Tazkirul Quran(Maulana Wahiduddin Khan) — An-Nahl 16:1 – Al-Kahf 18:110

The reality of religion is that man should apprehend the Being of God and His workmanship in the universe so intensely and realistically that the Being of the one God should become everything for him; man should fear only Him and on Him alone, should he build up his hopes. The one God should be the entire focus of his heart and mind. This is what constitutes the act of making God the object of worship (ilah) and amounts to praying to Him. All the prophets came into the world in order to bring about this condition. Those who prove to have this sense of submission to God will be treated as successful on Judgement Day, but those who go against this will be left without hope. For the general people, this decision will be taken on Doomsday (Judgement Day), but for the addressees of the prophet, it starts in this world itself. There is perfect unity in the universe and at the same time, there also is perfect meaningfulness. Unity in the universe makes it unwarranted for anyone to make somebody other than the one God the centre of his attention. And it is the natural consequence of its meaningfulness that it should meet a meaningful end. In this way, the system governing the universe provides arguments in favour of both the unity of God (tawhid) and the existence of the Hereafter.

The reality of religion is that man should apprehend the Being of God and His workmanship in the universe so intensely and realistically that the Being of the one God should become everything for him; man should fear only Him and on Him alone, should he build up his hopes. The one God should be the entire focus of his heart and mind. This is what constitutes the act of making God the object of worship (ilah) and amounts to praying to Him. All the prophets came into the world in order to bring about this condition. Those who prove to have this sense of submission to God will be treated as successful on Judgement Day, but those who go against this will be left without hope. For the general people, this decision will be taken on Doomsday (Judgement Day), but for the addressees of the prophet, it starts in this world itself. There is perfect unity in the universe and at the same time, there also is perfect meaningfulness. Unity in the universe makes it unwarranted for anyone to make somebody other than the one God the centre of his attention. And it is the natural consequence of its meaningfulness that it should meet a meaningful end. In this way, the system governing the universe provides arguments in favour of both the unity of God (tawhid) and the existence of the Hereafter.

The reality of religion is that man should apprehend the Being of God and His workmanship in the universe so intensely and realistically that the Being of the one God should become everything for him; man should fear only Him and on Him alone, should he build up his hopes. The one God should be the entire focus of his heart and mind. This is what constitutes the act of making God the object of worship (ilah) and amounts to praying to Him. All the prophets came into the world in order to bring about this condition. Those who prove to have this sense of submission to God will be treated as successful on Judgement Day, but those who go against this will be left without hope. For the general people, this decision will be taken on Doomsday (Judgement Day), but for the addressees of the prophet, it starts in this world itself. There is perfect unity in the universe and at the same time, there also is perfect meaningfulness. Unity in the universe makes it unwarranted for anyone to make somebody other than the one God the centre of his attention. And it is the natural consequence of its meaningfulness that it should meet a meaningful end. In this way, the system governing the universe provides arguments in favour of both the unity of God (tawhid) and the existence of the Hereafter.

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

Generally, of the various highways the traveller has to choose from, there is a recognized route by which he can go straight to his destination. But, running parallel with, or connecting to each highway, there are always many lanes and by-ways. If the traveller chooses to drive along one of the latter, thinking he is on the right road, he will never reach his destination, but will stray many miles to the right or left of it. The same is true of reaching God. God has already shown man which way will lead to Him. This is the way of the Unity of God (tawhid) and the fear of God (taqwa). One who follows this path will reach God and one who goes another way will be lost by the wayside; he will never be able to reach his Lord. Everything in the world treads the path fixed by God. Had God so wished, man also would have been compelled to follow the path fixed by God. But the scheme of the creation of man is different from that of the creation of other things. Other things are required only to follow a regulatory discipline. But in the case of man, what is required is voluntary obedience to this discipline. The result of there being this opportunity to voluntarily submit to regulation is that while one person will take the right path, another will leave it and become lost on paths of his own devising.

The clouds send down rain from the sky and, thanks to this, extremely fruitful results appear on the earth down below. This coordinated and harmonious action of ‘heaven and earth’ clearly proves that the God of earth is the same as that of heaven. There is perfect harmony among the different parts of the universe. This harmony is definite proof of the fact that the Creator and Lord of the whole universe is only one. In the present structure of the universe, there is no scope for more than one God, and when the real Creator and Lord is one God, making any thing other than Him an object of worship will be absolutely indefensible.

The clouds send down rain from the sky and, thanks to this, extremely fruitful results appear on the earth down below. This coordinated and harmonious action of ‘heaven and earth’ clearly proves that the God of earth is the same as that of heaven. There is perfect harmony among the different parts of the universe. This harmony is definite proof of the fact that the Creator and Lord of the whole universe is only one. In the present structure of the universe, there is no scope for more than one God, and when the real Creator and Lord is one God, making any thing other than Him an object of worship will be absolutely indefensible.

The sun, the moon and the stars all revolve continuously in the vastness of space with total precision. On the earth, there are innumerable examples of God’s creation (animals, vegetation, rocks and minerals, etc.). The former phenomenon highlights the totally submissive aspect of creation, (musakhkharatun bi amrihi), while the latter phenomenon highlights the endless variety of creation (mukhtalifan alwanuhu). The first scene reminds man of the limitlessness of God’s power, while the second scene reminds him of the multiplicity of God’s attributes. These scenes are so wonderful that the keen-eyed observer cannot remain unaffected by them. In these things, he will see God’s majesty and His role as Sustainer; he will discover unseen realities hidden in external occurrences; by looking at God’s creations, he will be immersed in the realization of the Creator.

The sun, the moon and the stars all revolve continuously in the vastness of space with total precision. On the earth, there are innumerable examples of God’s creation (animals, vegetation, rocks and minerals, etc.). The former phenomenon highlights the totally submissive aspect of creation, (musakhkharatun bi amrihi), while the latter phenomenon highlights the endless variety of creation (mukhtalifan alwanuhu). The first scene reminds man of the limitlessness of God’s power, while the second scene reminds him of the multiplicity of God’s attributes. These scenes are so wonderful that the keen-eyed observer cannot remain unaffected by them. In these things, he will see God’s majesty and His role as Sustainer; he will discover unseen realities hidden in external occurrences; by looking at God’s creations, he will be immersed in the realization of the Creator.

If an iron bar is put into the sea, it will immediately sink to the bottom. But if the iron is moulded in the shape of a ship, it will start floating on the surface and will be capable of carrying heavy loads and going from one country to another. This is a special law of God by means of which He has made as huge a creation as the sea subservient to man’s interests. Similarly, by a wonderful under-sea arrangement, fresh food is provided in the shape of fish and, for the ornamentation of man, valuable pearls are formed in the oysters which live in the ocean. As for the disposition of the world’s natural features, God could have made various other arrangements. For example, there might have been no oceans or seas on the earth; or man could have been made capable of walking on the sea as he walks on land. But this was not God’s way. His purpose was to create in man a feeling of gratefulness. Not being able to walk on the sea, when a man boards a boat or a ship, he experiences a sense of gratefulness; he thinks that since he is unable to traverse the sea with the help of his legs, God has been kind enough to make it traversable by means of a boat or a ship; he again thinks that since he is not able to fly in space, God has created such conditions as now permit him to fly at great speed in an aeroplane. Such divine preferences have been built into the system of nature in order to awaken man’s consciousness and to create in him feelings of gratefulness and obligation towards his Lord, the Sustainer.

Here, two things are mentioned: maintenance of balance on the earth by raising mountains and the provision of signs to guide people on their way. Geographical studies show that when the oceans were formed, the earth started shaking. Thereafter, high mountains emerged on the surface of the land, and in this way as a result of the two-phased action, balance was restored on the earth. Had there been no such balance on the surface of the earth, human life here would have been impossible, or at least extremely difficult. Similarly, on his travels, the human being needs signs with the help of which he can make out the correct direction and reach his destination without going astray; here too the perfect arrangement is in existence. The human being of ancient times used to find his way with the help of such things as rivers and the stars. Nowadays, he finds his way with the help of magnetic instruments. Speedy flights on land and water as well as in space are possible with their help. Had signs of such a type not been in existence, human activities would have remained confined to a very limited sphere.

Here, two things are mentioned: maintenance of balance on the earth by raising mountains and the provision of signs to guide people on their way. Geographical studies show that when the oceans were formed, the earth started shaking. Thereafter, high mountains emerged on the surface of the land, and in this way as a result of the two-phased action, balance was restored on the earth. Had there been no such balance on the surface of the earth, human life here would have been impossible, or at least extremely difficult. Similarly, on his travels, the human being needs signs with the help of which he can make out the correct direction and reach his destination without going astray; here too the perfect arrangement is in existence. The human being of ancient times used to find his way with the help of such things as rivers and the stars. Nowadays, he finds his way with the help of magnetic instruments. Speedy flights on land and water as well as in space are possible with their help. Had signs of such a type not been in existence, human activities would have remained confined to a very limited sphere.

Whatever things there are in the world, none of them has the power of creating (i.e. bringing non-existent things into existence). It stands proved therefore that this world is not its own creator. Only that being can be its creator who has the inherent power in Him to bring a thing into existence which does not already exist. Therefore the belief in one God is absolutely natural. There can be no rational explanation of the universe without accepting the existence of God who possesses the perfect capability to create. Whatever partner-gods the polytheists have concocted or whatever things the atheists have tried to establish as substitutes for God—none of them has its own inherent capability to create anything. This, in itself, is enough to prove that all gods concocted by people are absolutely imaginary, because it is absolutely baseless to claim that one who has no power of creativity in him/it, is the god of a universe which has been created. How can one who has no substantial existence, give existence to other things? The best that God can expect from His subjects is their gratefulness for His bounties. Though God’s bounties far outweigh human gratitude, being above all that, He accepts a very little gratitude for His very great blessings. However, this gratitude should be genuine and not simply a kind of formal recitation of praises.

Whatever things there are in the world, none of them has the power of creating (i.e. bringing non-existent things into existence). It stands proved therefore that this world is not its own creator. Only that being can be its creator who has the inherent power in Him to bring a thing into existence which does not already exist. Therefore the belief in one God is absolutely natural. There can be no rational explanation of the universe without accepting the existence of God who possesses the perfect capability to create. Whatever partner-gods the polytheists have concocted or whatever things the atheists have tried to establish as substitutes for God—none of them has its own inherent capability to create anything. This, in itself, is enough to prove that all gods concocted by people are absolutely imaginary, because it is absolutely baseless to claim that one who has no power of creativity in him/it, is the god of a universe which has been created. How can one who has no substantial existence, give existence to other things? The best that God can expect from His subjects is their gratefulness for His bounties. Though God’s bounties far outweigh human gratitude, being above all that, He accepts a very little gratitude for His very great blessings. However, this gratitude should be genuine and not simply a kind of formal recitation of praises.

Whatever things there are in the world, none of them has the power of creating (i.e. bringing non-existent things into existence). It stands proved therefore that this world is not its own creator. Only that being can be its creator who has the inherent power in Him to bring a thing into existence which does not already exist. Therefore the belief in one God is absolutely natural. There can be no rational explanation of the universe without accepting the existence of God who possesses the perfect capability to create. Whatever partner-gods the polytheists have concocted or whatever things the atheists have tried to establish as substitutes for God—none of them has its own inherent capability to create anything. This, in itself, is enough to prove that all gods concocted by people are absolutely imaginary, because it is absolutely baseless to claim that one who has no power of creativity in him/it, is the god of a universe which has been created. How can one who has no substantial existence, give existence to other things? The best that God can expect from His subjects is their gratefulness for His bounties. Though God’s bounties far outweigh human gratitude, being above all that, He accepts a very little gratitude for His very great blessings. However, this gratitude should be genuine and not simply a kind of formal recitation of praises.

As a matter of course, polytheists start worshipping their self-devised saints of previous generations, treating them as holy and close to God, though such worship is absolutely foolish. These great men lying dead in their graves, to whom people pray for the fulfilment of their needs, are themselves in the interim stage after death before Judgement Day. In fact, they do not even know when they will be raised from the dead, not to speak of their being able to help others. ‘They are arrogant’ does not mean that they are arrogant towards God. Who would have the courage to set himself up against the Creator of heaven and earth? In fact, this means that they are haughty towards God’s messenger and not towards God Himself. The subject of God who sets out to be a preacher of the unity of God (tawhid) is lesser in status from the worldly point of view in comparison with his addressees. The addressee being a proponent of the traditional religion, would enjoy a high position in the scheme of things at the time, while the bringer of Truth, being the representative of the ‘new religion’, would be devoid of such status and position. From the material point of view he, therefore, appears to the addressees to be inferior to themselves. So they develop a superiority complex and ignore what he has to say, thinking that his word carries no weight. This is a case of pride on the part of such people, but they present their case as if it were one of principles and ideology. But God very well knows the inner workings of people’s minds and will treat them in accordance not with their mouthings but with what they really are as human beings.

As a matter of course, polytheists start worshipping their self-devised saints of previous generations, treating them as holy and close to God, though such worship is absolutely foolish. These great men lying dead in their graves, to whom people pray for the fulfilment of their needs, are themselves in the interim stage after death before Judgement Day. In fact, they do not even know when they will be raised from the dead, not to speak of their being able to help others. ‘They are arrogant’ does not mean that they are arrogant towards God. Who would have the courage to set himself up against the Creator of heaven and earth? In fact, this means that they are haughty towards God’s messenger and not towards God Himself. The subject of God who sets out to be a preacher of the unity of God (tawhid) is lesser in status from the worldly point of view in comparison with his addressees. The addressee being a proponent of the traditional religion, would enjoy a high position in the scheme of things at the time, while the bringer of Truth, being the representative of the ‘new religion’, would be devoid of such status and position. From the material point of view he, therefore, appears to the addressees to be inferior to themselves. So they develop a superiority complex and ignore what he has to say, thinking that his word carries no weight. This is a case of pride on the part of such people, but they present their case as if it were one of principles and ideology. But God very well knows the inner workings of people’s minds and will treat them in accordance not with their mouthings but with what they really are as human beings.

As a matter of course, polytheists start worshipping their self-devised saints of previous generations, treating them as holy and close to God, though such worship is absolutely foolish. These great men lying dead in their graves, to whom people pray for the fulfilment of their needs, are themselves in the interim stage after death before Judgement Day. In fact, they do not even know when they will be raised from the dead, not to speak of their being able to help others. ‘They are arrogant’ does not mean that they are arrogant towards God. Who would have the courage to set himself up against the Creator of heaven and earth? In fact, this means that they are haughty towards God’s messenger and not towards God Himself. The subject of God who sets out to be a preacher of the unity of God (tawhid) is lesser in status from the worldly point of view in comparison with his addressees. The addressee being a proponent of the traditional religion, would enjoy a high position in the scheme of things at the time, while the bringer of Truth, being the representative of the ‘new religion’, would be devoid of such status and position. From the material point of view he, therefore, appears to the addressees to be inferior to themselves. So they develop a superiority complex and ignore what he has to say, thinking that his word carries no weight. This is a case of pride on the part of such people, but they present their case as if it were one of principles and ideology. But God very well knows the inner workings of people’s minds and will treat them in accordance not with their mouthings but with what they really are as human beings.

As a matter of course, polytheists start worshipping their self-devised saints of previous generations, treating them as holy and close to God, though such worship is absolutely foolish. These great men lying dead in their graves, to whom people pray for the fulfilment of their needs, are themselves in the interim stage after death before Judgement Day. In fact, they do not even know when they will be raised from the dead, not to speak of their being able to help others. ‘They are arrogant’ does not mean that they are arrogant towards God. Who would have the courage to set himself up against the Creator of heaven and earth? In fact, this means that they are haughty towards God’s messenger and not towards God Himself. The subject of God who sets out to be a preacher of the unity of God (tawhid) is lesser in status from the worldly point of view in comparison with his addressees. The addressee being a proponent of the traditional religion, would enjoy a high position in the scheme of things at the time, while the bringer of Truth, being the representative of the ‘new religion’, would be devoid of such status and position. From the material point of view he, therefore, appears to the addressees to be inferior to themselves. So they develop a superiority complex and ignore what he has to say, thinking that his word carries no weight. This is a case of pride on the part of such people, but they present their case as if it were one of principles and ideology. But God very well knows the inner workings of people’s minds and will treat them in accordance not with their mouthings but with what they really are as human beings.

It has been recorded in traditions that when the Prophet Muhammad declared his prophethood in Makkah, the news gradually spread and reached the other Arab tribes. Whenever they met the chiefs of Makkah, they used to ask their opinion about the man who had claimed to be a prophet. In reply to this, the chiefs of Makkah used to cast doubt upon his personality and his discourse. (Tafsir al-Mazhari). One of the ways of doing this was to distort or twist whatever was said. For instance, there is some mention of prophets in the Quran. This they could have referred to as ‘the history of previous prophets’, but they called it ‘the stories and tales of the ancient people’. Turning people away from the call of Truth or making them doubtful made them guilty of the worst crime in the eyes of God, because not only had they themselves gone astray, but they had become the means of misguiding others.

It has been recorded in traditions that when the Prophet Muhammad declared his prophethood in Makkah, the news gradually spread and reached the other Arab tribes. Whenever they met the chiefs of Makkah, they used to ask their opinion about the man who had claimed to be a prophet. In reply to this, the chiefs of Makkah used to cast doubt upon his personality and his discourse. (Tafsir al-Mazhari). One of the ways of doing this was to distort or twist whatever was said. For instance, there is some mention of prophets in the Quran. This they could have referred to as ‘the history of previous prophets’, but they called it ‘the stories and tales of the ancient people’. Turning people away from the call of Truth or making them doubtful made them guilty of the worst crime in the eyes of God, because not only had they themselves gone astray, but they had become the means of misguiding others.

When those who have attained a high status on a false basis, see the call for Truth gaining ground, they feel that their position is at risk. For the protection of their position, they adopt the strategy of spreading mischievous statements against the divine call in order to make people doubtful about it and desist from rallying to it. But the devices of such people against the call for Truth are never successful. The basic structures on which the opponents of Truth rely prove to be so weak that their roof literally caves in on them. Sometimes it happens that an earthquake shakes their foundations and causes their buildings to fall down on them. Sometimes their companions leave them and join the ranks of the truth-followers, so that in losing their supporters, they are compelled to surrender to the call of Truth. This end, in its final and perfect form, will appear on Doomsday when those who denied the truth will see their eternal degradation and will be helpless in the face of it.

When those who have attained a high status on a false basis, see the call for Truth gaining ground, they feel that their position is at risk. For the protection of their position, they adopt the strategy of spreading mischievous statements against the divine call in order to make people doubtful about it and desist from rallying to it. But the devices of such people against the call for Truth are never successful. The basic structures on which the opponents of Truth rely prove to be so weak that their roof literally caves in on them. Sometimes it happens that an earthquake shakes their foundations and causes their buildings to fall down on them. Sometimes their companions leave them and join the ranks of the truth-followers, so that in losing their supporters, they are compelled to surrender to the call of Truth. This end, in its final and perfect form, will appear on Doomsday when those who denied the truth will see their eternal degradation and will be helpless in the face of it.

Arrogance is the worst crime. God will pardon every wrongdoing of man, but He will not pardon arrogance. Haughtiness expresses itself in two ways. One is that which commonly prevails among God’s subjects. An individual, for example, finds himself better endowed with power, wealth, property and other goods as compared to others and so he starts behaving haughtily towards them. The other more serious type of haughtiness is that which is directed against God’s envoy, who works towards the general call of truth. The true servant of God responds to the call of God’s religion. But those who have attained a high status on the basis of false religion feel that they are adversely affected by this call and that by the standards of true religion, their worth is severely diminished. So they flare up over this and ignore the preacher of Truth in their arrogance. A man behaves haughtily with someone, because he thinks that the other person cannot harm him. But when the angels of death approach and reduce him to helplessness, he will then realise that he had not been dealing with a man but with God. One man can be stronger than another, but who can be stronger than God? When God’s angels take things under their control, then every man will surrender. But a true subject of God is one who surrenders to God before this.

Arrogance is the worst crime. God will pardon every wrongdoing of man, but He will not pardon arrogance. Haughtiness expresses itself in two ways. One is that which commonly prevails among God’s subjects. An individual, for example, finds himself better endowed with power, wealth, property and other goods as compared to others and so he starts behaving haughtily towards them. The other more serious type of haughtiness is that which is directed against God’s envoy, who works towards the general call of truth. The true servant of God responds to the call of God’s religion. But those who have attained a high status on the basis of false religion feel that they are adversely affected by this call and that by the standards of true religion, their worth is severely diminished. So they flare up over this and ignore the preacher of Truth in their arrogance. A man behaves haughtily with someone, because he thinks that the other person cannot harm him. But when the angels of death approach and reduce him to helplessness, he will then realise that he had not been dealing with a man but with God. One man can be stronger than another, but who can be stronger than God? When God’s angels take things under their control, then every man will surrender. But a true subject of God is one who surrenders to God before this.

