases. Therefore a
new command is issued against the presumptions that had
been entertained in the event. Thus it is being prove d that
these presumptions were wrong and they were quite different
 from the event. People think that the previous
commandment had been 'revoked.
9. People think later verses revealed at Madina during the
prosperous days of Islam have annulled those former
verses sent down at Mecca. The prophet (P) is the last of
the prophets. His religion is not for a particular age. It is
to continue to the last day. Were the Muslims always in
an advantageous position and are they so now? Is the
condition of the Muslims in all the countries alike? No,
certainly not. The Turks and the Afghans only are the
masters of their own affairs as the people of Madina of
the prosperous days and the Iraqis, Syrians, Palestinians
and even Iranians have gone into sub-servient state as
the Meccans. There are verses in the Quran to suit the
condition of each and every one. When condition
change, commandments change. There fore the verses
revealed at Mecca are not revoked, though they did not
suit the condition of the people of Madina. When the
verse "Saif" was revealed at Madina, did the Meccans
act upon it? Are they to be counted as sinners for not
obeying the verse? No, certainly not. Time is always
rotating. Observance of some Madani verses go against
fundamental verses as (21195) "Be not cast by yQur own
hands to ruin," and (21286) "On no soul does AlIah place
a burden greater than it can bear." Thus Makki verses are
in their places and Madani in theirs, without any being
abrogated.
 .
To understand the problem of annulling and annulled
verses a discussion on the following two verses will be of
immense importance. The first is (21106). The word
(ayathun) means a mark or a sign and it also means a
Quranic sentence. People interpret this verse as "We do not
annual any Quranic verse nor cause it to be forgotten but
we bring in a verse its equal or its better." (21106).
1. Linuriahu min ayathina
2. Sanurihim ayathina.
3. Fathe biayathin.
4. Inna fissamawathi walarze laa'yathul lil muminin wa
filarzi laa yathul lil muqinin.
. 5 ; wa filari anathar lilmuqinin.
The thing to be considered is this:

, The Qur-an is perfectly preserved as per promise of

Allah (1519) "We have without doubt sent down the
Message and We will assuredly guard it (from corruption)."

From the beginning of Islam up to now, millions of

people have memorised the Qur-an. During these centuries
when and which verses was caused to be forgotten? To
interpret the meaning of the verse as "We bring a Quranic
verse better than another" is not proper. Its real meaning in
my opinion is, "If we remove, change or cause to be
-
forgotten due to long passage of time, the signs sights of

...
 -
Nature, We bring in sign sights equal or betters than the
former". If you look around, you will see the unchanging,
beautiful and fresh scenery of Nature that has been, is and
that will be till the end of the world. This translation of the
verse seems quite faultless, and forms the root, the souloof
the problem of annulling and annulled verses.

, Look into the Qur-an. It is replete with the meaning of

(ayath) as sign and natural scenery.
(1) (1 711) "So that We may show him our mark (sign)."
(2) (5311) "We shall show him our signs in the near future."
(3) (261 154) "Bring any sign."
(4) (4513)"Doubtless there are signs on earth and on sky for
those who believe."
(5) (51120) "There are signs on earth for those who hold
firmly to faith."

Ibne Hazam Zahiri in proof of abrogation says, "Once

Hadhrat" Ali (R) met a Qati and asked him "DOyou exalt the
annulling verse over the annulled and do you actually think
so?" He replied, in the negative. Hadhrath "Ai (R) replied"
you have not only destroyed yourself but also others."

I claim that in ancient phraseology (Nasakh) meant change.

Thus the meaning of Hadhrath "Mi @)"s words is "Are you
aware of those verses which clan@ general verses? Or are
there some people who are exceptions to this?
 The second Verse is in the chapter (109) kafirun. The
Disbelievers. (10916) "Unto you, your religion, and to me
my reli'gion," is the meaning generally -understood.
"Neither you propagate your religion to us nor shall we do
so to you." "Jesus is to stick to his religion and Moses to
his." And this also disclosed that this verse is annulled by
the verse (Saif). This I am unable to understand, for
preaching of faith had been and is the essence of Islam. We
.
have i n Islam (i) (751 1-8) "0,you wrapped up (in a mantle)
Arise and deliver your warning."
(2) (5170) "Carry to them what has been revealed to you."

)No commandment was ever given not to preach Islam.

If the meaning of (Din) is taken as recompense, there

can be no misunderstanding. The meaning of (113) is
"Master of the Day of Recompense." Therefore (10916)
means you will get recompense,for what you do and we
will get recompense for what we do." This commandment
has not been abrogated nor will ever be. The meaning of the
whole chapter (1 09) is:-

"Say, 0 Disbelievers, I worship not that which you

worship, nor worship you that which I worship. The way of
my worship is different from yours. Truly you shall get
punishment for your deeds, and truly I shall get
recompense for my deeds,"
 Now let me discuss those verses which even Shah Saheb
(shah Valiul'ah Saheb) had to admit their abrogation.
I. (21180) "It is prescribed for you when one of you
approaches death, if he leave wealth, that he bequeath to
parents and near relatives in kindness. (This is) a duty
for all those who ward off (evil).''

People say that this verse has been revoked by the Hadith

"There is no will for the heir." I beg to state how can a

Quranic verse be revoked by a Hadith that has a single stray
narrator? Therefore Hazrath Valiullah Shah Saheb (B) state
that this verse is not revoked by the said Hadith but by the
Quranic verse (411 1) "Allah charges you as regards your
children's (inheritance)" and the foregone Hadith describes
this abrogation. Let me state that different nations follow
I

different rules in the disbursement of the property of the

deceased person. Some solemnly carry out his will. Some
consider the eldest son to be the sole heir. Some deprive
women folk of any share in the property. Allah points out in
L\ the first verse that parent bring forth and bring up their
off-springs with great hardships, but other kinsmen cannot
be completely deprived of heir share of the property
(legacy). Something atleast a little should be included for
them in the wiil. Therefore this verse is to be taken as
preface to the yxse of heritage. Then Allah fixes the shares
of all who have a claim in the property. He enjoins the
dying person that he can fix to the extent of a third of his
property in his will for charitable purposes and for those
kinsmen who have no right to heir-ship e.g. the paternal
grand son whose father is dead and maternal grandson or
grand daughter whose mother is dead. But the dying need
not apportion his property for those for whom Allah has
charged the dying to bequeath. Thus I find in this nothing
to argue about the annulling and the annulled verses. In
one, the importance of some kinsmen has been brought out
and in the other their shares are fixed. i
- 1

11. (8165) "If there be of you twenty steadfast, they shall

overcome two hundred and if there be of you-a hundred
steadfast, they shall overcome a thousand of those who
disbelieve."
. .

Shah Saheb says that this verse is revoked by the

following verse:-

(8166) "Now Allah lightened your burden, for He knows

that there is weakness is you. So if there 6e of you a steadfast ,,'
hundred, they shall overcome two hundred and if there be of
you a thousand (stead fast) they shall overcome two thousand
by permission of Allah, Allah is with the steadfast."

In my opinion those of the first verse were expert in war

strategy, exalted in personal valour, full of faith and trust in
Allah and thus endowed with all those qualities that go to
make a soldier. Those of the second verse, were men of
later times whose faith, valour and military tactics could
bear no comparison with those of the former. So instead of
fighting an enemy ten times as big, they were commanded
to fight an enemy only twice as large. These two verses
depend upon the strength and weakness of the Muslims.
Even now M h m s armed with machine guns and rifles
should not flinch to face a hundred armed with lathis and
swords, as they are stronger than the enemy. A change in
the cammandment has been caused by a change in the
condition (mental, moral and physical) of the fighters. A
Muslim a m y of superior strength should not flee before an
army of rhe enemy ten times its number an army of an
inferior quality should not retreat when faced with an army
double its number. Here the case of annulling and annulled
verses does not stand proof.
111. (9141) "Go you forth (whether equipped) lightly or
heavily," had been revoked by the verses (481 17) "If he
does not join war," the meaning of the fill verse, is "NO
blame is there on the blind nor is there blame on the .
lame nor on one ill (if he joins not war)". (9191) "There
is no blame on those who are infirm" the f i l l meaning of
the whole verse is "There is no blame on those who are
infirm or ill or who find no resources to spend (on the
cause), if they are sincere in (duty) to Allah and His
-
Apostle (P) No ground of complaint can there be against
such as do right."

Shah-Saheb states the purport of (Khifafan) is the barest

necessities of war as conveyance, servants, supplies etc,
and of (Thiqalan) abundance. Now there is no abrogation.
 Let me say, (Infiru) is being addressed to the general public
among whom the maimed, the sick, the resourceless are
exceptions and an exception cannot be abrogation.
IV. (2413) "Let no man be guilty of adultery 'or fornication
marry any but a woman similarly guilty or an un-believer,
.
nor let any but such a man or an un-believer many such a .
woman; to the believers such a thing is forbidden."
'
Commentators think that this verse is revoked by the
verse (24123) "Marry those among you who are single
(husbandless)". Shah Saheb says that Imam Ahmed (B)
came to this conclusion on the basis of apparent meaning of
the verse i.e. the'marriage of a pious man with an adultress
is forbidden but an adulterer or an un-believer may many
her. But I want to make it clear that an un- believer cannot
marry a muslim woman, although she may be an adultress.

The meaning that Shah Saheb along with other Imams

extracts from this is that only an adulterer can become the
partner of an adultress i.e an adulterer cannot become a
partner of a pious woman. If a pious woman unites in
wedlock with an unequal (in status) the relatives of the
woman have a right to dissolve the marriage to save their
family prestige, and Shah Saheb says that it is not desirable
to marry an adulterer. Taking the meaning of (Hurrima) as
"not desirable" does not appeal to us. Shah Saheb says
.
(Zalika) points to adultery and polytheism (Shirk) but not
to wedlock. So by this interpretation wedlock (Nikah) does
not come under discussion. In my opinion no
commandment is given in this verse but it has been shown
that naturally a man given to bad ways pays attention only
to a woman of his type. If it had been an order of
prohibition, there would have been (Hiya) and (la yankih)
with the connecting symbol (jazm) at the end. But in the
Qur-an we have (la yankihu) with a hurrimah in the end.
But if the woman repents, she enters the circle of Kaman La
Zanba Lahu and is absolved of the binding of the verse. But
-
with such a woman who does not like to leave off this
profession, wed-lock (Nikah) is not lawful, because this
wed-lock will be nothing but panderism (qalthabani), "I
crave Allah's refuge", or if the literal meaning of "Nikah"
sexual inter-course and nothing more is taken then the
meaning will be, man given to bad ways or an un-believer
alone will have illegal intercourse with a woman given to -
bad ways. Among believers, adultery is forbidden. At that
time (Zalika) will point to adultexy. . 1 .

V. Shah Saheb states that the verse (58112) "0 you who
believe! when you consult the Apostie (P) in private, spend
something in charity,beforeyour private consultation. That
will be best for you, and most conductive to purity (of
.conduct). But if you find not-(the wherewithal), Allah is
oft-forgiving, most mercihl", is revoked by the following
.verse (58113)Is it not .-......._.......

(.58(3) "Is it not that you are afraid of spending sums in

charity before your private consultations (with him)? If
 then, you do not .do so, and Allah forgives you, then
(atleast) establish regular prayers, practise regular charity
and obey Allah and the' Apostle (P) And Allah is
well-acquainted with all that you do."

This verse does not speak about the obligatory nature of

chkity. It has (Khairullakum wa atharu). It means that is
better and purer for you." The goodness and purity of
charity cannot be annulled. This is also found in it, "But if
you find not (the wherewithal) Allah is for giving, most
merciful". In the time of the Prophet (P) some foolish
persons to prove their greatness and respectability used
to whisper to him, though the thing whispered was of no
consequence. So a commandment was issued to such
-
persons to prove themselves sympathetic towards the
.- Muslims by rendering them monetary help before they
~ whispered to the Apostle (P). Not a pie they dared spend
but they dared claim secrecy with him.

In the next verse we have "if they do not give alms, let
them do good deeds as prayer, payment of the poor due etc.
and thus prove their goodness before they go to whisper to
the Apostle (P).

Allah commanded Moses (A) and Aaron (A) (20144)

"But speak to him mildly," when they went to speak to the
- Pharaoh. Similarly He commanded the Apostle (P).
(1 61125), "And argue with them (un- believers) in ways that
are best and most gracious."

, ._
_ . .
 This verse and such verses that go to prove indulgence
and gentle arguments with the un-believers are all annulled
by the verse of the sword (Saif).

These commentators should think the time of war is

quite distinct from that of preaching and .teaching. The
commandment of mild argument and gentle treatment can
never be annulled. To go to war is not ignoble but evil
speaking (a bad tongue) is. Do not disparage Islam and
defame its civilization.

One more outrage that we perceive is, these

commentators say that some verse, though they are really
Quranic verses, but their reading or recital is forbidden e.g.

Ash sheikoo wash sheik hato I t a zania

fnrjumuhuma

"If an old man and an old woman commit adultery, they

should be stoned to death". Is the meaning of Shaikh, a
super-annuated man or a married man? A young man
may be a married man and an old man, an unmarried
man. Then it is not right to extract the meaning of
(Shaikh) a s married old man and therefore stoning
and old un-married man i s against law. He can only
b e flogged. Besides the feminine gender of (Shaikh)
i s (Ajuzun) but no (Shaikhathun) a s in ( 1 1172). We do
not find (Shaikhathun) anywhere either in prose or
i n poetry. So it i s an outrage on t h e Qur-an. The
Jews and their tribes had always been accusing the Qur-an
had been tampered with and they never let. go a chance'to
disparage it. Some simpletons among our religious scholars
had been duped by their intrigue and consequently such
outrages on the Qur-an are being committed.

The law of stoning to death of a married man and a

married woman committing adultery was also to be found
in the former religions. Islam has kept this legislation
intact. It is not a new law, the new one that has been enacted
is scourging (jalada) the unmarried man and un-married
woman, who had committed, adultery. "The woman and the
man guilty of adultery" (2412). The meaning of this verse is
fornication (sexual intercourse of the unmarried man and
unmarried woman).

The Qur-an has been carefully preserved from the very

beginning. Not a word has been either added or removed
during these 14 centuries. It reached the writer as recited by
A'sm Koofi, Hadrath. Zaid Bin Thabith, Hadrath Ubbi Bin
Ko'ab (R), all of whom had memorised the Qur-an. The
writer does not like to hear the Qur-an recited by a single
stray reciter against these continuous and reliable reciters
who say that the Qur-an is being handed down without the
least change. The hypocrites had set up this mischief to
prove the untrustworthiness of the Qur-an. They cannot
prove this outrage in the Qur-an even by a single, stray
narrator, let alone by a series of narrators of the Qur-an.
They cannot prove this outrage in the Qur-an which is
 perfectly protected (safe) and preserved. From the
beginning the reciters and those who had committed it to
memory have been zealously safe-guarding it and as such
no claim to the Qur-an being un-trust worthy deserves
consideration. Who can alter deliberately even a word so as
to change the meaning of the text in that Book which Allah
has taken upon Himself the responsibility of Safe-guarding
it from corruption? May Allah protect the Muslims from
Such temptation! Amen. (may it be so).

REIATION BETWEEN THE

QUR-AN AND THE IHADITH
The Qur-an reached us by a succession of reciters (one
after another). To argue against it is to repudiate the verse
(1 519) "We have without doubt sent down the message, and
we will assuredly guard it (from corruption)." No Muslim
harbours any doubt or uncertainty about its
trustworthiness. The meaning that one does notbelieve in
. the Hadith is that he does not believe in the Apostle (P).
Such a one deserves no consideration. But we have to
remember that Ahadith (Traditions) are of three kinds.
1. Successive; continuous (Mujhawhther)
2. Conducive to public good (Mus-tha-fidh)
3. One digit. (Ahad)
1. Successive or continuous:- that Hadith which is being
narrated by so many persons that a man of common
\

.. .
 sense cannot admit that all of them have conspired
together to utter falsehood. Therefore the report that has
. been narrated continuously becomes a certainty and any
narration against such a report is inadmissible and so it
is to be rejected.

The continuous Hadith is also of two kinds:-

(a) Hadith the words of which never vary or are exactly
those of the Prophet (p), though the narrators may be
many. This kind of Hadith is called continuous with
regard to words, e.g.
(1) "The actions will be judged by the intentions."

(2) "He who speaks which I have not spoken should find
his place in hell."
(b) Hadith that is repeated more or less in the same words
(with a little variation in words) without any change in
the meaning is called continuous Hadith with regard to
meaning. This Hadith also is irrefutable. Disbelief in
these Ahadith amounts to disbelief in the Apostle (P).
2. (Musthafidh). That Hadith which is proved by many
narrators but does not reach the bounds of continuous
'Ahdith. Though this Hadith may not attain the height of
surety but Ml'there is a strong probability of its being true.
3. (Khabare Ahad) "Report of one digit narrators". That
Hadith which does'not reach the bounds of (Mushtafith)
but one or two had narrated it.
 All kinds of wranglings and quarrels are due to the lact
kind of Hadith.

Some said to h a m Azam (B) that Hadhrath Ibrahim (A)

was guilty of three falsehoods. The Imam said, "No, the
narrator has spoken a lie. Prophets are innocent. They cannot
utter a lie." Here the wrangling is about the narrator, not about
the Apostle (A). This must be borne in mind that if some
Ahadith narrated by one digit narrators (Khabare Ahad)
"single" "stray" narrator are proved false, all the Hadith cannot
become unreliable. The authors of such precarious talk are
those who have nothing to do with piety.

On hearing that Ahadith are inspirations from Allah sent

down on the Prophet (P) which he expressed in his own
words, a gentleman was beyond himself with anger.
Perhaps he had no belief even in the Qur-anic verse
(5313-4) "Nor does he say (aught) of (his own) desire. It is
no less than inspiration sent down to him." He has collected
few objections from the books of the enemies of Islam. He
says that he is in the know of (Sihahe-Sithah) the six
authorised books on Hadith, "Buquari, Abu Da'ud,
Muslim, Thirmizi, Ibne Majah, Nisayee" but he takes no
pains to go through their commentaries as Fathahul Bari,
Umadthul-Qari, Qasta Lani, Nudi etc. If he had done so, he
would not have entertained such suspicions in his mind.
Even before such people came into existence, many had
worked to their heart's content against Islam and to prove
Qur-an and the Hadith unreliable. But what was the result?
Light prevailed and darkness vanished. They should have
known that the Qur-an is like the Indian Penal code and
Hadith, the criminal code. He who has passed the Indian
Penal code; has also passed the criminal code.

Hadith alone teaches us how to act up to the Qur-an.

Those who have no faith in the Hadith, know not how to
pray, to perform Hajj and other religious duties.

The Apostle (P) is "the talking Qur-an" - (Qur-aneNatiq).

"He is the good manners of the Qur-an." kana khulquhul
Qur-an. When once the criminal procedure code is proved
wrong, it takes no time for the Indian Penal code to be done so.

I do not ask you to believe every weak Hadith or one

that has been deduced for the occasion. I have written
before, that, if a few Ahadith are weak or coined for the
purpose, we cannot call in to question the whole set of
Hadith. The critics of the Ahadith (May Allah be merciful
to them) have served them enormously. This lamp cannot
be put out with your breath. (9132). "Fair would they
extinguish Allah's light with their mouth. But Allah will
not allow but that His light should be perfected even
though the un- believers may detest (it)."

I request such of them to go up.one more step,af the

ladder so that there remains neither Qur-an nor Hakth and
they will find themselves as free as a bird-free from all
shackles of human society.
 Some who have no belief in the miracles of the Apostle (P)
and the materialists put up the following Hadith "Due to non-
polarisation of the date palms the produce had been less."

I say you don't believe even those Ahaditih the

continuity of which is a fact, but now you believe in the .

Hadith narrated by one stray narrator. Have you seen the

Hadith which says that once a lady cooked the meat of a sheep.
The Apostle (P) asked her for a fore-leg.She gave it to him.He
asked again for one. She gave him again. Then he insisted for a
third. She replied, "A sheep has only two fore-legs. Those I had
given you. Where from can I supply you with a third?" The
Apostle (E)' replied, "If you had continued giving them, the
fore-legs would have been coming out of the vessel." I ask you
"Why don't you believe in this Hadith? What d i h-c e i s theic
between these two?As that was, so is this.

These gentlemen should understand that miracles of

prophets are facts. The carelessness of the cultivators of
dates did not allow the miracle to come to pass. Let that go.

Some people say that during these 14 centuries, the

world has changed a lot. Allah has endowed the Prophet (P)
the power of enclosing a sea of words in a goblet, putting a
lot of meaning in a very few words as the phrase goes ''to
put in a nutshell." To apply these short sentences with vast
meanings to the present age demands far reaching intellect.
My faith is that the Quran and the Hadith are all embracing
and that they are capable of solving the ever changing

.
2
. .
prgblems of the ever changing times (1 8129). "The Truth is from
your Lord; let him who will, believe, and let him who Will, reject
(it)." (36117)"And our duty is only to proclaim the message."

DIXFERENCES AMONG THE

AIMMA,SCHOLARSOFT.HEOIDGY
Allah says:-

(29126)"And those who strive in Our (cause) - We will

certainly guide them to Our path." , s *

(16143) "If you have no 'knowledge, ask of those who

possess it." (1 7136)"And pursue not that of which you have no
knowledge, for every act of hearing or of seeing or of (feeling
in) the heart will be enquired into (on the Day of Reckoning)."

(5912) "Take warning you, 0 you with eyes (that see and
heart that reckon) (Extract meaning from words, reality from '

metaphor, commandments from source, details from brevity,

corollaries from generalities, general from the particular).

(4183)"(And if any tidings, whether of safety or of fear

come to them, they voice it abroad) whereas, if they had
referred it to the Messenger and such of them as are in
authority, those among them who are able to think out they
matter would have known it."

(4916) "If a wickedperson (evil lier) (Fasiq) brings you

tidings, verify it."
 Ahadith
1. Jabir (R) states that the Apostles (P) said, "Why did you
not question, when you did not know? The cure for
ignorance is nothing but question." (Mishkath 5 5 ,
Narrators: Abu Da'ud and Ibne Majah).
2. Abu Sa'id Khidri narrates that two persons set out on a
journey. The time for prayers set in. They had no water.
So they performed ablutions on sand (Thayammam) and
said their prayers. Later they found water, there was still
time for the same prayers. One of them performed
ablutions with water and repeated his prayers and the
other abstained. Both of them approached the Apostle
and stated the fact. He said to him who did not repeat his
prayers that he acted upon the Hadith (Sunnath) and his
prayers were enough for him and to the other hesaid that
he had reaped the recompense two fold. (Narrators: Abu
Da'ud Waddarmi and Nisai).
3. "Umar Bin Al'as (R) narrates that he had heard the
Apostle (P) say, "With earnest effort and by exercising
judgment if a ruler extracts from the Qur-an and the
Hadith an authoritative law and puts it into use, he has
reaped two fold recompense (one for his earnest
endeavour and the other for his right judgement), and if
even after his utmost effort he goes asray, he will reap an
only recompense and that for his endeavour."
(Narrators: Ali Bukhari Tajrid Vol.2.P. 103).
4. "Abdullah Bin Umar (R) narrates that when returning
from the battle of Ahzab, the Apostle (P) ordered that
none of us should say his "Asar prayen before we
reached Banu Qariza. On the way the time for Asar
prayers had set in. Some companions among us said
"We shall not say the prayers till we reach the destination
set for us," and the rest said "We shall say the prayers even
here, for the idea of Apostle (P) was nothing but an
inducement to reach the place quickly." This dispute was
placed before the Apostle (P) who found fault with none.
(Narrators: AI-Bukhari Tajrid; P.223).
5 . Hazrath Ali (R) narrates that the Apostle had commanded
not to presume in religious matters, for presumption
without reason is inadmissible. The first to presume in such
matters was Satan (NarraforiAddeelami "an" Ali).
6. Hadhrath "Mi (R) narrates that the Apostle (P) said that a
good person is a religiousjurist:That is he is a person who
is endowed with wisdom and statementship in religious
matters. People will come tohim supplicatinglyand he will
benefit them (solve for them their problems). Ifpeople care
little for him, he will benefit himself i.e he will act up to his
knowledge and thus benefit himself. Narrator - Razeen,
Mishkath. (P. 36)
7. Jaanab Mu'avia (R) narrates that the Apostle (P) said ,,If
Allah wants to do good and show benevolence to any one,
..
. He makes him ajurist Le. He endows him with the power to
 '
think over religious affairs. I am but a distributor, but
.Allah alone is the Giver. (Unanimously agreed). r'

If we think over these Qur-anic verses and the Ahadith we

leam a number of religious principles. Difference in taste results
in difference in the deduction of commandments.Difference of
opinion OCCUT, if presumptive (zanni) Ahadith are accepted.