When those who are of a haughty mentality hear any discourse about God, their minds start working in perverse ways and they are, therefore, unable to learn a lesson from it. But one who fears God in his heart, will hear the discourse about God with full receptivity. For such a person, it becomes a source of spiritual realization; in it he sees glimpses of a higher reality. One of the main features of paradise is that everything is available there that a man desires. There are things there which are not available in this world to anybody —not even to the greatest kings. In the present world, due to man’s limitation and due to the unfavourable nature of external conditions, it never happens that man obtains whatever he wants. The concept that in paradise, man will find whatever he desires is of such allure that whatever sacrifice has to be made to enter paradise is negligible by comparison.

When those who are of a haughty mentality hear any discourse about God, their minds start working in perverse ways and they are, therefore, unable to learn a lesson from it. But one who fears God in his heart, will hear the discourse about God with full receptivity. For such a person, it becomes a source of spiritual realization; in it he sees glimpses of a higher reality. One of the main features of paradise is that everything is available there that a man desires. There are things there which are not available in this world to anybody —not even to the greatest kings. In the present world, due to man’s limitation and due to the unfavourable nature of external conditions, it never happens that man obtains whatever he wants. The concept that in paradise, man will find whatever he desires is of such allure that whatever sacrifice has to be made to enter paradise is negligible by comparison.

When those who are of a haughty mentality hear any discourse about God, their minds start working in perverse ways and they are, therefore, unable to learn a lesson from it. But one who fears God in his heart, will hear the discourse about God with full receptivity. For such a person, it becomes a source of spiritual realization; in it he sees glimpses of a higher reality. One of the main features of paradise is that everything is available there that a man desires. There are things there which are not available in this world to anybody —not even to the greatest kings. In the present world, due to man’s limitation and due to the unfavourable nature of external conditions, it never happens that man obtains whatever he wants. The concept that in paradise, man will find whatever he desires is of such allure that whatever sacrifice has to be made to enter paradise is negligible by comparison.

Initially, arguments are used to explain the discourse about God. If man does not accept the Truth despite these arguments, a time will come when it is brought home to him—individually at the time of death and collectively on Doomsday. If the facts about God are explained to a man rationally and he still ignores them, it is as if he is waiting for God and his angels to manifest themselves at some later stage. Then, of course, he would be compelled to accept the Truth. But accepting it at that time will gain him no credit, whereas if he had accepted it when he had the opportunity, prior to God’s appearance, that would have been to his own great credit.

Initially, arguments are used to explain the discourse about God. If man does not accept the Truth despite these arguments, a time will come when it is brought home to him—individually at the time of death and collectively on Doomsday. If the facts about God are explained to a man rationally and he still ignores them, it is as if he is waiting for God and his angels to manifest themselves at some later stage. Then, of course, he would be compelled to accept the Truth. But accepting it at that time will gain him no credit, whereas if he had accepted it when he had the opportunity, prior to God’s appearance, that would have been to his own great credit.

An unheeding person justifies his departure from the truth in various ways and one such way is to maintain that everything in this world happens according to the will and pleasure of God. In view of this, his present behaviour can be treated as a result of the will of God. He maintains that he would not have been able to do wrong if his misdeeds had not been backed by the will of God. He says that if his actions were not to God’s liking, He would not have allowed him to continue those actions. In other words, it should have been the rule that whenever he did something against the will of God, He should have prevented him from doing it. Man talks in this way because he is not serious about truth and untruth. Had he been serious, he would have immediately understood that the liberty of action pertains to the creation plan of God according to which man is being tested in this world. It has nothing to do with God’s approval.

At some points God sent his prophets directly to mankind and at other points He arranged to convey His message indirectly through the deputies of prophets and their representatives. All of them advised man that God alone is entitled to be worshipped and prayed to. Satan tries to dissuade or divert man from such worship and prayer. Therefore, man should save himself from satanic inducements; otherwise he will be pushed into worshipping false gods. Though divine guidance is clear, its acceptance or rejection depends upon the extent of man’s seriousness about it. One who gives serious consideration to guidance will not take long to find the truth. But one who is not serious about it will remain enmeshed in trivial issues. Such a person can never find the Truth.

At some points God sent his prophets directly to mankind and at other points He arranged to convey His message indirectly through the deputies of prophets and their representatives. All of them advised man that God alone is entitled to be worshipped and prayed to. Satan tries to dissuade or divert man from such worship and prayer. Therefore, man should save himself from satanic inducements; otherwise he will be pushed into worshipping false gods. Though divine guidance is clear, its acceptance or rejection depends upon the extent of man’s seriousness about it. One who gives serious consideration to guidance will not take long to find the truth. But one who is not serious about it will remain enmeshed in trivial issues. Such a person can never find the Truth.

The present world is so constituted that Truth and untruth are not always clearly distinguishable from each other due to the trial of man. As such there is always scope for denial of the truth. Ways of contradicting valid arguments can always be found and some device or the other can be resorted to to cast doubt on established facts. This is entirely against the scheme of the universe. In physical sciences it is possible to reach some definite results. Similarly, in respect of human beings, the truth should be brought out into the open. This proves the need for the Judgement Day to take place. Shah Abdul Qadir Dehlavi writes, ‘In this world many things remained doubtful; some accepted God and some denied Him, so there must be another world where disputes are resolved; truth and falsehood are distinguished; and the accepter and the rejecter are rewarded according to their deeds.’

The present world is so constituted that Truth and untruth are not always clearly distinguishable from each other due to the trial of man. As such there is always scope for denial of the truth. Ways of contradicting valid arguments can always be found and some device or the other can be resorted to to cast doubt on established facts. This is entirely against the scheme of the universe. In physical sciences it is possible to reach some definite results. Similarly, in respect of human beings, the truth should be brought out into the open. This proves the need for the Judgement Day to take place. Shah Abdul Qadir Dehlavi writes, ‘In this world many things remained doubtful; some accepted God and some denied Him, so there must be another world where disputes are resolved; truth and falsehood are distinguished; and the accepter and the rejecter are rewarded according to their deeds.’

The present world is so constituted that Truth and untruth are not always clearly distinguishable from each other due to the trial of man. As such there is always scope for denial of the truth. Ways of contradicting valid arguments can always be found and some device or the other can be resorted to to cast doubt on established facts. This is entirely against the scheme of the universe. In physical sciences it is possible to reach some definite results. Similarly, in respect of human beings, the truth should be brought out into the open. This proves the need for the Judgement Day to take place. Shah Abdul Qadir Dehlavi writes, ‘In this world many things remained doubtful; some accepted God and some denied Him, so there must be another world where disputes are resolved; truth and falsehood are distinguished; and the accepter and the rejecter are rewarded according to their deeds.’

Most of the commentators of the Quran have held that this verse relates to the eighty companions of the Prophet who had become victims of persecution by opponents of Islam and finally migrated to Abyssinia (now called Ethiopia) leaving their native place. This event occurred in the Makkan period before the Hijrah (migration) to Madinah. With regard to the Truth, there are always two groups—one group consists of those who undervalue Truth to such an extent that they are unwilling to sacrifice anything for its sake or re-plan their lives. The other group consists of those who adhere to the Truth in such a way that it becomes the most important thing for them, and they are willing to suffer all sorts of trouble for its sake; they make Truth their most important issue; they can sacrifice all else, but they cannot sacrifice the Truth. Naturally, these two kinds of group cannot share the same fate. Those who gave Truth the most important place in their lives, will be treated as entitled to God’s eternal bounties, but those who ignored the Truth will be ignored by God likewise; they will not be able to secure any place of honour in the eyes of God; neither can they have any share in God’s bounties.

Most of the commentators of the Quran have held that this verse relates to the eighty companions of the Prophet who had become victims of persecution by opponents of Islam and finally migrated to Abyssinia (now called Ethiopia) leaving their native place. This event occurred in the Makkan period before the Hijrah (migration) to Madinah. With regard to the Truth, there are always two groups—one group consists of those who undervalue Truth to such an extent that they are unwilling to sacrifice anything for its sake or re-plan their lives. The other group consists of those who adhere to the Truth in such a way that it becomes the most important thing for them, and they are willing to suffer all sorts of trouble for its sake; they make Truth their most important issue; they can sacrifice all else, but they cannot sacrifice the Truth. Naturally, these two kinds of group cannot share the same fate. Those who gave Truth the most important place in their lives, will be treated as entitled to God’s eternal bounties, but those who ignored the Truth will be ignored by God likewise; they will not be able to secure any place of honour in the eyes of God; neither can they have any share in God’s bounties.

‘The People of the Book’ (ahl az-zikr), i.e. those who have a knowledge of historical facts relating to past peoples and past prophets. What had to be ascertained from them was not about truth or untruth: they were to be asked about whether the prophets appearing in past ages were human beings or not. The fact that the Prophet Muhammad was a human being was treated by the people of Makkah as evidence of his not being the prophet of God. They were told to ascertain from the communities among whom prophets had been appearing (just as in the case of the Jews) whether the prophets who appeared among them were human beings or angels. A prophet appears for the purpose of ‘reminding’. This reminding is, in fact, done with the help of arguments. However, it is also necessary for the preacher to prove himself to be absolutely serious in this regard. If a man makes people aware of heaven and hell, but at the same time engages in such activities as prove him to be flippant about heaven and hell, his dawah efforts will become ridiculous in the eyes of the people. However, even if the call of the preacher is of a high standard and is presented in a perfect manner, it will benefit only those who pay attention to it. Those who do not pay attention can never be benefited by the call of truth

‘The People of the Book’ (ahl az-zikr), i.e. those who have a knowledge of historical facts relating to past peoples and past prophets. What had to be ascertained from them was not about truth or untruth: they were to be asked about whether the prophets appearing in past ages were human beings or not. The fact that the Prophet Muhammad was a human being was treated by the people of Makkah as evidence of his not being the prophet of God. They were told to ascertain from the communities among whom prophets had been appearing (just as in the case of the Jews) whether the prophets who appeared among them were human beings or angels. A prophet appears for the purpose of ‘reminding’. This reminding is, in fact, done with the help of arguments. However, it is also necessary for the preacher to prove himself to be absolutely serious in this regard. If a man makes people aware of heaven and hell, but at the same time engages in such activities as prove him to be flippant about heaven and hell, his dawah efforts will become ridiculous in the eyes of the people. However, even if the call of the preacher is of a high standard and is presented in a perfect manner, it will benefit only those who pay attention to it. Those who do not pay attention can never be benefited by the call of truth

This verse pertains to the last stage of the Makkan period when the opponents of the Prophet Muhammad were conspiring to kill him. The Prophet is God’s representative on God’s earth. Therefore, hatching such a conspiracy against a prophet must necessarily be the handiwork of such persons as are absolutely fearless of God’s retribution. The fact is that God is the Possessor of such control over man that He can cause him to be buried deep in the earth if He so desires, or He may wreak vengeance on him at the very place which he considers safe; or God may seize him in the course of his activities and he will not be able to save himself. God may even seize upon him when he is conscious of the risk and fully aware of the situation. In short, God may seize upon man at any time and in any situation. If He sees people doing mischief, yet lets them go unpunished, they should not become fearless, because His restraint is due to His consideration of ‘test’ conditions and not to His being powerless.

This verse pertains to the last stage of the Makkan period when the opponents of the Prophet Muhammad were conspiring to kill him. The Prophet is God’s representative on God’s earth. Therefore, hatching such a conspiracy against a prophet must necessarily be the handiwork of such persons as are absolutely fearless of God’s retribution. The fact is that God is the Possessor of such control over man that He can cause him to be buried deep in the earth if He so desires, or He may wreak vengeance on him at the very place which he considers safe; or God may seize him in the course of his activities and he will not be able to save himself. God may even seize upon him when he is conscious of the risk and fully aware of the situation. In short, God may seize upon man at any time and in any situation. If He sees people doing mischief, yet lets them go unpunished, they should not become fearless, because His restraint is due to His consideration of ‘test’ conditions and not to His being powerless.

This verse pertains to the last stage of the Makkan period when the opponents of the Prophet Muhammad were conspiring to kill him. The Prophet is God’s representative on God’s earth. Therefore, hatching such a conspiracy against a prophet must necessarily be the handiwork of such persons as are absolutely fearless of God’s retribution. The fact is that God is the Possessor of such control over man that He can cause him to be buried deep in the earth if He so desires, or He may wreak vengeance on him at the very place which he considers safe; or God may seize him in the course of his activities and he will not be able to save himself. God may even seize upon him when he is conscious of the risk and fully aware of the situation. In short, God may seize upon man at any time and in any situation. If He sees people doing mischief, yet lets them go unpunished, they should not become fearless, because His restraint is due to His consideration of ‘test’ conditions and not to His being powerless.

Man indulges in arrogance in a world where all the things surrounding him are teaching him lessons in obedience. For example, the shadows of material things. The shadow of a thing standing erect falls on the ground. In this way, it symbolizes kneeling down (sajdah). It shows symbolically how a man should bow down before his Creator. Though angels are not visible to man, the running of this immense universe in the most regulated manner proves that the agents appointed by God to run it are extremely powerful. These angels, in spite of being extraordinarily powerful, are totally obedient to God. If they were not so, the system of the universe would not function continuously with so much precision and uniformity. In view of this, to be entirely correct in his behaviour, man can do no other than surrender himself to God, do obeisance to Him and become His most obedient subject.

Man indulges in arrogance in a world where all the things surrounding him are teaching him lessons in obedience. For example, the shadows of material things. The shadow of a thing standing erect falls on the ground. In this way, it symbolizes kneeling down (sajdah). It shows symbolically how a man should bow down before his Creator. Though angels are not visible to man, the running of this immense universe in the most regulated manner proves that the agents appointed by God to run it are extremely powerful. These angels, in spite of being extraordinarily powerful, are totally obedient to God. If they were not so, the system of the universe would not function continuously with so much precision and uniformity. In view of this, to be entirely correct in his behaviour, man can do no other than surrender himself to God, do obeisance to Him and become His most obedient subject.

Man indulges in arrogance in a world where all the things surrounding him are teaching him lessons in obedience. For example, the shadows of material things. The shadow of a thing standing erect falls on the ground. In this way, it symbolizes kneeling down (sajdah). It shows symbolically how a man should bow down before his Creator. Though angels are not visible to man, the running of this immense universe in the most regulated manner proves that the agents appointed by God to run it are extremely powerful. These angels, in spite of being extraordinarily powerful, are totally obedient to God. If they were not so, the system of the universe would not function continuously with so much precision and uniformity. In view of this, to be entirely correct in his behaviour, man can do no other than surrender himself to God, do obeisance to Him and become His most obedient subject.

God has warned man through His prophets that he should not hold to any god except the one and only God. The God of this universe is only one. Man should fear only Him; he should be obedient to Him alone. If a man fully realizes that it is God who is the sole Creator and Lord of all, and that his life completely depends upon Him, the feeling that develops in him as a result of this realization is fear of God (taqwa). Eternal obedience is the due of God alone in this heaven and earth. Everything here is completely bound by divine law. In such a world, to pray to or to worship or to repose hope in anybody else is absolutely irrational. The present universe is such that it completely rejects polytheism or ascribing partners to God (shirk).

God has warned man through His prophets that he should not hold to any god except the one and only God. The God of this universe is only one. Man should fear only Him; he should be obedient to Him alone. If a man fully realizes that it is God who is the sole Creator and Lord of all, and that his life completely depends upon Him, the feeling that develops in him as a result of this realization is fear of God (taqwa). Eternal obedience is the due of God alone in this heaven and earth. Everything here is completely bound by divine law. In such a world, to pray to or to worship or to repose hope in anybody else is absolutely irrational. The present universe is such that it completely rejects polytheism or ascribing partners to God (shirk).

From time immemorial, whenever a man finds himself in such trouble that he is absolutely helpless, he starts remembering God. Even polytheists and others who deny the truth behave in this way. This shows that the concept of God is embedded in human nature. When man has no further recourse, he turns at last to God. But strangely, man is so neglectful that when he is relieved of his trouble, he once again becomes preoccupied with the remembrance of his imaginary gods and attributes the benefit received by him to somebody other than God. Satan has introduced different types of false rites among the general people in order to perpetuate and strengthen their belief that imaginary gods are worthy of worship. One of them is to set apart a share of their income for them. Such ceremonies are a sort of falsity in the world of God, because this amounts to giving thanks to entities other than God for the benefits received from Him.

From time immemorial, whenever a man finds himself in such trouble that he is absolutely helpless, he starts remembering God. Even polytheists and others who deny the truth behave in this way. This shows that the concept of God is embedded in human nature. When man has no further recourse, he turns at last to God. But strangely, man is so neglectful that when he is relieved of his trouble, he once again becomes preoccupied with the remembrance of his imaginary gods and attributes the benefit received by him to somebody other than God. Satan has introduced different types of false rites among the general people in order to perpetuate and strengthen their belief that imaginary gods are worthy of worship. One of them is to set apart a share of their income for them. Such ceremonies are a sort of falsity in the world of God, because this amounts to giving thanks to entities other than God for the benefits received from Him.

From time immemorial, whenever a man finds himself in such trouble that he is absolutely helpless, he starts remembering God. Even polytheists and others who deny the truth behave in this way. This shows that the concept of God is embedded in human nature. When man has no further recourse, he turns at last to God. But strangely, man is so neglectful that when he is relieved of his trouble, he once again becomes preoccupied with the remembrance of his imaginary gods and attributes the benefit received by him to somebody other than God. Satan has introduced different types of false rites among the general people in order to perpetuate and strengthen their belief that imaginary gods are worthy of worship. One of them is to set apart a share of their income for them. Such ceremonies are a sort of falsity in the world of God, because this amounts to giving thanks to entities other than God for the benefits received from Him.

From time immemorial, whenever a man finds himself in such trouble that he is absolutely helpless, he starts remembering God. Even polytheists and others who deny the truth behave in this way. This shows that the concept of God is embedded in human nature. When man has no further recourse, he turns at last to God. But strangely, man is so neglectful that when he is relieved of his trouble, he once again becomes preoccupied with the remembrance of his imaginary gods and attributes the benefit received by him to somebody other than God. Satan has introduced different types of false rites among the general people in order to perpetuate and strengthen their belief that imaginary gods are worthy of worship. One of them is to set apart a share of their income for them. Such ceremonies are a sort of falsity in the world of God, because this amounts to giving thanks to entities other than God for the benefits received from Him.

Why does a man want children? It is for the purpose of compensating for his shortcomings. But God is above such things. The Majesty and Power of God, which is evident in the existence of the universe, shows that God is far above any shortcomings to compensate which He would feel the necessity of creating a son or a daughter. The fact is that if God were deficient in any way, He would not have been God at all. God is God because He is entirely flawless.

Why does a man want children? It is for the purpose of compensating for his shortcomings. But God is above such things. The Majesty and Power of God, which is evident in the existence of the universe, shows that God is far above any shortcomings to compensate which He would feel the necessity of creating a son or a daughter. The fact is that if God were deficient in any way, He would not have been God at all. God is God because He is entirely flawless.

Why does a man want children? It is for the purpose of compensating for his shortcomings. But God is above such things. The Majesty and Power of God, which is evident in the existence of the universe, shows that God is far above any shortcomings to compensate which He would feel the necessity of creating a son or a daughter. The fact is that if God were deficient in any way, He would not have been God at all. God is God because He is entirely flawless.

Why does a man want children? It is for the purpose of compensating for his shortcomings. But God is above such things. The Majesty and Power of God, which is evident in the existence of the universe, shows that God is far above any shortcomings to compensate which He would feel the necessity of creating a son or a daughter. The fact is that if God were deficient in any way, He would not have been God at all. God is God because He is entirely flawless.

One way of dealing with transgression is immediately to seize upon the transgressor and punish him severely. But this is not the way of God. If God acted in this way, nobody would be left on the face of the earth. God has given a definite period of respite (ila ajalim musamma) to every person and every community. During this period God gives man the opportunity to listen to the voice of his conscience or to an external warning and to reform himself. This applies likewise to communities. As soon as people reform themselves, all their past crimes are pardoned: it is as if they had started a new life. Just as God has taken it upon Himself not to seize upon anybody during the period of respite, He has similarly taken it upon Himself after the expiry of this period to necessarily seize upon people. After that no individual or community will be given any further opportunity for reform or repentance.

The main reason for man’s going astray is his underestimation of God, Lord of the Universe. Many wrong beliefs have come into existence because God was judged to be a lesser entity than He really is. It is the result of such underestimation of God that people, though believing in God, remain fearless of Him. They form the belief about very ordinary things that these will be a source of proximity to God and that all the bounties of the Hereafter will be allotted to them as their share. The belief is entertained that a thing which does not make even an ordinary man happy, will please God. This amounts to adding arrogance to wrongdoing, which can never be pardoned by God.

When God’s messenger calls for the truth, his addressees feel that his call is clashing with their traditional religion. Now, since they are familiar with this traditional religion and since many of their interests are attached to this religion, they want to continue to adhere to it. At the same time Satan furnishes them with beautiful words by which they can prove that rejecting the Prophet’s religion and adhering to their traditional religion is justified. If a man accepts the word of the prophet in a straightforward manner, this amounts to making God his companion. On the contrary, if he takes the help of beautiful interpretations, to reject it, this amounts to making a friend of Satan. By sending the last of the prophets, God has arranged for people to find the true divine path amidst the jungle of religious differences. This situation prevails even today. If a person is in search of the way of God and for this purpose he studies the different religions, he will definitely become confused, as the teachings of other religions, in the form they exist today, have serious differences among themselves. The seeker of Truth is therefore unable to understand what he should treat as correct or incorrect. This being so, the religion brought by the last of the prophets is a blessing for the subjects of God, because unlike other religions, his religion is the ‘preserved’ one. From the point of view of history, it is completely authentic. It can, therefore, be taken for granted that the religion brought by the Prophet is, in reality, the religion which God desires his subjects to adopt.

When God’s messenger calls for the truth, his addressees feel that his call is clashing with their traditional religion. Now, since they are familiar with this traditional religion and since many of their interests are attached to this religion, they want to continue to adhere to it. At the same time Satan furnishes them with beautiful words by which they can prove that rejecting the Prophet’s religion and adhering to their traditional religion is justified. If a man accepts the word of the prophet in a straightforward manner, this amounts to making God his companion. On the contrary, if he takes the help of beautiful interpretations, to reject it, this amounts to making a friend of Satan. By sending the last of the prophets, God has arranged for people to find the true divine path amidst the jungle of religious differences. This situation prevails even today. If a person is in search of the way of God and for this purpose he studies the different religions, he will definitely become confused, as the teachings of other religions, in the form they exist today, have serious differences among themselves. The seeker of Truth is therefore unable to understand what he should treat as correct or incorrect. This being so, the religion brought by the last of the prophets is a blessing for the subjects of God, because unlike other religions, his religion is the ‘preserved’ one. From the point of view of history, it is completely authentic. It can, therefore, be taken for granted that the religion brought by the Prophet is, in reality, the religion which God desires his subjects to adopt.

The system of rains and vegetation has a great lesson in it. Due to the concerted action of various factors, water vapours rise in the air and form clouds and again fall on the earth in the form of rain. Then this rain causes the growth of lush green cover on the earth. In this happening, there is firstly a lesson that, in this universe everywhere, the activism or workmanship of the one God is manifest. Had many gods been active here, there could not have been such wonderful coordination in the various forces of the universe that could result in such a unified harmonious process. The unity in the system of the universe is a clear proof of the fact that its Creator and its Lord is only one and not more than one. Secondly, there is the lesson that the power and majesty of God are so great that they can revivify a dead body; cause the growth of a lush green garden, and produce colour, fragrance and taste in dry and barren things. There is proof of unity in the first occurrence and the second one shows symbolically that for human souls also, there is similar godly ‘rain’, and that is ‘revelation’. One who wants to give a new life to his dead and dry soul, should have himself drenched in the rain of godly revelation.

A characteristic peculiar to milch animals is that whatever they eat is converted into dung and blood yet there emerges along with these a liquid, milk, which is the most valuable food for man. This is also true of the trees. Mud, water and other such things enter them and under the influence of their internal system, they take the shape of juicy fruits which hang from the branches. These occurrences are meant to remind people of God. Through them man should start seeing glimpses of His Majesty. This realization should be so intense that he should spontaneously exclaim, ‘Oh God! You cause milk to come out from non-milk. God, let favourable results emerge from the unfavourable situations I am faced with. God, you transform mud and water into fruits, please turn my valueless life into a valuable one.’

This gives a hint that the things created by God in this world can be used rightly as well as wrongly. Dates and grapes, if eaten in their natural forms, provide healthy and wholesome food, which give energy to the body and mind. But if through some human process, they are converted into intoxicants, they become harmful to the body and mind.

The honey-bee is the most wonderful masterpiece of God’s creation. It constructs its beehive to a standard pattern, strictly following the relevant mathematical principles. Then, in the best planned manner, sucks the nectar from the flowers, brings it back and, in a perfectly systematic manner, stores it in the hive. Then, in accordance with hygienic principles prepares honey, which serves as a valuable food as well as a remedy for human ailments. All this takes place in such an amazingly regulated manner that voluminous books have been written on it and still the description is not complete. The miraculous honey factory is more complicated than all the human factories and at the same time is more successful. It is run by bees who have not received any training in this technology. They are not even conscious of their own actions. This proves that there is a Being who is having this work done through the bees by giving them instructions. Anyone who observes the bees, will have a live example of God’s workmanship and will see a glimpse of God in their wonderfully meaningful activities. There is another aspect of the example of the bees given here. The bee works very hard to suck the nectar from flowers and to prepare honey which is a health-giving food for human beings. In the same manner, the servant of God should acquire wisdom from the universe by giving it deep consideration after intense observation of it, and such pieces of wisdom as he picks up should be spiritual food for him as well as a panacea for all his moral ailments. The things which are ‘nectar’ for the bees becomes intense realization (ma‘rifah) at the level of human beings.

The honey-bee is the most wonderful masterpiece of God’s creation. It constructs its beehive to a standard pattern, strictly following the relevant mathematical principles. Then, in the best planned manner, sucks the nectar from the flowers, brings it back and, in a perfectly systematic manner, stores it in the hive. Then, in accordance with hygienic principles prepares honey, which serves as a valuable food as well as a remedy for human ailments. All this takes place in such an amazingly regulated manner that voluminous books have been written on it and still the description is not complete. The miraculous honey factory is more complicated than all the human factories and at the same time is more successful. It is run by bees who have not received any training in this technology. They are not even conscious of their own actions. This proves that there is a Being who is having this work done through the bees by giving them instructions. Anyone who observes the bees, will have a live example of God’s workmanship and will see a glimpse of God in their wonderfully meaningful activities. There is another aspect of the example of the bees given here. The bee works very hard to suck the nectar from flowers and to prepare honey which is a health-giving food for human beings. In the same manner, the servant of God should acquire wisdom from the universe by giving it deep consideration after intense observation of it, and such pieces of wisdom as he picks up should be spiritual food for him as well as a panacea for all his moral ailments. The things which are ‘nectar’ for the bees becomes intense realization (ma‘rifah) at the level of human beings.

Life as it manifests itself on the earth presents many aspects—one who was non-existent comes into being in the world; then everybody dies, but not at one time. Somebody dies in childhood and another in youth and yet another in old age. Then it is a very strange occurrence that at the last stage of his life, a man loses his mental powers, his knowledge and his physical strength completely. Man is apparently free in the present world. But he has no control over any aspect of his life. All this happens to show man that perfect knowledge and power belong only to God. Man has no say in the above-mentioned type of events that occur in a man’s life: he is not capable of bringing about any change in them. This proves that whatever is happening is happening at the instance of some other being; man’s life as a whole, right from childhood up to his death, bears testimony to the fact that here all knowledge belongs to God and all power rests with God—man’s helplessness is the proof of the all-powerful existence of God.

With the help of a simple analogy here, the belief that God has some partners and that these so-called partners have been given some powers has been shown to be wrong. In this world the division of material assets is not uniform. It is generally seen that one person has a great deal while another has so little that he is compelled to be the servant or slave of one who has plenty. Now an affluent person does not distribute his wealth among his servants in order to remove the difference between him and them. So, by analogy, it is not correct to believe that God has distributed His powers among others. Nobody denies his own greatness. Then how can God want to do something which even a man would not like to do? The fact is that a man has no possessions of his own, while the possessions of God are His own and not gifted by others. The fact is that all such beliefs are inconsistent with the image of God!

The human being is a creature who has countless needs and the perfect arrangement to fulfill all these needs exists in this world. All this is provided by God, but in every age human beings have made the mistake of attributing all these blessings of God to some entities other than God. Polytheists attribute these blessings to gods or goddesses or to some living or dead beings other than God. Those who are atheists attribute them to the result of the blind activity of natural laws. This system of Divine blessing was brought into existence by God in order to ensure that a feeling of gratitude emerged in human beings. But due to man’s self-devised imaginings, this system nourished in him the feeling of disbelief in God. Generally, misguidance in belief has occurred due to false parallels being drawn. Since man has sons and daughters, it has been assumed on the same basis that God also has sons and daughters. In this world, people of high position have some individuals who are close to them and who enjoy the position of intermediaries. On the basis of this example it has been assumed that, even in the court of God, there are beings who are close to Him and that their recommendations are effective in His eyes. Many types of polytheism (shirk) and misguidance have come into existence through reference to such analogies. But this amounts to placing the Creator on a par with that of His creatures, which shows absolute ignorance. The Creator is different from His creatures in every way. Explaining something with the help of an example is not wrong in itself. But the example will be useful only when there is an awareness of the original as well as its analogy. When man does not know the reality of God, how can he formulate an analogy with any true relevance to it?

The human being is a creature who has countless needs and the perfect arrangement to fulfill all these needs exists in this world. All this is provided by God, but in every age human beings have made the mistake of attributing all these blessings of God to some entities other than God. Polytheists attribute these blessings to gods or goddesses or to some living or dead beings other than God. Those who are atheists attribute them to the result of the blind activity of natural laws. This system of Divine blessing was brought into existence by God in order to ensure that a feeling of gratitude emerged in human beings. But due to man’s self-devised imaginings, this system nourished in him the feeling of disbelief in God. Generally, misguidance in belief has occurred due to false parallels being drawn. Since man has sons and daughters, it has been assumed on the same basis that God also has sons and daughters. In this world, people of high position have some individuals who are close to them and who enjoy the position of intermediaries. On the basis of this example it has been assumed that, even in the court of God, there are beings who are close to Him and that their recommendations are effective in His eyes. Many types of polytheism (shirk) and misguidance have come into existence through reference to such analogies. But this amounts to placing the Creator on a par with that of His creatures, which shows absolute ignorance. The Creator is different from His creatures in every way. Explaining something with the help of an example is not wrong in itself. But the example will be useful only when there is an awareness of the original as well as its analogy. When man does not know the reality of God, how can he formulate an analogy with any true relevance to it?

The human being is a creature who has countless needs and the perfect arrangement to fulfill all these needs exists in this world. All this is provided by God, but in every age human beings have made the mistake of attributing all these blessings of God to some entities other than God. Polytheists attribute these blessings to gods or goddesses or to some living or dead beings other than God. Those who are atheists attribute them to the result of the blind activity of natural laws. This system of Divine blessing was brought into existence by God in order to ensure that a feeling of gratitude emerged in human beings. But due to man’s self-devised imaginings, this system nourished in him the feeling of disbelief in God. Generally, misguidance in belief has occurred due to false parallels being drawn. Since man has sons and daughters, it has been assumed on the same basis that God also has sons and daughters. In this world, people of high position have some individuals who are close to them and who enjoy the position of intermediaries. On the basis of this example it has been assumed that, even in the court of God, there are beings who are close to Him and that their recommendations are effective in His eyes. Many types of polytheism (shirk) and misguidance have come into existence through reference to such analogies. But this amounts to placing the Creator on a par with that of His creatures, which shows absolute ignorance. The Creator is different from His creatures in every way. Explaining something with the help of an example is not wrong in itself. But the example will be useful only when there is an awareness of the original as well as its analogy. When man does not know the reality of God, how can he formulate an analogy with any true relevance to it?

Here, a simple and common example has been given to clarify the incorrectness of polytheistic analogies. Take the individual who has considerable property and compare him with another who has no possessions whatsoever. These two individuals are perforce very different in their outlook and style of living. So any analogy drawn about the one would not apply to the other. In the case of God and His subject, this difference is of infinite magnitude. This being so, how can it be possible for an analogy to be drawn for God on the basis of the human condition? In this universe, the relation between God and all other things is that of a Creator and His creatures, and not that of God and His partners. The Being of God is that Entity who is endowed with all kinds of miraculous attributes; He is the sole provider of all kinds of bounties. In this universe there is no joint performer with God. To make such an assumption is unrealistic and runs counter to the facts.

In the foregoing verse, No. 75 , it was shown that the concept of partners in relation to God was baseless. Now in this verse No. 76 , it is clarified that also in relation to the Prophet, those beings on the strength of whom a man ignores the guidance of the Prophet, are also without any basis in reality. God, by giving His special attention to a prophet, guides him towards a path which is the highway of Truth and which directly leads towards Himself. The Prophet and his companions not only tread this highway themselves but also guide others towards it. Unlike them, there are others who beckon people towards ways other than the ways of the Prophet. They are like blind and deaf people. They do not have ears to hear the voice of God. They do not have eyes to catch glimpses of God’s glories. They do not have the heart and mind to discover the signs of God spread throughout the universe. Man was granted the ability to hear, observe and realize by means of the heart and mind, so that he should see the Glory of God, the Creator, through the medium of created things. But man has utilized these capacities in such a way that he has become obsessed with the creatures themselves.

Immanent in the outward visible world, there is an unseen system. This unseen system was established by God. Due to our limitations, we do not see this unseen system; but everything about us is open and obvious to this unseen system. Remaining unseen, God is keeping a watchful eye on every big and small thing of His world. He has the most accurate assessment of everything. When God decides that the period of man’s trial is over, at that very moment He will just make a sign, and then, in the twinkling of an eye, the whole existing system will break down, and a new, differently based system will come into existence, so that everyone may be placed in the position in which he belongs in actual fact and not in the position he had occupied by underhand means.

When a human being is born, he is already the possessor of eyes, ears, and a brain, yet he is quite helpless and totally dependent on others. He might possibly—under a different scheme of things—have been born with the ability to use his wonderful faculties of seeing, hearing and thinking in the way that an adult would. But if things did not happen in this way, it was by design. Man was meant to experience his own helplessness as a baby and then to appreciate his mental and physical growth through adolescence to maturity as a gift from God. This process was meant to engender in him feelings of gratitude and a deep sense of obligation to his Maker. But such feelings emerge only when a man utilizes his God-given capacities in the right manner. His eyes, ears and heart should not be so attracted to worldly, ephemeral glamour that these may stop one from penetrating the realms of the unseen.

The flight of birds in the atmosphere is possible thanks to the magnificent planning of nature. (The shape of birds, most suitable for the purpose of flight, is imitated in the shape of aeroplanes). Just as ships could not have sailed without the existence of water on the surface of the earth, birds would not have been able to fly if there had not been the superior arrangment of continuously maintaining air on the earth’s surface by means of the earth’s gravity. If man reflects deeply upon these phenomena, he will feel as if he is seeing God in action in His universe; he will discover the Creator in the creative system; he will see the glory of the Manufacturer in the artefacts. At the human level, take the house. The house is a shelter and a resting place for man. But how is a house built? There are many arrangements of God—thanks to which the construction of a house on earth is possible. All the elements by means of which a house is built have been placed in advance in our world. The earth has exactly the right gravitational force, thanks to which houses stay stable on the surface of the earth—otherwise they would have flown away from the earth, which is moving at a speed of one thousand miles per hour. Then there are things like the hides of animals from which man makes tents and basic crops such as cotton and flax from which fabrics can be made to decorate and protect the human body in the changing seasons. All such things are provided so that man should develop a deep feeling gratitude for his Lord and Sustainer; and for the bounties granted by Him, he should fall down on his knees before God in the full realization of His Majesty and Powers.

The flight of birds in the atmosphere is possible thanks to the magnificent planning of nature. (The shape of birds, most suitable for the purpose of flight, is imitated in the shape of aeroplanes). Just as ships could not have sailed without the existence of water on the surface of the earth, birds would not have been able to fly if there had not been the superior arrangment of continuously maintaining air on the earth’s surface by means of the earth’s gravity. If man reflects deeply upon these phenomena, he will feel as if he is seeing God in action in His universe; he will discover the Creator in the creative system; he will see the glory of the Manufacturer in the artefacts. At the human level, take the house. The house is a shelter and a resting place for man. But how is a house built? There are many arrangements of God—thanks to which the construction of a house on earth is possible. All the elements by means of which a house is built have been placed in advance in our world. The earth has exactly the right gravitational force, thanks to which houses stay stable on the surface of the earth—otherwise they would have flown away from the earth, which is moving at a speed of one thousand miles per hour. Then there are things like the hides of animals from which man makes tents and basic crops such as cotton and flax from which fabrics can be made to decorate and protect the human body in the changing seasons. All such things are provided so that man should develop a deep feeling gratitude for his Lord and Sustainer; and for the bounties granted by Him, he should fall down on his knees before God in the full realization of His Majesty and Powers.

The importance of the shade of a roof or trees can be imagined when a man finds himself in a desert where there is no shade of any kind. The result of the sun’s heat being so well regulated is that an ordinary barrier gives us comfortable shade. Had the sun’s heat been more than at present, which is quite possible, our shaded dwellings would have become burning hot ovens. There being caves in hard rocks where man can make his dwellings and there being such materials in the world which, made into thin fibres provide clothes for the protection of man’s body, are very important factors for a creature like a human being, so much so that if they had not been available, there would have been no human beings and no human civilization on the earth. This realization develops two kinds of feelings in man—firstly, the feeling of obligation towards God, because He is the one who has given to man such valuable bounties and, secondly, a feeling of fear, because if God were to take away these bounties, man would have no other recourse. If such feelings awaken man’s inner self to such an extent that he spontaneously kneels down before his Lord, then this is indeed true worship (la‘allakum tuslimun).

One who studies the universe, whether he be a common man or a scientist, always experiences a few moments when, while pondering over God’s creations, his mind is diverted towards the Creator. He starts feeling that these wonderful things have neither come into existence of their own accord, nor have they been made by so-called gods; their Creator is none other than Almighty God. But acceptance of God necessarily demands a change in man’s own life. It takes away a man’s freedom. So, when he undergoes this experience, after being temporarily affected, he directs his mind elsewhere. After finding God, he leaves Him.

One who studies the universe, whether he be a common man or a scientist, always experiences a few moments when, while pondering over God’s creations, his mind is diverted towards the Creator. He starts feeling that these wonderful things have neither come into existence of their own accord, nor have they been made by so-called gods; their Creator is none other than Almighty God. But acceptance of God necessarily demands a change in man’s own life. It takes away a man’s freedom. So, when he undergoes this experience, after being temporarily affected, he directs his mind elsewhere. After finding God, he leaves Him.

The coming of prophets and prophets’ followers as preachers of the Truth to communities and nations would seem to be an ordinary event. The world has treated these events as being so insignificant that, excepting the last of the prophets (the Prophet Muhammad), there is no prophet whose work has been treated as worthy of mention in contemporary histories. But their task assumes great importance and seriousness when it is seen linked with the Hereafter. In the majestic court of the Hereafter, these very prophets and bearers of the Truth will be testifiers on behalf of God and, on the strength of their testimony, the eternal future of people will be decided. Those who, according to the testifiers, accepted the Truth and surrendered themselves in submission to it will be treated as people of paradise in the eternal world there; and those who, according to these Godly testifiers, rejected the Truth and were not willing to submit to it, will be consigned to eternal hell. If in a community or nation, true envoys of God make their appearance and that community does not accept their word, then it is a definite proof of that community’s being blameworthy. Thereafter that community loses the right to plead that they were not aware of Judgement Day, Paradise and Hell and that, as such, they should be saved from the punishment of Judgement Day.

The coming of prophets and prophets’ followers as preachers of the Truth to communities and nations would seem to be an ordinary event. The world has treated these events as being so insignificant that, excepting the last of the prophets (the Prophet Muhammad), there is no prophet whose work has been treated as worthy of mention in contemporary histories. But their task assumes great importance and seriousness when it is seen linked with the Hereafter. In the majestic court of the Hereafter, these very prophets and bearers of the Truth will be testifiers on behalf of God and, on the strength of their testimony, the eternal future of people will be decided. Those who, according to the testifiers, accepted the Truth and surrendered themselves in submission to it will be treated as people of paradise in the eternal world there; and those who, according to these Godly testifiers, rejected the Truth and were not willing to submit to it, will be consigned to eternal hell. If in a community or nation, true envoys of God make their appearance and that community does not accept their word, then it is a definite proof of that community’s being blameworthy. Thereafter that community loses the right to plead that they were not aware of Judgement Day, Paradise and Hell and that, as such, they should be saved from the punishment of Judgement Day.