It is a fact that a scholar and an unlettered man are not

equal. A scholar is dignified. It is the duty of the ignorant to
ask and learn from him what they do not know. They
should rely on him and act according to his verdict (Fatwa).
Unless verified nothing is to be accepted. The scholar
should verify and deliberate whether the verdict is based on
Quranic verses or Hadith.

In equivocal cases that are stated briefly one (cannot be

found fault with how ever he may act) can act as he thinks
proper. If an option is given in any religious affairs and
people follow it as they like, all ofthem will be in the right.
It cannot be that one may be in the right and the others in
the wrong. But this will happen only when that particular
case is based on fact, for in that case it cannot but be true
and conversely that which is not based on fact cannot but
be false. Where as in equivocal commandment which is left
to the option of the people, and is not stated in clear terms
there can be no question of any body acting or not acting
according to it or whether it is true or false. All will be in
the right according to their own point of view.
 If the sources of an analogy or deduction are the Qur-an
and the Hadith, it is authentic and so correct. On the other
hand if the source of any narrator is based neither on the
Book nor on the Sunnah, the analogy is neither authentic
nor correct. Sometimes a scholar extracts commandment
from the Qur-an and the Sunnah which is far beyond the
'

ken of un-intelligent people. They think that it is nothing

but mere presumption or guess, as it has no source, for their
insight is not so subtle.

It is natural for a man to know the particulars of his

teachers, members of his family and residents of his town or.
village better and trusts them more than he does about others.

This is also to be taken into account that a man believes

or has a strong probability about the authenticity of a
. Hadith if it has numerous narrators, while another believes
in the authenticity of a Hadih, if the narrators are creditable
and jurists.

Many of the companions ofthe Apostles (P) e.g. Zubair

Ibnul "Awwam (R) narrated Hadith only when they could
quote the very words of the Apostle (P). They did not ,

consider it proper to narrate Hadith that conveyed only the

meaning, while many other compadons thought that later
kind of narration admissible.

If a stranger to Madina narrated Hadith against public

'affairs of the Madinites, the Maliki sect thought that the
, , .: . . - . .. . . . . . . . . . .. .-,
.. . ..
-'
.
stranger considered the four great Caliphs and the
Apostalic circle of Madina ignorant. But other sects
considered it admissible for it may be possible that people
of other parts might have been in the know of it, while the
madinites not.

Hadhrath Umar (R) and the companions of his calibre

never deemend a commandment proved unless testified by
the quorum of witnesses - two men or one man and two
women, in accord'ance with the Muslim'law of evidence.
But on the other hand, if the quorum was wanting,
Hadhraht Ali (R) thought that administration of oath would
make up the deficiency.

The commons approached the religious leaders (of old)

and asked their decisions .on their day to day matters
(problems). They believed in them so much that they
neither asked them for any reference either in the Qur-an or
in the Hadith. Whatever they were ordered, they carried out
to the very letter. Some leaders replied in the systematic
way, "Allah says, and the Apostle 0 )says -'I.Except the
relevant verses of the Qur-an they repeated the text of the
Hadith but kept dumb as to its credentials. Such Ahdaith
are called (mursil). Among the Hanafis, Mursil Ahadith are
worthy of being produced as credentials, provided the
narrator or the spiritual head who gave out the Hadith is
trustworthy and of very strong credentials. The compilers
of Hadith (muhaddithin).do not accept Mursil Hadith. In
the Bukhari Sharif pieces of Hadith are numerous. Imam
Bukhari writes a piece of a Hadith at one place and in some
other gives out the whole Hadith with its credentials. He
considers the meeting of "the teacher and pupil compulsory,
else he does not accept the Hadith. Imam Muslim thinks it
enough if the teacher and the pupil are contemporaries. Some
people accept only the authentic (Sahih) Ahadith. Ahidith that
are in accordance with the teaching of the Qur-an and whose
narrators are trust worthy. If any other Hadith is found out
corroborating it, that Hadith is called (Sahi bighairihi) an
additional authentic Hadith.

Some a'imma consider even doubtful (dha'ifa) Hadith

practicable in worship and other religious matters i.e. in
musthaha-bath. Those religious activities which the
Apostle (P) approved or considered desirable. Thus the
tastes of spiritual leaders (Imams) differ. Every one accepts
Hadith according to his own tests. But there is no leader
who at the very word Hadith is needy to act upon it
unconditionally and with out verification. But they act ,

according to (Fathabaiyanu) "verify" i.e when they find

that all the conditions necessary for admissibility of the
Hadith are satisfied, they accept it. This does not mean that
they act against Hadith. The main thing is that there are
different kinds of transmitters of Hadith between the
Apostle (P) and us. Criticism on them is necessary. No
Muslim dare disobey the commands of the Apostle (P) and
as such it is cruel upon our part to imagine the great heads
can go against Hadith.
 \

Sihahi Siththa, the most authentic books on Hadith and

other books on the same, are published and scattered all
over the world. They are in the perusal of all sects. Hanafi,
Shafi, Hambali and Maliki. Scholars have written
commentaries on these books. To accuse them of obstinacy
in following the religion of their Spiritual. Heads even after
ample study of the Hadith is nothing but suspecting about
their sincerity and forming a bad opinion of them (49112)
"suspicion in some cases in sin."

Let us now take into consideration whether these four

Spiritual Heads (a'imma) or the four religions or academies
or schools of Thought where research work on religious
topics goes on day in and day out are blindly followed. This
research work takes into consideration changes in the
proofs of genuine Hadith, their headings or circumstances.
This will unavoidably lead to collision or dissension'kith
the Spiritual Head of the School. Besides a carehl study of
books on Jurisprudence and its principles disclose that the
research workers differ from their Spiritual Heads not only
in corollaries but also in principles. But research workers
of the same school have unity of thought and consistency in
ideas among themselves more than they have in those of
the research workers of other school, e.g. we find
dissensions between Imam Abu Hanifa and his pupils,
Imam Abu Yousuf,Imam Muhammad Imam Zafar and Imam
Hasan Bin Zaid. Research scholars decide sometimes
according to the version of Imam Yousuf, sometimes of Imam
Muhammad and sometimes of h a m Zafar. To think
research work as personal imitation or to think that such
and such an h a m does not believe in genuine Hadith is
nothing but a proof of ones own ignorance.

Let us also take into consideratior,how many kinds of

scholars there are who solve questions, (masa’ile Shar’iya)
problems pertaining to the precepts of the Apostle (P) and
what sort of knowledge every kind of such scholar is in
need of.

The following kinds,of knowledge are indispensable for

them:

The first is Arabic’ Literature for which vocabulary,

idiom, grammar, meaning and diction are necessary.

The second is a study of the Qur-an along with its

commentary and its principles.

The third is Hadith and its principles; nomenclature; history;

credentials; trustworthiness ofthe transmitters (Asmaai Rijal).

The fourth is Muslim Jurisprudence, its principles,

logic, problems on which unanimity of opinion and those
on which dissension of the Imams prevail.
b

The last but not the least is the day to day problem,
Mysteries and purposes of religion popularly known as
public necessities. In short. acquisition of knowledge of
 scores of things alone enables one to understand and solve
problems of Islamic precepts (Hukme shara'). The kinds of
Scholars who solve these problems are:-

JURISTS WITH ABSOLUTE

INDEl?IENI)ENCE IN IEGISLATION
. Thkse are scholars who have especialised in extracting
religious principles of from the Book and the Sunnah. They
are called Free lances in the sense that they have their own
opinions on matters of religion. They have a special taste
and a special mode of picking out principles and a
particular way of arguing things.

IURISTS OF A PARTICULAR
SCHOOL OF THOUGHT .
These are scholars belonging to a particular school of
thought or religion. They are largely under the influence of
their teachers. In rare cases they go against their teachers
on generalities, but in particularities they have their own
opinion.

JURISTS: OF SPECIAL AUTHORITY

These are scholars who can solve problems created by
new situations. They ponder over Hadith when they find a
Hadith genuine they decide even against their leaders
(teachers). They lead the public on the right lines.
DEDUCTIVE SCHOLARS
These are scholars who cannot carry out research work
on the Quran and the Hadith, but from generalities of their
religion they can deduce the particularities and give their
opinion on minor religious matters.

PREFERENTIAL SCHOILARS
These are scholars who have little power of discrimination.
Out of many saying of the past scholars, they prefer one.

(Mufthi). Some scholars are called Mufthis. They

extract solutions of ordinary simple matters of religion
from the book on jurispmdence. They are really imitators.
Their personal endeavour is limited only to a search for
solutions for religious questions from books. They think
that the door of research and extraction from the Book and
the Sunnah is closed and every new problem is unlawful
and prohibited (Haram). Such people are found in every
sect, Hanafi, Shafi, Hambali and Maliki.

In the good old days of the Companions of the Apostle

(P), people differed in their opinions but did not think one
another liar and irreligious. In spite of mutual differences
of opinion they prayed behind their opponents. Alas! What
kind of times we are now living in! Those who say "Amen" .
loudly or (raise) their hands at the time of (Thakbir) amidst
prayers, have their mosques separate from Hanafis. Each
sect has its own mosque and refuses to pray behind the

-... .:
@:'..
... -
..
other. But they take their quarrels to law Courts presided
over by non-Muslim judges and are ever ready to act up to
thei r j udg ment.

Once the writer chanced to say the evening prayers in

the Ghousia mosque in Baghdad. The Hanafis and
Hambalis had their separate rows side by side and began to
say their prayers. At the call of Allah-o- Akbar, the hearers
were confounded as to who uttered it, whether the Hanafi
-
Imam or the other. Abdul Aziz, King of Saudi Arabia has
appointed Imams of every sect for every prayers Hanafi for
one, Shafi for another, and so on. People of all sects have to
pray under the same Imam, though they may be belonging
to any sect, Hanafi, Shafi etc.

It is natural that fools ask the wise, the ignorant the

learned and believe in what they say. It is also Allah's
command (1 6143)' "Ask of the learned if you do n6t know."
(Is'alu) is a command. The obedience to it is incumbent
(wajib). The Apostle (P)says "Why did you not ask when
you did not know? The only cure for ignorance and
helplessness is nothing but question and request." The
whole world follows this rule.' We rely upon experts and
imitate them till we ourselves, become experts. When we
come across difticulties and find ourselves helpless, we
-
cannot but imitate. Ignorance coupled with independence
(obstinacy) results in ruin. Arithmetic is an easy art, but
we have to take tuition for a long time from a teacher
whose timely correction of o u r mistakes enables us
 to master the subject. Being equipped with neither
necessary nor complementary knowledge, and claiming to
, be master of independent personal opinion does’nctbecome
a wise man. One cannot read four Arabic sentences correctly
but calls himself Ahle Hadith (traditionist) and believes each
- and every incompetent ‘Traditionist without ve.rifying or
giving proper thought to what he says. This is nothing but
imitation or believing in another unconditionally.

In short for a (mujthahid) knowledge of Arabic

literature, grammar, the Qur-an, its exegesis, Hadith,
jurisprudence and Hadith (Tradition), nomenclature of the
narrators, their lives, history and principles of Hadith, for
Jurisprudence, its principles, idioms, changes that occur in
their words and characteristics from time to time, hidden and
explicit religious commands, are incumbent. Nowadays by
reading the Translation of a book or two on Hadith, one calls
himself a (mujthahid). He knows neither the life and history of
the narrators nor the annulling and the annulled, verses nor
other Ahadith. He has neither the power of comparison nor of
extraction. He Wili have to face Allah on the Day ofjudgement
(Reckoning), when he will be paid in his own coin. Acting
according to (Fas’alu ahlazzikri) (1 6143), “Askif you do not
know,”is the safest rule for one to lead the most peaceful life
in religious matters.

Here a number of mis-understandings creep up. The first is

in the modem times the door of (Ijthihad) is closed; no one can
become a (mujthahid). This is just putting a limit t o Allah’s

a
Grace, favours and bounty in endowing men with ’

knowledge. The 14 centuries that have passed between the

Apostle (P) and us, our disinterestedness in religious
knowledge, and want of means to attain it, made it
un-a pproach ab1e.

Let us now take into account kinds and number of

grades have made it un-approachable.
1. (mujthahid mutlaq) The absolute Independent jurist
(mujahid). He is a man of principles. His way of reasoning
and deduction is unique, e.g. Abu Hanifa No’aman Bin
Sabith (B).
2. (Mujthahid filmazhab). He is a (mujthahid) jurist of a
sect or school. His principles of deduction are the same
as those of the Head of his school but in religious
problems (masa’il) he sometimes goes against his chief
also, Generally people think about the pupils of an Imam
to be (mujthahidul mazhab). But one learned in the
principles of Jurisprudence knows that Sahabain i.e .
Imam Abu Yousuf and Imam Muhammad Bin Hasan
especially, nourish differences of opinion even in
principles but this is only in rare cases. In most of the
principles they agree with their head (Imam).
3. (Mujthahid fil mas’ala). A research scholar deduces
solution to any particular problem or to any new
problem that creeps up, and supplies answer to it.
 4. (Sahibe Tharjih). Out of statements of ancient
(muujthahidin) he prefers one. (mujthahid fil masa’il)
the third kind is a necessity in every age, else religious
affairs will become static (stagnant).
5 . The last grade is of the Mufti. He cannot work on (Ijthihad).
He can refer to books and seek out a statement of some
(mujthahid) that conforms to the problem in hand.
Generally we come across only such scholars nowadays.

The great misunderstanding which is generally

prevalent, is that Hanafi, Shafi, Hambali and hfalaki are
mere personal imitators. This is utterly wrong. These are
four families or schools. The mode of deduction of each
school is quite different. Research work in these schools is
going on in time and out of time. Pupils of these schools,
alter research have differed from their chiefs even in
generalities. In coralleries differences are beyond count.
Research scholars have differed not only from Imam Abu
Yousuf (B) and Imam Muhammad Bin Hasan (B) but also
from the spiritual head of the school and issued quite different
verdicts (Fathawa). The result of all the research work is
1 collected together and is called Verdicts (Fathawa). The same
also is the case with the other three schools of Thought. In -
these also are all kinds of (mujthahid) and they follow their
own taste in their research work. All have the fear of Allah. All
are endeavouring to reach the Truth. Scholars dealing with
questions that give rise to differences of opinion do not come
to blows (21148). "Every one has a direction towards which
he turns, so hasten to do good deeds."

Now for the last word Thalfiq that is taking one

statement from one school, another from the second and so
on without verification. This acts is quite inadmissible atall
the four spiritual heads. Their refutation (inadmissibility)is
due to collectingtogether statements from opposing factions,
as this is not in accordance with the principles of any one
school. This is just like a sick man devouring a mixture made
up of medicines of various schools, Allopathic,
Homoeopathic, Unani and Vedic. It is clear that no doctor of
any of those schools will be so foolish enough to recommend
such a mixture. Doctors of any one school have a particular
way of treating their patients and this mixture so obtained
is against the principles of all the schools. Such a man is an
ignoramus and a slave of this own desires.

In fact the intention of this fellow is not to honour the

names of the great Spiritual Heads of the different Schools
but only to make a show of it.

. SUFISM
Let us now considerwhat sufism is and what those kinds
of knowledge are in which the personality of Allah, His
attributes and His connection with His slaves are discussed.
The scholastic Philosopher ponders over these things by his
reasoning powers. The sufi also does the same but by spiritual
force. The personality, Names and Attributes of Allah are
very ancient and as such He is called The Ancient of Days
in the Bible. All men of wisdom, men of divine inspiration,
men of internal purity (purity of heart and soul) do spend
all their energies to get to them. The basic, the fundamental
is always ancient but those who explain it, win technical
words. This new phraseology does not make the basic thing
new. Every person coins these conventional terms
according to this own theory and way of thinking. All the
Apostles (A) have expressed nearly the same ideas about
Allah and His Attributes, e.g. men who had seen the
Tajmahal, let they be Hindus, Paris, hfuslims or Europeans
will describe it in similar terns for it exists of old, but the
power of grasping the details may vary. Each will think
about it according to his capacity. Ask a scholar of ,

scholastic Philosophy (muthakallim) he will say, "Allah is

one and His attributes are very ancient." A Sufi will also say
Allah is one and His attributes are antiquity, e.g. consider the
'
verse (5713),"He is the first; And the Last,the Evident and the
Immanent." The former says about Allah that He was from the
First and He exists by Himself, while all the other things are
recent and transitory and as regards Person. He is the ancient the
First, and as to His attributes, He is Evident and the Last, as to His
Person, He is Immanent, as to signs, He is Evident. The sufi says
(huwa) meaning "The only Person". The first, the last, the
Evident, the Immanent are Stages of His existence which he .
names (wahdathe mutallaqah) "hfetteted Unity". He calls his
"Person" (zath) without 'taking into consideration His attributes
 I

(Ahdiyath) "One-ness" or "Individuality", and taking into

consideration His attributes (wahdiyath), "Singularity"
(uniqueness). Sufis consider that the main Attributes of
Allah are seven:-

1. Life. 2. Knowledge. 3. Sense of hearing. 4. Sense of

seeing. 5 . Ominpotence. 6.Intention. 7. Speech. The scholastic
philosopher is incapable of understanding the relation
(connection) between Allah and His slaves. The Sufi says, "The
Being that exists by Himself is the root and all the things that we
see ail around and that cannot exist by themselves are not
different from: that Being As the poet says:-

"All the figures, shapes and faces around are Yours,but

You have none of these:

You are in everything, but separate from the thing."

This, is the meaning of the verse (5713), The Sufi

remembers Allah night and day. He feels and experiences
that there is none but Allah who exists by Himself.

After all what is Sufism? knowledge of other nations,

"Hadi Mehdi" was translated in the reign of Harun-al-Rashid.
Was the Qur-an also written in those days? (1 8132). "There is
no guidance to escape from sins and no power to do good
but is with Allah."

In short from the very beginning of times. Sufis and the

scholastic Philosophers have been trying to understand
Allah and His attributes through the Qur-an. But the power
of understanding depends on ones own capacity. Did the
Muslims borrow Sufism, from the Greeks, the Hindus or
the Persians? It is a blunder to think so. Allah exists from
antiquity and those who try to understand Him also exist
from a long time. It matters little for us what thoughtless
people think or say about Muslim Sufism.

We have said just now that all the Apostles (A) of Allah
knew about Allah and His attributes and Muslims also
know them of old. Is sufism any thing other than a
knowledge of Allah and His attributes? No, certainly not.

Here I have put down a few hints about Sufism. I have

written many pamphlets on it and if Allah please, I shall be
writing about it i n detail as long as I live. Remember this
that the names of Allah with'all His characteristics have not
yet been translated in any language. Then how is it possible
to borrow Sufism from others? This is the religion of the
Last of the Apostles of Allah. This is the bounty of Allah
according to the verse (514). "Completed My favours on
you." No one knows Allah better than a Muslim. Some are
engaged in the worship of idols, some of light, some of the
Sun. Some of procreative powers as in the Indian worship
of the Lingam some of Trinity ,(God the Father, God the
Son, God the Holy Ghost), some of matter, some of Nature,
some of soul, some of vacuity while the only sect that
worships unity of Allah is the Muslim.
 He who is desirous of improving his knowledge on this
subject may refer to the exegsist's following books:-
1. Mara'thal Haqaeq.
2. Hikmathe Islamiah.
3. Hal wa Tarjuma Fususul H u h .
4. Makathib Man.

There is also a difference of opinion with regard to the

vocabulary of the Qur-an.

When I translate I take into consideration the meaning

of every word (1) with regard to its root (2) with regard to
its general use. I put down various meanings for each word
by splitting.into many a one according to grammar and also
the meaning in general use i.e which is in the use of
common man. Sometimes an Arabic word has no synonym
in Urdu. So I have to write 'many a word by the
combination of which the reader may be able to understand
it. I also try to write down the nearest Urdu synonym of an
.
Arabic word that is in use, so that the reader of the Qur-an
may think that he has already come across the synonyms.
While translating the text of the Qur-an, I derive such
meaning from Arabic idioms that the enemies of Islam
cannot object. Thus Islam is not made the butt end of
ridicule, e.g. (11111) people translate it as "May Abu Lahab's
hands break and he may die. "The Arab say (mali yadanifi
hazal amri) I have strength neither for attack nor for
defence, or I am hand cuffed". In Urdu we say (main bay
dast wa pa hun) "I am helpless, I am weak, I am bereft of
the power of attack and of defence." Therefore I have
translated the above verse (IIIII) as "All the enemical
activities of Abu Lahab against Islam ended in failure. His
powers of attack and defence became useless, and in the
end he also was ruined." hamma lathal hathab) Means an
incendiary, a woman who feeds flames with faggot.
(fijidiha hablum mim masad) Means "her mischief became
a noose round her neck."

Throughout the translation I have been trying my best

not only to translate Qur-anic passages according to Arabic
idioms, but also answer the objections of the enemies of
Islam. This part of work is of scholastic philosophers.
'limes have changed. Objectors of olden days are no more.
Modem objectors object differently. The replies also should be
according to the objections. As to the old objectors I pass over
their such objections which they might have put in, if they had
been alive. These are external enemies.

Nowadays the internal enemies have become very I

active. I have refuted them in this commentary especially in

the commentary on Chapter I (fatheha), "The Opening". .
Once they approached Mr.Grigson, the Member in charge
of Police and Public M a i r s of the Executivesouncil of
H.E.H. The Nazam of Hyderabad Deccan, complaining
against. my refutation referred to above. He asked them
whether I had written a pamphlet. They replied in the negative.
He asked them again where the matter was about which they
were complaining. They answered that it was in the Tafsire
Siddiqui. Mr. Grigson said, "That is the place where a
commentator would express his views on religion. If'you have
any objection to his views, better avoid looking into it. So let
me not be bothered with such meaningless representations."
Thus Allah saved me from the mischiefof the enemies.

In this commentary I have explained many Islamic

terms (masai'l) e.g. Jizya is "Protection Tax","Polygamy"
is based on necessity and "Slaves" are the prisoners ofwar.
The arguments I have put in about these terms are worth
seeing. Where-ever I can bring in the fruits of my research
about them, I have done so.

This is my idea, gentlemen, Time is on the rotating

wheel, resulting in changes in the condition of the
Muslims. Sometimes they are the rulers and sometimes the
ruled. As is the conditions, so is the commandment. Now
they are being ruled. The commandment (4189) "Slay the
pagans wherever you find them," cannot be put into
practice, but the commandment that can be given is (21 195),
"Be.not cast by your own hands, to ruin."
 SHAN-I-NUZUL,
,

CIRCUMSIICANCIAL EVIDENCE
The exegesist has explained the reasons for Revelation
rarely. "I think the Qur-an is explicit. We do not depend
upon stories and fables to understand it. It is not a book of
History No fact is stated there-in but its purpose is to advise,
admonish and to prevent man fyom going astray. It commands
man to do good deeds and to desist from bad (marbil ma'ruf
wa nihi ani1 munkir). Commentators fill up volumes by
introducing stones borrowed from various sources".

. - CONNECTION BETWEEN
VERSES
My greatest endeovour in this commentary is to connect
one verse with another, one section with another (ruku),
one story with another. Really there are no stories. They are
facts full of morals and admonitions. To effect this
connection, there is omission in some places and in some
precedence. In deference to Arabic language, it is
necessary to effect connection among them. Such an
omission in indispensable according to the Quranic
arrangement. Just as the Arabs committed omissions, in the
same manner omissions are committed in the Qur-an. Only
he can enjoy these omissions and precedences who has a
sound knowledge of the style and the mode of expression
of the Arabs. Wherever an omission-in committed, if the
thing omitted is put in, the sentence will be rough and
un-harmonious. It beauty and smartness will be marred.

THE STORIES OF THE

QUR-AN
In the Qur-an the story of Adam (A) and Satan is
repeated again and again with a view to instill in man the
invaluable excellence of knowledge, and to teach him that
however great he may be, he is liable to err, and to show
him Satan's haughtiness due to his imaginary superiority,
which made him think meanly of others and to ignore
Allah's commands, thinking that He also can err, for. He is
honouring an inferior being at the cost of a superior one a
thing very often takes place in the world. Allah admonishes
man by this story.

-Another oft repeated story is that of Moses (A) and the

Pharaoh. This story is a great admonition to man. The
mother of Moses (A) is a woman of inspiration. This
.encourages women that they also can become so, provided
:they pray to Allah and smilingly bear up the hardships that
'may beset them in the path of Allah. Her perfect belief and
'trust in Allah, made her set adrift her only son in a box on
LtheNile. Allah never destroys the children of those who
%trustin Him.The box reached the palace of the Pharaoh
-whose wife took out the baby and began to nourish it. What
'a wonder it is that a rebel of Allah was endowed with a wife
Asiah so good and so virtuous. At every step of the story,
 the wise will extract lessons and admonitions. That is why
the story is repeated over and again.

THEPURPOSEOF
.
* L -.

REPETITION OF VERSES
The same verse is repeated in various places. This
repetition can be enjoyed by only those persons who have a
real taste for the Arabic language, e.g. (55116) Fabi ai yi
ala4 Rabbikuma thukazziban) "Then which of the favours
of your Lord will you deny?" AN illiterate began to
summarise the Qur-an. He removed the oft-repeated verses
and stories. The result was, the style of the Qur-an is such
that if we replace a word with its synonyms, it will never
fit, as some one has said the beauty of the Taj Mahal will be
marred if a marble brick is replaced for one that has been
removed. Verbs and objects (grammar) cannot take the
place of subjects of sentences. Repeating a story and
producing a new beauty every time it is repeated, is indeed
the master piece of literary fluency and elegance.

. _ THE QUR-ANIC OATHS:

We find oaths in the Qur-an hither and thither. No oath is
there from which we do not reap some particular benefit.
some commentators in the Exegesis of (9511-3) (wattini
wazzai-thuni wa turi sinina wa hazal baladil amin) have
digressed from the main point and began to describe the
. properties and uses of the "Fig" and "Olive", an encomium
 on the "Tour" (Mount of Sinai). Is this a book of medicine
(Materia Medica) to describe the properties and uses of
medicinal herbs and fruits? The garden (Thin) is in
Damascus, Mount of Olives in Palestine, Mount tour (or
Sinai) is the name of the Mount where the glory of Allah
was made manifest to Moses (A). In relatity this wa'u and
(ba) mean "and" and "by. Allah is bringing in evidence.
What is an oath but an Evidence? In Urhu there is a line of a
couplet which means "Why do you say Allah is my
evidence (witness). Allah is my evidence (witness) to your
promise?" People often say "Allah is my witness". This is
also an oath. Similarly, He brings in those place as
evidence or witness, where Yahya (A) is laid to rest, and
where in after years Yazid also had to sleep his eternal
sleep. Around Mount of Olives the sacred graves of
Abraham, Isaac, Solomon and Jaccob (A) are situated.
Mount Tour (of Sinai) is sacred for Allah's Glory made
manifest to Moses (A). Mecca is made holy by its
connection with the Great Prophets of Allah as Abraham,
Ismael (a) and the Apostle Muhammad (P). In short these
places and their inhabitants who had received the message
(guidance) from those great Messengers (A) will bear
- witness to the fact that (9514-6) "We created man in the
purest and best of natures and the best of moulds, but by
following evil, he has abased himself to the lowest possible
degree (asfalas safillin) save those who believe and do
righteous deeds"

r
 Here I have not only given the reason for the oaths but
also shown the connection between them and the subject
matter of the Qur-an.

THE CHA.€MCTERISTICS
OF THIS COMMEN'IJAIRY
They are as follows:-
1. The rules of the art of reading the Qur-an are shown briefly
and with special symbols by means of which the principles
of the art may be easily; observed while reading.
2. The commentary is written in very simple and
intelligible Urdu, special care has been bestowed in
enabling the reader to understand the text from Arabic
itself for which different meanings of each word are
given. In the translation, great care has been taken to
.
find out the root of every word e.g. (aththaqullah) means
"save yourself from wrath of Allah,"because (Iththaqu) is
from (yaqi, waqi) which means "to save". Ifany word from
this root is in use in Urdu, that word also is written along
with the meaning of (Iththaqullah) "Fear Allah", and piety
and abstinence also will find a place there. Again if many
words from this root are in use in Urdu, they are also
Written along with (Iththaquallah, waqi, yaqi, wiqayathan)
and (muththaqi) "Pious" are also given.
3. In this commentary besides the real meaning, reliable
and figurative (metaphorical) meanings also are given.
 '
If work done or the verb is related to the Principal i.e
subject, the relation is said to be "Real" on the other
hand, if it is related to a thing which does not do the
work directly, the relation is said be "Figurative" for
which (Qarina) "connecting link" is needed e.g. (Jaral
mizabu), "The roof-drain flowed". If the flowing is
related to water, we call the relation "Real", and if it is
related to the thing through which the water flows, (the
drain pipe) the relation is "Figurative" and the drain pipe
is the (Qarina) the "ConnectingLink"

(51 13) "And you make out of clay the figure of a bird,
. and you breathe into it, and become a bird, by my leave." If
''Phakhluqu) is connected with Jesus (A), it gives a
figurative meaning not real. Here the connection or
connecting link (Qarina) is (Biizni). Besides, Jesus (A)
being a believer in One only Allah, he cannot attribute such
wonders to himself. Gabriel (A) said to Mary (A), (19119),
"So that 'I may give you a son." If the gift of a son is
connected with Gibrael (A), the meaning is figurative,
because inspite of his being an angle a believer in one and
only Allah, he cannot attribute such wonder to himself, as
he is only appointed by Allah to announce to Mary (A) the
gift of a son,but as for himself, he is incapable of doing so.
If it is connected with Allah, the meaning is real. This is a
delicate problem. The decision whether a man is a believer
or non-;believer depends upon understanding this problem
to distinguish between the real and the figurative meaning.
 That is why we have stated and explained with great care
the meanings of such delicate passages wherever 'we came
across them in the Qur-an.
4. Again wherever we found (mushakalah) analogy, we
particularly brought it out to the notice of the reader.
Analogy is abundantly used in Arabic. It is nothing but
giving out the meaning by the word adjacent to it e.g, In
(3154) there is an analogy. The meaning is "They plotted,
Allah punished them for their plotting for Allah is the
punisher of the best plotting." Similarly the meaning of
(15-16) is, "They plot and we punish for their plotting."
Here also we have (mushakalah) the figurative meaning.
5 . If a student find any grammatical difficulty any where, it
is also solved.
6 . It is proved in this commentary that all the books on
Hadith and the schools of thought of the great spiritual
leaders have been extracted from the Qur-an and these
leaders have not transgressed an inch from the Book.
a
The statements of the leaders are the explanations of the
Qur-anic synopsis. Their only source is the Qur-an.
They neither put in any religious injunction of their own
free will nor did they borrow any from other religions.
The Qur-an alone is the religious asylum of not only the
leaders but also of every Muslim. What we mean by this
is what ever he got in the shape of religion, he got only
from the Qur-an. That is the first and the last word in
 religion to him. It is the surest and decisive factor in
religions matters.
7. All the objections of the enemies of Islam have been met
as far as possible in this commentary, for instance the
meaning of Jizya is being given as "Right of protection"
and "War Fund".
8. The reader.of this commentary is in no way affected by
the objections of the enemies 'of Islam, for instead of
refuting their objections, the author has dived deep into
the root of those objections and solved them to the
satisfaction of all, as he knows that once a wrong
objection takes root in one's mind, it is next to
impossible to eradicate it.
9. One more characteristics of this commentary is, while
solving objections, the name ofthe objector is kept secret.
10. Matters relating to sufism and ethics are solved in the simplest
way possible. Besides it has been tied to solve questions like
I'usuT~","Darul harab" (A count(y ruled by non- Muslims
where the Muslims are prevented from w i n g out their
religious duties) "Capitalism,Communism" and "Slavery".
11. It was my greatest endeavour to bring out clearly the
connection that exists between one verse and the other.
Omission and precedences are also shown. This has
been particularly taken into account that it does not
depend upon non-Quranic sources to understand the
Qur-an for the Book is (mubeen) "Clear","Explicit"..
12. One more characteristic of the commentary is the
detailed explanation of the concept (a ijaze Qur-an),
“The Miracle or marvel of the Qur-an“. It is not only a
miracle with regard to its fluency and eloquence, but
also it is a miracle from every point of view. If a man of
any art reads the Qur-an, he will find that Qur-an will
appear to him a marvel, through his own art.
13. In this commentary, it has been found in particular that
no Qur-anic verse is revoked, and besides, this fact has
been well ascenained, The verses are so interpreted that
the reader’s mind does not deviate towards revocation of
verses. The whole Qur-an is in the same order as it was
revealed to the Apostle (p).
14. Wherever Allah takes an oath, it is nothing but an
evidence in reality. I have tried to show the reason for
such an evidence.
15. The rare beauty of this commentary is that the
commandments’of the Qur-an have been applied to the
modern times and explained in the light of science and
civilization so that the Muslims, especially the new
generation may understand how they have gone and are
going astray from the Qur-anic injunctions.
16. The mode of explanation is easy, effective and reaches
the mark the author aims at. The reader not only learns
Arabic language but also Urdu literature. The Qur-anic
injunctions, their purpose and principles also are
understood., Islam and its reality dawns upon the reader.
 As the mode of statement is interesting, the reader is not
bored, but he feels a sort of enjoyment and revelation.

"Scent is that which speaks of itself."

In the end I pray to the Almighty to accept and

popularise this commentary out of His beneficence and
make it profitable not only to the readers but also to the
commentator.

"0Allah, teach me the reality ofthings as they are. Take

thou my soul (at death) as one submitting to thy will (as a
Muslim) and unite me with the Righteous.

"0Allah, teach me what right is and what evil is; teach

me to adopt the former and to abstain from the latter.

"0Allah, may the Qur-an be my source of pleasure and

my barrier against sorrow.

"0 Allah, help me to memorise the Qur-an and to

understand it and to act up to it and to teach it to others.

"0True Allah, grant this prayers of mine.

Ameen".
 Second Part
Tafseer of
Surat-ul-Fatahah

_.
 .:. _.__ i -
~ ~~

._.
a'tim billahi
. .
mina shaitini ra$m

- I seek refuge; (billahi) @a)-in, from, with

(ac6zu)-
Allah; (min)-in; from; (shah&) - (one) deprived of Divine
mercy; mischievous, rebellious; (shatan)distance, remoteness,
the name of the chief shaitan is Iblk; (rajTm)- the outcast; the
accursed; (rajmkto throw stones.

Xans1ation:-
.
1,seekrefuge in Allah from shaitk, the outcast, the accursed.

- "Seeking
Facts to be remembered about (istha, &ah)-
Refbge," are as follows:-
1. Enmity between shaitan and man is ancient and ancestral.

When he had succeeded in driving our ancestor xdam

(A) out of paradise by infusing evil suggestions into him,
will he allow ,us (Adarncs heirs), to enter our ancestral
home (paradise) easily? That is why the story ofxdam and
shaitk'is repeated over and again in the Holy Qur-in.
2. Shaitan is a literate and well-educated enemy. So it is
very difficult to save oneself from his mischief.
. 3 . As he lies in ambush and works, so he remains undetected.
4. When man finds himself too weak and ill-equipped to
face such a strong enemy as shaiGn, he turns to Allah
and seeks His protection, knowing fully well that Allah
the Almightjr will certainly shield him from his evil.
5 . A feeling of weakness creates in man submission and
-
humility the essence of worship.
6. A refugee, even he be an enemy, is not molested. So if
we take refuge in Allah, He Will not only shield us from
the mischief of the malevolent adversary shaitk and
other pernicious things, but also guide us aright in all
that we do.
7. ShaiGn is the watch dog of the Divine Shrine. He guards
it so zealously that n o one can enter it. If we invoke his
Master who is also ours and say, "0 Lord: This dog
prevents me from entering your Kingdom." When He
does so, the dog will make way for us to enter the
Kingdom of Allah. "What can the enemy do, when the
Friend becomes kind?" Remember, if the adversary is
strong, the protector is stronger. But never be proud of
your strength, wisdom and cleverness. Be ever craving
for His Divine blessing.

Whenever you begin to read the Qurin, begin with

(acczu), (16/98)- "When you read the Qur-an, seek Allahcs
protection from s h a h 2 the rejected one." In this verse, we
have the word (isthac iz). It is an imperative, a command of
Allah and as such is obligatory (wijib). Bismillgh also
should necessarily be recited. If it is an intermediary verse,
not the beginning of a chapter, the recital of (acuzu) is
obligatory (wajib) and (Bismillih) may be recited to
advantage.
 Bi smi 11ahi r Rahmaani r-Ra-hi i m

.. . _

@a)-in, from, with, an oath; (ism)-name; we understand

a thing by its name (ism). How do we differentiate G h
t-
sifz& and asmci)- person, quality and name, from one
another?

(Zath)- "Person" is that permanent thing or antecedent

which can take up some kind of quality, as white paper.
White is the quality of the antecedent paper. Black is the
quality of the antecedent pen in black pen.

(SifathJ- "Quality" - that temporary thing which is

found in a permanent thing. Whiteness is temporary and is
found in the permanent thing paper.

(Ism)- "Name"- Person and quality put together as

@ahman)- Possessor of mercy, that person who possesses
mercy, Thus Allah is the person and mercy .is His attribute
or quality. Rahman wa Rahrm are attributive names of
Allah. Allah basically was (All ilahu). The middle (alif) is
removed and (I;) was duplicated with a cashdid and thus
became Allah. (ilahun)- the worshipped, the adored. What
-
is the ropt from which (ilah) is derived? Is it from (ilihathu
- ilaihi)- I got consolation from Him,
ila fulGnin ai sakanthu
because man gets consolation, if he turns to Allah; Or from
- -
(lahaizarthafaca) because the dignity of Allah is most
exalted and most eminent of that of His slaves? Or from
- -
(Iiha yalhiu, izahthajaba) which means' hid himself,
because n o conjecture, no presumption of man can fathom
the reality qf Allah, as Hasrath the poet says:-

"You are far above our imagination, presumption,

idea and conjecture and above all those things w e have
said, heard or read;" Or from (alihar rajulu wa yilahu) -
-hen a calamity befalls man and he is dismayed (fa
a1ahahu)- then He gives him refuge, because Allah alone
gives shelter and protection from calamities and
-
enemies; OR from (alihal fasilu ila ummihi) the young
of a camel, being restless ran towards its mother. Thus
when man i s enmeshed in calamities and finds no means
of escape, he invokes Allah, for he feels that really there
is some extraordinary force that can overcome all the
troubles and tribulations of this world. Here man finds
the origin of the path that leads him to Allah. Even the
Egoist, when he i s dismayed by disasters and miseries of
the world and is i n despair, has none to turn to but Allah
and this he does with all sincerity; and the righteous are
thankful in prosperity and patient in adversity and
perplexity. They pray and beseech Him with all humility.

-
(AIIihu) is the personal name of God ---
the Real
Being, the Absolute Master in whom is perfection, whose
attributes are all good and to speak the truth, wherever
force of any kind, beauty and goodness are found, they are
nothing but the manifestation of the Omnipotence, Beauty
and perfection of the Supreme Being.

If the word Allah is uttered along with His attributes as

(Allihur Rahmanur Rahimu)- it becomes s(im-zi%hJ- - the
Personal name of the Being; if it is done so along with His -
slaves (bundah), the Universal Being with perfect attributes is
meant. (ArRahmsir RaGmi) --- (ar rahmu) means (A -
(atfu)- to be inclined; (wal mailu)- to bend; to turn;(ar rahmu)
- the thin cover or membrane in which a baby remains
wrapped in the womb; in Arabic, and the number of the
alphabets used in the construction of a word, vaster is its
meaning. Therefore (Raham)-mercy in R a h m b is in a more
exaggerated form than in (Rahim). To create things from
nothing without exertion is called (RahmGiyyathJ-
benefactory beneficnence. After coming into existence,
man is obliged to work, always keeping an eye on Allah for
recompense. When He awards it, we call it His munificence
(Ra-GmiyyathJ - Rahimism -obligatory compassionateness.
Rahmanism --- benefactory beneficence brings up both the
believer and the disbeliever alike in this world. It makes no
difference between them in the award of good things of this
world. But Rahimism --- obligatory compassionatenesswill
shower only upon the believers the refblgence of special grace
on the Day of Resurrection and the disbelievers shall be
excluded from this munificence.

After creating (Asmi)-names, He has not kept Himself idle,

He is giving them existence every minute, every moment. Every
thing is in need of Him, while He is not in need of anything. He
is the Preserver of all. To be ever giving existence to the
universe is called the essence of Beneficency. Whatever one
gets out of His general bounty is called compassionateness. Out
of His universal mercy and beneficence, He says, G a l a q a
lakum m a s samiwithi wa ma fil ardhi)-- "Whatever is in the
h&vens and the earth is created for you." So it is imperative on
man to learn the ways and means of reaping benefits worldly as
well as heavenly from them. If you work on, He takes upon
himself the responsibility of according you resultsin conformity
with the kind of work you put in -work for the present or for
the H e r d e r . As the poet says:-
,

"The world demands of one, knowledge and action,

Carelessnessleads but to disgrace". (Hasrath). The disbelievers
used to say (BismiIl&j wal 6 u&z were the idols which the
Arabs of pre-Islamic days worshipped). The Muslim
refutes this and says (Bismill~hiab&adicu)- "I begin with
the name of none but Allah."

Is (Bismillihir Rahminir Rahimi)- a separate verse or

not? Yes, it is a separate verse and sent down to separate
one chapter from another. It is a part and parcel of the
chapter "The Opening?" For the shafick, it is; and so they
recite it loudly when they recite the chapter "The Opening".
But for the Hanafis, it is not; so they say it in a whisper
along with (a(&). In the same way, ( x m h ) also is said in
a whisper, as it is not a part of the chapter "The Opening".

Translation:-
I begin in the name of Allah, the Beneficent, the Mercifbl.
Chapter: 1. (Al-F&ihah> "The Opening." Revealed at Mecca.

Verses: 7. Section: 1.

-
Bismillahir Rahmaanir Ra-hiim.

In the Name of Allah, the Beneficent, the Merciful.

'AI-Hamdu li 11aahi Rabbil-' AaJ amiin;

. The article (a1if)-(lam) or (lam) (al) is used:-

1. For a thing already known as (ah raju1u)- the male (man)
whom you already know. Here it is equivalent to the
definite ankle "the".
- als suqa)- go to a market --
2. For the indefinite (udkhuli
any market. Here it is equivalent to the indefinite article
"a" or "an".
3. For generalisation. (inna a1 insina la6 musrin illa Ilagina
-
amanGa)- (1 03/2)- "truly man is in loss, except such as
have faith." here man means mankind.
4. For denoting gender or genus as (alrrajulu Gairun
- "Male sex is better than female sex."
minaal marathi)-
 Some say that this (lam) in (a1 hamd)- is used for
generalisation; i.e. All pmise is for Allah only; and some
say it is for genus, i.e the nature, intrinsic value, real worth or
essence of praise is for Allah only, the Cherisher and sustainer
of the worlds. When all praise is for Allah only, then what is
left for others? Therefore, here (lam) of genus carries a
stronger shade of meaning than that of generalisation. .

(hamd)-praise, (shukr)-gratitude, thankhlness, praise,

are words of nearly the same meaning. (madah)- is praise
either for things under control or things out of control or for
gifts received'or not received as (madahhual lucluca ala
- - "I praised the pearl for its lustre."
sif;thih;)-

(hamd)- is to praise and eulogise by mouth for

something done, though it may not necessarily be a gift as
-
(hamidhu zaidanc ala tahirathi nasbihi was hasbihi wa
jamili aqwilihi wa acmalihi wa jGdih7 wa s a k i , ihi wa
shujic at&hi wa waf;cihi)- "I praised Zaid for the purity of
his lineage, the goodness of his words and deeds, his piety,
-
magnanimity, bravery and fidelity." (shukr)" gratitude"
"thankfulness" is praise for gift received. This praise may
be effected by feelings, word and deed, for example, some
one gave you a present. You saluted him. This salutation is
a show of gratitude.
5. If (lam) is not with the antecedent but with the consequent,
the consequent will be confined to or dependent on the
antecedent,as,(Zaidun hewal qacimu)- "Zaid is standing."
The (lam) denotes that the consequent "standing"
 depends on the antecedent Zaid. If the (lam) is only on
the antecedent or on both, the antecedent will depend on
the consequent.

(al hamdu lill&)- (hamd) is confined to Allah and is

personal If you give careful thought, you will come to the
conclusion that existence is not your personal attribute. If it
had been, it would have never abandoned you. Where were
you a century ago and where will you be a century hence?
Your existence is between two nothingnesses. Therefore
existence is not your personal attribute. Hence your
existence depends on something extraneous for its
preservation or it may be called accidental. All the
excellences, all the attributes are nothing but details of
existence. When your existence has been proved to be
dependeat on some extraneousthing, your excellences cannot
become personal. Therefore all praises, all eulogies are
confined and personal to the True Being,to Allah.However
bright may the 111 moon shine, the knower knows that its
splendour depends upon the sun which bestows upon it such
lusfre. "0moon! you are the same dark, black satellite which
we used to see during the lunar eclipse.

(lam)is also used as a preposition, "for". Therefore the

(ha) at the end of the word Allah carries a (kasra)- 5". A
detailed research of the word (Allah) has been carried out
in the commentary of "Bismill&r Rahmsir R d m . "

'(Rabbun-Rabba-yarub bu-Rab ban)-to nourish, to

sustain to bring up, to take things gradually to maturity or
perfection. (rabbun)- in reality is infinitive. It is also
applied to one who brings up.

We have described some attributes of Allah before and

here are some more.

Attributes are of two kinds:-

1. (Inaim&)- Associative.
2. (in&&c i)- Derivative.
3. (Inmm&i)- "Associativeis that extraneous quality or
attribute which has a kind of separate existence, though
weak, which is bound up with the thing it qualifies. It is
not attached to it permanently, for example, whiteness of
the wall. Whiteness is trmporary and when it is bound
with the wall, the wall appears white. If the wall is sooty,
it is said to be black.
2. (in&& i)- Derivative:- is that quality or attribute which
extraneously has no existence, but the thing qualified
exists in a form or mode from which human mind can
derive a meaning, such as the quality of "height" is
derived (understood) when the sky is mentioned or the
quality of lowness, when the earth is named.

The real existence is the Person of Allah, i.e.

extraneously there is only the Personatity of Allah. Besides
Him whatever there is, exists due to Him.Therefore all the
.
attributes of Allah are neither Associative nor Derivative.

@
4
>
7. (Muhiyyi)- is ,different from that of (MuhhJ, and the
meaning of Allah is quite different from these. Allahis
He whom all those attributes are neither apart of Allah
nor apart from the Being they qualifl. (lac ain, 1; &air).

Some names of Allah are existent, positive, as,

(Haiyun) the living; (c a1rmun)- the Knowing; (Qadhn)-
the powerful; some are non-existent, negative which show
that the Divine Personality is quite pure of all the defects of
the creatures, for example, (Subbhn)- the florious,
'

-
(Quddusun)- the Holy; -(Samadun) the Eternal; the
Absolute; (Ghaniyyun)- the Un-needful; some attributes
are real, relative, as, (6Xlrmun)- which, though a real,
existent attribute, has a relation and reference to the
"Known". Some attributes are purely relative as (Awwalu
- the First, and the Last.
wa &him)-

-
The attribute (Rab) the Cherisher, the Sustainer,
follows the name Allah to warn men to desist, after birth, from
presuming that he is not free and at liberty to act as he likes.
But he-must remember that as he is dependent upon Him for
his birth, so is he dependent on Him every minute, every
second for aid, for nourishment and sustenance. Even the
characteristics qualities of man depend upon Allah<s perfect
attributes for their maturity and perfection. This perpetual
-
aid is called (naf& Rahmani) the essence of beneficence.