On Judgement Day this fact will finally be clear that nobody in this universe has any power except the One and Only God. At that time, when the worshippers of false gods see the gods whom they worshipped, they will make excuses to try to prove their innocence. In other words, they will represent these false gods as having deceived them and made them worship non-gods. But the false gods will immediately contradict this and will say, ‘This was your own arrogance. In order to avoid obedience to God, you yourself devised false gods and in their names you “proved” your self-loving religion to be legitimate.’ There are some who do not accept the call of Truth, and there are others who, further to this, try by various methods to prevent others from doing so. The first type of behaviour results from being misguided, while the second type is that of deliberate misguidance. The punishment given to misguided people will be doubled in the case of those who knowingly misguided others.

On Judgement Day this fact will finally be clear that nobody in this universe has any power except the One and Only God. At that time, when the worshippers of false gods see the gods whom they worshipped, they will make excuses to try to prove their innocence. In other words, they will represent these false gods as having deceived them and made them worship non-gods. But the false gods will immediately contradict this and will say, ‘This was your own arrogance. In order to avoid obedience to God, you yourself devised false gods and in their names you “proved” your self-loving religion to be legitimate.’ There are some who do not accept the call of Truth, and there are others who, further to this, try by various methods to prevent others from doing so. The first type of behaviour results from being misguided, while the second type is that of deliberate misguidance. The punishment given to misguided people will be doubled in the case of those who knowingly misguided others.

On Judgement Day this fact will finally be clear that nobody in this universe has any power except the One and Only God. At that time, when the worshippers of false gods see the gods whom they worshipped, they will make excuses to try to prove their innocence. In other words, they will represent these false gods as having deceived them and made them worship non-gods. But the false gods will immediately contradict this and will say, ‘This was your own arrogance. In order to avoid obedience to God, you yourself devised false gods and in their names you “proved” your self-loving religion to be legitimate.’ There are some who do not accept the call of Truth, and there are others who, further to this, try by various methods to prevent others from doing so. The first type of behaviour results from being misguided, while the second type is that of deliberate misguidance. The punishment given to misguided people will be doubled in the case of those who knowingly misguided others.

It is the way of Almighty God that He entrusts the task of delivering warnings and of giving good news to a community through an individual selected from that very community. This is why the prophets who came to various communities were members of those communities. Now the Muslim community is required to fulfill the responsibilities of calling for the Truth and of testifying in every community till the Day of Judgement. The preachers of the various communities of this world will in the Hereafter be God’s witnesses or testifiers of those communities. It will be on the basis of their testimony that decisions will be made regarding the reward or punishment to be given to all individuals of the community. There are descriptions in the Quran of all matters of major moral and practical importance. Indeed, every revealed book which has come to mankind on behalf of God has contained such descriptions. However, the main focus is not on worldly knowledge, but on success or failure in the Hereafter. This is true of the Quran, which lays down broad principles covering the entire range of conduct which will lead to success in the Hereafter. (Neglect of these principles will lead to failure.) Those who are guided by them will merit divine blessings, while those who neglect them will only give grounds for their own destruction.

How a subject of God should live in the world has been clearly described in this verse. In view of its importance, Caliph ‘Umar ibn ‘Abdul ‘Aziz included this verse in the weekly sermon. The first thing an individual must ensure is that justice (‘adal) is done. This means that whatever right one person has over another should be fully discharged, be the claimant weak or strong. In the fulfillment of rights, only the nature of the right will be considered and not any other factors. The next thing is showing consideration (ihsan). This means that while honouring rights, one should be broadminded. Human consideration should be added to the demands of justice. One should exhibit generosity and sympathy beyond the legal requirement. Man should have the courage as far as possible to reconcile with whatever is rightfully due to him and try to give to others more than is rightfully their due. The third thing is ‘giving their due to near relatives’ (wa i’ta zil qurba). This means that just as a man becomes anxious when he sees his wife and children in need and fulfills that need, he should be similarly sensitive about the needs of others who are close to him. No well-to-do person should behave as if only he himself and the members of his household are entitled to his property: he should also include in his responsibilities the fulfillment of the rights of his relatives. After this three things have been prohibited in this verse. The first thing is moral evil (fahsha’) which is clearly judged to be such by the human conscience and universally considered shameful. The second is the perpetration of such deeds as are judged improper by common moral standards. This includes all those things which are considered as evil by man and which man’s nature refuses to accept. Munkar is the opposite of ma‘ruf. Ma‘ruf consists of such things as are considered good in every society. The third thing is transgressing all limits (baghi). This includes arrogance when a man exceeds his recognized limit and attacks another person; his engaging in sinful behaviour in order to harm another’s life, property and honour; his making use of his strength and influence to gain an illegitimate advantage.

The spinning of cotton involves the hard work of combining separate fibres so that articles useful to man may be woven from it. If someone spins cotton, working hard the whole day, but in the evening tears the spun thread to pieces, then the entire hard work will go waste. The same is true of those who enter into a mutual agreement and one or the other party breaks it without any valid reason. Shredding the cotton thread after spinning it amounts to wasting one’s labour. Similarly, the breaking of an executed agreement nullifies the whole process by which a matter of mutual unity had come into existence. In the present world a man spends his life along with other human beings. Every man has to do his work among many other men. For this reason, great importance is given to mutual confidence and trust. In order to maintain this collective social life, agreements and decisions between one man and another man are frequently entered into, sometimes by oath and sometimes without an oath. Now, if people start breaking such agreements without any real justification, social life will be greatly disturbed and constructive development of any kind will no longer be possible. There are two ways of making an agreement in the name of God. In one case a pledge is made formally, uttering the words of the oath. In the second case the words of the oath are not uttered, but reference to God in some form is included in the agreement executed. In all such cases the undertakers of oaths are as if making God the witness or surety in the matter. The breaking of an agreement in which the name of God is also included is much more serious, because this shows that it is only when a man needs to win the confidence of others that he makes use of God’s name, but when he is overcome by the requirements of his own interests, he ignores God. There are two types of agreements between individuals or communities—one is based on principles, and the other is based on interest. In ancient times, the position was that whenever there appeared to be any advantage in making such an agreement, it was executed, but whenever it seemed beneficial to break it, it was broken. Things are no different today. As opposed to this, Islam requires that agreements should be subject to the principles of Islamic law and morality.

The spinning of cotton involves the hard work of combining separate fibres so that articles useful to man may be woven from it. If someone spins cotton, working hard the whole day, but in the evening tears the spun thread to pieces, then the entire hard work will go waste. The same is true of those who enter into a mutual agreement and one or the other party breaks it without any valid reason. Shredding the cotton thread after spinning it amounts to wasting one’s labour. Similarly, the breaking of an executed agreement nullifies the whole process by which a matter of mutual unity had come into existence. In the present world a man spends his life along with other human beings. Every man has to do his work among many other men. For this reason, great importance is given to mutual confidence and trust. In order to maintain this collective social life, agreements and decisions between one man and another man are frequently entered into, sometimes by oath and sometimes without an oath. Now, if people start breaking such agreements without any real justification, social life will be greatly disturbed and constructive development of any kind will no longer be possible. There are two ways of making an agreement in the name of God. In one case a pledge is made formally, uttering the words of the oath. In the second case the words of the oath are not uttered, but reference to God in some form is included in the agreement executed. In all such cases the undertakers of oaths are as if making God the witness or surety in the matter. The breaking of an agreement in which the name of God is also included is much more serious, because this shows that it is only when a man needs to win the confidence of others that he makes use of God’s name, but when he is overcome by the requirements of his own interests, he ignores God. There are two types of agreements between individuals or communities—one is based on principles, and the other is based on interest. In ancient times, the position was that whenever there appeared to be any advantage in making such an agreement, it was executed, but whenever it seemed beneficial to break it, it was broken. Things are no different today. As opposed to this, Islam requires that agreements should be subject to the principles of Islamic law and morality.

There are unfathomable aspects of this world. Truth and untruth are not separate and distinct. The reason for this is to be found in the plan of God by which He created this world, a plan designed to ascertain the true moral fibre of each and every individual on this earth. Indeed, man has been brought into this present world for the purpose of being tested. This purpose would not have been served had man not been given the freedom to accept or reject God’s word. He had to have the freedom to show truth to be untruth and to present untruth in the shape of truth. If God had not had this in view, he would have subjected all human beings to His orders, just as He did with the rest of the universe. This state of affairs will be perpetuated till the Day of Judgement. On the Day of Judgement it will be clear as to who used his judgement correctly, and who ignored the Truth for the sake of self-interest. At that time God will mete out to each individual such treatment as will be commensurate with his or her performance during the period of trial in the present world.

Executing an agreement on oath is the final shape of a firm agreement. From this point of view, all agreements are covered by this verse. If Muslims enter into transactions involving agreements with others and thereafter, without any real reason and only for the sake of self-interest, break them, this will result in destroying the moral credibility of Muslims in general. This will create an atmosphere such as will discourage others from adopting the way of God. Ibn Kathir writes that when a rejecter of Islam sees that a Muslim has entered into an agreement, but goes against it, he will have no faith in the religion of Islam and will abstain from embracing the religion of God. The act of breaking an agreement against the principles of Islamic law inevitably occurs when one partner to it sees that he will receive certain worldly benefits by doing so. But a believer’s view is Hereafter-oriented. Whenever it is the self which makes a move to break the agreement, the person concerned curbs his self by saying that there may be some worldly benefit in breaking it, but he will gain no advantage thereby in the Hereafter. And the advantage of the Hereafter is definitely greater than any worldly benefit.

Executing an agreement on oath is the final shape of a firm agreement. From this point of view, all agreements are covered by this verse. If Muslims enter into transactions involving agreements with others and thereafter, without any real reason and only for the sake of self-interest, break them, this will result in destroying the moral credibility of Muslims in general. This will create an atmosphere such as will discourage others from adopting the way of God. Ibn Kathir writes that when a rejecter of Islam sees that a Muslim has entered into an agreement, but goes against it, he will have no faith in the religion of Islam and will abstain from embracing the religion of God. The act of breaking an agreement against the principles of Islamic law inevitably occurs when one partner to it sees that he will receive certain worldly benefits by doing so. But a believer’s view is Hereafter-oriented. Whenever it is the self which makes a move to break the agreement, the person concerned curbs his self by saying that there may be some worldly benefit in breaking it, but he will gain no advantage thereby in the Hereafter. And the advantage of the Hereafter is definitely greater than any worldly benefit.

Supporting a messenger of God amounts to renouncing the customary religious system and becoming attached to a non-customary religion. This type of action is always most difficult for man. This involves ignoring the benefit to be received from human beings and proceeding towards the benefit which will be given by God. The only virtue which is required if this type of decision is to be taken is ‘patience’; that is, a man should be able to bear today’s loss for the sake of tomorrow’s benefit; he should have the ability to give more importance to a thing which is unseen in comparison to that which is seen; he should have the urge to adopt something at the cost of sacrifice, even if it means forfeiting some immediate benefit. The subjects of God who prove to have such high ideals deserve to be blessed by God with the highest type of bounties. Those who support unadulterated pure Truth suffer a loss in the current system, so people think that such individuals are ruined. But there is a promise from God that He will fully compensate them for their sacrifices. In the eternal world after death, He will bless them with an extremely good life. Whatever they have lost temporarily will be restored by God in a better form and forever. This promise of God applies equally to women. Before God in the matter of rewards, there is no distinction between men and women.

Supporting a messenger of God amounts to renouncing the customary religious system and becoming attached to a non-customary religion. This type of action is always most difficult for man. This involves ignoring the benefit to be received from human beings and proceeding towards the benefit which will be given by God. The only virtue which is required if this type of decision is to be taken is ‘patience’; that is, a man should be able to bear today’s loss for the sake of tomorrow’s benefit; he should have the ability to give more importance to a thing which is unseen in comparison to that which is seen; he should have the urge to adopt something at the cost of sacrifice, even if it means forfeiting some immediate benefit. The subjects of God who prove to have such high ideals deserve to be blessed by God with the highest type of bounties. Those who support unadulterated pure Truth suffer a loss in the current system, so people think that such individuals are ruined. But there is a promise from God that He will fully compensate them for their sacrifices. In the eternal world after death, He will bless them with an extremely good life. Whatever they have lost temporarily will be restored by God in a better form and forever. This promise of God applies equally to women. Before God in the matter of rewards, there is no distinction between men and women.

There are two objectives in reading the Quran—one is for the guidance of the self and the other is to present it to others to encourage them to understand the Truth. Whether the actual words of the Quran are repeated or its meanings are explained, man should in any case seek the protection of God against Satan. It does not mean simply repeating some fixed words; it means consciously arming oneself so that Satan’s attack becomes ineffective. Satan is always lying in wait for man. He changes the meaning of the words of the Quran in the mind of the reader, and what cannot be included in the text he inserts in the commentary. In this way Satan raises controversial issues between the preacher and the addressee, as a result of which understanding the true meaning of the Quran becomes difficult. However, God has given liberty to Satan only to misguide and instigate. He has not given power to him to lead anyone astray by force (laysa lahu sultan). His actions have no effect on those who have maintained their mental connection with God. But those who are neglectful of God and pay attention to the word of Satan become subject to Satan, who leads them towards his evil path.

There are two objectives in reading the Quran—one is for the guidance of the self and the other is to present it to others to encourage them to understand the Truth. Whether the actual words of the Quran are repeated or its meanings are explained, man should in any case seek the protection of God against Satan. It does not mean simply repeating some fixed words; it means consciously arming oneself so that Satan’s attack becomes ineffective. Satan is always lying in wait for man. He changes the meaning of the words of the Quran in the mind of the reader, and what cannot be included in the text he inserts in the commentary. In this way Satan raises controversial issues between the preacher and the addressee, as a result of which understanding the true meaning of the Quran becomes difficult. However, God has given liberty to Satan only to misguide and instigate. He has not given power to him to lead anyone astray by force (laysa lahu sultan). His actions have no effect on those who have maintained their mental connection with God. But those who are neglectful of God and pay attention to the word of Satan become subject to Satan, who leads them towards his evil path.

There are two objectives in reading the Quran—one is for the guidance of the self and the other is to present it to others to encourage them to understand the Truth. Whether the actual words of the Quran are repeated or its meanings are explained, man should in any case seek the protection of God against Satan. It does not mean simply repeating some fixed words; it means consciously arming oneself so that Satan’s attack becomes ineffective. Satan is always lying in wait for man. He changes the meaning of the words of the Quran in the mind of the reader, and what cannot be included in the text he inserts in the commentary. In this way Satan raises controversial issues between the preacher and the addressee, as a result of which understanding the true meaning of the Quran becomes difficult. However, God has given liberty to Satan only to misguide and instigate. He has not given power to him to lead anyone astray by force (laysa lahu sultan). His actions have no effect on those who have maintained their mental connection with God. But those who are neglectful of God and pay attention to the word of Satan become subject to Satan, who leads them towards his evil path.

The Quran is the Book of dawah. Its various parts were revealed bit by bit over a period of twenty three years. In consideration of the training of the believers, a gradual approach was adopted in respect of certain commandments. Taking advantage of such ‘changes’, the opponents of Islam used to say that the Quran was not the Book of God, but the Prophet Muhammad’s own writings which he attributed to God. They used to say that, if it had come directly from God, there would not have been such changes in it. Had these opponents been sincere and serious in the study of the Quran and had they looked upon the factor of change in the right perspective, they would have seen the wisdom of a gradual approach in giving orders. But when they saw the matter in the wrong perspective, changes appeared to them to be the result of a lack of human knowledge. A reasoned confirmation of these changes not being immediately forthcoming gave rise to the levelling of false allegations. The Quran has been revealed to present the Truth—here Truth means the pure and unadulterated religion of God. Those who are seekers after Truth and who are not satisfied with adulterated religions, will find not only the answer to their search in the Quranic religion but also peace of mind therein.

The Quran is the Book of dawah. Its various parts were revealed bit by bit over a period of twenty three years. In consideration of the training of the believers, a gradual approach was adopted in respect of certain commandments. Taking advantage of such ‘changes’, the opponents of Islam used to say that the Quran was not the Book of God, but the Prophet Muhammad’s own writings which he attributed to God. They used to say that, if it had come directly from God, there would not have been such changes in it. Had these opponents been sincere and serious in the study of the Quran and had they looked upon the factor of change in the right perspective, they would have seen the wisdom of a gradual approach in giving orders. But when they saw the matter in the wrong perspective, changes appeared to them to be the result of a lack of human knowledge. A reasoned confirmation of these changes not being immediately forthcoming gave rise to the levelling of false allegations. The Quran has been revealed to present the Truth—here Truth means the pure and unadulterated religion of God. Those who are seekers after Truth and who are not satisfied with adulterated religions, will find not only the answer to their search in the Quranic religion but also peace of mind therein.

In Makkah there were some non-Arab slaves. In various books of tafsir (commentary) their names have been given as Jabr, Yasar, ‘A’ish, Ya‘ish, etc. (there is some mention also of Salman al-Farsi who later became a Muslim). These slaves being either Jews or Christians were very knowledgeable about the ancient holy religions of Judaism and Christianity. From time to time they chanced to meet the Prophet Muhammad. On the basis of such meetings, the Chiefs of the Quraysh started saying, ‘The non-Arabs tell Muhammad something and he presents it to the people, declaring it to be “divine discourse.’” Why was this ridiculous statement made by them? It was due to the same common wrong approach which is found in every period all over the world; i.e. the refusal to recognize the value of one who is one’s own contemporary. The Prophet Muhammad was a contemporary personality for the Quraysh, and therefore, they failed to appreciate him. This verse shows that those who feel nothing but contempt for their contemporaries can never be truly inspired to accept the Truth. Instead of accepting the Truth, they fabricate false allegations against the messengers of the Truth; ignoring the greater facts, they seize upon irrelevant things amounting to hair-splitting in order to defame the preacher. They spend their entire lives in this way until the day of their death when they will be punished by God.

In Makkah there were some non-Arab slaves. In various books of tafsir (commentary) their names have been given as Jabr, Yasar, ‘A’ish, Ya‘ish, etc. (there is some mention also of Salman al-Farsi who later became a Muslim). These slaves being either Jews or Christians were very knowledgeable about the ancient holy religions of Judaism and Christianity. From time to time they chanced to meet the Prophet Muhammad. On the basis of such meetings, the Chiefs of the Quraysh started saying, ‘The non-Arabs tell Muhammad something and he presents it to the people, declaring it to be “divine discourse.’” Why was this ridiculous statement made by them? It was due to the same common wrong approach which is found in every period all over the world; i.e. the refusal to recognize the value of one who is one’s own contemporary. The Prophet Muhammad was a contemporary personality for the Quraysh, and therefore, they failed to appreciate him. This verse shows that those who feel nothing but contempt for their contemporaries can never be truly inspired to accept the Truth. Instead of accepting the Truth, they fabricate false allegations against the messengers of the Truth; ignoring the greater facts, they seize upon irrelevant things amounting to hair-splitting in order to defame the preacher. They spend their entire lives in this way until the day of their death when they will be punished by God.

In Makkah there were some non-Arab slaves. In various books of tafsir (commentary) their names have been given as Jabr, Yasar, ‘A’ish, Ya‘ish, etc. (there is some mention also of Salman al-Farsi who later became a Muslim). These slaves being either Jews or Christians were very knowledgeable about the ancient holy religions of Judaism and Christianity. From time to time they chanced to meet the Prophet Muhammad. On the basis of such meetings, the Chiefs of the Quraysh started saying, ‘The non-Arabs tell Muhammad something and he presents it to the people, declaring it to be “divine discourse.’” Why was this ridiculous statement made by them? It was due to the same common wrong approach which is found in every period all over the world; i.e. the refusal to recognize the value of one who is one’s own contemporary. The Prophet Muhammad was a contemporary personality for the Quraysh, and therefore, they failed to appreciate him. This verse shows that those who feel nothing but contempt for their contemporaries can never be truly inspired to accept the Truth. Instead of accepting the Truth, they fabricate false allegations against the messengers of the Truth; ignoring the greater facts, they seize upon irrelevant things amounting to hair-splitting in order to defame the preacher. They spend their entire lives in this way until the day of their death when they will be punished by God.

Before God, reality is what counts and not simply outward appearances. This is why liberal concessions have been made to man in Islam. If a person is truly loyal to God in his heart, but under serious compulsion and to save his own life he utters something against his faith, he will not be castigated for this by God. But those who have changed from the inside and who, under the influence of Satanic doubt or the pressure of circumstances, have willingly adopted some way other than God’s way are not pardonable. When an individual behaves faithlessly rather than as a man of faith, the reason for it is always worldliness. Looking to the salvaging of his worldly interests, he adopts the way of the unbeliever. Had he understood the value of the Hereafter, worldly interest would have appeared of so little worth to him that renouncing the Hereafter for the sake of the world would have seemed absurd. If, in the eyes of any individual, worldly benefits appear to outweigh the gains of the Hereafter, the result is necessarily that he is not able to judge matters from the point of view of the Hereafter. He sees and hears, but due to his inclination toward the world, he loses sight of the various aspects of the Hereafter. He is only able to see those aspects which are connected with worldly considerations. Those who reach this stage of neglectfulness are fated to suffer eternal loss.

Before God, reality is what counts and not simply outward appearances. This is why liberal concessions have been made to man in Islam. If a person is truly loyal to God in his heart, but under serious compulsion and to save his own life he utters something against his faith, he will not be castigated for this by God. But those who have changed from the inside and who, under the influence of Satanic doubt or the pressure of circumstances, have willingly adopted some way other than God’s way are not pardonable. When an individual behaves faithlessly rather than as a man of faith, the reason for it is always worldliness. Looking to the salvaging of his worldly interests, he adopts the way of the unbeliever. Had he understood the value of the Hereafter, worldly interest would have appeared of so little worth to him that renouncing the Hereafter for the sake of the world would have seemed absurd. If, in the eyes of any individual, worldly benefits appear to outweigh the gains of the Hereafter, the result is necessarily that he is not able to judge matters from the point of view of the Hereafter. He sees and hears, but due to his inclination toward the world, he loses sight of the various aspects of the Hereafter. He is only able to see those aspects which are connected with worldly considerations. Those who reach this stage of neglectfulness are fated to suffer eternal loss.

Before God, reality is what counts and not simply outward appearances. This is why liberal concessions have been made to man in Islam. If a person is truly loyal to God in his heart, but under serious compulsion and to save his own life he utters something against his faith, he will not be castigated for this by God. But those who have changed from the inside and who, under the influence of Satanic doubt or the pressure of circumstances, have willingly adopted some way other than God’s way are not pardonable. When an individual behaves faithlessly rather than as a man of faith, the reason for it is always worldliness. Looking to the salvaging of his worldly interests, he adopts the way of the unbeliever. Had he understood the value of the Hereafter, worldly interest would have appeared of so little worth to him that renouncing the Hereafter for the sake of the world would have seemed absurd. If, in the eyes of any individual, worldly benefits appear to outweigh the gains of the Hereafter, the result is necessarily that he is not able to judge matters from the point of view of the Hereafter. He sees and hears, but due to his inclination toward the world, he loses sight of the various aspects of the Hereafter. He is only able to see those aspects which are connected with worldly considerations. Those who reach this stage of neglectfulness are fated to suffer eternal loss.

Before God, reality is what counts and not simply outward appearances. This is why liberal concessions have been made to man in Islam. If a person is truly loyal to God in his heart, but under serious compulsion and to save his own life he utters something against his faith, he will not be castigated for this by God. But those who have changed from the inside and who, under the influence of Satanic doubt or the pressure of circumstances, have willingly adopted some way other than God’s way are not pardonable. When an individual behaves faithlessly rather than as a man of faith, the reason for it is always worldliness. Looking to the salvaging of his worldly interests, he adopts the way of the unbeliever. Had he understood the value of the Hereafter, worldly interest would have appeared of so little worth to him that renouncing the Hereafter for the sake of the world would have seemed absurd. If, in the eyes of any individual, worldly benefits appear to outweigh the gains of the Hereafter, the result is necessarily that he is not able to judge matters from the point of view of the Hereafter. He sees and hears, but due to his inclination toward the world, he loses sight of the various aspects of the Hereafter. He is only able to see those aspects which are connected with worldly considerations. Those who reach this stage of neglectfulness are fated to suffer eternal loss.

Whenever untruth dominates the current atmosphere, one who accepts the Truth faces severely trying circumstances: his surroundings force him to revert to the customary religion. Under these circumstances, if he remains steady in his adherence to the Truth and leaves everything (even his property and his native place), then he is a migrator (muhajir). One who strives and struggles (mujahid) for the cause of God, makes himself deserving of a huge reward. What keeps a man steady on the path of Truth under the trying circumstances of the world is his remembrance of the Hereafter. Every man is soon going to face a Day so terrible that he will forget even his friends and relatives. At that time no one will be able to say anything on behalf of anybody, and no one will come forward in commendation of anybody. If a man fully realizes the meaning of that coming Day, he will be in a condition to bear any type of loss, but he will not abandon the Truth.

Whenever untruth dominates the current atmosphere, one who accepts the Truth faces severely trying circumstances: his surroundings force him to revert to the customary religion. Under these circumstances, if he remains steady in his adherence to the Truth and leaves everything (even his property and his native place), then he is a migrator (muhajir). One who strives and struggles (mujahid) for the cause of God, makes himself deserving of a huge reward. What keeps a man steady on the path of Truth under the trying circumstances of the world is his remembrance of the Hereafter. Every man is soon going to face a Day so terrible that he will forget even his friends and relatives. At that time no one will be able to say anything on behalf of anybody, and no one will come forward in commendation of anybody. If a man fully realizes the meaning of that coming Day, he will be in a condition to bear any type of loss, but he will not abandon the Truth.

If a settlement of human beings is in a good condition and is well provided for, God raises one of His subjects from among them, who calls them to the Truth. Under these circumstances, either these people accept the truth and become deserving of more blessings from God, or they do not do so and then they are subjected to different types of affliction. These afflictions are not a punishment from God, but God’s warnings. Their purpose is to awaken the people so that their sensitivity becomes keener and they become willing to give a positive response to the call of the preacher of truth. If such warnings are not effective, then after the conclusion of the dayee’s work the second stage comes: the destruction of that community. This is so that after reaching the world of the Hereafter, they face eternal punishment for their rejection of God’s messenger.

If a settlement of human beings is in a good condition and is well provided for, God raises one of His subjects from among them, who calls them to the Truth. Under these circumstances, either these people accept the truth and become deserving of more blessings from God, or they do not do so and then they are subjected to different types of affliction. These afflictions are not a punishment from God, but God’s warnings. Their purpose is to awaken the people so that their sensitivity becomes keener and they become willing to give a positive response to the call of the preacher of truth. If such warnings are not effective, then after the conclusion of the dayee’s work the second stage comes: the destruction of that community. This is so that after reaching the world of the Hereafter, they face eternal punishment for their rejection of God’s messenger.

This verse relates to things which are eaten from day to day out of the eatable things created by God. All things are permissible (halal) with just a few exceptions. However, the ancient polytheists prohibited for themselves many things which were permissible. On the contrary, atheists have treated many things prohibited by God as being permissible for themselves. Both these approaches negate the spirit, which is intended to be developed in man through the bounties of food. Food is the most important of all man’s needs. It is a need which is experienced morning and evening. God desires that, whenever a man uses food, he should eat it considering it as a gift from God and he should be grateful to Him for it. But man has reversed the whole matter. In the ancient polytheistic period, they attributed these foods to false gods and in this way made it the means of remembering false gods instead of the one and only God. In the atheistic modern period, man having made the whole matter subject to his personal tastes, those things prohibited by God have been treated as permissible by him. This has resulted in the things created by God becoming mere foodstuffs to cater to his tastes at the dining table. If, under compulsion, anyone goes against the law of God regarding food, he should do it with a sense of shame and not with arrogance. In that way his mentality will be uncorrupted.

This verse relates to things which are eaten from day to day out of the eatable things created by God. All things are permissible (halal) with just a few exceptions. However, the ancient polytheists prohibited for themselves many things which were permissible. On the contrary, atheists have treated many things prohibited by God as being permissible for themselves. Both these approaches negate the spirit, which is intended to be developed in man through the bounties of food. Food is the most important of all man’s needs. It is a need which is experienced morning and evening. God desires that, whenever a man uses food, he should eat it considering it as a gift from God and he should be grateful to Him for it. But man has reversed the whole matter. In the ancient polytheistic period, they attributed these foods to false gods and in this way made it the means of remembering false gods instead of the one and only God. In the atheistic modern period, man having made the whole matter subject to his personal tastes, those things prohibited by God have been treated as permissible by him. This has resulted in the things created by God becoming mere foodstuffs to cater to his tastes at the dining table. If, under compulsion, anyone goes against the law of God regarding food, he should do it with a sense of shame and not with arrogance. In that way his mentality will be uncorrupted.

When feelings of arrogance and prejudice add up to evil, the individual in question will not be ready to steer clear of it, though many arguments may be advanced to prove his actions wrong. But there is another kind of evil which arises due to stupidity. A man sometimes errs due to his lack of knowledge or to his being dominated by his own desires. Such a man generally exhibits no bravado. When his mistake is made clear by argument, he immediately turns back and sets himself on the right path once again. There is no question of pardon for the first category of people. But as for the second category, there is the good news that God will extend His grace to them because He is truly merciful on this subject.

When feelings of arrogance and prejudice add up to evil, the individual in question will not be ready to steer clear of it, though many arguments may be advanced to prove his actions wrong. But there is another kind of evil which arises due to stupidity. A man sometimes errs due to his lack of knowledge or to his being dominated by his own desires. Such a man generally exhibits no bravado. When his mistake is made clear by argument, he immediately turns back and sets himself on the right path once again. There is no question of pardon for the first category of people. But as for the second category, there is the good news that God will extend His grace to them because He is truly merciful on this subject.

When feelings of arrogance and prejudice add up to evil, the individual in question will not be ready to steer clear of it, though many arguments may be advanced to prove his actions wrong. But there is another kind of evil which arises due to stupidity. A man sometimes errs due to his lack of knowledge or to his being dominated by his own desires. Such a man generally exhibits no bravado. When his mistake is made clear by argument, he immediately turns back and sets himself on the right path once again. There is no question of pardon for the first category of people. But as for the second category, there is the good news that God will extend His grace to them because He is truly merciful on this subject.

When feelings of arrogance and prejudice add up to evil, the individual in question will not be ready to steer clear of it, though many arguments may be advanced to prove his actions wrong. But there is another kind of evil which arises due to stupidity. A man sometimes errs due to his lack of knowledge or to his being dominated by his own desires. Such a man generally exhibits no bravado. When his mistake is made clear by argument, he immediately turns back and sets himself on the right path once again. There is no question of pardon for the first category of people. But as for the second category, there is the good news that God will extend His grace to them because He is truly merciful on this subject.

Literally ‘Abraham was a community’. This means that Abraham combined within himself all virtues.

In the Quran Abraham (Ibrahim) has been presented as a paragon of virtue. Why did he become such an exemplary person? Because in the face of the generally vitiated atmosphere, he was the only man who was steadfast in his Faith. All alone he stood for God, with nobody there to support him. Abraham had completely surrendered to the will of God. In the world-wide polytheistic atmosphere, he had devoted himself to the Faith of monotheism. He considered all things to have been received from God, and for that his heart was full of gratitude to God. Due to his perfect Faith, God opened all the paths of guidance for him and selected him for prophethood, so that he might acquaint the people of the world with the religion of God. Abraham was given the good things of this world (wa ataynahu fi’d dunya hasanah) as well as the good things of the Hereafter. It is known that in this world Abraham had neither crowds surrounding him nor the throne of power nor any of the other trappings of worldly glory. Nevertheless, the Quran testifies that he was given good things of the world at God’s behest. This shows that in the eyes of God the betterment of the world hinges neither on public popularity nor on wealth or power, but on what are described here as the characteristics of Abraham.

In the Quran Abraham (Ibrahim) has been presented as a paragon of virtue. Why did he become such an exemplary person? Because in the face of the generally vitiated atmosphere, he was the only man who was steadfast in his Faith. All alone he stood for God, with nobody there to support him. Abraham had completely surrendered to the will of God. In the world-wide polytheistic atmosphere, he had devoted himself to the Faith of monotheism. He considered all things to have been received from God, and for that his heart was full of gratitude to God. Due to his perfect Faith, God opened all the paths of guidance for him and selected him for prophethood, so that he might acquaint the people of the world with the religion of God. Abraham was given the good things of this world (wa ataynahu fi’d dunya hasanah) as well as the good things of the Hereafter. It is known that in this world Abraham had neither crowds surrounding him nor the throne of power nor any of the other trappings of worldly glory. Nevertheless, the Quran testifies that he was given good things of the world at God’s behest. This shows that in the eyes of God the betterment of the world hinges neither on public popularity nor on wealth or power, but on what are described here as the characteristics of Abraham.

In the Quran Abraham (Ibrahim) has been presented as a paragon of virtue. Why did he become such an exemplary person? Because in the face of the generally vitiated atmosphere, he was the only man who was steadfast in his Faith. All alone he stood for God, with nobody there to support him. Abraham had completely surrendered to the will of God. In the world-wide polytheistic atmosphere, he had devoted himself to the Faith of monotheism. He considered all things to have been received from God, and for that his heart was full of gratitude to God. Due to his perfect Faith, God opened all the paths of guidance for him and selected him for prophethood, so that he might acquaint the people of the world with the religion of God. Abraham was given the good things of this world (wa ataynahu fi’d dunya hasanah) as well as the good things of the Hereafter. It is known that in this world Abraham had neither crowds surrounding him nor the throne of power nor any of the other trappings of worldly glory. Nevertheless, the Quran testifies that he was given good things of the world at God’s behest. This shows that in the eyes of God the betterment of the world hinges neither on public popularity nor on wealth or power, but on what are described here as the characteristics of Abraham.

For all the followers of the prophets, one day of the week has been specified for congregational prayer. The Jews celebrate it on Saturday (the Sabbath), the Christians on Sunday and Muslims have been given orders to arrange for it on Friday. The leading lights among the ancient Jews did some hair-splitting and devised new regulations for the Sabbath. In this way, they bound themselves by artificial restrictions. Thereafter, when they found it impossible to follow those restrictions, they could not reject them in consideration of the holiness of their great men. But, in practice, they started going against these restrictions. The differences created in God’s religion by later scholars and other luminaries by means of their commentaries are not going to be resolved in the world, but when the Day of Judgement comes, God will then show what the real religion of God was and what the things were that the people themselves added to and included in their religion.

The preacher’s call to the Truth is a process which emerges out of intense feelings of sincerity, seriousness and well-wishing. The realization of a man that he is answerable to God forces him to issue such a call to the subjects of God. He does so because he thinks that if he does not, he himself will be caught on the Day of Judgement. The natural result of such thinking is that the preacher speaks words of wisdom, gives good advice and engages in serious discussion. Exhortations to accept the Truth can be effective only when they are supported by argument and reasoning, and when they take into account the mentality of the addressees. A reasoned discourse should readily convince them of the reality of things but if it ignores their intellectual capacity, it will miss the mark and will do nothing to bolster the status of the preacher. Sympathy is a characteristic which develops in a discourse due to a well-wishing mentality (al-mu‘izah al-hasanah). When the preacher whose personality has been radically transformed by his realization of God’s majesty and glory speaks about God, the majesty of God will definitely shine through his discourse. The messenger of God who, after seeing heaven and hell, comes forward to show them to others will certainly in his discourse give glimpses of the joys of heaven and the terror of hell. The combination of these features will make his discourse so effective that it will melt hearts and bring tears to the eyes. Wisdom and good counselling are the staff of dawah work. However there are always those addressees who indulge in pointless discussions with the intention, who have no desire to understand the message but they only want to complicate matters. In such a case, the preacher must respond with gentleness; in the face of harsh words he must resort to reasoning and analysis and, in response to provocation, he must exercise patience. The eye of one who calls on others to the Truth is not on his audience but on God, who transcends all. Therefore, he utters such statements as prove to be true in God’s eyes rather than in man’s assessment.

The preacher’s call to the Truth is a process which emerges out of intense feelings of sincerity, seriousness and well-wishing. The realization of a man that he is answerable to God forces him to issue such a call to the subjects of God. He does so because he thinks that if he does not, he himself will be caught on the Day of Judgement. The natural result of such thinking is that the preacher speaks words of wisdom, gives good advice and engages in serious discussion. Exhortations to accept the Truth can be effective only when they are supported by argument and reasoning, and when they take into account the mentality of the addressees. A reasoned discourse should readily convince them of the reality of things but if it ignores their intellectual capacity, it will miss the mark and will do nothing to bolster the status of the preacher. Sympathy is a characteristic which develops in a discourse due to a well-wishing mentality (al-mu‘izah al-hasanah). When the preacher whose personality has been radically transformed by his realization of God’s majesty and glory speaks about God, the majesty of God will definitely shine through his discourse. The messenger of God who, after seeing heaven and hell, comes forward to show them to others will certainly in his discourse give glimpses of the joys of heaven and the terror of hell. The combination of these features will make his discourse so effective that it will melt hearts and bring tears to the eyes. Wisdom and good counselling are the staff of dawah work. However there are always those addressees who indulge in pointless discussions with the intention, who have no desire to understand the message but they only want to complicate matters. In such a case, the preacher must respond with gentleness; in the face of harsh words he must resort to reasoning and analysis and, in response to provocation, he must exercise patience. The eye of one who calls on others to the Truth is not on his audience but on God, who transcends all. Therefore, he utters such statements as prove to be true in God’s eyes rather than in man’s assessment.

The preacher’s call to the Truth is a process which emerges out of intense feelings of sincerity, seriousness and well-wishing. The realization of a man that he is answerable to God forces him to issue such a call to the subjects of God. He does so because he thinks that if he does not, he himself will be caught on the Day of Judgement. The natural result of such thinking is that the preacher speaks words of wisdom, gives good advice and engages in serious discussion. Exhortations to accept the Truth can be effective only when they are supported by argument and reasoning, and when they take into account the mentality of the addressees. A reasoned discourse should readily convince them of the reality of things but if it ignores their intellectual capacity, it will miss the mark and will do nothing to bolster the status of the preacher. Sympathy is a characteristic which develops in a discourse due to a well-wishing mentality (al-mu‘izah al-hasanah). When the preacher whose personality has been radically transformed by his realization of God’s majesty and glory speaks about God, the majesty of God will definitely shine through his discourse. The messenger of God who, after seeing heaven and hell, comes forward to show them to others will certainly in his discourse give glimpses of the joys of heaven and the terror of hell. The combination of these features will make his discourse so effective that it will melt hearts and bring tears to the eyes. Wisdom and good counselling are the staff of dawah work. However there are always those addressees who indulge in pointless discussions with the intention, who have no desire to understand the message but they only want to complicate matters. In such a case, the preacher must respond with gentleness; in the face of harsh words he must resort to reasoning and analysis and, in response to provocation, he must exercise patience. The eye of one who calls on others to the Truth is not on his audience but on God, who transcends all. Therefore, he utters such statements as prove to be true in God’s eyes rather than in man’s assessment.

This verse indicates the character traits to be displayed by the dayee while facing up to his opponents. However, God says that if he is too sorely afflicted—allowing for human weakness in him as in other mortals, he is permitted to repay his tormentors in kind. But strictly speaking, the dayee is supposed to exercise patience whenever his addressees create trouble for him. Instead of adopting a retaliatory approach, he should leave all such issues to God. If the addressee does not accept the Truth, being bent rather on destroying the dayee and his mission, then the best course to be adopted by him is that of patience, i.e. avoiding reaction or retaliatory actions, he should continue conveying the message of Truth in a positive manner. The missionary has really to prove that, in fact, he is always conscious of God. If he proves this, then thereafter in all other matters, God becomes sufficient for him. After that no device of his opponents can harm him. However, strong his opponents may be. There are two kinds of human beings in this world. One is entirely focused on man and his activities, while the other is entirely focused on God. The latter see the powers of God with their own eyes. The former is never able to have control over impatience and anger. It is only the second type of person who can bear complaints and suffer bitterness and, for the sake of whatever he is going to receive from God, ignore whatever is meted out to him by his fellow men. The dayee must not have a vengeful mentality, and must abstain from retaliatory action. The conspiracies and devices of his opponents are likely to make him afraid that they may completely derail the call of Truth and destroy the preacher himself. But whatever the circumstances, he has to rely on God; he is required to have the firm belief that God sees everything and that He will support the Truth and defeat the falsehood.