As long as the lamp is fed with oil, it bunts with a

steady flame that seems permanent, but really it is wasting
itself away. The oil of the lampis continuously nourishing
and sustaining it. In the same way, all but Allah are going
on perishing and His (naf'si Rahm&i> Essence of
Beneficence is going on giving them a new existence. This
process is called Renewal ofMutilation (thajaddudi amthal).

(6 a m i n ) - all the worlds; plural of (chn)-world.

(6 aam)- all but Allah; the created or creations or the

universe. When man ponders over this universe, he finds
that even this vast universe does not exist by itself but
depends upon some one for its existence. This leads one to
conclude "that Some One" must be no other than Allah. As
the poet says:-

"The wise look upon even an ordinary green leaf as a

store house of knowledge of its creator." (Sac di).

The plural of ( c h n ) - i s (caw&m)- and also

(Galamin)- the last is the plural of possessors of wisdom.
Due to the excellence of the possessors of wisdom, it has
been made prominent and given a separate plural, else there
are many worlds or kingdoms as the world of men, world of
angels, world of Jinns, world of animals, world of
vegetation, world of stones and minerals etc.

(Rabbul (6&mha)- indicates no slave is the cherisher

and sustainer of any other slave, and whoever it may be, the
- c;sa (A),
sun or the moon, H a a r a a t u z a i r or Haarath
Ramchanderji or Krishenji all are the slaves of Allah,
creatures of Allah. All are His dependents. So beware lest you

@
call a being other'than Allah, your cherisher and sustainer
is the one only. We should never be un-mindful of Him.

(Allihu Rabbi wa Rabbul c&mha)- Allah is not only

my Cherisher and Sustainer but also of the whole world. It
is important to note here the grammatical point that the
absence of lam) in (Rabbual <;lamha)- as we have the
- cumrin (Zaidu nidhdharibu
(lam) in (Zaidunia ldhdharibu
cumrin), conveys the meaning that the act described
namely cherishing and sustaijing is eternal. If there had
been (lam), the said act would have been limited by time.

Translation:-
Praise be to Allah the Lord (Cherisher and Sustainer of
the worlds)

Verse: 2.
~~

'Ar-Rahmaanir-Rahim;

In the preceding verse, it has been shown that Allah is

the Lord of the worlds. He is the Cherisher and Sustainer of
every thing and every one and brings them to maturity and
perfection; as Hasrah says:- .

"As is the nature of man, so is his development. Allah the

All- wise bestows on each that which he is capable of.
Whatever happens to man, happens for the best, for it is the
fruit of his destiny. So let him be resigned to the will of Allah."
 Is man( s attainment of maturity voluntary or involuntary
(under compulsion), as the sun evaporates water which turns into
cloud and falls as rain? Neither the sun nor the clouds can go
against this phenomena. The earth then gives rise to plants and
trees. It produces grain for manc s consumption. None of these
things know what they do and why they do nor have they any
intention to do so. They are all engaged in their routine work
involuntarily. They are dependent and helpless. They are left
with no choice. But Allah is not helpless. He is not powerless.
He is not dependent. His cherishing and sustainining and
bringing man or thing to maturity and perfection, are all due
to His universal and individual mercy.

Why does Allah cherish all things? Has he any personal

motive in doing so or has He mancs good at heart?
Whatever one does for his own benefit is called selfishness,
as it is inspired by self interest, and whatever he does for
the benefit of others is called altruism or selflessness and is
inspired by mercy. Allah is perfect and complete. He is
Eternal, Absolute, not dependent upon any one. "He does
need neither man nor his work." His actions are far from
self-interest, but the off-shoot of pure beneficences and
mercy.' His universal bounty has created all the materials
necessary for mancs growth. It is for him to find out
methods and laws for their acquisition. Let him discover
new laws, invent new things. Allah will never lag behind in
bestowing upon him the fruits of his labour. He will reward
him with things for which he works, things of this world or
of the Hereafter. If one keeps idle, sits like one maimed,
 ,'
neither learing art nor acquiring skill, while others learn
things by leaps and bounds, act and work hard, he will
soon be by-passed. Allah will confer upon them the result -
of their labour, for He is the God of the universe and not.
of any particular being or community or nation. He will
reward them with his bounty, while the nation of the
sluggards will be subdued and will be made to lead the
life of the most destitute and of the beasts of burden. If
one's religious belief is strong, and he performs the
regular prayers and takes to conventional fasting, he will
be surely rewarded for his actions to-morrow --- the Day
of Resurrection. This is for the future, for the present also
one should have to work. The world is a place of cause
and effect. Allah has endowed man with wisdom. He has
given him limbs; It him that lay them waste. Let him use .
them for the purpose they were intended by Allah. (3919) -
"Can they be equal, those who know and those who do not
know?" No, certainly not. (53139-40)- "Man gets only that
for which he tries. Truely he will find the result of his
efforts soon." As you sow, so you reap. The poet says:-

"Mere talk will avail nothing. Act well your part, there
all the honour lies. Success in this world depends on
knowledge and action. Carelessness leads but to disgrace.
Do not imitate the maimed. If you have strength, work.
Idleness portends scarcity and action, abundance. Let
despair not dishearten you, for man is ever hopeful.

(Hasrae Siddrqi).
-.I
Translation:-
Who is Beneficient, mercihl.
Verse:

Maaliki Yawmid-Diin!

Allahc s mastership is eternal. It is not limited by time

the present or the future.

(malaka-yamliku-mulkan)- to be a king; (fa huwa

malikun)- he is a king; (milkan)- to be master; (fa huwa
malikun)- he is master; he is Lord; the root of (malak)
expresses omnipotence, might; (yaumun)-day; as
- Friday; (yaumus sabthi)-
(yaumul jumuc athi)- - Saturday;
(yaumun)- time, age, period, as (55129)- He is in a new
Glory every time; (dinnun)- obedience, religion and sect,
recompense, retaliation; a man, all his life, was of very
strong religious belief and was righteous also, while
another had no faith and was an evil doer from the
beginning of this life to its end. (Weare not concerned with
those worms and insects who worship Nature, Matter, and
what not, nor with those of diseased minds but with those
who believe in ALlah as the Almighty). Can these two be
equal? No,; they cannot be equal. Will justice be done
between the two? Yes, justice shall be done. The Day of
Judgement is approaching. The righteous will get their
recompense and the vicious their requital. (113) point
 Day, i.e. the Day of Judgement. (5313 I)-,"So the evildoers
may be requited with evil according to their deeds and the
righteous may be rewarded with what is best."

(yaumuddhi) time of recompense, the period of

recompense, Day of Recompense. Allah bestows
recompense not only in this world, but also on the Day of
judgement. As you do, so will you be done by. Here is
congratulation for the obedient, hope of recompense for the
patient, and intimidation and warning for the tyrant and for
those who do not render others their due.

Translation : -
. Master of the Day of Judgment.

Remeber, Allah can forgive man for the violation of His

rights but not for the violation of the rights of his fellow
men. He is All-knowing. He is aware of man6 s deeds. He is
All-powerful. He can reward or punish man, as the case
may be. He is just equitable and fair, he hears the appeals of
humble and the indegent and the weak. The tyrant will never
go unpunished. 0 Rulers! Be just and merciful to your
subordinates. You are also liable to err as others. Do not take
them to task for their slips. Give them their due. Remember,
you also have a Master, a King. Treat your subordinatesas you
would be treated by Him. Allah is the Cherisher and Sustainer
of the worlds. He is extremely Beneficent and most Mercuihl.
Try to imitate him in these noble attributes, Remeber, He is
also the Avenger and the Irrt5sistible. (85112)- "His grip is very
hard." So beware of the latter attributes of Allah. Never draw
-
His displeasure upon yourself. Be ever prepared t o appease
Him by your implicit obedience and by carrying out His
commandments. These actions alone will lead to mutual
love. The surest way of gaining the love of Allah and His
prophet (P) is to bow down to their commandments with
.heart and soul. What kind of love does the lovers have for
his beloved when every action of his goes against the
wishes of the beloved? The paet says:-

"You are disgusted with Allah, as if He does need you,

your work or His own gifts bestowed upon you." (Hasrath)

We know Allah to be extremely beneficent and mercifbl.

Undoubtedly He is. But He is also the Master, and All-provider.
We also know that it is incumbent on the Master to provide for
His slaves and servants. When Allah is our Master, He will feed
us according tothe verse (1 116)- It is the responsibility of Allah
to sustain every creature that walks or &eps on earth."In spite
of such strong promise, we make use ofthe means of securing it,
and in fact, it must be done so, for k e i n lies A l l a h 6 s purpose
and His command. In the same manner, let us make use of
the means of deserving His mercy and these means are, the
canonical prayers, fasting, good deeds and righteousness.
Let us not be first for the feed and lwt for the deed. (39/67)-
They have not made ajust estimate of Allah, such as due to
Him." Man intends to take undue advantage of His mercy
or he is putting in excuses for his laziness and desire for
comfort; but instead let him subordinate himself to His
will, if he is to deserve His mercy.
 0 Religious scholars of Islam! you know how lenient
. and merciful are His teaching and instructions. "I am the
Cherisher and Sustainer of the worlds. I am the
Beneficent, the Merciful, but I am also the Master of the
Day of Judgment." How courteously He threatens us!
(20/44)- "0 M k a and H%h! Speak to him (Fircaun)
mildly." (16/125)- "Argue with them and advise them in
ways that are the best." So you scholarsf Act according to
these commandments You are nto in any way more
beloeved of Allah than Mus; and H i 6 n (A). Persons
. whom you have to deal with are nto so rebellious as
Fircauns nor so bad. So let your advice be mild and
preaching attractive. Why have you become a fountain
of polytheism from which shoots forth verdicts of
polytheists, disbelievers and so on in to whomever you
meet? -
Allah i s our Cherisher and Sustainer. He is our
Master. He will reward us or punish us according to His
own corn andments ----- commandments that have
reached us through His last messenger (P). Islam is for
all countries, for all nations and for all times. It is the
religion preached by the last of the messehgers and as
such will never be revoked. In Islam we have (6157)- "To
command is Allahc s right." (5/50)- "Those who d o not
judge according to the commandments that have been
sent down by Allah, they are the immoral, the sinful, the
unrighteous." Again we have (5/48)- "(As they refuse to
believe in Islam, and in the messenger) So they are the
.
disbelievers."
-

@
 6

The Muslim is SO fettered with Divine commandments

that he cannot move an inch beyond religious injunctions
(Hukmi Sharuci) He cannot back-bite, lie, blaspheme, eat
the meat of the prohibited animals, eat or drink before
sun-set while fasting in Ramd&n. In short, every action of
a Muslim is governed by Islamic precepts. (5/162)- "Say,
truly, my prayer, my sacrifices, my lowing my dying are
(all) for Allah, the Cherisher of the worlds." Hasrath 'says:-

"0Allah! I live and die in your service."

Can Hindus and Muslims form a united Indian

nation? No, certainly they cannot. The theory of a united
nation is a trap of the Hindu majority to ensnare ignorant
Muslim masses and the traitors of Islam and to use them
for their own selfish ends. Remember, the people of a
country elect members to the Legislative Assembly and
the senate. The majority part in the Legislative
Assembly (undoubtedly the Hindus in this case) forms
the government. Discussions on national problems take
place decisions are taken by mere show of hands. The
majority, (the Hindus) wins. The Muslims are obliged to
carry out the decisions passed by the Hindu majority.
How can a Muslim who believes in (6/57)- "To
command is Allahcs right," obey commands counter to
those of Allah? Neither Allah nor the Muslim is solely
dedicated t o India, but on the other hand, they belong to
the Universe. As Iqbal says:-

"China is ours, India is ours,

 Weare Muslims, the whole world is ours." 'So the
Muslims do not own any one particular country, but the
whole world. .. .

The Muslims are for Allah only, if united is a great

force and a great nation. But alas, the present day Muslims
have neither understood, themselves nor Islam. The
outcome of this is, the claimants of the vice-regency of
Allah (2/30)- "And when your Lord said to the angels:"
Behold! I am about to place a viceroy in the earth ----I'are
adoring the worshippers of the pippal tree (the Hindus) and
are at their beck and cell. What a shame! These Muslims
are neither interested in their religion nor do they have
anything to do with Allah and His messenger (P). They
have no faith in (30/47)- "To help beleivers is incumbent on
Us, nor confidence in (21249)- "How often has a small
force vanquished a big one, by Allahc s leave? Allah is with
those who steadfastly persevere," (2/6 1)- "Therefore they
were stricken with humiliation and misery and drew upon
themselves the wrath of Allah.
Verse:-4.
L ,.

'1yyaakana'-budu wa 'iyyaaka nasta-'iin.

(iyyaka)- only to you; (na;budu)- we pray, we worship,

we adore; we s e b e (only you); (wa nasthac ha)- we request
- .-
for help; (;am)- help; its infinitive is (isthicbathun)-;
. (6 - extreme humility; (tan'qun muGabbadun)-beaten
in-&thun>
path, one which people walk ceaselessly.

Translation Verse 4: I '

We moship only you and we ask and you for help.

~ ~~

First of all let us consider the difference and relation

between (;abdu and rabbu)- "The slave and the Preserver,
the Possible and the Incumbent or the accidental and the
Self subsistent and investigate also what polytheism and
disbelief are and whether they are concerned with faith or
action.

The thing that comes into manc s mind or understanding,

i.e.concept is of three kinds:-
1. (WGibul wujub)- Allah whose existence is necessary, is
indispensable, whose non-existence is impossible.
2. (mumeani 6 ) - "Impossible"; whose non-existence is
essential and existence, impossible, for ex. the birth of a
partner of Allah; part to be greater than whole is
impossible. Such concepts are not only absolutely
impossible but also absurd.
3. (Mumkin)- "The Possible or the Accidental. The
existence of the possible is not necessary and its
non-existence also is not necessary; if at all it acquires
existence, it cannot be ruled out is impossible or absurd.
So the existence of the possible is not impossible. All
but Allah are possibles. So the possibles do not exist by
themselves. Had they existed by themselves, theirs
existence would not have been parted from them,
 because the characteristics and the requiiks of
individuality are inseparable from it. The be-eimning
and the end of the possible is non-existence. "ha13why
it depends for its existence on one who is self-&tent.
When even existence is not necessary for the Plssible,
when it cannot even exist by itself, when it mes its
existence to Allah, then can there be any charazzristic
that can exist by itself in it? So non-existence is fie only
characteristics that exists in it. This characteistic of
non- existence entangles it in needs and wan= which
forms the basis for his humility and worship while
independence and ability to dispense KZ the
characteristics of One who exists by himself.

(shirk)- polytheism; it is to believe Allahgs special

attributes to be present in any of His slayes.

(Kufr)- disbelief. It is deniael of the distinctive xiibutes

of Allah or abnegation of even the existence of Allah.

What are the sources of the qualities existig in the

possible. The quality of existence is derived k m the
i
self-existent exalted being (Wsibi - tha(ila), the s m c e of
I all existence and from the same source life and knwledge,
sense of hearing, sense of seeing power and intenion are
derived, while the quality of non-existence from 3s own
self. The refulgence of that attribute of Allah whicr fills on
the mirror of the possible, is reflected from it. Thls all the
attributes of Allah are found in the possible (man) Life he
has, knowledge he has, power he has, as the poet sex-

@
 "Is there anything which is not found in me?

Indeed, I am a mysterious being."

Is assigning the attributes of the Almighty to man,

polytheism No, it is not. Polytheismis to avow in man any
attribute existingby itself which we have been denough to
avoid. What can one possess whose essence is nonexistence?
"Whence shall I bring that skirt, when I havec nt garment?"

We see the possibles decaying every minute, every

second. The Gracious Being is continuously bestowing
existence on them, as they cannot exist by themselves.
They depend on Allah the Permanent and the Lasting
(Qaiyim), for their existence, stability and support. Let it
not be understood that after creation, they have all
automatically become independent and free. What can a
slave keep all to himself? (AI cabdu wa m a malakath -
yadihu li mau1ahu)- "Every thing is of the master and
nothin is of the slave." (Hasraw.

The ignorant who think even for a moment that there is

one who is independent of Allah in any affair and exists by
himself, falls into the fathomless abyss of polytheism (Shirk).

The idolaters believed in different gods responsible for

different affairs. When they were told that there is One only
God, the Omnipotent, the Creator, the Preserver, Provider,
the Resurrector, the Killer, they exclaimed, "What, has he
made all the gods, One God It is, indeed, very strange!"
 Though Allah is All-powerful and has everything under
His control, and can cause things appear and disappear as
He likes, but still He has created external as well as
-.. internal means to acquire things. Using these means for
one's own benefit is not shirk-polytheism, but to
acknowledge the means as effective by themselves is
polytheism. Some materialist monotheists do not consider
polytheism to call the living, cherishers and sustainers,
providers and killers. But it is Polytheism to assign such
attributes to both the living and the dead. If the relation
between man and Allah is so established as to call Allah as
One who exists by Himself and man as one who depends on
some one else for his existence, it is not polytheism. This
relation is only metaphorical. They go abegging the Hindus
and the Englishmen for help in troubles of- no - consequence,
picking up quarrels with those who say (Amin) "Be it so",
loudly and raise their hands during the prayer and for such
other non-incumbent things (ghair wijibath), craving for
justice in courts of law presided over by non-Muslims,
briefing non-Muslim lawyers and still feel proud that they
have been requesting the living for aid and not the dead!
Invoking either the dead or the living for aid is polytheism. If
a man after death does not see or hear the living, why has the
prophet (P) ordered the Muslims to wish (Assal&~ualaikum
ya ahlal quburu) "Peace be on you, 0 dwellers of the
graves!", whenever they visit not polytheism? To know the
hidden is Al1ah.s attribute. Shait& also knows what is in the
hearts of men wherever they may be, in the east or in the
west, near or far away. Shait.&s knowledge of the hidden is
proved by the Qur-an as well as by the traditions. Are not
Allah and ShaiG standing on the same pedestal in this
 -
rsspect? Is this polytheism admissible? (Na&ubillah)- "I
seek refuge in Allah." A1lah.s work is independent,
universal and perfect in itself, while that of His slaves is
through His power (bi quwwatljl I&)- and by His permission
(bi igillah)-, and even that is of the most inferior quality. The
knowledge of the hidden which His slaves aquire is only
relative, and dependent Perfect and independent knowledge of
the hidden is Allas own attribute. Is Allah so insignificant a
thing as to be equalised with particles of dust?

Nowadays monothesists devoid of spiritualism threaten us

with the knowledge of the hidden and put hurdles in.the path
of spiritualism.Therefore let us investigatethis matter briefly.

(Cilmi ghaib)- "Knowledge of the invisible", is made up

of the word (ci1m)- "knowledge" and (ghaib)- "the
invisible." Let us first investigate the two words. The
meaning of (c ilm) is to know. It is clear that the knowledge of
One who exists by Himself, must exist by itself. Similarly the
knowledge of that being (the possible the created) whose
existence depends upon any other Being, must also depend
upon that other Being. Admission of this data automatically
negates polytheism. Knowledge is acquired in various ways,
by hearing, by seeing, by reSearch, by imitation.

Now for the word (ghaib)- "The invisible". As far as

Allah is concerned, nothing is hidden from Him. As for
man, perfect knowledge of the invisible is far beyond his
reach, for example, "The Reality about Allah, His Nature and
Essence. "These are enshrouded in a haze of mystery which no '
human eye can penetrate. When this poor creature cannot

I
I
understand his own self, how can he understand the.
relatity about Allah? Therefore the knowledge of man
cannot equal to that of Allah.

Gentlemen! Some men take pleasure in calling

Muslims "Disbelievers!" They have become fountains
from which shoot out verdicts of polytheism and disbelief
on the passers by. "Evil begets evil". As for the relative
knowledge of the invisible, man does acquire it. One sees a
thing which'the other does not. This is nothing but relative
knowledge of the invisible. This knowledge of the hidden
is of three kinds:-
1. Perfect howledge of the hidden. This kind pertains to
Allah only and that is the end of it.
2. Some such knwoledge is bestowed on the prophets.
(72/26)- "He is the knower of the unseen. He does not
reveal the unseen to any one but to His chosen
Messenger".
3. The third kind is that which every Muslim should
possess, else he is not a Muslim but a disbeliever
(Kafir), as the knowledge of Allah, of the angels, of
heaven and of hell and this is included in the knowledge
of the invisible. The description of a Muslims is
(yucrninuna bil ghaibi)- i.e. the Muslim has a
knowledge of, has belief and faith in the invisible.
I

Is it possible to commune with sanctified souls?

Undoubtedly it is. During Ascension (mi1;) Shah& the
prophet (P) did meet the prophets and did lead their
prayers. The prophets of his ancestry called him (nimal
wa1ad)- "TheGracious son," and the other prophets called
him (ni6mala m - "The Gracious Brother." Hadhraa MGsi
(A) Advised him to get remission in the number of
canonical prayers which totalled fifty at first and atleast
touched the minimum figure five. The prophet (P) was
g a t e l l to him for the advice.

Is it not polytheism to request. a saint to bestow a

child or effect a cure of one6 s disease? Is not bestowing
a child or effecting a curve, particular attributes of
Allah? The essential attributes are Allahcs and
metaphorically they are related to cause and effect. Cure
is relatively attributed the physician and medicine.
Hadhrath JibracTI (A) said, (19/19)- "0Maryam, I have
come to you to give you a holy son." Allah says about
Hadhrath (1s; (A) (5/110)- "When you make, the
linkeness of a bird out of clay and then you breath into
it, it becomes a bird, by My leave. You heal those born
blind, and the lepers, by My leave." The condition (bi
-
iznf)- i.e. (bi iznillahi) imposed in all these cases shows
a metaohorical relation. If even metaphorical relation is
counted as polytheism, then it will be better for u s to
have our mouths shut.

Do the following acts come under polytheism and under

(2/173)- (mauhilla bih; li &airill&i)- "And that on which any
other name has been invoked besides Allah?"
1. Feeding people with food on which (F&ihah)-has been
said for the benefit of the soul of some saint.
2. Assigning animals to some saint saying that .this. animal is of
such and such saint or person. ,

Such possession and relation we use in our daily talk,

for ex. we say, "This goat is mine, this house is mine, this
food is mine." If all these things are included in the
meaning of the verse (2/173), life will become very
miserable indeed! If one is to say, "This house is not mine
but Allahcs," the house will go under charitable
endowment. If one is to say, This wife is Allahcs, it will be
"Disbelief' (Kufr). The authorised versions of the Traditions
say that the living can render the dead help in their salvation
by doing good deeds in their name. It is stated in Ab; Daid
and Nasayi that a well was dug in the name of Umme Sac ad
and proclaimed (h&ih;- li Ummi Sac adin)- This is the well of
Ummi Sacad." The rich as well as the poor quenched their
thirst with the water of the well.

"That on which any other name besides that of Allah

has been invoked," relates to the slaughter of animals for
food. The disbelievers uttered (Bismillathi- wal Uzzi)- "In
the names of Lo& and ~uzza",when they slaughtered
animals either for food or for sacrifice. Contrary to that the
Muslim is ordered to say, @ismill& wallihu akbar)- "In
the name of Allah and Allah'is Great At the time of
- - Muhammad (P) uttered, (Allhumma
sacrifice, Hadhrath
h &-i min Muhammadin wa ummathihi - bjsmillihi wallihu
akbar)- "0 Allah, this is from Muhammad and his
followers, in the name of Allah and Allah is Great," and
(Allihumma hki mimman shahadl; bil bal&i)- "0Allah,
this is from those who testify that I have conveyed the
message." Slaughtering animals in the names of idols is
quite different from slaughtering them in the name of Allah
for the benefit (thawab) of the souls of the dead. "Impudent
award of maintenance is no maintenance." These people
think that if any thing is attributed to man, it becomes so
unclean that even invoking the name of Allah on it cannot
purify it. But with us, -even an unbeliever whose
uncleanliqess has been declared by Allah in the Qur-an
(9128) "Truly the pagans are unclean," becomes not only
clean but also a Muslim, the moment he invokes Allah and
recites the Kalimah (creed).

We read in Buqari and Muslims a tradition narrated by

Ibnecabbas (R) that a man presented himself before the
prophet (P) and said, "Mysister had made a vow to Allah that
she would perform Hajj. She died before she could cany it
out." The prophet (P) asked him whether he would repay the
debt, if she had incurred any? The man replied that he
certainly would. The prophet (P) said to him,"Repay the debt
of Allah, as He is more deserving to have his debt repaid."

In Muslim, Bun'dah (R) transmits a tradition saying, "I

was with the prophet (P). A woman came to him and said,
"0messenger of Allah, I gave my mother a slave girl. My
mother died. The prophet (P) said, "It has become
incumbent on Allah to recompense you. The slave girl is
your by legacy." She siad again, "A day6 s fast had become
obligatory on her. Shall I fast for her?" The prophet (P)
answered her in the affirmative. She said again, "She had
-@
never performed Hajj. Shall I perform it for her?" He again
answered her in the affirmative.

In BuqG and Muslim is found a tradition transmitted by

- - Acishah (R) saying, "A man said to the prophet
Hadhrath
(P), "My mother died suddently. I opine, if she had lived,
she would have given alms. If I do so, for her sake, will that
benefit her?" The prophet (P) replied in the affirmative.

Even if the good deeds of the living done for the sake of
the souls of the dead be beneficial to the latter, what proof
is there for the admissibility of placing the thing to be given
in alms in front of the man who recites the F&hah over it?

Placing the food or the thing to be given in alms in front

of the man is to set a limit to the thing to be given in charity.
- is concerned, it is proved by tradition
As far as Fithihah
(kullu amrin - zi b&n lam yubdac bi hamdil Iihi fahuwa
ab&ar)- Anything of importance that does not begin with
(alhamdu lil 1;hi)- "Praise be to Allah" is unprosperous,
and becomes vitiated."

. Though placing of food or whatever it my be, in front of

the reciter of the F&ihah is admissible, what is the object ..
of preparing the same kind of food or the thing every time
the F&hah is recited for the particular saint? We know
that (khairul umuri adwarnuhi)- "The best kinf of work is
that which has perpetuity, repetition and continuity."

Is Invocation as "0messenger of Allah!," "0Ghouse!"

etc. admissible? Is that not polytheism (shirk)? Tirmiti,
NasayT, Tabrani, Ibne KJani, Hakim quote the following
prayer transmitted by BThaqi, (Allahurnma inn7 as6 aluka
wa agawaj jahu ilaika bi habi bikal mustafz c indaka ya
- -
habibana ya muhammadu i n n a naeawassalu bika ila
rabbika fashfac lana indal maulal &mi y a ni mar r a s h t
tihim allahurnma shaffic hu f!na bijihihi indaka)- "0
Allah, I humbly beseech you through the intermediary of 3,

your chosen be loved prophet. 0 our beloved, 0 Muhammad

(P), we beseech Allah through your intermediary,
recommend us to the most High Allah and intercede for us,
sacred messenger of Allah, 0 Allah, accept the intercession
of your messenger for the sake of the honour and respect
you have for him."

In this prayer, Muhmmad (P) is invoked as "0Muhammad".

- - ( U h(R),
Even in the days of Hadhrath ~ the companions of the
prophet recited this prayers and taught it to others.

In (aGahiyyithJ - the prophet (P) in addressed as

(assalamu (alaika aiyuhan nabiyyu)- "Peace be on you, 0
prophet!" Besides, the moment we hear a word, its meaning
and along with it whatever confirms or possesses the truth of
the thing, strike our minds. Whenever a Muslim recites (116)-
"The way of those on whom you have bestowed your Grace,"
it is natural for him to imagine the messenger (P) as the most
exalted personification of the above verse. 0 you who claim to
be monotheists! you call our addressing t h e prophet (P) as "0
messenger of Allah, and our belief in his knowledge of our
address, heathenism, polytheism and what not! Bear in mind
what Allah the All-mighty says, (33/45)- "0prophet, Truly we
 have sent you as a witness, a bearer of glad tidings and a
Warner." (Shahid) "Eye witness" is one who.sees with his
eyes. Thus the prophet (P) sees in detail all our affairs. The
evidence of one who hears is invalid. When an eye witness
is present, evidence of every kind is un-acceptable.

(9/128)- "Now from among yourselves a messenger has

come to you, on whom all your sufferings lie heavy." So
long as the prophet (P) is not aware of our circumstances,
how will our troubles and tribulations lie heavy on him?
Haarath -- Ghausul aczam (R) transmits a tradition (la
yushiku ahadukum bi shaukathin - ill; wijidu alamah;)-
"You do not run a thorn, but I feel its pain." In some
traditions we have (ana min nbill;hi wa kullu shaicin
minnki)- "I exist by the Light (existence) of Allah, and
everything exists by my light (existence)". In an authorised
- -
tradition it is said, (Allahu yucti wa ana qasimun)- "Allah is
the bestower and I am the dispenser," Whatever we get, we get
through the hands of the dispenser (P). Ibne Sang transmits
two traditions in his book (camalul yaum wal lailah). Once the
- 6 abdullah bin umar (R) developed tingling
legs of Hadhrah
feeling and numbness. Some one siad to him, "Call your most
beloved of persons." He called out, "E Muhammad!" His
complaint at once vanished, and he got up and began to walkas
usual. The same thing happened to cabdullah bin c umru bin
. AI a~ (R).

He also cried out (Y;Muahmmad!)- "0Muhammad!"

He also was cured of his complaint. In a long tradition in
Masnadi umar "Kanzul. ummal", it is' stated (fa q;la
 --
bakrin ma za laq&u bac dakumi)- " umar (R) said, peace
to be on you, 0 messenger of Allah, peace be on you, 0
Abibakr, what great calamities had I to bear after you!".
c
In Hinsni Hash, it is stated that the prophet (P) ordered the
man who had lost his way to call out (acini6 y i cibidall&i)-
"0 slaves of Allah, help me!" For us (ahubbun n&)- "The
- - Muhammad (P). So we call
friend of mankind" is Hadhrath
out (Y; Muhammad&!) "0Muhammad! (P) We are those
who have lost their way. We call out (a inuni ya ibadallahi ya
Ghausu, ya Khwajah, ya Naqshban, ya Badavi, ya shazali)- "0
slaves of Allah, 0-Ghouse, 0 Khwajah, P Naqshband, 0
Badavi, 0 Shazali, help us!".

- c ay& that people saw that

It is stated in Shafi- Qidhi
ibni c umar (R) used t o place his hand on the pulpit where
the messenger of Allah (P) used to sit, and rub his hand on
his face. These unbridled monotheists give undue
importance to (18/110) - (innam; ana basharun
mi5lukum)- "I am but a human being like you, "but forget
--
the words after it, (yuha ilaiya) "I get Divine Revelations, (I
am the Prophet of Allah). When two things are compared,
some characteristics are found common to both and some
different and distinct. If we compare a man and an ass, we
find the essence or spirit, the structure of the body, growth,
sense of being are characteristics common.to both, but the
thing that differentiates man from the ass and that which
bestows distinction on man is wisdom. Again humanness is
common between a Muslim and Abu Jehal, but Islam is the
distinctive feature that discriminates between the two.
Similarly the factors that are common betyeen the
messneger of Ailah (P) and you is the Divine Revelation.
The factors that were common between the Prophet (P) and
man were propagated by Abu Jehal and other pagans,
saying (25/7)- What sort of messenger is this who eats food
(like us) and walksin the market places (like us)?" But who
were those whose scrutinising eyes discovered his
distinctive characteristics? They were Siddiq the Great,
Fa6q the Great, (usman and 6 ali (R). Did they repeat
(ana basharun mith1ukum)- "I am a human being like you,"
or (kunthu 6 abduhu wa khadimahu)- "I was hi5 slave and
servant," and (waihaka ana c abdun min 6 abidi
Muhammada)- "And woe to you, I am one of the slaves of
Muhammad (P)". Have you not heard this also (lasfia kakai
-
6 athikum abhhu (inda rabbi yutcirnuni wa yasqini)- "I am
not like you, I live with my charisher and Sustainer who
provides me with food and drink." (33132)- "0consorts of
the prophet! you are not like other women." (49/2)- "Raise
not your voices above the voice of the prophet." (24163)-
"Do not call the prophet as you do one another."

Suppose a king out of kindness says to one that he is his

brother. Will the man address the king as "Brother?"
Irreverence be gets misfortune. If you behave irreverently
towards the beloved prophet (P), you will reap the fruits of
neither of this world nor of the Hereafter. (22/11)- "They
lose both, this wodd and the Hereafter, that is a loss that all
can see."
 Afer reciting (iyyika nacbudu)- "Only you do we
worship," is it not polytheism to call one (cabdur r a d ) ,
(cabdun nabi), (Ghulk r a d ) , (Ghulimc ali)? In Arabic
(Ghuiim- means "boys" as in (19/19) - (liahaba laki
ghulaman zakiyyan) "That I will give you a boy purified."
When the word "Ghulim" is taken to mean a boy, where is
polytheism in it? Now for (;abdur r a d ) - (cabdun nabi)-
the word ( 6 abad)- has been used under three meanings:-
1. Creature:- undoubtedly all are Allahc s creatures. No one is
the creature of any other creature, but it does not become
a religious scholar to have a bad impression of a Muslim
and to be only too quick to call him a disbeliever.
2. A captive; a slave:- According to this meaning also no one
can be (cabdur rasil), (cabdun nab;). This honour has
been solely destined to H a a r a h Bilal (R). How we
wish that our liberty be sacrificed on the altar of the
slavery of H a a r a e Bilal (R); Alas, w e are not so
fortunate as to attain this distinction.
3. Submissive, obedient: (cabdur rasil, cabdun nab;) -
submissive, obedient to the prophet (P). That is what is
expected of every Muslim. Ha&rag FiGqi, ac zam (R),
on the occasion of his assuming the o f i c e of the
Caliphate, said in his address to the people, (kunfium
cabdahu wa khadimahu)- "I was a slave and a servant
c

(submissive and obedient) of the messenger (P).

- - c ali (R) said to a Jew (waihaka ana cabdun
Hadhrath
min c abrdin Muhammadin)- "Woe t o you, I am one of
 the slaves of Muhammad (P)." When these two great
personages take pride in calling themselves slaves of
Muhammad (P), you call -it heathenism and
polytheism. May dust fall on his head who does not
feel himself dust before the prophet (P).

Is it not polytheism to revere and prostrate to others

beside Allah? Worship of things beside Allah is
polytheism, but not reverence. (48/9)- (thu azziruhu wa
-thwaqqiruhu)- "So that you may honour and rever the
messenger of Allah." (1 7/24) (wakhfidh- - lahum; janahaz
-zulli minar rahmathi)-
- "Lower to them (your parents) the wing
- -
(your arms) of humility out of kindness." (qumu li
saiyidikum)- "Get up, stand up for your chief." Worship is
nothing but revering and adoring one to the highest degree,
thinking him to be perfect in himself and the personification of
divinity. Worship is the action of the heart, a matter of belief.
Prostration (sajdah)- either for worship or for reverence beside
Allah is strictly forbidden in Islam.

The prophet (P) once said, "If I have to order any one to
prostrate before another, I shall order the wife to do so

\
before her husband." It is clear then, that when he himself
did not accept prostration from his followers, but has
forbidden it in unequivocal terms, how can any man accept
cuch a thing from others? But to call prostration (sajdah)
pu&*theism is not correct, for the angels were ordered
to prostra;e\w.Adam (A). Were they ordered to commit
polytheism (shiik). Did Iblrs (Shaitan) become accursed
because he refused to cqmmit polytheism? When Hadhrath - -
. - _ _
py \
_ . _ _
 --
Yac qGb (A) and his sons prostrated before Hadhrath Y k f
(A), did they commit polytheism? Polytheism was
forbidden not in any particular age but in all ages. Not only
polytheism but even suspicious cases of polytheism and
even things where in polytheism may find a place, are
forbidden. Now bowing down to things other than Allah is
completely in-admissible, forbidden and unlawful (harzm),
and he who does so, is a sinner. Belief as'well as
polytheism and heathenism are the actions of the heart or
qualities of the heart. So it is incumbent on us to guard
ourselves against polytheism and even against suspicious
cases of polytheism. Forbid evil deeds with wisdom. The
ignorant may be pardoned for their ignorance, but the
learned shall never be.

Kissing hands of some one is similar to bowing up to

the knees (ruLc), and kissing feet is similar to prostration
(sajdah). Are they unlawful (C harim)? Both these acts are
sunnath (tradition), and so cannot be unlawfbl ( h a r k ) . No
Muslim dare call a tradition unlawful. Whatever the
prophet (P) said, did or an action done before him and he

/
kept it going without forbidding it, is tradition (sunnath).
Imim Buqiri writes in (Adabi Mufarred), a tradition
transmitted by W&c bin c h i r , "When we reached
Madinah, the prophet (P) was pointed to us; we caught hold
of his hands and feet and kissed them." In Tirmizi, .L)U
.-
D z d and Nasaci is found a long tradition transpliitted by
Safwin bin cassi1 in which two Jews asked-+heprophet (P)
a few questions and he answered themi.Safw& says, (qgla
 faqabbala yadaihi wa rijlaihi)- the two Jews kissed his '

hands and feet."

It is nearly impossible t o make these obstinate

monotheists to understand these things. If they had
travelled the path of spiritualism, they would have obtained
some knowledge of the soul. They form their own opinion
about a thing of which they have no knowledge, nor
experience, yet they are presumptous enough t o call
Muslims heathens and polytheists! They should read the
biographies of religious scholars and saints to get a
knowledge of such things.

For each and every thing, either big or small, we have

to apply ourselves to Allah and devote ourselves solely to
Him. This is a work of the highest order. (hasbiyal Izhu wa
a -
kafi sami c allihu liman dac laisa wargc a1 I& munthahi)-
"Allah is enough for us. He hears him who prays to Him.
Beyond Allah is no end." Every thing progresses step by
step. First let us remove from our minds the idea that things
by themselves are effective. Then let us remove from our
minds the idea that the souls of the dead are by themselves
I effective; atleast let us not think that matter by itself in any
way effective. Everything is in the hands of Allah. (3126)-
"All good is in your hands. Surely you have power over all
things .I'

Gentlemen! Whenever you engage yourselves in any

work, test yourselves whether you trust in causes internal
and external more than you trust in Allah and His promises.
(5/26)- "If you are believers, put your trust in Allah." Let
no amount of enemycs armaments deter you from
followirig the commandments of Allah and his messenger
(P). (31175)- "Do not be afraid of them, but fear Me."
Which will you prefer, to forego your salary or paradise?
How much time do you take to pray, if you are all alone and
how much, if you lead th eprayers? How d o you recite the
Qur-an, if you pray alone and how d o you do, if you lead
the prayers? Does this verse ever strike you (98/5)- "And
they have been commanded nor more than this: to worship
Allah, follow his religion as men upright by nature." N.ow
you better decide yourselves whether you have committed
polytheism in Divinity, in worship and in intention or not.
If your have, repent. (40/19> "Allah knows what the eyes
deceive and what the hearts conceal." Insincerity begets
adversity, disgrace and ruin. Allah says: (30/47)- (haqqan
6 alaina nasrul muc minina)- "It is incubment on Us t o help

the believers." Why does not succour of Allah come to us

now? Promise is true. (47/7)- (in @ansurulI&a yansurkum)-
"If you help Allah, Allah will help you." But when
(thansuru1laha)- "If you help Allah" is not there, where will
(yansurkum)- "Allah will help you" be? i.e ifyou do not help
Allah, how can you expect help from Him? 1

N o w for (iyyaka)- So far it was all about the unseen.

Now Allah is being addressed here. Why? It is becuase,
if there had been no concentration so far in the
beginning of the prayers, no atleast, after hearing and
understanding of Allah, one should have brought all
powers of concentration to bear on Him. First come
proof and then manifestation ---- so first attributes and
then persons.
 Why are (nacbudu wa nas&acinu)- in plural? It is
because the worshipper here forgets his ego. He gathers
around him all those who are good, so that atleast for their
sake his address may be accepted. Besides, when he is the
Cherisher and Sustainer of the worlds, the Beneficent and
the Merciful, all adore only Him whether voluntarily,
naturally or compulsorily. When for man it is ordained (li
haula wa 1; quwwatha)- - "The possible (man) has neither
power nor strength," then all the aid that he can get is from
Allah only, whether directly or indirectly, whether he
admits or not. He is the source of all existence and in him
are concentrated all powers. Another reason for the use of
/ plural is this. If numerous persons and things are put up for
sale in a lot, the buyer should either buy the whole lot or leave
it. He cannott buy a few from each lot. Thus along with the
worship of the righteous, the worship of the sinners like us will
also be accepted, if Allah please. Besides, in regular prayers
the main thing is congregation. For the deserters is reprimand,
punishment. A congregational prayer is 27 times more
beneficial than individual prayers. Many a lamp shed more
light than a single one, resulting in better perceptibn and sight.
Just as sound causes sound waves in the atmosphere and
produces sound effect all around, similarly sincere ideas of
sincere devotees should produce idea waves that must
affect those around them. Every person has some electrical
effect in him. The greater the congregation, stronger is this
power. Besides, man loses his individuality in society and
he becomes subordinated to it.
 Gentlemen! Congregational prayers enable one to learn
discipline and obedience to the chief, five times a day, in
the shape of worship. It is a kind of physical drill conducive
-
to military training. "Call to prayers" (A%) is the bugle
call for the army to muster. If it does not do so, such an
arrogant army will be of no use against the enemy. It
deserves to be shot down. The purpose of physical exercise
is to give motion to nerves and muscles in every direction
and to make blood circulate systematically all over the
body. The regular prayers give movement to every part of
the body in all directions, as the devotee performs various
postures as standing, bowing, prostrating and sitting. Thus
no part of the body keeps its natural posture except the first
toe of the right foot and so it is called the pivot of the prayer.
The prescribed prayers are such a simple, easy exercise that
every one, man, woman and child and even an infirm old man
can do it. Prayers is physical exercise to the comfort loving
sluggards and nawabs, for travellers musketeers, labourers,
stone carvers, blacksmiths and such hard workers, it is rest,
relaxation.

I am ashamed to admit that I had to prove that prayers

are a physical exercise to our Mammon worshippers who
do not like to follow re!i_eious tenets, unless they are
tempted with some kind of mundane benefit; else prayers
are a supplicating hymn of a slave in praise of his Cherisher
and Sustainer, a confidential talk between a lover and his
beloved, besides onecs being in the presence of Allah in
His Divine Court.
 Here are a few mundane benefits that accrue from
prayers:-

I . StandinP for Pravers:-

(a) Fall in (b) attention (c) Right dress (d) Formation

2. Bowinp and Prostrution:-

A kind of kneeling position.

3. S i t t i n c -
Sitting position.

4. Sa2Zln:-
(a) Eyes right and eyes left
(b) Break up, or dismiss or disperse.

The moment the command is issued, the whole

congregation obeyes.

How is discipline taught by mean of congregational

prayers?

The moment people hear the call for prayers (Agn),

they gather in the mosque. They select the most learned
scholar among the gathering for leadership. Power and pelf
should not be allowed to tilt the balance in the choice of the
leader. Thus chosen, the Imam, (leader) should explicitly
be obeyed, for obedience to him is incumbent (wzjib). The
disobedient follower will rise on the Day of resurrection
with the head of an ass ---- the ass, because of its proverbial
foolishness. No distinction should be observed between the
rich and the poor. They should stand side by side in a row.
Sceptre and crown b e equal made with the poor crooked
scythe and spade." Here is the most valuable lesson of equality
and fraternity for the whole world. Strict prohibition is
enjoined on all who come late and jump over the shoulders
of others to reach the first row ---- the most coveted place.
Implicit obedience to every command of the leader is
obligatory for all, else the essence of discipline will be lost.
H e must not be opposed in matters of little importance.

If the leader forgets the passage of the Qur-an or

commits a mistake in its recital, he must necessarily be
reminded of the next word or phrase or his mistake. If he
fails t o sit after the second recital (rakacath), he must be
reminded of his mistake by calling out (Subhkal 1;h)-
"Allah alone is innocent of mistakes."" To err is human. If
the Imamc s ablutions forsake him during prayers, one from
behind him takes his place and the prayers continue. If the
Imam commits an act against religious tenets or a mistake
in the recital of the Qur- an, for example, if he recites
(ancamthu- calai him) for (ancamtha ;alaihim)- i.e. "I have
bestowed My Grace" instead of "Thou hast bestowed Thy
Grace," the prayers should be broken up immediately, and
- -
begun afresh. (la tacatha li r n a k l i q i n E ma csiyyathil
-.
-
kha1iqi)- "Do not obey any creature in committing sin
against the creator," must strictly be obeyed. What a grand
training in moral courage! Back-biting is forbidden and
whatever is to be said, must be said face to face. Let mistakes
be corrected. In short, lesson in discipline and obedience to
'

the chief is given five times a day. Ignorant Muslims have

forgotten religious instruction and have thus scattered
themselves. Now there is a hue and cry from all around for
discipline. Societies are formed and committees are set up,
but alas, on principles alien to Islam! As the poet says:-

"0you nomadic Arab, I am afraid, you will not reach

the House of Allah, for the path you pursue leads to
Turkistan."

(17/44)- "Every created thing celebrates the praise of its

creator, but you do not understand how they utter His praise."
In prayers, the trees stand to attention, as we do in (aqamathJ -
standing posture; animals bow down their heads as we do in
(ruK0 - bowing posture; creepers prostrate upon the earth
as we do in our (Sajdah)- prostration; and the mountains sit
silent in their places as we do when we recite
(aGahiyy5thJ- in the sitting posture.

Thus our canonical prayers comprise all these modes of

worship in which the created things are engaged.

Gentlemen! We find in regular prayers every sort of

worship we can imagine. We cannot eat anything during
prayers. This is fasting or a shade or part of it. We cannot
talk. This is a kind of fasting of Maryam (A). Every action
is performed at the sound of (thakbir)- Allih u Akbar"
which proclaims the greatness of Allah; we have the
recitation of the Qur-an; we have the praise of Allah, i.e.
(SubhGa rabbiyul 6 d m ,SubhGa rabbiyul ac 1;)- "Glory
be to Allah, the great Cherisher and Sustainer; Glory be to
Allah, the exalted Cherisher and Sustainer." We have the
glorious (athtJahiyyithJ! It is the holy Ascension of the
prophet (P)( on a small scale It gives us a visual scene of it.
The messenger (P) beseeches in the Divine Court
-
(Aththahiyyithu- lillihi was salaw&u wat taiyib&u)- "All
adoration verbal, physical and monetary are. all for Allah
only." Allah replies, (Assalamu alaika aiyuhan nabiyyu
-
wa rahmathullihi wa barak&uhu)- "0prophet, Allahc s
blessings and prosperity be on you!" As Allah has not
mentioned the followers of Muhammad (P) in His reply, the
prophet (P) implores (Assalbu c alaina wa c ala c ibadillais
s&hina)- "Peace be on us and one the righteous." Here we see
the righteous being mentioned, but what about us, sinners?
The answers is, the messenger of Allah (P) has taken us with
him by saying (ca1ain;)- "on us". Every angel at that
- -
moment says, (Ash hadu an la ilaha illal l&u wa ash hadu
anna muhammadadan cabduhu wa rascluhu)- I bear
witness that there is not god but Allah and I bear witness
that Muhammad is His slave and messenger." In regular
prayers we have blessing on the prophet (P) (duEd) and
prayer (dac f;) for us and for all others and lastly for people
on both sides of us (on the right and on the left of us).