One year before the migration (hijrah) of the Prophet Muhammad to Madinah, the conditions at Makkah were extremely adverse. It looked as if the history of Islam might come to an end even before it could take any definite shape. At that very juncture, God arranged to show the Prophet a very great sign—a demonstration, in fact, that Islamic history would not only run its due course, but that certain conditions would also be created to ensure that what it brought to the world would be preserved and thus remain eternally alive. This was because it had to become the authentic source of God’s religion for all nations till the Day of Judgement. God so willed that the Prophet Muhammad be taken from Makkah to al-Masjid al-Aqsa in Palestine (Jerusalem). This was the first stage of a journey (mi‘raj), which was spiritual rather than physical, in nature. Here, at al-Masjid al-Aqsa, God had also gathered all the previous prophets. Together, they engaged in congregational prayer, with the Prophet Muhammad leading them. This instance of the Prophet Muhammad leading the prayer symbolized God’s decision that the shariah of the previous prophets were no longer an authentic source of divine guidance. Now, all the nations should have to draw upon the religion presented by the Prophet Muhammad in order to have the authentic knowledge of God’ religion. For this important happening, which came to be known as The Night Journey, or isra’, Palestine was the most suitable place, its having been the centre from which the majority of the previous prophets had issued their call of Truth. Hence God’s selection of this particular area to announce His decision.

The implication of the above-mentioned event was that the Children of Israel, the Jews, were deposed from the position of the ‘bearers of the Scriptures’ in favour of the Children of Ishmael (Banu Isma‘il). This event took place in accordance with the way of God, who has always chosen a particular group for the declaration of the truth. This is the greatest honour one can have in this world. However, this selection is not based on race or community. A group is entitled to this honour only if it is able to demonstrate the necessary competence. The moment its competence becomes questionable, it must forgo its entitlement to this honour. This happened in the case of the respective communities of Adam, Noah, Moses, and Jesus—without exception. This is the law of God, moreover, for any future community and there can be no exception to it for anyone. To qualify for this position, the chosen group must treat God as the sole guardian, (wakil), and, placing their full trust in the one and only God, should leave all their affairs to Him. When man discovers God in all His majesty and power, it is but natural that he should make God his guardian. One who attains the true realization of God will make God his everything, and will lead the life of a true believer in the present world. In order to lead such a life, man has to find God as the greatest reality, that is, the Creator and Lord of all creation. Moreover, only those who attain this status in the realization of God can properly discharge the responsibility of calling upon others to the truth. To preach the word of God, it is absolutely necessary to be completely selfless, for total concentration cannot be developed in a man unless all his hopes and fears are attached to God; God should be his everything.

The implication of the above-mentioned event was that the Children of Israel, the Jews, were deposed from the position of the ‘bearers of the Scriptures’ in favour of the Children of Ishmael (Banu Isma‘il). This event took place in accordance with the way of God, who has always chosen a particular group for the declaration of the truth. This is the greatest honour one can have in this world. However, this selection is not based on race or community. A group is entitled to this honour only if it is able to demonstrate the necessary competence. The moment its competence becomes questionable, it must forgo its entitlement to this honour. This happened in the case of the respective communities of Adam, Noah, Moses, and Jesus—without exception. This is the law of God, moreover, for any future community and there can be no exception to it for anyone. To qualify for this position, the chosen group must treat God as the sole guardian, (wakil), and, placing their full trust in the one and only God, should leave all their affairs to Him. When man discovers God in all His majesty and power, it is but natural that he should make God his guardian. One who attains the true realization of God will make God his everything, and will lead the life of a true believer in the present world. In order to lead such a life, man has to find God as the greatest reality, that is, the Creator and Lord of all creation. Moreover, only those who attain this status in the realization of God can properly discharge the responsibility of calling upon others to the truth. To preach the word of God, it is absolutely necessary to be completely selfless, for total concentration cannot be developed in a man unless all his hopes and fears are attached to God; God should be his everything.

The ‘corruption’, or fasad, referred to here occurred among the Children of Israel after the advent of Moses. This happened in two stages. The details of the first instance of corruption are found in the Old Testament books of Psalms, Isaiah, Jeremiah and Ezekiel. The details of the second instance of corruption are found in the words of Jesus in the New Testament in the Gospels of Matthew and Luke. The Prophet Muhammad was taken from Makkah to al-Masjid al-Aqsa in Jerusalem, in order to be shown ‘the sign of God.’ One of these signs is also the history associated with al-Masjid al-Aqsa. The above verse just means a place of worship situated at a distance. It is called the farthest place of worship, because it was situated at a distance of 765 miles from Makkah. Al-Masjid al-Aqsa, in this context, refers to the Jewish place of worship, that is, the Haykal Synagogue. This Jewish synagogue, built by Solomon in 957 BC, was razed to the ground in 586 BC by the king of Babylonia, Nebuchadnezzar II. After a long period of time, the Jews rebuilt their place of worship. This was gain reduced to ruins in AD 70 by the Romans. This history is a manifestation of God’s Law which lays down that if a community entrusted with the Holy Scriptures discharges the obligations attached to them, then it is given a high status in this world, as well as success in the Hereafter. If it fails to do so, it is made subject to oppressive communities, which make it a victim of their tyranny and exploitation. The manifestation of this law has occurred again and again in the case of former bearers of the scriptures. Two important events of direct relevance have been referred to here, so that a lesson may be taken from them. In the beginning God blessed the Children of Israel and delivered them from the Pharaoh’s tyranny and permitted them to occupy Palestine and establish their rule there. But then, corruption set in among the Jews. They started engaging in polytheistic practices, became the victims of differences and schisms, and separated into different groups. As a result of this repeated disobedience to God, the Children of Israel had to submit to Nebuchadnezzar, the King of Babylon, who established his dominion over Palestine. Thereafter, he chose a member of the royal family of the Jews and appointed him as his representative to rule over them. But, the Jews, considering this subordinate state damaging to their national pride, rebelled against it. This was despite being advised against rebellion by one of their prophets, Jeremiah. The King of Babylon became so incensed that once again, in 486 B.C., he attacked Palestine with all his military might. The Jews were not only totally defeated, but their temple in Jerusalem, which was the last sign of their glory, was also completely demolished.

The ‘corruption’, or fasad, referred to here occurred among the Children of Israel after the advent of Moses. This happened in two stages. The details of the first instance of corruption are found in the Old Testament books of Psalms, Isaiah, Jeremiah and Ezekiel. The details of the second instance of corruption are found in the words of Jesus in the New Testament in the Gospels of Matthew and Luke. The Prophet Muhammad was taken from Makkah to al-Masjid al-Aqsa in Jerusalem, in order to be shown ‘the sign of God.’ One of these signs is also the history associated with al-Masjid al-Aqsa. The above verse just means a place of worship situated at a distance. It is called the farthest place of worship, because it was situated at a distance of 765 miles from Makkah. Al-Masjid al-Aqsa, in this context, refers to the Jewish place of worship, that is, the Haykal Synagogue. This Jewish synagogue, built by Solomon in 957 BC, was razed to the ground in 586 BC by the king of Babylonia, Nebuchadnezzar II. After a long period of time, the Jews rebuilt their place of worship. This was gain reduced to ruins in AD 70 by the Romans. This history is a manifestation of God’s Law which lays down that if a community entrusted with the Holy Scriptures discharges the obligations attached to them, then it is given a high status in this world, as well as success in the Hereafter. If it fails to do so, it is made subject to oppressive communities, which make it a victim of their tyranny and exploitation. The manifestation of this law has occurred again and again in the case of former bearers of the scriptures. Two important events of direct relevance have been referred to here, so that a lesson may be taken from them. In the beginning God blessed the Children of Israel and delivered them from the Pharaoh’s tyranny and permitted them to occupy Palestine and establish their rule there. But then, corruption set in among the Jews. They started engaging in polytheistic practices, became the victims of differences and schisms, and separated into different groups. As a result of this repeated disobedience to God, the Children of Israel had to submit to Nebuchadnezzar, the King of Babylon, who established his dominion over Palestine. Thereafter, he chose a member of the royal family of the Jews and appointed him as his representative to rule over them. But, the Jews, considering this subordinate state damaging to their national pride, rebelled against it. This was despite being advised against rebellion by one of their prophets, Jeremiah. The King of Babylon became so incensed that once again, in 486 B.C., he attacked Palestine with all his military might. The Jews were not only totally defeated, but their temple in Jerusalem, which was the last sign of their glory, was also completely demolished.

The ‘corruption’, or fasad, referred to here occurred among the Children of Israel after the advent of Moses. This happened in two stages. The details of the first instance of corruption are found in the Old Testament books of Psalms, Isaiah, Jeremiah and Ezekiel. The details of the second instance of corruption are found in the words of Jesus in the New Testament in the Gospels of Matthew and Luke. The Prophet Muhammad was taken from Makkah to al-Masjid al-Aqsa in Jerusalem, in order to be shown ‘the sign of God.’ One of these signs is also the history associated with al-Masjid al-Aqsa. The above verse just means a place of worship situated at a distance. It is called the farthest place of worship, because it was situated at a distance of 765 miles from Makkah. Al-Masjid al-Aqsa, in this context, refers to the Jewish place of worship, that is, the Haykal Synagogue. This Jewish synagogue, built by Solomon in 957 BC, was razed to the ground in 586 BC by the king of Babylonia, Nebuchadnezzar II. After a long period of time, the Jews rebuilt their place of worship. This was gain reduced to ruins in AD 70 by the Romans. This history is a manifestation of God’s Law which lays down that if a community entrusted with the Holy Scriptures discharges the obligations attached to them, then it is given a high status in this world, as well as success in the Hereafter. If it fails to do so, it is made subject to oppressive communities, which make it a victim of their tyranny and exploitation. The manifestation of this law has occurred again and again in the case of former bearers of the scriptures. Two important events of direct relevance have been referred to here, so that a lesson may be taken from them. In the beginning God blessed the Children of Israel and delivered them from the Pharaoh’s tyranny and permitted them to occupy Palestine and establish their rule there. But then, corruption set in among the Jews. They started engaging in polytheistic practices, became the victims of differences and schisms, and separated into different groups. As a result of this repeated disobedience to God, the Children of Israel had to submit to Nebuchadnezzar, the King of Babylon, who established his dominion over Palestine. Thereafter, he chose a member of the royal family of the Jews and appointed him as his representative to rule over them. But, the Jews, considering this subordinate state damaging to their national pride, rebelled against it. This was despite being advised against rebellion by one of their prophets, Jeremiah. The King of Babylon became so incensed that once again, in 486 B.C., he attacked Palestine with all his military might. The Jews were not only totally defeated, but their temple in Jerusalem, which was the last sign of their glory, was also completely demolished.

Various calamities inclined the Children of Israel to turn back to God once again. They were then given divine assistance through the agency of Cyrus, the King of Iran, who attacked and captured Babylon in 539 B.C., having defeated its ruler. Cyrus showed his favour to the Jews by allowing them to leave Babylon and return to their native place, Palestine. There, after a long time, they constructed their temple once again. However, the corruption, which had prevailed in the previous generation of the Jews, began to set in in the new generation also. In the meantime, they faced many vicissitudes. Their own prophets, John the Baptist and Jesus, who rose from among them, criticized their behaviour, revealing the irreligiousness they indulged in in the name of religion. This enraged the Jews. They went so far as to kill John the Baptist and were prepared to crucify Jesus. Then the wrath of God descended upon them once again. In the year 70 A.C., the Roman King, Titus, attacked Jerusalem and destroyed it completely. The Jews recognize these events as a part of their history, but when they mention these historical facts, they attribute them to the oppression of tyrants. The Quran, however, very clearly attributes them to the behaviour of the People of the Book themselves. This shows that political conditions are always subject to moral conditions. No tyrant oppresses any community unless the corruption of the religious and moral conditions of that community gives him the opportunity to do so, i.e. it allows him to make them his victims.

Various calamities inclined the Children of Israel to turn back to God once again. They were then given divine assistance through the agency of Cyrus, the King of Iran, who attacked and captured Babylon in 539 B.C., having defeated its ruler. Cyrus showed his favour to the Jews by allowing them to leave Babylon and return to their native place, Palestine. There, after a long time, they constructed their temple once again. However, the corruption, which had prevailed in the previous generation of the Jews, began to set in in the new generation also. In the meantime, they faced many vicissitudes. Their own prophets, John the Baptist and Jesus, who rose from among them, criticized their behaviour, revealing the irreligiousness they indulged in in the name of religion. This enraged the Jews. They went so far as to kill John the Baptist and were prepared to crucify Jesus. Then the wrath of God descended upon them once again. In the year 70 A.C., the Roman King, Titus, attacked Jerusalem and destroyed it completely. The Jews recognize these events as a part of their history, but when they mention these historical facts, they attribute them to the oppression of tyrants. The Quran, however, very clearly attributes them to the behaviour of the People of the Book themselves. This shows that political conditions are always subject to moral conditions. No tyrant oppresses any community unless the corruption of the religious and moral conditions of that community gives him the opportunity to do so, i.e. it allows him to make them his victims.

The Quran calls upon all human beings to accept the Oneness of God, or tawhid, that is, belief in the one God and surrender to His will. It can truly be said that no other matter can be more correct, more reasonable and more natural. Undoubtedly, the Oneness of God is the greatest reality and also the greatest truth. This position of the Oneness of God necessarily makes it the standard by which all human beings should be tested and the basis on which some should be treated as right and others as wrong, some as successful and others as failures. But, in the present world this standard is seemingly not upheld and the testing of human beings is not, apparently, done on this basis. But this is due only to God’s hidden way of applying His law of testing. For individuals, death, and for the general mass of the people, the Day of Judgement are the final limits of the test period. As soon as this limit is reached, human beings will be separated into two different groups: those who believed in one God in the full sense, and met all the demands of that belief, will find themselves in paradise, while those who did not, will find themselves in hell.

The Quran calls upon all human beings to accept the Oneness of God, or tawhid, that is, belief in the one God and surrender to His will. It can truly be said that no other matter can be more correct, more reasonable and more natural. Undoubtedly, the Oneness of God is the greatest reality and also the greatest truth. This position of the Oneness of God necessarily makes it the standard by which all human beings should be tested and the basis on which some should be treated as right and others as wrong, some as successful and others as failures. But, in the present world this standard is seemingly not upheld and the testing of human beings is not, apparently, done on this basis. But this is due only to God’s hidden way of applying His law of testing. For individuals, death, and for the general mass of the people, the Day of Judgement are the final limits of the test period. As soon as this limit is reached, human beings will be separated into two different groups: those who believed in one God in the full sense, and met all the demands of that belief, will find themselves in paradise, while those who did not, will find themselves in hell.

The system of night and day shows that it is the way of God that there should be darkness first and, thereafter, light should take its place. In God’s eyes, both of them are equally important. Just as there are benefits in light, similarly, there are benefits in darkness. If there were no distinction between night and day, how would man allocate his time and how would he alternate work with rest? Man should neither be afraid of darkness, nor should he constantly hanker after light, because eternal light is not possible in this world of God. One whose desires are such had better leave this world and go in search of another world. It is strange that this is the greatest weakness of man: he never wants to have to face any period of darkness, but immediately wants to have light. His undue haste is a sign of this weakness. Haste is, in fact, the equivalent of not reconciling with the plan of God. And not reconciling with the plan of God is the real cause of all human destruction. God wants man to be patient about acquiring the immediate luxuries of the world, so that he should keep to the right path on his journey towards the Hereafter. But man, due to his hasty nature, rushes to acquire ephemeral worldly luxuries, which prove to be impediments to his continuing his onward journey. Man’s desire for instant gratification is the greatest reason for his being deprived of the bounties of the Hereafter. This is likewise true of the world, where real success is achieved by means of patience and not by a hasty approach. The Prophet Jeremiah advised the Jews that they should recognize the political domination of the King of Babylon for the present, and in the initial stage devote their efforts to constructive work and the preaching of God’s word. He said that thereafter a time would come when Almighty God would give them the means of achieving domination and power. But, in their impatience, the Jews were not willing to accept his advice. Eager to enter the stage of ‘light’ before passing through the stage of ‘darkness’, they immediately started a political struggle against the King of Babylon. Since, in accordance with the system of God, it was not possible for them to succeed, only dishonour and degradation awaited them.

The system of night and day shows that it is the way of God that there should be darkness first and, thereafter, light should take its place. In God’s eyes, both of them are equally important. Just as there are benefits in light, similarly, there are benefits in darkness. If there were no distinction between night and day, how would man allocate his time and how would he alternate work with rest? Man should neither be afraid of darkness, nor should he constantly hanker after light, because eternal light is not possible in this world of God. One whose desires are such had better leave this world and go in search of another world. It is strange that this is the greatest weakness of man: he never wants to have to face any period of darkness, but immediately wants to have light. His undue haste is a sign of this weakness. Haste is, in fact, the equivalent of not reconciling with the plan of God. And not reconciling with the plan of God is the real cause of all human destruction. God wants man to be patient about acquiring the immediate luxuries of the world, so that he should keep to the right path on his journey towards the Hereafter. But man, due to his hasty nature, rushes to acquire ephemeral worldly luxuries, which prove to be impediments to his continuing his onward journey. Man’s desire for instant gratification is the greatest reason for his being deprived of the bounties of the Hereafter. This is likewise true of the world, where real success is achieved by means of patience and not by a hasty approach. The Prophet Jeremiah advised the Jews that they should recognize the political domination of the King of Babylon for the present, and in the initial stage devote their efforts to constructive work and the preaching of God’s word. He said that thereafter a time would come when Almighty God would give them the means of achieving domination and power. But, in their impatience, the Jews were not willing to accept his advice. Eager to enter the stage of ‘light’ before passing through the stage of ‘darkness’, they immediately started a political struggle against the King of Babylon. Since, in accordance with the system of God, it was not possible for them to succeed, only dishonour and degradation awaited them.

In ancient times superstitious people tried to predict their fate by observing the flight of birds or the revolution of stars, or through different charms. In the present day, even those who do not believe in such superstitions, attribute their fate to some mysterious cause or the other. They think that it is some external factor which truly influences their destiny. God, however, says that the human fate is not linked with the birds or the stars: neither is it connected with any external thing; indeed, the fate of every man hangs upon his own deeds. Whatever a man thinks or does is being recorded throughout his existence. On the Day of Judgement, therefore, man will find his life history written in the shape of a diary, which contains all matters, both great and small. God raised prophets among the various communities and revealed the scriptures to them. He did this so that people should be aware in advance of the unforeseeable Day of Reckoning. Now it is for every man to decide what fate he wants to face in the future: eternal paradise as a result of his following the path of guidance, or an eternity in hell as a result of his straying from that path.

In ancient times superstitious people tried to predict their fate by observing the flight of birds or the revolution of stars, or through different charms. In the present day, even those who do not believe in such superstitions, attribute their fate to some mysterious cause or the other. They think that it is some external factor which truly influences their destiny. God, however, says that the human fate is not linked with the birds or the stars: neither is it connected with any external thing; indeed, the fate of every man hangs upon his own deeds. Whatever a man thinks or does is being recorded throughout his existence. On the Day of Judgement, therefore, man will find his life history written in the shape of a diary, which contains all matters, both great and small. God raised prophets among the various communities and revealed the scriptures to them. He did this so that people should be aware in advance of the unforeseeable Day of Reckoning. Now it is for every man to decide what fate he wants to face in the future: eternal paradise as a result of his following the path of guidance, or an eternity in hell as a result of his straying from that path.

In ancient times superstitious people tried to predict their fate by observing the flight of birds or the revolution of stars, or through different charms. In the present day, even those who do not believe in such superstitions, attribute their fate to some mysterious cause or the other. They think that it is some external factor which truly influences their destiny. God, however, says that the human fate is not linked with the birds or the stars: neither is it connected with any external thing; indeed, the fate of every man hangs upon his own deeds. Whatever a man thinks or does is being recorded throughout his existence. On the Day of Judgement, therefore, man will find his life history written in the shape of a diary, which contains all matters, both great and small. God raised prophets among the various communities and revealed the scriptures to them. He did this so that people should be aware in advance of the unforeseeable Day of Reckoning. Now it is for every man to decide what fate he wants to face in the future: eternal paradise as a result of his following the path of guidance, or an eternity in hell as a result of his straying from that path.