(Bid'atlz? - "Innovationin relipion."

Along with (shirk)- polytheism, we have (bidcaw-
innovation --- word very extensively used. After all what
is (bidcaw- innovation? Is everything which is new
 (bidc a@ - innovation? If so, life will become a burden and
not worth living. If all kinds of tit-bits (in eatables), reading
the Qur-an in print instead of in manuscript as of old,
printing books on traditions instead of writing them with hand,
manufacturing guns, rifles, tanks and other modem weapons
of war will all be taboo. If you want to keep yourself alive, if
you want to keep Islam alive, you have to act according to the
- verse (8/60)-"Against them (your enemies) make ready your
strength to the outmost of your power."

These are all worldly affairs. (bidc ath)- innovation is

found in religious affairs. Is @hid)- the holy war fought for
Muslim faith a worldly affair? Is printing the Qur-in and
the traditions a worldly affair? Anything performed as
ardently as worship is (bidcath)- innovation. Whatever a
Muslim does with good intentions is Divine Worship. But
Islam, the Qur-an and the Traditions are so all-embracing
that they encompass every activity of the Muslim.

Hence activity beyond their enfrocesment is @idea@-

innovation.

Tven drinkingwater against religious tenets is a mistake."

Is whatever the jurists and the traditionists deduce

(bidcathJ innovation? No, it is not, for its sources are the
Qur-an and the Traditions.Ifageneral commandmentor some
principle is deduced from these sourCes, it is not (bidcaw
innovation. Has intention anything to do with b i d c a a and
(h&m)- prohibition? Yes, certainly it has. If any one places a
desirable religious act (mushahab)- on the same footing as
Divine Commandment (far*, it .is undoubtedly an
interference in the Divine Laws. So it is unlawful. Is the act
unlawful or to think so is unlawful? The latter is.

If one thinks (mbah)- religiously approved act as such,

and acts on particulars under some general commandment,
and another calls the act u n l a f i l (h&), interference in
Divine Laws? Yes, it is for he who calls such an act ( h 6 m ) -
unlawful, does so on presumption that people have begun to
believe it as Divine commandment (faradh). But whomever
we questioned, we were told that they had never thought it a
Divine commandment (farm, nor (6;iib)- incumbent.
(49/12)- "Suspicion in some cases in sin."

This arguement on the subject leads to the conclusion that

all those affairs which are against religious aims and principles
and the sources of which are not the Qur-2 and the Traditions
and which exert an evil effect on the tenets of Islam, deserve
abandonment or reformation. The messenger of Allah (P) used
to visit the grave of Ha&ra&Hamzah (R) every year. This is
the source of "Death Anniversary" (6 urs). He once cut a date
leaf into two and put on two graves saying, "So long as
these leaf pieces are fresh, they will be praising Allah and
there is a'hope that the torments the inmates of the graves
are undergoing, may be lessened. This is the source of
placing wreaths of flowers on the graves, for flowers are
fresh and sweet smelling.
 Is not the congregation of the birth anniversary of the .
prophet (P) similar to the Ram Navami of the Hindus? This
is going too far in indecency. (5/22)- "Remember Allah<s
bounty in sending messnegers among you." (211107)-" We
did not send you (0 prophet) but as a mercy for all
creatures." (10/58)- "Say, rejoice (0believers!) at Allah<s
bounty and mercy." We obey the commandment (5122) -
(=kuru)- Remember," and (10/58)- (fall yafrahq-
"Rejoice". The whole of the Qur-an is replete with the
remembrance of the birth of xdam, Mus; and 6s;.;

In Buqiri Shagf Ibni cabbas (R) transmits a tradition

that the prophet (P) heard from the Jews that the 10th of
Muharram is the Day of Deliverance of MGsa (A). He said,
"We have more rights on MZs; (A) than you." Therefore he
fasted on that day and ordered his followers to do so. When
we celebrate the Day of Deliveranced of MGs; (A), have
we no right to celebrate the birth of the prophet (P) who had
brought the happy tidings of the Deliverance of the whole
world from the torments of hell? Certaily we have. Every
nation gathers and celebrates the birth and death anniversaries
of their leaders and saints and pays tributes to them, so that the
younger generation may come to know what kind of life they
led and what heroic deeds they did and thus they may follow
in their footsteps in word and deed. This leads to action on the
part of younger generation. Worldly people celebrate events of
national importance with this principle in view. Hajj also is
one of such celebrations. Now it depends upon our
'
discr&m whether we reap die benefits ofthis world and of
the H e r a e r or not from theses great congragations.

Gezfemen! Borrowing money on interest and using it

in relighis affairs deserves not only condemnation but also
abandccnt. Nowadays the financial condition of the
Muslircs is at a low ebb, and as such extravagance is
unjustifkd, while the other extreme, niggardliness must be
despie: So the Muslims should guard themselves against
both c c m e s and take themselves to the golden mean,
frugaliF. It does not become them to imitate the non-Muslims
and tzsc to their customs and habits. Non-Muslims wives,
inspite x'zonversion to Islam, continue their hereditary customs
in thek Lluslims house-hold. The Muslim husbands, out of
love, dLxatheir eyes to these un-Islamic ways and the result is
the desrxtion of Islamic principles and its simplicity. It becomes
some tka necessary to protect and make a show of national
traditiws. It is the duty of the religious leaders to use their
discretim to make the community adopt good and reject
injurias national traditions. This is the golden rule of Islam.
Indiscrzim action leads to evil. Instead of putting an end to
the ut-blamic customs and innovations in religion,
demols339 the pillares of Islam is stupidity, foolishness,
muddle kadedness. May Allah bestow on Muslims a healthy
mind me wisdom. "Amh." (Be it so).

Is mTect for holy relics and sacred hair of the prophet

(P) pol>=eism or is it a sort ofworship of things other than
Allah? Eactifying a thing to the extent and eminence of
Divinity is polytheism, but honouring it as a relic, as an !

auspicious thing, is not.

. Not to differentiate between worship and adoration on

the one hand honour and auspiciousness on the other is
satanic. Their monotheism is in reality polytheism both is
owrd and intention. (22/32)- "Respect for the Divine
symbols shows the piety of the heart." Can there be a
symbol more sacred than that of the prophet (P)? (2/125)-
"Make your place of worship the place (the stone on
which) where Ibrahim used to stand." (21248)- "The sign
of his (Talutc s) kingship is that there shall come to you
carried by angels the box containing the relics left behind
by the family of M& and of HaGn which shall be a
source of solace and peace for you from your Lord; surely
in this is a sign for you, if you are believers."

Samiri picked up a handful of dust from under the

hoof of the horse of Jibrcil (A) and put it into the mouth
of the golden calf which he had moulded. The claf began
to low. (20/96)- "I took a handful of dust from the
foot-print of Jibracil and put it (into the mouth of the
golden calf.)" When Yacqib (A) had lost his eyesight due
to his incessant weeping for his lost child (Yusuf (A), the
latter sent him his shirt, advising the bearer to throw it on
his father's face. The moment the shirt touched his eyes,
he was cured of his blindness. (12/93)- "Take this my
shirt and put it on the eyes of my father, he will regain
his eye-sight."

Imam B u q z (B) states in the tradition of Hadibiyah

transmitted by curwah bin Azzabbrr (R) who heard it from
@
curwah bin MassEd (R) that the prophet (P) does not do
ablutions (wad& but his followers run to him to take the
water of his ablutions; he does not spit nor blow his nose
but his followers snatch it and rub it on their faces and
bodies. Not a hair of his falls on the ground but his
followers.snatch it away. Once the prophet (P) was bled. A
followers Abdullah Bin Zabir drank, away all the blood
that oozed out. He felt himself stronger than before. A
woman followers once drank his urine and was cured of
colic she was suffering from. These infatuated actions are
of the [assionate lovers of the messenger of Allah (P). 0
my satanic brothers! Let us put a stop to this wrangling. We
are infaturated with the love of Muhammad (P). According
to his command (a1 marcu maca man ahabba)- "Man will
be with him whom he loves." On the Dqy of Resurrection
we shall show you, 0 monotheists, that, if Allah please, we
shall be tied to the.apron strings of the prophet (P) and
whether monotheism, as taught by theteacher of the angels
(ShaiGn) is beneficial or the infatuated actions of theose
who passionately love the prophet (P).

-
'Ihdinas-Siraatal Musta-qiim'

(ihdi)- guide (us); (ihdini)- guide us; (had;-

yahdT-hidayathan)- to guide; (sirat)-way; originally (sirat)-
-
was written with (sin); (saratha)-devoured; i.e way devours
the traveller or the wayfarer; (1aqam)- is also way for it
makes a mouthful of the wayfarer; (musfiaqTmun)-
straight, smooth; straight.line is the shortest of all lines, the ;
golden mean; it has no curve or bend; so it takes one to his
destination quickly; only one straight line joins two points,
while innumerable curved lines do so. All straightlines lie
upon and cover one another or they coincide. So all those
of the straight path are united and form an entity. Neither is
there fighting nor killing among them.

Translation:-
Walk us (cause us to walk) on the stright path. (Guide
us in the straight path). ,

~~~

(HidiyathJ "Guidance has two meanings:-

1. (i; athut Taiqi)- to show the way, to inform the
whereabouts. (1 7/9)-"This Qur-an shows the way which
is the strightest."
2. csilu ilal matliba)- "It helps man to achieve his desired
goal."'(28/56)- "Youcannot take him whom you wish to
his goal."

-
With (hudz)- we have (ilz)just as (10/35) (man yahG
ilal haq)- "Who guides to Truth." Some times with
(hudi)-we have (I&)- as (1 0/35)- (qulil Iihu yahd;)- "Say,
it is Allah who guides to Truth." Sometimes we have
neither (i6) with (hudi)-nor (lam)- as we have here in
-
(1/5)- (ihdinas siratal musta6ma).

The principles and kinds of guidance are briefly as follows:-

@
1. Bestowing power by the use of which man can get
guidance'for ex. wisdom, senses external and internal.
2. Through disputation. Allah has forwarded such
disputations by which He leads man to distinguish
between truth and falsehood, virtue and vice. (90/10)-
"We have shown him both the ways."
3. Sending of Prophets and Divine Books:- .

-
(21/73)- (wa jacalnihum acimmathan yahdha bi
amrina- "We have made them leaders, so that they may
show the way by our command." (2/2)-

"This Qur-an is (a sure and without doubt) a guidance

to those who fear Allah."

4. Through Revelations:-

That which is hidden is disclosed to man in various ways.

Some get through dreams, some Divine inspiration and the
prophets Divine Revelation. (29/69)- "And those who strive in .
our cause -We will certainly guide them in our path."

The meaning of (Sir& musgaq;m) is that righteous

path which one wants to follow. He should guard himself
against following either of the extremes, but he should take
to the golden mean. Extreme liberty leads one to atheism or
,anti- Godliness. Such an one is prejudiced against Allah
and as such does not swear by Allah but by his honour.
Extreme personal reverence leads to idol worship and to
'believe in the transmigration of god-head in his ancestors.
As we have said earlier that the extremes are full of pitfalls :
and so one should take to the goldem mean to be on the safe
side; that is he should realise that Allah is Allah, and love
those whom He loves. On one extreme we have
O<hawhj)-Dissenters or Schismatics and on the other
(raw&ohJ Non-conformists. The golden mean between the
two sects is the ---.-- distionists (ahli sunnathJ

The Doctrines of Fatalism and Free will are two

extremes. Man is neither completely helpless nor
completely powerful. In fact he is between the two. That is
when man once makes up his mind, he becomes powerful
enough to carry out his intention, though he has no control
over his intention nor over things that cause it. Broadly
speaking, he has no control also over the order of the
universe, and in its working, but he has, on a limited scale.
In general, things take their own course, but in rare cases
man seems to have some power over them. This limited
quantity which we call apparent control, is being seen day in an
day out Manc s impotency can be gauged by wisdom, for what
is stored in Destiny is unknown until it comes to pass. Those
who put up lame excuses are useless and worthless people, for
they blame predestination and seek refuge in it, while the wise
work industriously, all the while praying Allah for success and
expecting their prayers to be heard.

Gentlemen! Sometimes prayers is a pre-requisite for

the unfolding of destiny. If prayer is offered, the result
appears, if not, does not. Thus offering or not offering of
prayer f0rms.a part and parcel of Destiny.

...
.,
.._
.
2.
-
' .:?. ,
I
 We have seen earlier that there are always extremes and
it is the duty of the Muslim to follow the golden mean. The
following are a few examples of extremes and means.

Between the extremes of Pure Conformists (those who

blindly follow any one of the Imams) and Non-conformists
(those who with freedom of will, disregard any restraint
imposed by the Imams), is the golden mean ------ is a
series of religious scholars of different gradations, who, in
time and out of time, are engaged in theological research
and thus follow Truth. Between the extremes of socialism
and d-fective democracy on the one hand, and monarchy
and despotism on the other, Islamic elections and the
Caliphate is the mean. Between the extremes of quarrels
and fightings on trifles on the one hand, and cowardice and
impotency on the other, valour and manliness is the mean.
Between greed and inertness modesty is the mean. If
cunning and political treachery are on one side, and
foolishness and senselessness on the other, knowledge and
mysticism, ingenuity and simplicity form the mean.
Between extravagance and miserliness magnanimity is the
amount. Between certainty of Salvation and threat of
punishment is Truth or in other words, between these two
ideas that the Muslim is sure to attain salvation and the
sinner is sure to get punishment, there is the golden mean
---- the Truth ---- that Allah accepts repentance and grants
the intercession of the prophets and the righteous. Pardon
and punishment are at His will and pleasure. He may even
exchange righteous deeds for sins.
 A Muslimscs faith is between "Fear and Optimism." :
.
"Hope and Fear". To have no knowledge of how.we will be
dealt with by the ( c slim and HakTm)- "The Omniscient and
the Omniwise," and so the wise carefully avoid the
extremes and take to the golden mean. This is very
essential. It is Divine command to take to the straight path.
Religious scholars warn young man to be careful of
incurring Divine Displeasures and advise the old to be
hopeful of obtaining Divine Mercy.

Put your trust in Allah for wordly affairs and strive and
work hard for the affairs of the Hereafters is the golden rule
for Muslim.

There are many words for "Way" in Arabic. But here

(sirat)- is'particularly used to emphasize that only he who
walks on the straight path will cross over to paradise by the
bridge of hell. He who does not observe moderation, is
nearer hell and so should take heed. If a manc s temperature
is above or below normal, he is ill. In llike manner,
enthusiasm more or less than necessary is also fatal.

When the Muslim is always guided, why does he pray

in the words (1/5)- 'Keepus on the straight path "for ever".
This means a great deal. Though we may be up to the mark
in 'faith (1mzn)- and creed (Gaqrdah), but still we invoke
Divine aid to bear without a murmur the hardships that we
may come acorss in doing righteous deeds and the natural
calamities that we may-meet.during our life; to protect us
from temptations, suspicions, evil suggestions and doubts
 and io lead us along the path of Truth. Along with faith,
righteous deeds also should be performed. What a prayer it
is, so short, but how all-embracing and how perfect!

Siraatal - laziina 'an-'amta 'alayhim-

(Sirat)-way; (al la&a)- who; whom; (ancamga

ca1aihim)-you have rewarded; (on whom) you have
bestowed your grace; (Siratal lagha is a substitute for .
(sirital m u s e a q h ) , rather it is like this (ih- dinas) sirEtal
- ancamha)- "That Grace which has been bestowed
lau'na
on one as a beneficence." If we benefit any body who
fulfils our motives and purposes, it is a recompense, but it
cannot be munificence, grace. In reality, (nacimathJ-
means softness, tenderness; (yidun nac imat&n)- "soft
hand". (nicmathJ- will be used in the sense of such a
condition of man in which he can feel pleasure.

(Ni c math)- "Grace"is of two kinds:-

1. (ni c math)- "Grace" ---pertaining to this life.
2. (nicmathJ- "Grace" - pertaining to the life of the
Herder.

Translation:-
The path of those on whom you have bestowed your p c e .
Grace pertaining to this life also is of two kinds:-
(a)'Inherent @) Acquired.

I
..
(a). Inherent also is of two kinds:-
(A) Spiritual (€3) Physical.

(A) Spiritual as breathing of life into the body; making use

of the senses and wisdom. *

(B) Physical, as creation of the body and its potentialities,

and keeping up of limbs hale and healthy.
. (b). Acquired:- Acquisition of excellences as admirable
qualities and praisewothy characteristics etc., and
abstinence from meannesses as bad habits, base and
undignified acts etc. Pardons from sins, Divine Audience,
Company of the prophets and the Ever-truthfuls are all
gifts, beneficences and bounties of Allah.
1. The Grace which reaches man directly, as "To create."

2. The Grace, no doubt is bestowed by Allah, but reaches

man through the medium of some one of his own kind,
. as parents, teachers, king etc. .This kind of Grace would
never have reached man, if Allah had not willed it.
3. That Grace which is the result of hard and severe form of
. worship on the part of man. This Grace is also from
Allah, for limbs and guidance the means of such
worship are bestowed on him by Allah.

In short, Allah alone is the basis and source of all kinds of

gifts and graces enjoyed by man. (16/53)- "Whatever Grace
you have is from Allah only." The highest form of Grace
bestowed on man is "Faith", while all other forms of Grace.
bestowed on man are its off-shoots. This faith is the
hndamental principles of Islam. W h o are (allagha
- alaihim) "thoseon whom Allah has bestowed His
a n 6 amtha

Grace"? (4169)- "Those on whom Allah has bestowed His

Grace are, prophets, the Ever-truthful (Siddiqh), the martyrs
and the righteous, and what a good company of virtuous (pious)
comrades it is to be with!This verse gives us a knowledge of
those on whom Allah has bestowed his Grace.Now (116) takes
this form (ihdinas siitan nabiyyha - to the end).

(Hadhrath---Khathamun nabiyyha; la nabiyyi bac dahu)-

"The last of the prophets; there is no prophet after him."
This enjoins complete obedience to the prophet (P) and
turning to him for guidance. Obedience to Hafirah Ab';;
Bakr (R) has become necessary as he is (siddrqi Akbar)-
"The Ever-truthful, the Great. Thus his caliphate is proved.
Had&aG c umar (R), Hadhrath - - 6 &man (R) and H a c r a f i
e al; (R) are not only martyrs but also (sidd;q>. "Ever-truthhl".
Therefore it is necessary to follow them and thus their
caliphate also is established. (siddiqiyyath- shahzdaw- the
act of being Ever-truthful and martyrdom continue
unhindered even after the expiry of the days of
prophet-hood. Thereforethe four Imams, Had&afi Ab;
Hanrfah, Hafirah M&k, Ha&ra& Sh& e f , Hafirah
Ahmad Bin Hanbal (B) should also be followed. Besides,
---
Ha&ra& SyedT Muhiyuddh cabdul Qzdir a1 jilani (R),
Ha&ra& Muc inuddin Hasan al Chishgi, Ha&ra& Ahmad
Kabirur rific i, Hamrath -Bahiuddin Muhammad al Buqin
- - Abul Hasan 6 aIi s h 2 i etc. (R) also
Naqshbandi, Hadhrath
deserve to be followed. Similarly a Muslim, thinking his
 spiritual guide to be atleast one of the righteous, becomes:
his disciple and so he is also included in (ancamtha -
c alaihim)- "On whom Allah has bestowed His Grace."

Gentlemen! Islam is a peace-loving religion. In Islam,

it is incumbent, it is a Divine command to believe in all
prophets. He who believes in Nch (A) believes in xdam
(A) also. Similarly, he who believes in %shim (A),
believes both in NEh and Xdam (A) also.

A Jew or a follower of Miss (A) will believe in these

prophets. A Christian or a follower of cis?;(A) will do so in all
the four prophets. A Muslim or a follower of Muhammad (P)
has to believe in all the prophets. Contempt of any one of the
prophets is as sacriligeousand is asunlawfLl ( h a r b ) in Islam as
contempt of its founder. Thus a follower of Ib&m (A) is a
follower of NGh (A). A follower of MGs?;(A) is a follower of
Ibrahim (A) also. A follower of cis?;(A) is a follower of MEG
(A) also. But a follower of Muhammad (P) is a follower of
-
Adam, Nch, I b G m , M i G f&(A) and Muhammad (P) also. In
other words he is a man of all religions.

The heart, liver, stomach, lungs, brain, medulla

oblangata have connection with the celestial world. People
who practise meditation ggkir wa shi&il) are well aware
of these things. The different important organs of the body
as heart, liver etc., are subordinate to different prophets.
Every prophet has a special attribute. Briefly, xdam (A) is
. . aware of all the names of Allah and the nature and realities
of things. (2/3 1)- "And He taught xdam the nature of all
things." Fanaticism in religion and modesty are the
distinctive characteristics of Nih (A), as is shown in the
verse (71/26)- "My Lord, leave not of the unbelievers, a
- Ib6him (A) excels in his
single one on the earth." Hadhrafi
resignation to the will of Allah. He used to say, "He knows all
about me." "I throw you into the fire." "Very well, Sir, do SO."
"Abandon your baby in a lonelyjungle, where not a bird chirps,
nor a crow crows." "Very well, Sir, it shall bedone." "Slaughter
your child." "Very well, sir, your comhand shall be executed."

M k a (A) is favoured with Love and Passion. (7/143>

MisZ said, My Lord! Show Thyself to me that I may look
upon Thee." Allah said, You cannot see Me. But look upon the
mountain. If it stands fast in its place, then you shall see Me."
And when His Lord manifested His Glory on the mountain, it
crumbled to dust, and Musa fell down in a swoon.

cis; (A) loses himself in monotheism (Thauhid)-Fools

believed him to be son of God.

Muhammad (P)is the slave of Allah ( 6 abdull&)- ever

ready to carry out His commandments, His mind is
steadfast, his eyes shed tears for the loss of his son I b r h h .
He gives the scorpion his due, but when it stings him, he
feels his sting. It is neither lenient to the pious nor to the
impious. In times of need, water bubbles out of his fingers.
Had it not been for him, this universe would never have
come into existence.
 People who are anxious to acquire "Grace" of Allah
(Faidh), are first profited and enlightened by NGh (A), then
by Ibrihim (A), then by M k a (A), cka (A) and lastly by
the comprehensive and perfect enlightenment of
Muhammad (P). That is why it had been stated earlier that
every follower of Muhammad (P) is a follower of cis&
MisZ Ibrihim, Nih and xdam (A). The different 0.

enlightenments thus derived are called (La66 if). Every

'
(Lagfah) has a particular colour and position. Those who
have acquired these enlightenments are coloured with the
lights of these prophets. The Muhammadi (follower of
Muhammad-P-) is colourless. Whiteness is usually
understood to be colourless, but it consists of all the seven
colours. Similarly any Muslim, if he is really a Muslim
with a heartenlightened with faith, possesses every thing
and possesses nothing. (la ilaha illal lahu muhammadur
rasilul lahi)- T h e r e is no god save Allah, Muhammad is
His messenger." Whatever the hypnotists, mesmerists show
or do is the creation of their mental powers. A religious man is a
disciple of the messenger (P). His reach is up to Allah. Peace of
mind and satisfaction of the soul are his rewards. Alas for the
irreligious! They are bereft of the bounties of Allah. ( k a n g u
bill& wa mala6 i kagih; wa ku&ubiG wa rusuliG)- "I believe
in Allah, His angels, His Books and His messengers."

Gentlemen! What are the hndamental principles of Islam?

1. Unity
One-ness of Allah ('Ihauhid)- "Monotheism".
 This is the most important principle or the basic
principle of Islam. This principle is the pivot around which
all other principles revolve. All religious quarrels that arise
in this world are due to the rejection of this principle. Every
family has an elder who manages the holtse hold affairs.
Every locality has a chief who controls it. Every country
has a king or a president in council. When such is the case,
is it not necessary for the universe to have some one --- All
in all, All-powerful to manage its flairs?

If there had been many Gods with concurrent ideas, they

would never go one against another and thus they would have
been mere nummies. If they had different ideas, they would
have gone one against another, and the weak one would not
have deserved to be called God. So it is natural and a matter of
certainty for a Muslim to be sure of the existence of Allah and
believe in His Unity and freedom from partnership.

2. Love
World exists on Love. If there had been no love, with I r

.Iis-
one another the world would have been bereft of trees,
mountains, men or animals -----mere cloud of dust. Love is
of two kinds. 1. Natural (intrinsic). 2. Intentional. Parents
love'for their children is natural. There is selfish love also
and love to earn profit and pleasure, as a servantc s love for
his master. Again there is love for Allah which is lasting,
but love for other things is transitory, for in course of time,
it will wear away, and parties will fall assunder.
 3. Sense of Dum
Manes activties are controlled by rights and duties. A
tradition says (inna linafsika calaika haqqan wa lizaujika
6 alazika haqqan). "Your soul has a right on you and so you

cannot commit suicide. You cannot keep your limbs idle.

Your wife also has a right on you."
caun son of Abu Haj!fah transmits from his father
that the prophet (P) had fraternised Solman and Abu
Durdac (R). Once, finding the wife of Abu Durdac (R)
i n dishabille, Solman (R) asked her why she was in such
a pitiable condition. She replied, "Your brother has
nothing to do with worldly matters. Meanwhile Abu
Durda; hac come in. He prepared food with his own
hands and asked Solman to eat it, as he himself was
fasting. He replied that he would not touch it unless he
joined him. At that Abu Durdac sat down with him to
take food. Night came. Abu Durdac prepared to get up
for - Thahajjud preyaers. S o l m k asked him to continue
his sleep. When small watches of the morning neared,
. Solman asked him to get up for the prayers. Both got up
and finished their - Thahajjud prayers. Then addressing
Abu Durdac, Solman said, "Brother, Abu Durdac, your
must know that you are burdened with rights of Allah, of
your own self and of your wife. Give them their due."
Soon after ABu Durda, presented himself before the
Prophet (P) and repeated what Solman had told him. The
prophet (P)replied that Solman had said the truth.
.. .
 Man is bound to carry'out the rights of friends and foes,
young and old, wife and husband, father and mother and
his own children. The.kingand the subjects have their own
rights. Treat one and all well. If other destroy your rights,
do not destroy theirs. Sense of duty is a very important
principle of life. Do not.abandonit.
4. Moderation
Normal human temperature is 98.4%. Fluctuation in it
leads to illness and even to death.

The Qur-an says, (115)- "0AIIah, show us the straight

way." Curved lines joining two points are many. The
straight line joining them is only one, and it is in the
middle. All straight line joining two points coincide.
Muslims are defined as (Ummathan - wasathan)-
- "The
community of moderation." Allah says:- (2/279)-
"Neither you oppress others, nor should others oppress
you." ( 5 9 9 ) - "So establish weight with justice and fall not
short in the balance."

Hafirath-Anas (R) transmits a tradition that a group of

three persons approached the spouses of the prophet (P)
and asked them about how the prophet (P) worshipped.
When they were informed ofiit, it fell short of their
estimation. They said, "What comparison is there between
the prophet (P) and us? Allah out of His bening mercy, has
pardoned all his sins, pass, present and future. He is
innocent as a new-born baby." One siad, "I will pray the
whole night without a wink of sleep." "Not a day will pass
but I will fast," said the other. The third said, "I shall shun
 women and will never many." Just then the prophet (P)'
came in and after ascertaining from them what they had
been saying, he said to them, "I fear Allah more than you
do. I abstain from His displeasure more than you do, I
perform the prescribed prayers and sleep also. I fast
. sometimes and sometimes donct. I sleep and many
women; he who does not follow my way of life and shuns .
it, is not of me." (Buq&i, Muslim, Mishk&(P.27).

5. Eaualitv
Tradition says, "People are like the teeth of a comb."
All are equally bound to give others their due; it is
incumbent on all. In congregational prayers we see all,
rich and poor, young and old, stand shoulder in a row.
The first to be arrogant and to t h i n k himself superior to
man. You created .me from fire and him (man) from
clay." It was he who initiated the caste system. Islam
makes no difference ub caster or creed, colour or
language, nation or country. The criterian of superiorty
In Islam is (thaqw&piety and righteous deeds. (49113)-
"Truly, the most honoured ofyou in the sight of Allah, is
the most God- fearing of you."
6. Distribution of Wealth:
One more fundamental principle of Islam is the
distribution of wealth. Some nations make it a law that
the eldest son shall inherit the property of the father.
Some allot no share of the property to women folk.
.Some take it as national trust. Thus some are capitalists
and some socialists. In socialism everything belongs to
the state ---- wife, children and what not. If it is so,
where lies the difference between a slave and a
communist? A slave cannot possess any personal
belonging. He cannot of his own free will spend or make
use of anything he may happen to possess. A country of
communists is a country of slaves. In Islam a man is free
to earn and possess what he earns. But paying the poor
due annually for the benefit of the poor and the
distribution of wealth of the dead among the individuals
of the nation are Divine laws (obligatory>faradh. Even the
neighbour has a share of the property. Aid to the poor
out of it is incumbent (wajib), lawfully as well as
morally. In &idulFitr, (Fitrah)- charity either in cash or
kind is incumbent. In i d u l a&ha, a third part of the
flesh of the sacrificed animal has to be distributed
among the poor.
7.Veneration for tlzinps animate
Another main principle of Islam is respect for living
things. No animal can be thrown into the fire alive, not
even those that tease man-kind as snake, scorpion, bug etc.
no woman, child, hermit, mendicant or monks should be
molested in war; one cannot commit suicide; let alone
animals, even trees cannot be burnt without justification.
But it is a pity that the modern civilization empowers man
to burn to ashes anything, man, animal etc. that comes
under the blast of napalm, atom or hydrogen bomb and
other lethal weapons. ’
8. Preservation o f Peace
One more basic law of Islam is the preservation of peace. -
Creating tumult, disturbance and mischief in the country is
tabooed (2/205)- "Allah does not love mischief." (2/191>
"Tumult is worse than slaughter." (2/192)- "Fight them (the
mischief markers, disturbers of peace) on until there is no
more tumult, mischief and disorder in the land." (6/108)- "Do
not speak ill of those whom others worship beside Allah, that
they may not speak ill of Allah in ignorance."

What are those things that go to destroy peace and order

in society? They are, reviling others, praising self, adultery,
gambling and drinking wine. Abstinence from these evils
will certainly result in peace and prosperity. The great
purpose which Islam came to fulfil is to bring about peace
in the land. It does not encourage disorder in the country. If
you follow these basic principles of Islam, your life both in
this world and in the Hereafter will hecome enviable. The
religious and the irreligious both can take advantage of
these golden principles and enjoy a happy life.

9.Invocation:- jdudi)
-
The last but not the least principle of importance in
Islam is invocation (duci) ---- an humble request to Allah.
However hard a man may try, he,must know that success is
in the hands of Allah. According to this principle, we pray
as follows:-
 (21286)- "Our Lord! Do not take us to task,if we forget or
commit a mistake; Our Lord! Do not lay on us such a burden
as You did on those before us; 0 Lord! Do not impose on us a
burden which we have not the strength to bear, and pardon us;
and forgive us; and have mercy on us; you are our protector;
help us against people void of belief."

It is natural that fools ask the wise, the ignorant the

learned and they believe in what they say. It is also Allahc s
command (16/43)- "Ask of the learned, if you do not
know." (as6 al$- is a command. Obedience to it is incumbent.
The prophet (P) says; "Why did you not ask, when you did not
know? The only cure for ignorance and helplessness is
(sawZ1)- "Question, request." The whole world follows this
rule. We rely on experts and imitate them till we ourselves
become experts. When we come across difficulties and find
ourselves helpless, we cannot but imitate. Ignorance coupled
with obstinacy results in ruin. Arithmetic is an easy art, but we
have to take tution for a long time from a teacher whose timely
correction of our mistakes enables us to master the subject.
Being equipped with neither necessary nor complementary
knowledge, and claiming to be .master of independent
personal opinion does not become a wise man. One cannot
read four Arabic sentences correctly, but calls himself a
traditionist and believes each and every incompetent
tiaditionist without verifying or giving proper thought to
what the latter says. This is nothing but imitation or
believing in another unconditionalIy.
 In short, for a (Mujthahid)- "Jurist" (Muslim divine), a
knowledge of Arabic literature, grammar, the Qur-an, its
exegesis, Traditions and jurisprudence; and for Traditions,
nomenclature of the transmitters, their lives and their
credibility and trustworthiness as to their narrations, life and
character of the prophet (P), History and principles of
traditions; for jurisprudence, its principles, idioms, changes
that occur in the meaning of words and their use from time to
time, hidden and explicit religious commands, distinction
between the literal and the allegorical, are necessary.
Nowadays, by reading the translation of a book or two of
Traditions, one calls himself a (Mujgahid) "Jurist." He
knows neither the life and history of the transmitter nor
annulting and the annulted verses of Quran nor other
traditions. He has neither the power of cornparision nor of
extraction. He shall have to face Allah on the Day of
Reckoning, when he will be paid in his own coin. Acting
according to (16/43)- "Ask the learned, if you do not know,"is
- the safest principle for one to lead the most peacehl life in
religious matters.

Here a number of misunderstandingscreep up. The first

-
is, in modern times, the door of (ijthihid)- "Deduction of
Islamic law is closed and as such no one can become a
-
.(Mujthahid)- "Jurist", entitled to independent .opinion."
This is just putting a limit to Allahcs grace, favours and
bounty in endowing man with knowledge. The fourteen
centuries that have passed between the prophet '(P)and us,
our disinteredness in religious knowledge, want of m'eans
to attain it, has made it un- approachable. .

Let us now take into account the number of grades of

-
the (Mujthahids)- "TheJurists."
-
1. (Mujthahid Mut1aq)- "The jurist of Independent
opinion." He is a man of principles. His way of
- Ab;
-is unique, for ex. Hadhrat&
reasoning and deduction
-(B).
Hanifah No6 mk bin Thabith
2. (Mujfiahidul Mghab)- "Jurist of a particular school'of
thought." His principles of deduction are the same as
those of the Head of his school, but in religious
problems (masacil), he sometimes goes against his
chief also. Generally people think about the pupils of an
-
Imzm to be (Mujthahidul M e a b ) . But one learned in the
principles of jurisprudence knows that (Sahib;n)- i.e.
- -
Imam Abu Yusuf and Imam Muhammad Bin Hasan (B),
*
especially nourish differences of opinion even on
principles but this is only in rare cases. In most of the
principles, they agree with their chief.
-
3. (Mujthahidub Mas;alah)- "The Research Jurist". He
deduces solution to any particular problem or any new
problem that creeps up and supplies answer to it.
4. (Sahibi -
ThaqTh)- These jurists have little power of
judgmen. Out of many statement of the ancient jurists
(Mujt&ahidin), they select one.
. I
 The third category of the jurisfs is a necessity in every
age, else religious affairs will become static.
5. (Mufthi)- is a jurist incapable of independent deduction. He
can refer book and find out a statement of some jurist, that
will conform to the problem in hand. Generally we come
across only such scholars Gurists) nowadays.

One more mis-understanding is generally prevalent that

Hana6, Shafic;, Hanbali and Miliki are mere personal
imitators. This is utterly wrong. These are four families or
schools of thought. The modes of deducation of each
shcool of thought is quite different. Research work in these
schools is going on in time and out of time. Pupils of these
schools, after research, have differed from their chiefs even
on generalities. On coralleries, differences are beyond
count. Research scholars have differed not only from
(Sahibin) i.e. Imam Yusuf (B) and ImGm Muhammad Bin
Hasan (El), but also from the spiritual head of the school
--
and issued quite different verdicts (fathaway)- The result of
the research work is collected together and is called
--
verdicts (fathaway). The same also is the case with the
other schools of thought. In these schools are also
(mujaahid) in "Jurists," as has been mentioned above; and
they follow their own taste in their research work. All have
the fear of Allah. All are endeavouring to reach Truth.
Scholars dealing with questions that give rise to differences
of opinion do not come to blows. (21148)- "Every one has a
goal towards which he turns; so hasten to do good deeds.
 Now for the last word (tha1fiq)- "Patching up," i.ie
taking one statement from one school of thought, another
from the second and so on without verification. This is
quite inadmissible. All the four spiritual heads think so too.
Their refutation (inadmissibility) is due to collecting
together statements from opposing factions, as this is not in
accordance with the principles of any one school. This is
just like a sick man devouring a mixture made up of
ingredients of various schools of medicine, allopathic,
homoeopathic, unani and Vedic. It is clear that no doctor of
any one of those schools will be foolish enought to
recommend such a mixture to his patient. Doctors of any
one school have a particular way of treating their patients
and this mixture so obtained is against the principles of all
the four schools. The man who devours such a mixture is
an ignoramus, and slave of his own desires. In fact the
intention of the follower of (thalfiq) is not to honour the
names of the great spiritual heads of different schools but
only to make a show of himself.

Gentlemen! The most dignified example of the truth of

the verse (V6)- (angamtha - 6alaihim)- is found in the
companions of the prophet (P). They are the fountain head
from which flows the teaching of the prophet (P). Calling
all of them atheists and irreligious, and obliterating the
Qur-an and the Traditions, are acts that strike at the root of
the religion (Islam). Is it not shameful on the part of the those
who call such great men so, while they call and claim
themselves to be the votaries of Islam, gnawing, at the same
time, at the root of Islam? May Allah take us into His
protection! We received the Qur-L through the
companions
- - of the prophet (p) in general and H- aarah
Uthman, Hadhiah Sali, Ha&ra& Zaid bin Thabih,
H a a r a h Ibni Mas*Ldand H a & r a ~Ubbai bin kwab (R) in
particular. According to your version, the only one (whom
you call Muslim) i.e. H a a r a h .ali (R) transmitted the
Qur-an to Solman, M u q d i , Muqdad and Ab; Zar (R). If it
is so, the Qur-k has become (an ahad)- narration of a stray
transmitter. It is no more (mufiaw&ir)- continuous
transmission. You have destroyed the Muslin1.s proud
privilege of considering it as being transmitted from the
prophet (E)' up to the present times. You have made it an
uncertainty. You are convinced that changes have been
effected in it. This means that you have in your hand neither
the Qur-& nor the certainty that it is.

The prophet (P) addressed women also and gave them a

few commands. Have all these traditions come to naught?
Are all the traditions transmitted by all the companions of
the prophet (P) except those transmitted by Had&a& Cali
(R), untrustworthy? How many traditions remainnarrated
by Hadrath Ali (R) were all those traditions that had been
axpounded onthe pulpit for the commonsby HadrathAli (R)
and other holy religions leaders (In any) transmited out of
Fear May Allah take us intohis protectio nthen where is
Hadith? Where is religion? Have all the teaching of the
prophet dwondled to nothing? (Allahu Akbar Allahu
Akbar) Allah is great. Allah is great.
Tltaqiy a h :
Lit. "Guarding oneself'. A shicah doctrine. A pious
fraud where by as Shicah Muslim belie\*eshe is justified in
either smoothing down or in denying the peculiarities of his
religious belief, in order to save himself from religious
persecution. A Shitah, can therefore, pass himself off as a
Sunni to escape persecution.

(From "A Dictionary of Islam" by Thomas Patrick Hughes.)

Ifiat are the stages of destroying Islam?
The following are the stages that go to destroy Islam:-
I - Pretence of exclusive love for (ahli baith). "family of the
Prophet (p) ------- (Prophet himself, Hadhrath - - Ali,
- - Fathima, -
Hadhrath - Hasan, Hadhrath
Hadhrath - - Hussain)
----- a love unequivocally shared by all the Muslims of
the world.
(Please ref: to page 50 ofthe the original of "AlFathehah")
2. Expulsion of the sacred spouses of the prophet (P) from
(ahli baith)- "Family of the prophet (P)". When the Holy
Qur-an categorically declares them to be the members of
the family of the prophet (P), their expulsion is invalid.
In Arabic and in all languages of the world (ahli baith) -
(ahli -
khanah)- are used for the wife.
3. Preference.
4. Caliphate.
5. Mourning for the martyrdom of Had&a& Imam Hussain (R)
and the outrage committed on his household at Karbala
6. Repugnance against the companions of the prophet (P),
culminating in the award of the appellation (kafir>
"Disbeliever" to them.
7. Dissimilation of creed @aqiyyah)- this seals the fate of
Islam.

Let us try to explain these stages briefly. Perhaps it may

give the wise, food for thought and incite them to seek the
path of Truth.
1. Pretene of exclusive love for the members of the family
of the prophet (P).