The conduct of the leading group of a community is the chief indicator of the level of honesty or corruption of the community’s members. Only this group has the understanding and resources to influence their inferiors. Only they can bear the cost of leadership. This is why the reformation of the prominent group amounts to the reformation of the whole community and the corruption of this prominent group amounts to the corruption of the whole community. If a study is made of communities right from the time of Noah to the present day, the history of each community will confirm the correctness of this general principle. Those leading lights, or elders of the community, who exploit the people to establish their leadership, teach the community emotionalism instead of realism; they teach the community to live in wishful thinking, instead of admitting the truth. In short, instead of making the community attentive to God, they turn it away from God by making it attend to worldly concerns. By thus misleading the community, they bring about its destruction. When leaders of this kind dominate a community, it is to be expected that God has taken a decision to destroy it. Every event of this type happens by God’s will, for no deed or misdeed of any person or community is hidden from Him.

The conduct of the leading group of a community is the chief indicator of the level of honesty or corruption of the community’s members. Only this group has the understanding and resources to influence their inferiors. Only they can bear the cost of leadership. This is why the reformation of the prominent group amounts to the reformation of the whole community and the corruption of this prominent group amounts to the corruption of the whole community. If a study is made of communities right from the time of Noah to the present day, the history of each community will confirm the correctness of this general principle. Those leading lights, or elders of the community, who exploit the people to establish their leadership, teach the community emotionalism instead of realism; they teach the community to live in wishful thinking, instead of admitting the truth. In short, instead of making the community attentive to God, they turn it away from God by making it attend to worldly concerns. By thus misleading the community, they bring about its destruction. When leaders of this kind dominate a community, it is to be expected that God has taken a decision to destroy it. Every event of this type happens by God’s will, for no deed or misdeed of any person or community is hidden from Him.

In the present world as man travels towards his ultimate destination, he finds himself standing before a fork in the road. One side leads to the path of immediate gains, while the other is a path on which everything is to be given on merit. One who follows the first path chooses instant benefit (‘ajilah), whereas one who follows the other path chooses the Hereafter (akhirah). On the one hand, man has before him the way of opportunism, which leads him straight to immediate honour and wealth. On the other hand, there is the way of infinite love of truth, the credit for which man will receive only when he begins his life after death. If a man has a grievance, one way of dealing with it is to become vindictive and vengeful. The other option is to forgive and, offering prayers to God, leave the whole matter in His hands. Similarly, man may spend his wealth in fulfilling his desires and furthering his ambitions, or he may spend it for the cause of God. Likewise, there are two different ways of dealing with life’s contingencies: one is to fulfil one’s own desires, while the other is to dedicate oneself to the worship of God. One is to give importance to appearances, the other is to give credence to the reality of the unseen; one is the way of expediency, while the other is the way of principle. The former bears the mark of impatience while the latter makes manifest the virtue of patience. The first way is associated with temporary gain followed by eternal deprivation. The second way is that of temporary loss followed by everlasting honour and success.

In the present world as man travels towards his ultimate destination, he finds himself standing before a fork in the road. One side leads to the path of immediate gains, while the other is a path on which everything is to be given on merit. One who follows the first path chooses instant benefit (‘ajilah), whereas one who follows the other path chooses the Hereafter (akhirah). On the one hand, man has before him the way of opportunism, which leads him straight to immediate honour and wealth. On the other hand, there is the way of infinite love of truth, the credit for which man will receive only when he begins his life after death. If a man has a grievance, one way of dealing with it is to become vindictive and vengeful. The other option is to forgive and, offering prayers to God, leave the whole matter in His hands. Similarly, man may spend his wealth in fulfilling his desires and furthering his ambitions, or he may spend it for the cause of God. Likewise, there are two different ways of dealing with life’s contingencies: one is to fulfil one’s own desires, while the other is to dedicate oneself to the worship of God. One is to give importance to appearances, the other is to give credence to the reality of the unseen; one is the way of expediency, while the other is the way of principle. The former bears the mark of impatience while the latter makes manifest the virtue of patience. The first way is associated with temporary gain followed by eternal deprivation. The second way is that of temporary loss followed by everlasting honour and success.

Be it in this world or in the Hereafter, success results from availing of the opportunities provided by God. For those who have made success in the life Hereafter the goal of their lives, God has made such dispositions as will facilitate the spiritual journey leading to that success in the next world. One can see that in this world some people are ahead of others, while some are lagging behind. Some have more and some have less. These are ways of telling us in the language of symbols, that there is no limit to opportunities in this world of God. The harder one works the more one achieves. Similarly, the more one is involved in Hereafter-oriented activities, the greater the reward one will receive in the Hereafter. Furthermore, whatever one receives in the next world will be eternal, while whatever one receives in this world will be ephemeral in nature.

Be it in this world or in the Hereafter, success results from availing of the opportunities provided by God. For those who have made success in the life Hereafter the goal of their lives, God has made such dispositions as will facilitate the spiritual journey leading to that success in the next world. One can see that in this world some people are ahead of others, while some are lagging behind. Some have more and some have less. These are ways of telling us in the language of symbols, that there is no limit to opportunities in this world of God. The harder one works the more one achieves. Similarly, the more one is involved in Hereafter-oriented activities, the greater the reward one will receive in the Hereafter. Furthermore, whatever one receives in the next world will be eternal, while whatever one receives in this world will be ephemeral in nature.

For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.

For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.

For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.

For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.

A man has a right to spend on himself whatever he earns by his own hard work. However, the Islamic law lays down that he should avoid the habits of a spendthrift; he should spend his wealth on actual necessities and not on vanity or display. Secondly, everyone must realize that others have a right to his earnings—be they relatives, neighbours, travellers or needy persons. If one is to spend one’s wealth according to the will and pleasure of God, one must first of all economize by refraining from pointless spending. Indeed, extravagance is a weapon used by Satan to induce one to neglect one’s duties towards the poor and needy.

A man has a right to spend on himself whatever he earns by his own hard work. However, the Islamic law lays down that he should avoid the habits of a spendthrift; he should spend his wealth on actual necessities and not on vanity or display. Secondly, everyone must realize that others have a right to his earnings—be they relatives, neighbours, travellers or needy persons. If one is to spend one’s wealth according to the will and pleasure of God, one must first of all economize by refraining from pointless spending. Indeed, extravagance is a weapon used by Satan to induce one to neglect one’s duties towards the poor and needy.

A man has a right to spend on himself whatever he earns by his own hard work. However, the Islamic law lays down that he should avoid the habits of a spendthrift; he should spend his wealth on actual necessities and not on vanity or display. Secondly, everyone must realize that others have a right to his earnings—be they relatives, neighbours, travellers or needy persons. If one is to spend one’s wealth according to the will and pleasure of God, one must first of all economize by refraining from pointless spending. Indeed, extravagance is a weapon used by Satan to induce one to neglect one’s duties towards the poor and needy.

Islam favours moderation in all matters. According to Islam, the middle way, i.e. avoidance of extremes, is the best way. ‘The best of matters is their moderation.’ The same advice has been given in respect of expenditure. Man should not be so niggardly as to degrade himself in the eyes of others, but neither should he spend so much as to leave himself with nothing. It has been recorded in the traditions of the Prophet Muhammad, that one who adopts the way of moderation will not be a pauper. Lack of moderation with regard to wealth generally develops in a man because he loses sight of the fact that the Giver is God. It is He Who in His wisdom gives less to one and more to another. God’s dictum on this subject has been recorded in a divinely inspired tradition (hadith qudsi) of the Prophet Muhammad, ‘There are some among My servants for whom poverty is better, that is, too much of wealth will lead them astray. If I were to make them wealthy, their faith would suffer. And there are some among My servants for whom being wealthy is better. If I were to make them paupers, their faith would suffer.’

Islam favours moderation in all matters. According to Islam, the middle way, i.e. avoidance of extremes, is the best way. ‘The best of matters is their moderation.’ The same advice has been given in respect of expenditure. Man should not be so niggardly as to degrade himself in the eyes of others, but neither should he spend so much as to leave himself with nothing. It has been recorded in the traditions of the Prophet Muhammad, that one who adopts the way of moderation will not be a pauper. Lack of moderation with regard to wealth generally develops in a man because he loses sight of the fact that the Giver is God. It is He Who in His wisdom gives less to one and more to another. God’s dictum on this subject has been recorded in a divinely inspired tradition (hadith qudsi) of the Prophet Muhammad, ‘There are some among My servants for whom poverty is better, that is, too much of wealth will lead them astray. If I were to make them wealthy, their faith would suffer. And there are some among My servants for whom being wealthy is better. If I were to make them paupers, their faith would suffer.’

It was the Lord who created all living creatures and it was He who made provision for their sustenance. In view of this, man’s action in killing anyone on the pretext of a lack of the means to survive amounts to committing a totally unjustifiable act. When God Himself undertakes the sustenance of all His creatures, nobody has the right to kill anybody for fear that another’s continuing to exist will reduce his own chances of survival. ‘It is We who provide (sustenance) for them, and for you.’ Through these words the thinking of man is directed towards construction rather than destruction. It is worth considering that if human beings at present can earn their livelihood, it is by their utilizing the productive resources provided by God. This will hold good for future generations also.

Literally ‘do not go near adultery.’ One of the evils, which God wants to root out completely, is adultery, or zina. That is what God says: ‘Do not go near adultery.’ That is, adultery is such a great evil and is proof of such shamelessness, that man should abstain even from its initial stages. Here, only a basic command has been given on this subject. Detailed orders have been given in chapter 24.

The killing of anybody without the sanction of the Islamic law is totally prohibited (haram). One who is killed without the justification of the Islamic law must be regarded as having been wronged. In view of this, the surviving kin of the deceased have full rights over the killer; they may avenge the murder as per the law; or they may let the killer go, after taking compensation from him; or they may forgive him altogether. According to Islamic law, the real claimants are the surviving kin of the dead person and not the government. The duty of the government is only to help the surviving kin to enforce their will. Murder is such a terrible crime that it is said in a tradition of the Prophet Muhammad that the killing of a human being is more undesirable that the annihilation of the whole world. In the eyes of God, this principle notwithstanding, the surviving relatives of the murdered person have no right to commit any excess on the killer in the avenging of the murder. They may not, for instance, disfigure the killer or kill one of his companions in his place, etc. If the surviving relatives of the killed person commit any excess in avenging the murder, in this case the government may step in to prevent this, in exactly the same manner as it would have assisted them in securing their right to retributive justice, or qisas. This reveals the spirit of Islamic law: if a person, howsoever oppressed, wants to take revenge, he is allowed to do so only in proportion to the degree of oppression he has suffered. He is in no way allowed to take any action in excess of this.

Whenever an orphan’s property is entrusted to the next of kin—the orphan being under age or not having reached maturity—it is incumbent upon the relatives to keep the orphan’s wealth intact and, as soon as he is able to understand matters of profit and loss, to hand over to him his entire wealth. Keeping promises is a sign of nobility of character. One, who makes a pledge, but does not fulfill it, is a worthless person before God and men. Literally ‘a pledge must be accounted for to God’. These words make it quite clear that if one man makes a promise to another, it does not concern just the two of them: God actively participates in the capacity of the third party. One who breaks his pledge to someone weaker than himself should fear God—who is also present—for it is quite impossible to escape His wrath.

Every kind of business in the world is based on weights and measures. Therefore, it has been ordained that weights and measures should be accurate. There are two aspects to this. First, it is in accordance with human dignity, for the giving of short weight is a debasement of character. The second great merit is that it gives a stimulus to business, as total trust is the foundation of commercial progress. Proper weight and measurement are a sine qua non for the establishment of good business relations in any given society.

Qatada, one of the early commentators of the Quran, said, ‘Don’t say, “I have seen” when you have not seen, don’t say, “I have heard” when you have not heard, and don’t say “I know” when you do not know.’ One who fears to be called to account before God, will never say anything without first verifying it. Man should use his eyes, ears and brain for the purpose they were designed and should talk of and act only upon such matters for which there is adequate evidence to warrant this. He should eschew all that is baseless, for example, bearing false witness, making false allegations, condemning someone on the basis of hearsay, justifying falsehoods merely on account of envy, placing credence on things that man does not know for sure because of his limitations. The ears, eyes and mind are apparently under man’s control. But these are, as it were, entrusted to him by God, and so it is a must for a man to utilize them according to God’s will, otherwise he will be taken strictly to task for their misuse. Man, even with all the power given to him, cannot tear apart the ground on which he lives, while the sheer height of the mountains negates his every claim to greatness. This is a practical comparison illustrating the real status of man as opposed to the greatness of God. It emphasizes the fact that man should not be filled with pride in this world. He should tread the path of humility and submissiveness and not that of pride and rebellion.

Qatada, one of the early commentators of the Quran, said, ‘Don’t say, “I have seen” when you have not seen, don’t say, “I have heard” when you have not heard, and don’t say “I know” when you do not know.’ One who fears to be called to account before God, will never say anything without first verifying it. Man should use his eyes, ears and brain for the purpose they were designed and should talk of and act only upon such matters for which there is adequate evidence to warrant this. He should eschew all that is baseless, for example, bearing false witness, making false allegations, condemning someone on the basis of hearsay, justifying falsehoods merely on account of envy, placing credence on things that man does not know for sure because of his limitations. The ears, eyes and mind are apparently under man’s control. But these are, as it were, entrusted to him by God, and so it is a must for a man to utilize them according to God’s will, otherwise he will be taken strictly to task for their misuse. Man, even with all the power given to him, cannot tear apart the ground on which he lives, while the sheer height of the mountains negates his every claim to greatness. This is a practical comparison illustrating the real status of man as opposed to the greatness of God. It emphasizes the fact that man should not be filled with pride in this world. He should tread the path of humility and submissiveness and not that of pride and rebellion.

Qatada, one of the early commentators of the Quran, said, ‘Don’t say, “I have seen” when you have not seen, don’t say, “I have heard” when you have not heard, and don’t say “I know” when you do not know.’ One who fears to be called to account before God, will never say anything without first verifying it. Man should use his eyes, ears and brain for the purpose they were designed and should talk of and act only upon such matters for which there is adequate evidence to warrant this. He should eschew all that is baseless, for example, bearing false witness, making false allegations, condemning someone on the basis of hearsay, justifying falsehoods merely on account of envy, placing credence on things that man does not know for sure because of his limitations. The ears, eyes and mind are apparently under man’s control. But these are, as it were, entrusted to him by God, and so it is a must for a man to utilize them according to God’s will, otherwise he will be taken strictly to task for their misuse. Man, even with all the power given to him, cannot tear apart the ground on which he lives, while the sheer height of the mountains negates his every claim to greatness. This is a practical comparison illustrating the real status of man as opposed to the greatness of God. It emphasizes the fact that man should not be filled with pride in this world. He should tread the path of humility and submissiveness and not that of pride and rebellion.

The injunctions given in the above verses come under the heading of ‘wisdom’ (hikmah). The meaning of ‘wisdom’ here stands for the firm reality, the sound truths of life. It is on the foundations of these realities that the healthy life is built. A human society devoid of them can expect little else but annihilation both in the present and in the next life. The narration of the above-mentioned advice begins with the Oneness of God, or tawhid (verse 22) and finishes with the oneness of God (verse 39). This indicates that, for the foundation of all good deeds, man should believe in the one God. He should fear and love Him alone. The secret of a good life is concealed in the right relationship with God. If the relationship with God is not proper, no other thing can set right the affairs of human life. God is the beginning and the end of human life.

The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.

The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.

The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.

The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.

The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.

When the Quran is recited to people, they fail to understand the message due to their deep conditioning. In fact, they are so frivolous about the world hereafter, that they ignore the message altogether. People are so involved in their worldly matters that truth is no longer their concern. Their reluctance is due to the fact that they do not want to revise themselves. The call of pristine truth always negates their worldly concerns. That is why they are greatly provoked on hearing this call. In their hearts they do not believe in the accountability of the Day of Judgement and this makes them non-serious in their approach to it. The mind which lacks seriousness is incapable of understanding anything of value.

When the Quran is recited to people, they fail to understand the message due to their deep conditioning. In fact, they are so frivolous about the world hereafter, that they ignore the message altogether. People are so involved in their worldly matters that truth is no longer their concern. Their reluctance is due to the fact that they do not want to revise themselves. The call of pristine truth always negates their worldly concerns. That is why they are greatly provoked on hearing this call. In their hearts they do not believe in the accountability of the Day of Judgement and this makes them non-serious in their approach to it. The mind which lacks seriousness is incapable of understanding anything of value.

The call of the Prophet Muhammad was supported by such strong arguments that the common people of Arabia were awed by it. Seeing this, the Arab leaders felt afraid that, if the majority of the people converted to the new religion, their leadership would come to an end. They, therefore, employed a strategy to keep people away from it. They said that the great impact the Prophet’s words had was due to his being possessed. They said, moreover, that the power of his words did not stem from his having discovered some truth, but from his possessing magical powers. That is, it was a mere matter of oratorical prowess rather than the communication of truth. In this way the majestic words of the Quran reflecting Truth came to mean to them a magic spell wrought by an individual. Those who fail to judge such a call on the basis of its merit but look at it rather from the point of view of whether the words of the call support or reject their own stand, shall never succeed in finding the truth.

The call of the Prophet Muhammad was supported by such strong arguments that the common people of Arabia were awed by it. Seeing this, the Arab leaders felt afraid that, if the majority of the people converted to the new religion, their leadership would come to an end. They, therefore, employed a strategy to keep people away from it. They said that the great impact the Prophet’s words had was due to his being possessed. They said, moreover, that the power of his words did not stem from his having discovered some truth, but from his possessing magical powers. That is, it was a mere matter of oratorical prowess rather than the communication of truth. In this way the majestic words of the Quran reflecting Truth came to mean to them a magic spell wrought by an individual. Those who fail to judge such a call on the basis of its merit but look at it rather from the point of view of whether the words of the call support or reject their own stand, shall never succeed in finding the truth.

Man’s first existence clearly proves the possibility of his second existence, or re-creation, on the Day of Judgement. One who believes in the first creation of man has no real argument to back up his denial of man’s second creation in the Hereafter. Furthermore, the concept of man’s second creation is not at all difficult to understand for those who regard human beings as an amalgam of material elements, for the cells in the human body keep on breaking down and being replaced by new ones. In this world known to us, man’s material existence is repeatedly terminated only to be rebuilt again and again through this continuous replacement of cells. In this way, man’s body continually renews itself. It is said that every ten years the cells in our body replace themselves and a new body comes into being. The truth is what we already believe in and comprehend before death through our knowledge of the functioning of cells, i.e. what we have time and again experienced before death. Doomsday is, in actual fact, the name of that day when the veil of the unseen is torn asunder and God in all His Power and Majesty appears before us. When this happens, the deniers will also be compelled to do what a true believer does today, namely, believe in God and life in the Hereafter. At that time all humanity will rush towards God in acknowledgement of His power and greatness.

Man’s first existence clearly proves the possibility of his second existence, or re-creation, on the Day of Judgement. One who believes in the first creation of man has no real argument to back up his denial of man’s second creation in the Hereafter. Furthermore, the concept of man’s second creation is not at all difficult to understand for those who regard human beings as an amalgam of material elements, for the cells in the human body keep on breaking down and being replaced by new ones. In this world known to us, man’s material existence is repeatedly terminated only to be rebuilt again and again through this continuous replacement of cells. In this way, man’s body continually renews itself. It is said that every ten years the cells in our body replace themselves and a new body comes into being. The truth is what we already believe in and comprehend before death through our knowledge of the functioning of cells, i.e. what we have time and again experienced before death. Doomsday is, in actual fact, the name of that day when the veil of the unseen is torn asunder and God in all His Power and Majesty appears before us. When this happens, the deniers will also be compelled to do what a true believer does today, namely, believe in God and life in the Hereafter. At that time all humanity will rush towards God in acknowledgement of His power and greatness.

Man’s first existence clearly proves the possibility of his second existence, or re-creation, on the Day of Judgement. One who believes in the first creation of man has no real argument to back up his denial of man’s second creation in the Hereafter. Furthermore, the concept of man’s second creation is not at all difficult to understand for those who regard human beings as an amalgam of material elements, for the cells in the human body keep on breaking down and being replaced by new ones. In this world known to us, man’s material existence is repeatedly terminated only to be rebuilt again and again through this continuous replacement of cells. In this way, man’s body continually renews itself. It is said that every ten years the cells in our body replace themselves and a new body comes into being. The truth is what we already believe in and comprehend before death through our knowledge of the functioning of cells, i.e. what we have time and again experienced before death. Doomsday is, in actual fact, the name of that day when the veil of the unseen is torn asunder and God in all His Power and Majesty appears before us. When this happens, the deniers will also be compelled to do what a true believer does today, namely, believe in God and life in the Hereafter. At that time all humanity will rush towards God in acknowledgement of His power and greatness.