(AI) and (Aha1)- carry the same meaning. (m)-

is he
who is subordinate to some one and to whom he turns. In
the Qur-an, we have (Ali Fir6 aun)- subordinates of
Firc aun. Thus (xli Muhammad)- all the Muslims who are
the suboidinates of the prophet (P). The more is the
inclination of a Muslim towards the prophet (P) by his
righteous deeds, stronger will be his (&yam-
subordination to him. The inclination of a pious Muslim
towards the prophet (P) is great. So he is a greater
subordinate of Muhammad (P), Le. he is of a greater degree
of (a), according to (kullu - thaqiyyin)- "Every pious
Muslim is ( a i Muhammad)- Banu Hashim have the
privilege of being near relatives of the prophet (P). It is
unlawful ( h a r k ) for.them to accept (sadqah> propitiatory
(atoning) offerings. They are also (a)- subordinates of the
messenger (P). Through Haarath - 6 ali (R), Haarath Fitimah
(R), H a c k & Hasan (R), H a a r a a Hussain (R) the progeny
of the messenger (P) continues to this day. They are also 61)-
the subordinates of the messenger (P). Daughter and
son-in-law have a separate home (are of a different family).
Therefore enclosing them in his cloak, he showed to the
world that they were also members of his household.
2. The Qur-an bears testimony to the prophetcs spouses
being members of his household. The Qur-an has the
phrase (ahli baith)- for the wife of Hadhrath - - Ibrahk
(A). Verses that occur before and after (33133)- in the
Qur-an refer to the sacred wives of the prophet (P).
( 3 3 / 3 3 ) - "Allah only desires to remove all abominations
from you, 0 members of the family, and to make you
throughly pure and spotless." (ahal) always a masculine
plural pronoun, whenever a mixed assembly of men and
women is mentioned ---- a mixed assembly of consorts,
daughter Fitimah, son-in-law tali, grandson Hasan and
Hussain (R). So let this not lead one astray to exclude
the spouses of the prophet (P) from (ahli baith) The
prophet (P) once said to his wife Ummi Salmah (R),
- c ala1 Eairi)- "You have already been included in
(anthi
the blessing of the verse." Removal of the spouses of the
prophet (P) from the sanctity of the verse is an outrage
on the Qur-an. ( 3 3 / 3 3 ) - "0spouses of the prophet, you
are not like any of the (other) women." How far will the
grace of Allah be repudiated. The importance they
attach to the verse (ayat$ gafihk)- (33133)- is only to
prove their chastity. As H a a r a e Fitimah (R) was a
woman, she could not lay claim to the caliphate,
especially when there had been mis-understandings and
difference between husband and wife, and as such she is
not faultless and so she could not be included in the
verse (ayathi thathhir). According to their principles, if
 Had&a@ Hasan (R) had been innocent, Amir
Mucawiah (R) could not have laid claim to .the
caliphate. Thus he is not innocent and so cannot be
included in the said verse Gyathi - - Let us
- thathhk).
consider now how many of the descendents through the
daughter of the Prophet (P) and the sons of Hadrath Ali
they hold scared. The Prophet has four daughters. They
do not hold three of them in respect. How far they
honour the fourth we have seen above. They do not
- - tali
consider her innocent. Among the sons of Hadhrath
(R), we have Imam Muhammad bin Cali (R) also, but
they call him Muhammad bin Hanafiah. According to
their habit, they take him to task and revile him as is
their wont. They do not consider the descendents of
Imam Hasan (R) worthy of honour nor do they hold
- - Imam Cali Zainul cabidin
Imam Zaid, son of Hadhrath
(R) in esteem, nor do they respect Hadhrath Imam
Jacfar Sadiqcs son Imam Ismacil, the founder of the
Ismacilia community, and his descendents. On the
whole, they believe in twelve Imams. They remember
the other Imams with the same calumny as they
lavishupon the companions of the prophet (P). Is this the
exclusive love they have for the family of the prophet
(P)? (mac&allah)- "I seek refuge in Allah!"
3. Stage of rue-eminence:
H a i u a g Syedah (R) is a part and parcel of the prophet
(P), as she is the direct descendents.This honour is solely hers.
Her sons cannot covet such an honour, nor her husband, nor
Siddiq the Great (R). It has been definitely stated in the Qur-an
 (3316)- "His wives are their (Muslim*s) mothers. "Every
religion, every nation holds mothers in great esteem.

Allah has endowed some with some distinctive

characteristics and as such they are proficient in their own
- - SiddTq the Great (R) was an
sphere of activity, for ex. Hadhrath
aid to the prophet (P) in the early days of his prophethood, and
after him, a proparator of Islam, a careful guardian guardian of
faith, keeper of law and order in the country and a great obstacle
- - umar (R) was a great conqueror,
in the way of apostacy. Hadhrath
a disciplinarian, a matchless administrator and lawgiver.
- -
- - cuthman (R) was the compiler of the fragments of the
Hadhrath
Qur-G into a volume and its publisher. Hadhrag tali (R) was a
7

-
warrior the hero of the battlefield and a votary of mysticism
@asawwuf)- in Islam, enlighteningthe hearts of the people. Thus
we see that no one claims to be the master of all trades and as such
we cannot prefer one to the other. The more one serves Islam, the
' higher is he in the estimation of Allah.

4. The Caliphate:
It is not necessary for a prophet to be a King.(2/246)- People
(children of ------) said to the prophet (who was) among them,
"Appiont for us a king." We find Hadhrath - - S u l a i m i (A), a
lonely figure among the prophets who was both a prophet and a
king, and in later parts of our prophetcs life (P), a bit of
administrative office fell on him. These people pay more
importance to the world and its government than to the prophetic
teachings. But the family ofthe prophet (P) did not attain worldly
power and thus they were divested of Caliphate.
 Let us explain briefly what caliphate means. Caliph is a
deputy one who acts for another, and performs the duties of
the principal. It is obvious that a messenger of Allah is an
inspired being and receives Divine revelations and as such
no one can act for him. But his commands and teachings
can be propagated. He who does this is his Caliph. He who
propagates Traditions of the prophet (P) among the people is
a Caliph. He who purifies the souls of the people is a Caliph.
He who rules the country justly according to Islamic law is a
caliph. In short, harder a man works to spread the teachings of
the prophet (P), more he serves Islam and a greater caliph is
he. The balance of decision who is great and who is virtuous
is in the hands of Allah. Some claim that the prophet (P)
--
had definitely and unequivocally appointed Hadhrath c al;
-
(R) to be his caliph. He said, (man Kunthu maulahu fa
caliyyun maulihu)- (mauls)- is one who loves, a relative, an
assistant etc. But herein we find the word "Caliph" is not
mentioned. The Abbasaids argue that, as Ha&ra& c abbis (R)
was the paternal uncle of the prophet (P), he is the sole heir,
being the male issue on the side of the prophais father. The
HussaiGs are related to the prophet (P) through his daughter
Hafirat& Syedah (R), who being a woman cannot he a
claimant of the culsfer, so only the progeny of Had&a$
cabbas (R) can be caliphs. The messenger of Allah (P) had
prophesied the caliphate of only the Abbasaids. Ha&ra@
6 abdullah bin c abbas (R) can be the caliphs. The messenger of

Allah (P) has prophesied the caliphate of only the

--
Abbasaids. Hadhrath cabdullah bin cabbas (R) said, that atthe
time of death, the prophet (P) had ordered for pen and paper
 saying, "I shall write down such a thing for you that will
prevent you from going astray after my death. "Ha&ra&
cumar (R) who was present on the spot said, "The
prophetcs sickness has taken a serious turn and as he is
having fits of unconciousness and does not know what he
says, it is no use complying with his request. We have the
Qurzn, Allahcs Book. It is enough for us." Now crept up
differences in opinion among the family members and
arguements ensued for and against Hafirah cumarcs
statement. They began to clamour so loudly that the prophet
(P) had to order them out. All concur with this incident. The
' Abbasaids think that the prophet (P) has determined to decide
about the caliphate in their favour. The shias think that it was to
be a document of the caliphate of Had&aa c a l l (R). All these
are only surmises. The prophet had not mentioned for the
caliphate any name at all. Even H a c r a g Gal; (R) did not
oppose Haarath 6 umar (R), nor did the prophet (P) issue
peremptory command to this effect. If there had been
Divine revelation about the caliphate, according to the
verse (5/70)- "Carry to the people that which has been sent
to you," action on it would have been obligatory on the part
of the prophet (P). The Qur-an has (5/4)- "This day we have
perfected your religion for you and we have completed Our
Grace upon you. "This verse has set a seal for further
revelations of any kind. So there arises no question of any
revelation regarding caliphate.

Let us now consider about the caliphate said to be declared

in clear terms by the prophet (P). A tradition of Ahmad,
Muslim as recited by caishah in Kanz, ~01.6.p-138, says,
"Call your father Abu Bakr, your brother c Abdur Rahmk that
I may put in writing for fear that an ambitious man may not
aspire to , or a gossip may not go telling tales of his
superiority, although Allah and the faithful refbse to
acknowledge the superiority of any one but Abu Bakr."

Another tradition transmitted by cabdur RahmL bin

Abu Bakr in Kanz Vo. P-139, says, "Get me writing
materials that I may write down that which will prevent you
from going stray for ever." Then again he said, "Allah and
the faithful refuse but AbuBakr." In one moie tradition by
ibne casakar through cali (r), "I besought Allah thrice to
give you priority. He refused, but AbiBakr." In the History
of the Caliphs (Th&ik&l j&ulaf& Sewti, we find that
when the foundation of a mosque was being laid, the first
stone of the foundation was laid by the prophet (P). He was
- - Abu Bakr and Had&ae
then followed in turn by Hadhrath
cumar (R). The prophet (P) said, "These are my caliphs
after me." (hac u l a c il -
khulafic min bac di). One among the
gathering asked the prophet (P), "Whom are we to pay the
poor due after you?" He replied, PTo Abu Bakr." He again
askede, "After Ab3 Bakr?" The prophet (P) replied, "To
cumar." The Muslims were defeated in the battle of Uhad.
Ab; Sufyan, the chief of the army of the Quraish (enemy),
who had not yet embraced Islam, called out, "Where is Ibni
Abr Kahshah?" (meaning the prophet-P). "Where is Ibni
-
Qahifah?" (meaning AbiBakr); "Where is Ibnul KhaGb?"
When no answer came, he shouted the slogan, (uclu
Hub1u)- "May success crown Hubal! " He had an inkling of
the future of Islam and gave out a political forecast that
after the prophet (P), Abu Bakr would be competent
enough to handle the Islamic affairs successfully and then
'umar and after these two, there was to be chaso and
confusion, mismanagement and anarchy.
5. MourninK .for' the martyrdom of
h a i n Hussain (R):
Now let us turn our attention to the mourning for the
martyrdom of Imam Hussain (R). The martydrom of Imam
Hussain (R) is the best and the noblest example of moral
courage, truthfulness, bravery, fearlessness and
non-dissimulation of faith (thaqiyyah). There was no
compulsion on his part to lay donw his life. If he had taken
the oath of allegiance to Yazid the usurper, he could have
enjoyed a life of ease and comfort till his death. But taking
such an oath is to conform to YazFdcs royal commands
which were very often un-Islamic. Such a thing cannot be
expected of one in whose veins flowed the pure blood of
the family of the holy prophet (P). So he withstood the
on-slaught of the un-Islamic forces, single handed and
under extremely adverse circumstances, with full
knowledge that there was no other who dared do so, and
that there was not an iota of chance of success against the
formidable forces of the enemy and thus sacrified not only
his life but also the lives of those near and dear to him. As
the poet says:-

"He gave his head but not his hand into that of Yasd.

By Allah, Hussain (R) has proved that there is no god

but Allah to whom we should all owe allegiance."

- - Hussain
Every member of the household of Hadhrath
(R) was patience incarnate'and resigned himself or herself
 to the will of Allah, saying, "Allahcs will be done." Not
even their slaves beat their breasts rhythmically and tore
their clothes in anguish, which is against Islamic law
(sharaca). These people who claim to be the greatest lovers
of the family of the prophet (P) wrote hundreds of letters to
the Imam promising to help against YazTd, if he would only
come to them, and when he condescended, they joined the
army of the enemy Yazid. After slaughtering the Imam,
they proclaimed themselves repenters and began to beat
their breasts in musical rhythm and recited elegies to atone
for their infidelity and treatchery. The martyrdom of the
exalted Imam teaches us that a Muslim should be ever
ready to sacrifice his all for the sake of Truth and Islam.
The slaves of Ha&rafi Hussain (R) are brave and not
cowardly. As the poet says:-

Not a murmur on the tongue, not a sigh on the lip, not a

tear in the eye ----- the very personification of resignation
was Hussain! Praise be to the household of the prophet (P)!
Who can doubt about the tigerlike bravery of one who had
-
been suckled by such a mother as Hadhrafi Syedah (R)?"
6 . 0ppositioi.l t o tlae companions of tJae
yropket (P):
Let us now deal with the grounds that led to the
misunderstanding about, and opposition amounting almost
to repugnance to, the companions of the prophet (P). The
faith of the companions has been proved beyond doubt by
the verse (48/29)- "Muhammad is the pi'ophet of Allah and
'

those who are with him are strong against unbelievers (but)
compassionate among themselves; you will see them bow
and prostrate themselves (in prayer) seeking Grace from
Allah and His good pleasure; on their faces are their marks
(being) the traces of their prostration." (98/8)- "Allah is
well-pleased with them and they are with Him." The Jews
and Christians and even the Hindus bear witness to their
heroic deeds in the path of Islam. This is beyond
controveny. In the face of attestation of the Qur-an, the
concocted stories cannot be relied upon. The problem is
so vast that it will consume a lot of time and space which
this exegesis can hardly afford. We cannot go beyond
jotting down a few hints, for "A hint to the wise is
enough." A man may be of very good intentions but he
is affected by his natural tastes and environment. Even if
- cijt -
he commits a mistake, it will be called (khat; ihidi)-
"An error of judgment." (21286)- "On no soul does Allah
place a burden greater than it can bear." By nature some are
saint worshippers and some liberal minded. Cetain facts are
hidden from those who are actively engaged and so they
form their opinions based on such imperfect data. There is
no other go for them. The future generations may say
whatever they like. It does not matter. In pre-Islamic days
the Bani Hashim were religious leaders. Even in the days of
Islam, they carried on their pre-Islamic duties. Thus it was
impossible for them to obliterate their natural tendencies.
Each was anxious to grab power either by hook or by
crook, and the unavoidable consequence was war.
-
Hadhrath Abu Bakr (R) and Hadhgh' Umar belonged to
neither of the families and as such watever mistake their
subordinates committed, the latter were held responsible.
- - cuthman (R) was a descendent of bani
B i t Hadhrath
Ummiyah and H a a r a h Gal; (R) of Bani Hishim. When
they came to be caliphs, they were held personally
responsible for the mistakes committed by their
subordinates. The storm of mischief began to brew. A
change of the head of the state and a reciprocal change of
subordinates, for the head tried to appoint men in whom he
could trust, and about whom he might be sure that they
would concur with his views, policies and principles.
Hussainrs also did the same, during their caliphate. People
began to clamour that they were partial and appointed
people of their own clan at the cost of their rights. Besides,
the periods of the caliphates of the first two caliphs were
very near the days of the prophet (P). During the caliphate
- - c uthman (R) and
of Hadhrath

Haarath - c a l l (R) the empire had widened; it had

become rich; many nations had embraced Islam. How can
one expect the same degree of faith and piety in the new
converts as were in those of the days of the first two
caliphs? During war a nation is united, but during peace,
civil strife is concocted. Some people like democracy and
some moliarchy. This difference of opinion leads to fight
and bloodshed, but one faction does not call the other
traitor to the country. Each has his own taste and his own
opinion. Wars among the companions of the prophet (P)
were of this kind. One did not call the other an enemy of
Islam and its founder (P). The sad fate meted out to the
family of the Czar of Russia by the Bolsheviks is noi a
secret. But no one of the two parties called the other an
enemy of the country.
Accusation of the Companions of the
Prophet (P) of laeathenisin:-
Let us take up the problem of (thaM%)- passing the
verdict of heathenism against the companions of the
prophet (P). If you ask a follower of any religion (of the
Book), "Who are the best and the noblest of Allahcs
creatures?" Except these people, he will reply, "The
companions or the disciples of his prophet." What is the
effect of the preaching of the prophet (P) for more than
two decades? Is the conversion of only Hafirah tali
(R) and two or three other companions to Islam? Who
set up Islamic states? Is that the number of Muslims on
planet? then who propagated Islam? Non Muslims? Who
unfurled the flag of Islam on the face of this earth?
Non-Muslims? Who made the world acquainted with the
Qur-an and the Unity of Allah? Non- Muslims? Did
- - calr (R) give his daughter i n marriage to a
Hadhrath
non-Muslim? Whom did he advise in matters of
administration? Non-Muslims? Who consider reviling in
foul and filthy language, adoration and worship? It is
they. Shame upon such people. (98/8)- "(When) Allah
well-pleased with them (companions of the prophet (P),
and they with Him," who cares for their displeasure
against Allahc s good-pleasure? This displeasure is the
effect of (48/29)- "As a result, it fills the unbelievers
with rage at them." a tradition says, "He who cherishes
m y companions, does so, because he cherished me; he
who hates them, does so, because he hates me."
 One who calls an ordinary Muslim a heathen, his
heathenism rebounds on himself. A curse on the disciples .

and friends of the messenger (P) recoils as a fountain drips

- - c al; (R) in one of his
him wet who makes it play. Hadhrath
long and famous orations says," "Therefore he who loves
the two, Abu Bakr and cumar (R), loves me, and he who
bears them malice, bears me malice and I am absolved of
that sin. If I had given this warning earlier, I would have
punished the slanderer severely. If such.a complaint is
brought before me in future, I shall proceed against the
caluminator according to law. The best and the noblest of
the Muslims after the prophet (P) are Abu Sakr and c umar
(R)." This speech was delivered during his caliphate.
(Kanz, VOI.'~. P-370).
7 . Dissimulation of FaitJz. (TJzaqiyyels)
Lastly let us turn our attention to the cowardly
dissimulation of faith (pious subterfuge thaqiyyeh)
preached by them to escape tyranny. This completely puts
an end to Islam itself. Ifthis had been permissible in Islam,
- - calf (r) would not have fought the battles of
Hadhrath
Jamal and Safain, and Imam Hussain (R) would not have
undergone martydrom. Religious leaders do not hide the
truth, for fear of being tyrannised. It is inumbent upon them
to speak out the Truth. They are the successors of the one
on whom 'the Divine commandment was revealed (5/70)-
"Carry to them whatever is sent down to you." Cowardly
dissimulation or what we call pious subterfuge, is
prohibited in Islam (haram). These enemies of the
household of the prophet (P) heaped upon Hafirafi Cali
(R) so much insult as they could. Some one'thrashed
Hafirah Syedah (R) in the presence of her husband
H a h r a t h 6ali(R), the "Tiger of Allah". (I do not want to
disclose his name, a s it is nothing but a bundle of lies). As
she was pregnant, she had abortion which caused her death.
"The Tiger of Allah" did neither protect nor help her in any
way. Those who accused Hadhrah 'al; (R) of such
cowardice, should have felt shame, shorild hwe been afraid
of Allah. What a shamcful ac;r;usation of cuwardice of one
who, for his miraculous deeds of valour, I d earned fc;r
himself the title of "The Tiger of Allah". LVhat fearlessness
of Allah is herein displayed! Such a hero, and cowardly
subterfuge (The quifah)! The most sacred personality and
falsehood! The bony Gandhi, the delicately nurtured and
spoilt child Pandit Nehru are not accused of cowardly
subterfuge and are not afraid of death, while the most
exalted personality of Islam is accused of this meanness!
What an abashed lie! Why was this problem brought into
existence? A careful probe into the problem of Thaqyfiah
will reveal that it is a device to prove the Qur-an and the
traditions as related by the companions of the prophet (P)
and his spouses to b e untrustworthy. Even the teachings of
the prophet (P) that were extracted from his household were
to be enmeshed in this problem of dissimulation and thus
-------. In shrt, the Qur-an is unbelievable, the traditions
are untrustworthy and the teachings of the prophet (P) as
narrated by his household unreliable. Now the quetion is how
to safeguard Islam from these filthy attacks? We hold that
religionto be far from truth which is based on falsification of
the sayings of the descendents and the companions of the
prophet (P), but this should be remembered that he who
calls them liars is a liar himself.
-~

Among the Muslims the real caliphate is the purification

of the soul and the reformation of the heart. After passing
away of the prophet (P), Hadhrah- Ab6 Bakr (r) had a short life
and so he could set up the four sects of S6fh only,
-
Naakhshbandiyah, Qidiriyah, Shatkiyah and Shih
Madiriyah. Hadhrath - - cumar (R) originated F-Gqiyah, and
--
Awaysiah. Hadhrath tali (R) brought into being Qadiriyah,
Chishgyah, Suharwardiyah, Rificiyah e t ~Hadhrath . - - Imk
Hasan (r) established the sects of Qidiriyahi and S h d i y a h and
from cabdullah Ma& the sect of Qalandriyah came into
existence. This real and importance caliphate, namely the
purification of the soul and the reformation of the heart,
descended upon Hadhrath - - Abu Bakr (R), Hadhrath- - calf (R) and
ha
- - Hasan @) directly from the prophet (P). So they are
Hadhrath
all direct caliphs of the prophet (P). This admision of their being
direct caliphs of the prophet (P) will not serve their purpose. Their
purpose will only be served,when religion is tom to shreds. This,
Allah forbid, shall never be. (1 99)'' We have without doubt, sent
down the message; and we will assuredly guard it (from
corruption)." Who destroyed the Islamic states? It is this
community. The empire of Abbasaids was destroyed Mucaddud
din calqami, the Mu&d empire by Mk Hasan tali and I&
cabdullah, the state of S u l h Fatih c a l l lippu, by M Sidiq and
the state of S i s u d daula by M&I and I d r Jacfw. Go through the
History of Islam, you will find that this one and only sect
was instrumental in the downfall of the Islamic empires.
 Verset7

Ghayril-maghduubi 'alay-him wa lad-daaalliin. (Section 1).

(g,hadhaba)-boiling of the heart-blood for revenge and

to cause hurt (cause injury); boiling of heart-blood, the first
stage of (g.hadhab).cannot be attributed to Allah and so the
meaning to be extracted is t o cause injury or to award
punishment which is the final stage of (&adhab)- - or
revenge. Selfish motives and spiritual attributes as
blessing, joy, exhiliration, wrath, bashfulness, modesty,
cunning, deceit, pride, ridicule have their origins and
beginnings, ends and purposes. When such words are used
in relation to Allah, their ends and purposes only are to be
-
considered, for instance (&adhab)- is taken in the meaning
of punishment or torment (6 azib). The meaning of (hay;)-
bashfulness is abandonment of an improper action etc.
- - an-fahuwa d ha1lun)- is to go astray;
(dhalla-yudhillu-dhal~l
w h o are meant by (maghd&bi 6 al2him)- and (dhallfn The

first areadisobedient and the sinners and the second, the

sceptical and the ignorant. The former are those whose
activities are corrupt and vicious, who are liars and
malefactors and the latter are those whose mental powers
are confused. Allah says about a murderer (4/39)- "Allah6 s
wrath is on him." About (dhal& He says, (10/32)- "What
is left for him who moves away from Truth but (dhalgl)
going astray?" Besides, by (maphdhibi 6 alaihim)- is meant
the Jews. Allah says about the Jews, (5/60)- "Whom Allah
. has cursed and on whom Allah6 s wrath has descended." By
(dhallh)- is meant the Christians about whom Allah says,
(Y77)- "They themselves have gone astray and lead many
- alaihim), (&aid
others astray." With (alladna anc amtha
maghdhzbi)- is attached to keep up the balance between
hope and fear. Belief @man)-becomes perfect only when it
is between hope and fear (bainal e a u f i war nja)- At first
righteous deeds and correct religious creed are mentioned.
Then right creed and evil. deeds are stated and lastly comes
the wrong creed.

Gentlemen! Now give a thought to your form and

figure, character and habits and way of life. Do they
conform to (ancamea calaihim)- or to ( m a w a i
calaihim, and -dhallin)? Even ifyou address Allah, you say,
"0 my God!" You write your name S. Sultan for Syed
Sultan; G.M. for -Ghulam Muhammad. Some days ago you
were atleast Muslims by name, but now, you are not even
so. As the poet says:-

"Why should Allah care for you, when you do nbt care
for Him?"
Translation Verse 7:
Not the path of those on whom Your wrath has
descended, nor of those who have gone astray.

The children of religious scholars and of s;;fis have

studied neither the Qur-an nor the Traditions (Hadith).
They cannot even read the Qur-an correctly. But they are
B.A. and M.A. (B stands for bay waqcf and A for ahmaq;
M stands for Majnun and A for ahmaq ---- meaning fool,
stupid, dunce and lunatic). Thus they have forsaken their
 national distinction, characteristics and traditions. If you
think deeply, you will find, how zealously do they, whom
. they imitate, guard their national distinction! They are not
at all prepared to lose their national identity and absorb
themselves into other nations. They will rather die than
dishonour their nation. How will Islam as a whole be
benefited by Muslims of such low character? As !iluslims,
they are in honour bound to defend Islam from the attacks
of the occidental culture, but as they have no concern for
such an action, they want to tear themselves away from
their nation. They are ashamed to be called Indians. They
have neither veneration for their national degnity nor the
spirit of sacrifice and selfless serivce for it. On the other
hand they are selfish and self-centred. Shamelessly they
spy on their own nation. The nation suffers more by their
treachery than by the action of the enemy. Their existence
and non-existence are alike, nay their existence is
destructive and ruinous for Islam. These are the days of
imitation. We have imitation silver, imitation gold,
imitation pearls and precious stones, silk, ghee, syrup etc.,
all very beautifully imitated. So in these days of imitation
and disguise, there is no wonder that ive have imitation
Muslims! As the poet says:-

"We have forsaken Islam and Islam has forsaken us."

(Hasrath).

XJae yrobIeni of the veil:

In modern time the disappearance of the purdah system
among the Muslims has taken a serious turn. It has thrown
the Muslims into such a fathomless pit of moral depravity
 I
I
1 that the distinction between a Muslims and an animal is fast
vanishing. The Islamic morals, customs and habits are
I
quickly disappearing. In this problem we find three
different schools of thought, the first with its strict
1: conservative ideas tries to follow to the very letter, the old

I Islamic principles and thinks that it is impossible to

separate the veil from Islamic virtue. The other is eager to
follow western culture and is ready to undergo the ruinous
consequences that may accrue from such an action. The
third, no doubt, is whole heartedly for the western culture,
but wants to escape the unavoidable consequences. This is
nothing but a desire to grasp the impossible. The western
culture brings in its train all the evils that go to make it, as
sure as day follows night. Reaction cannot but follow
action.
iI At first let us prove that our religion enjoins veil on our
women, and then I shall describe all the facts and
1 experiences that the world has undergone by discarding it. I
shall also give in detail the various movements that are a
1 foot for the removal of it and the consequent fatal results.

Of the important principles of Islam are modesty,

bashfulness, chastity and the veil. An Islamic principle is
"The preliminary to (wijib)- obligatory is obligatotory and
the preliminary to (haram) prohibition is prohibition. The
'!
worst of sins in Islam are adultery and infanticides and they
i are counted as murder of the soul. One more principle of
Islam is that the duty of the husband is to earn and of the
,II
wife is to bring u p children. In Islam, man considers that
woman is responsible for the preservation of the race and
 training of her children. He considers woman his mate and his
honour and as such cannot be so base as to value his life and
property more than the life and chastity of his wife. (33/33>
"And stay at home as cultured women and do not come out
flirting as did the women of the days of ignorance." (33153)-
"And when you ask (his consorts) for anything you want, ask
them from behind a curtain." (33/59)- "0 prophet, tell your
wives and daughters and the wives of the believers that they
should hide themselves (from head to foot with their outer
garments, when going out); this is the least (they cando) to show
people that they are house-wives and thus escape molestation of
rogues." Here (&alaihinna)-shows the whole body. Once the
prophet (p) asked his dau&ter Fatirnah (R), "Daughter, what is
good for a woman?" "Neither she should see nor be seen by a
stranger," was the reply. He replied, YYhy, the daughter of a
prophet cannot but give such a befittin reply."

How did this mischief of women going out without a veil,

crept in Islam? From where was it imported? What are its
consequences? The answer is, un-necessary and irreligious
education, women going out for service without a veil,
poltheistic women entering Muslims homes, their bad company,
obscene novels, Kam shaster and books on sexual inter-course,
attending theatres, seeing obscene plays and picture,
semi-naked dress, training for stage acting, perverted ideas of
-.\-
moral &urag<-&ng part in acting dramas along with boys and
girls of high families, co-education etc. What are the results of
these un-natural activities? The loss of love between husband
and wife, birth control, getting rid of illegal infants by foul
means to the extent of infanticide, hatred'for and'refrainifig

c
 from marriage, epidemics of sexual diseases, sodomy and
1
b
so on. All these go, without doubt, to destroy the nation.
t [slam remains only i n name, while its characteristics
perish. In my opinion, immodest fathers and shameless
husbands are worse criminals than women. I am ashamed
to go into details. It will be profitable to go through the
-
chapter (pardah)-Veil, of the monthly "hajumanul Qur-an"
from the general as well as from the point of view of Islamic
law. One of the sentences of the said chapter is as follows:-

"Babel, the leader of the German Socialist party says,

"Man and woman are, after all, mere animals. Does the
question of marriage (Nikzh) and even that lasting for
life-time arise between'any animal couple?"

"Mamage are nowadays contracted not on the basis of

relationship or nobility of the families concerned, but on that of
wealth and property. Thanks to the theatres and cinemas, they
have solved all the difficultiesthat have to be surmounted in the
selection of the mate. Now co-education also plays an important
part in it. The couple decides all the preliminaries in the cinema
hall or in the theatre. The modem woman veils herself neither
I
before her motor car driver nor before her butler. Her children
are suckled and nursed by women of ill-repute. What harm is
there, if the flower of your garden is plucked and smelt by the
 ,

this liberty. Every one should be called by his mothercs \

name to conceal his illegitimacy. Fashion has led them so

far on the road of dishonour that it is almost impossible ,
even to look back, let alone retracing their steps. Hazeline
snow cannot whitewash their faces darkened by evil deeds.
H o w well the young boys play female part in a drama! The
picture exhibited in the cinema is also lascivious that I
wonder why Allahcs wrath has been delayed so long in
descending on this generation! I crave Allah6 s refuge for
such paganish attitude and evil actions! "There is no god
but Allah and Muhammad is His messenger; w e live by
this, we die by this a n d we shall rise after death by this, If
Allah will!.
 Corrigenda
,Page Line Rlisurintiiw Read as

10 18 (Part 1-5) 4 (Parts 1-4) ‘

58 “He destroyed..”
Add after if tIie.foilowiiig l i m x
“Nasaq-as-Shae” means Destroying
or altering or annulling a thing”

59 20 water Later
68 4 . leave Leaves
90 7 of. ignose “of’
95 15 alter after
104 2 it its
111 10 ascenained ascertained
I42 12 the to the
165 5-6 is owrd in word’
165 1-9 low blow
166 1-1 ass i o na t e .. passionate
179 13 hac had
1 so 22 ofiit of it
I so 24 bening benign
1 so 25 pass past
IS1 17 llb or
19 1 20 askede asked
19s 1 cliaso chaos
200 17 Cetain Certain
204 24 Sllt short
203 23 iiiait ydroni Iirart>~rdbiii
20-3 24 i 1111nibent incumbent
210 I6 be tit t i 11 betittiiig
;.. _-

I'
i