Man’s first existence clearly proves the possibility of his second existence, or re-creation, on the Day of Judgement. One who believes in the first creation of man has no real argument to back up his denial of man’s second creation in the Hereafter. Furthermore, the concept of man’s second creation is not at all difficult to understand for those who regard human beings as an amalgam of material elements, for the cells in the human body keep on breaking down and being replaced by new ones. In this world known to us, man’s material existence is repeatedly terminated only to be rebuilt again and again through this continuous replacement of cells. In this way, man’s body continually renews itself. It is said that every ten years the cells in our body replace themselves and a new body comes into being. The truth is what we already believe in and comprehend before death through our knowledge of the functioning of cells, i.e. what we have time and again experienced before death. Doomsday is, in actual fact, the name of that day when the veil of the unseen is torn asunder and God in all His Power and Majesty appears before us. When this happens, the deniers will also be compelled to do what a true believer does today, namely, believe in God and life in the Hereafter. At that time all humanity will rush towards God in acknowledgement of His power and greatness.

This verse alludes to the delicate relationship between the preacher and his addressees. However provocative the addressees may be, the preacher has been commanded to exercise patience and refrain from repaying in the same coin. For, if he is provoked by the addressees’ ill behaviour, an atmosphere of hatred and obstinacy will develop. This tension between the preacher and the addressees might make it impossible for the latter to take his message cool-mindedly, with an open and unbiased mind. Any atmosphere of hatred and obstinacy between the preacher and the addressees favours Satan, who is thus able to make the call of truth unpalatable to the addressees. Therefore, if the preacher through any of his actions becomes responsible for producing a feeling of defiance and hatred, it is as if he were playing into the hands of Satan. It is like doing the enemy’s job oneself.

When a preacher calls for the truth and his hearers pay no attention to him, then certainly the preacher becomes exasperated, especially when the truth is as clear as daylight. Sometimes, he is so irritated that he cannot but vent his anger on the addressees by saying that they are not going to receive God’s mercy. Such words as these do not befit a preacher. He does not have permission from God to utter such words. Conveying the message of truth is one thing and meting out the divine reward according to the response given to the call of truth, another. The first is the task of a preacher and the second, that of God. A preacher should never make the mistake of crossing the limits set for him by entering the sphere reserved for God. Similarly, it happens sometimes that the preacher and the addressees engage in arguments regarding which of their respective prophets is the superior one. The energies of each side are then spent on proving that their own prophet enjoys a higher status with God, with the result that the discussion, which should have been focused on the principles of the prophet’s message, is instead focused on personalities. This awakens in them feelings of prejudice and, as a result, places further obstacles in the path of the acceptance of the truth. Hence the explanation given in these verses that it is a matter pertaining to God as to what status He grants to His servants. What preachers have to do is avoid such heated discussions on irrelevant topics and convey the real message of truth to the people.

When a preacher calls for the truth and his hearers pay no attention to him, then certainly the preacher becomes exasperated, especially when the truth is as clear as daylight. Sometimes, he is so irritated that he cannot but vent his anger on the addressees by saying that they are not going to receive God’s mercy. Such words as these do not befit a preacher. He does not have permission from God to utter such words. Conveying the message of truth is one thing and meting out the divine reward according to the response given to the call of truth, another. The first is the task of a preacher and the second, that of God. A preacher should never make the mistake of crossing the limits set for him by entering the sphere reserved for God. Similarly, it happens sometimes that the preacher and the addressees engage in arguments regarding which of their respective prophets is the superior one. The energies of each side are then spent on proving that their own prophet enjoys a higher status with God, with the result that the discussion, which should have been focused on the principles of the prophet’s message, is instead focused on personalities. This awakens in them feelings of prejudice and, as a result, places further obstacles in the path of the acceptance of the truth. Hence the explanation given in these verses that it is a matter pertaining to God as to what status He grants to His servants. What preachers have to do is avoid such heated discussions on irrelevant topics and convey the real message of truth to the people.

The entities given the status of objects of worship by man are themselves creations of God, for instance, pious people or the angels. They have not claimed divine status for themselves. It is their followers who worship and glorify them. If one had the insight to perceive the unseen, one would see a strange sight. One would see that man gives the status of an object of worship to certain personalities at that very time when those very personalities shudder at the thought of God’s Majesty: they themselves are forced to seek His mercy to attain salvation.

The entities given the status of objects of worship by man are themselves creations of God, for instance, pious people or the angels. They have not claimed divine status for themselves. It is their followers who worship and glorify them. If one had the insight to perceive the unseen, one would see a strange sight. One would see that man gives the status of an object of worship to certain personalities at that very time when those very personalities shudder at the thought of God’s Majesty: they themselves are forced to seek His mercy to attain salvation.

The entities given the status of objects of worship by man are themselves creations of God, for instance, pious people or the angels. They have not claimed divine status for themselves. It is their followers who worship and glorify them. If one had the insight to perceive the unseen, one would see a strange sight. One would see that man gives the status of an object of worship to certain personalities at that very time when those very personalities shudder at the thought of God’s Majesty: they themselves are forced to seek His mercy to attain salvation.

The extraordinary incidents which took place in the lifetime of the prophets were of two kinds. The first kind was in the nature of general help offered to a prophet and his companions. This help was like a support from God. The second kind was that taking place at the demand of polytheists, namely, miracles. The Prophet Muhammad—the last Prophet—and his Companions were given divine succour on a number of occasions. But the miracles, given to the previous prophets, were not given to Prophet Muhammad inspite of the demands of his contemporaries. The reason was that everything has certain demands: those who demand extraordinary signs will have extraordinary responsibility given to them too. Furthermore, according to the law of God, those who do not accept faith, even after being shown such extraordinary signs as miracles, are subsequently destroyed, having invited God’s wrath and proved themselves deserving of God’s scourge. Now, since the Prophet Muhammad was the last Prophet and prophethood was going to be terminated with him, his addressees could not be dealt with in like manner, for in that case the entire community would have been wiped out by the divine scourge. Who would have remained then in the world to represent the Prophet? It was God’s special mercy to the addressees of the last Prophet that in spite of their demands, they were not given tangible miracles. Had their demands been acceded to, they too—after their denial—would have faced the same fate as that of the Thamud community.

People often demanded some miracle of their own choice— a miracle, which they wanted in order to judge the veracity of the preacher, whereas if they had kept an open mind, they would have realized that they had already been given that miracle in the form of the special divine succour to the preacher. In answer to their demand for tangible miracles the Quran had this to say: ‘Is this miracle not enough to open their eyes?’ i.e. in the initial stages of conveying the word of God when the Prophet apparently had no power, it was declared that mankind had been encircled by God. This statement was corroborated with the spreading of Islam among the Arab tribes. It saw its completion with the victory of Badr, and the conquest of Makkah after the Hudaybiyyah Peace Treaty. Similarly, when the Prophet Muhammad announced on the morning following the Night Journey that the previous night he had been taken from the Ka‘bah to al-Bayt al-Maqdis, people did not believe him. His opponents summoned those individuals who had actually seen al-Bayt al-Maqdis and the Prophet was then asked to describe the details of the building. This he did with great accuracy. Still these happenings were not taken seriously. They scoffed at them, demanding proof of his veracity in the shape of miracles. The truth is that the actual problem is not one of showing tangible miracles but rather of serious thinking about the mission. When people are not serious about the divine call, they make a mockery of everything, even if it is of great importance. When the Quran warned that in hell people would have to eat the fruit of the Zaqqum tree ( 37:62 ), Abu Jahal called for dates and butter to be brought, and asked others to eat them, saying that that was what Zaqqum was. (Tafsir ibn Kathir). The fruits of this tree will serve as food for the inhabitants of hell. When this verse was revealed in the Quran, one of the leaders of the Quraysh remarked, ‘Look at Abu Kabsha’s son, he warns us of a hell which will burn up everything in it, even the stones. Then how does he think that a tree can grow in that fire? We all know that fire burns everything.’ (At-Tafsir al-Mazhari).

The story of the angels and Satan shows the difference between the believers and the unbelievers. The believers see the truth as truth, therefore they do not find any difficulty in understanding it. They take no time in accepting it, just as the angels did at the time of the birth of Adam. On the other hand, there is another category consisting of those who see the truth in relation only to their own selves. This is how Satan saw the truth—in relation to his own self. Since the command to prostrate himself before Adam appeared to make him a lesser being than Adam, Satan refused to comply. Seen in the context of the challenge given by Satan to God, everyone who ignores the truth because acceptance of the truth would amount to belittling his own position, has fallen a prey to Satan.

The story of the angels and Satan shows the difference between the believers and the unbelievers. The believers see the truth as truth, therefore they do not find any difficulty in understanding it. They take no time in accepting it, just as the angels did at the time of the birth of Adam. On the other hand, there is another category consisting of those who see the truth in relation only to their own selves. This is how Satan saw the truth—in relation to his own self. Since the command to prostrate himself before Adam appeared to make him a lesser being than Adam, Satan refused to comply. Seen in the context of the challenge given by Satan to God, everyone who ignores the truth because acceptance of the truth would amount to belittling his own position, has fallen a prey to Satan.

In the face of his threat to thoroughly mislead ‘all but a few’ of Adam’s descendants, Satan has not been given any real power over man by God. The only thing he has the power to do is tempt people by his words and by putting evil thoughts into their minds. He glorifies things which will have no value in the Hereafter. The words, ‘but over My true servants you shall have no power’ imply that, potentially, Satan does have considerable power over those who are not true servants of God. Now the question is how to save oneself in a world where Satan tries with all the strength at his command to mislead man. The only way is for man to make God his sole supporter in the real sense. One who does so will come under the protection of God, and then Satan will find himself helpless, despite the strength which God has allowed him to retain.

In the face of his threat to thoroughly mislead ‘all but a few’ of Adam’s descendants, Satan has not been given any real power over man by God. The only thing he has the power to do is tempt people by his words and by putting evil thoughts into their minds. He glorifies things which will have no value in the Hereafter. The words, ‘but over My true servants you shall have no power’ imply that, potentially, Satan does have considerable power over those who are not true servants of God. Now the question is how to save oneself in a world where Satan tries with all the strength at his command to mislead man. The only way is for man to make God his sole supporter in the real sense. One who does so will come under the protection of God, and then Satan will find himself helpless, despite the strength which God has allowed him to retain.

In the face of his threat to thoroughly mislead ‘all but a few’ of Adam’s descendants, Satan has not been given any real power over man by God. The only thing he has the power to do is tempt people by his words and by putting evil thoughts into their minds. He glorifies things which will have no value in the Hereafter. The words, ‘but over My true servants you shall have no power’ imply that, potentially, Satan does have considerable power over those who are not true servants of God. Now the question is how to save oneself in a world where Satan tries with all the strength at his command to mislead man. The only way is for man to make God his sole supporter in the real sense. One who does so will come under the protection of God, and then Satan will find himself helpless, despite the strength which God has allowed him to retain.

God has imposed certain laws upon our world. This is what enables man to navigate the seas and fly in the air. All these dispositions were made so that he might realize God’s mercies and become a thankful servant of God. But man thinks totally differently. He takes everything for granted, thinking that everything is happening as a matter of cause and effect. That is why he fails to receive any divine inspiration from life’s events. The concept of God is ingrained in human nature to the utmost extent. One demonstration of this is that when man is faced with a calamity, such as being on the point of being ship-wrecked, all artificial barriers are removed at that moment, and finding himself helpless, he starts calling out to the one and only God. He is made to experience such adversity so that he may mould his conduct accordingly. This temporary recognition of God’s godhead should become a permanent feature in his life. But, unfortunately, that same man who remembers God in the tempest forgets God as soon as he safely reaches the shore. Accepting the godhead of God is monotheism (tawhid), while acceptance of beings and things other than God as the godhead is polytheism (shirk). What God desires from man is nothing other than acknowledgement. But man is so insolent that he is not willing to bow to God’s will, even to this minimum extent.

God has imposed certain laws upon our world. This is what enables man to navigate the seas and fly in the air. All these dispositions were made so that he might realize God’s mercies and become a thankful servant of God. But man thinks totally differently. He takes everything for granted, thinking that everything is happening as a matter of cause and effect. That is why he fails to receive any divine inspiration from life’s events. The concept of God is ingrained in human nature to the utmost extent. One demonstration of this is that when man is faced with a calamity, such as being on the point of being ship-wrecked, all artificial barriers are removed at that moment, and finding himself helpless, he starts calling out to the one and only God. He is made to experience such adversity so that he may mould his conduct accordingly. This temporary recognition of God’s godhead should become a permanent feature in his life. But, unfortunately, that same man who remembers God in the tempest forgets God as soon as he safely reaches the shore. Accepting the godhead of God is monotheism (tawhid), while acceptance of beings and things other than God as the godhead is polytheism (shirk). What God desires from man is nothing other than acknowledgement. But man is so insolent that he is not willing to bow to God’s will, even to this minimum extent.

Despite man’s insolence, God does not seize upon him immediately. Rather He afflicts him with some natural calamity by way of warning. Man is awakened by this but is so heedless that, as soon as he is relieved of his distress, this feeling of wakening soon vanishes into thin air. He remains blissfully unaware of the fact that he is as much in God’s grip as he was earlier. His coming home safely after the sea voyage does not rule out the possibility of suffering the same calamity again. Furthermore, the dangers and insecurity on land are no less than at sea. Tempests at sea are like earthquakes on land. There is no place where he can take refuge from God’s chastisement.

Despite man’s insolence, God does not seize upon him immediately. Rather He afflicts him with some natural calamity by way of warning. Man is awakened by this but is so heedless that, as soon as he is relieved of his distress, this feeling of wakening soon vanishes into thin air. He remains blissfully unaware of the fact that he is as much in God’s grip as he was earlier. His coming home safely after the sea voyage does not rule out the possibility of suffering the same calamity again. Furthermore, the dangers and insecurity on land are no less than at sea. Tempests at sea are like earthquakes on land. There is no place where he can take refuge from God’s chastisement.

Of all the creatures in the world, man has been given special superiority. When the moon and the stars have not been endowed with consciousness, why has man been given consciousness and will power? Man exploits everything on this earth—trees, mineral ores, animals—but has the power to prevent any other creature from exploiting him. The animals have to rely upon their teeth, horns and hooves to do things with, but man makes tools and machines to achieve his ends. The only possible thing for a river to do is flow downwards, following the slope of the land over which it passes, while man can climb to any height, having the power to travel up or down, in any direction he wishes. Man has been provided for on a large scale in this world. The tree leaves convert solar energy into chemical energy in order to prepare food for man. Cows eat grass in order that they may return it in the form of milk. The honeybee is engaged in hectic activities day in and day out, sucking the nectar of the flowers from all around it to transform it into precious honey for man, etc. All these gifts of God to man demand that he should become His grateful servant. But he shows little if any gratitude to his Maker.

In this world all human groups have their leaders. Similarly, in the Hereafter all groups will be rated along with their respective leaders—good people with their good leaders and evil people with their evil leaders. Subsequently, everyone will be given a full record of his deeds in the world he left behind. The record of good people will be placed in their right hands while the record of bad people will be placed in their left hands. This will serve as a tangible sign that the first group is God’s favoured group and the second is the disfavoured group. The division between bad and good in the Hereafter will be on the basis of who lead his life in this world like a deaf and blind man and who lead his life in this world like one possessed of sight. Since God does not converse with man directly in this world, His messages have to be learned through the silent signs of this universe and through the words of God’s messengers. Those who apprehend this indirect communication of the divine message will be regarded as possessing sight in this world. And those who do not understand this ‘indirect language’ and wait for the day when God Himself will appear and speak, are the ones who are blind in the eyes of God. Ultimately, the direct words of God will be of no avail to them. They will remain as far from the reality of truth at that time as they are today.

In this world all human groups have their leaders. Similarly, in the Hereafter all groups will be rated along with their respective leaders—good people with their good leaders and evil people with their evil leaders. Subsequently, everyone will be given a full record of his deeds in the world he left behind. The record of good people will be placed in their right hands while the record of bad people will be placed in their left hands. This will serve as a tangible sign that the first group is God’s favoured group and the second is the disfavoured group. The division between bad and good in the Hereafter will be on the basis of who lead his life in this world like a deaf and blind man and who lead his life in this world like one possessed of sight. Since God does not converse with man directly in this world, His messages have to be learned through the silent signs of this universe and through the words of God’s messengers. Those who apprehend this indirect communication of the divine message will be regarded as possessing sight in this world. And those who do not understand this ‘indirect language’ and wait for the day when God Himself will appear and speak, are the ones who are blind in the eyes of God. Ultimately, the direct words of God will be of no avail to them. They will remain as far from the reality of truth at that time as they are today.

The actual point of the divine task undertaken by the Prophet Muhammad in Makkah was that God is only one and anything else worshipped by people in the form of idols is false; although the Makkans acknowledged a greater God, they believed in other gods as well. Who were these other gods? They were their leaders and past and present saints whom they regarded as sacred. They made stone images of them and started bowing before them. The call of monotheism given by the Prophet Muhammad struck at this belief in these revered personalities and so they asked the Prophet to make some compromises. They said that they would accept his deity only if the Prophet stopped criticizing their deities. In this world one who speaks out against the sacred men of others becomes an object of their anger. On the contrary, the easiest way to endear oneself to them is to endorse their saintly men. But the way of the Prophet was to announce the truth without caring whether or not it was going to have an adverse effect upon the sacredness of their supposed deities. The actual aim of spreading the word of God is to communicate the truth in its entirety. That is why no concession can be made in this matter. Whether it is a prophet or an ordinary person who comes forward to proclaim the truth, he has to represent it exactly as it is, without resorting to any compromises, even if it is at the cost of losing all friends and supporters.

The actual point of the divine task undertaken by the Prophet Muhammad in Makkah was that God is only one and anything else worshipped by people in the form of idols is false; although the Makkans acknowledged a greater God, they believed in other gods as well. Who were these other gods? They were their leaders and past and present saints whom they regarded as sacred. They made stone images of them and started bowing before them. The call of monotheism given by the Prophet Muhammad struck at this belief in these revered personalities and so they asked the Prophet to make some compromises. They said that they would accept his deity only if the Prophet stopped criticizing their deities. In this world one who speaks out against the sacred men of others becomes an object of their anger. On the contrary, the easiest way to endear oneself to them is to endorse their saintly men. But the way of the Prophet was to announce the truth without caring whether or not it was going to have an adverse effect upon the sacredness of their supposed deities. The actual aim of spreading the word of God is to communicate the truth in its entirety. That is why no concession can be made in this matter. Whether it is a prophet or an ordinary person who comes forward to proclaim the truth, he has to represent it exactly as it is, without resorting to any compromises, even if it is at the cost of losing all friends and supporters.

The actual point of the divine task undertaken by the Prophet Muhammad in Makkah was that God is only one and anything else worshipped by people in the form of idols is false; although the Makkans acknowledged a greater God, they believed in other gods as well. Who were these other gods? They were their leaders and past and present saints whom they regarded as sacred. They made stone images of them and started bowing before them. The call of monotheism given by the Prophet Muhammad struck at this belief in these revered personalities and so they asked the Prophet to make some compromises. They said that they would accept his deity only if the Prophet stopped criticizing their deities. In this world one who speaks out against the sacred men of others becomes an object of their anger. On the contrary, the easiest way to endear oneself to them is to endorse their saintly men. But the way of the Prophet was to announce the truth without caring whether or not it was going to have an adverse effect upon the sacredness of their supposed deities. The actual aim of spreading the word of God is to communicate the truth in its entirety. That is why no concession can be made in this matter. Whether it is a prophet or an ordinary person who comes forward to proclaim the truth, he has to represent it exactly as it is, without resorting to any compromises, even if it is at the cost of losing all friends and supporters.

Whenever a preacher of truth, who represents a religion free of human interpolation, calls upon the people to the true religion, he has to face the obstructive attitude of those already in possession of hallowed religious seats. Such a preacher is all alone, without any powerful supports, unlike those occupying high religious positions. This difference results in misunderstanding, so that those in power come to regard the preacher as a totally worthless person. They even go to the extent of wanting to expel him from their town or city. Such people tend to forget that this earth has been created by God. Therefore, trying to harm the preacher of truth amounts to proving themselves sinners in God’s eyes. Moreover, expelling God’s preacher from any human settlement is the equivalent of expelling a representative of the government of the time. Such an expulsion serves only to condemn the expeller. Whenever a man wants to belittle another, it is he himself who is belittled in the eyes of the Lord of the world. For it is the Lord who has the actual power to elevate His creatures in status or lay them low.

The literal translation of this verse is, ‘keep up prayer from the declining of the sun till the darkness of the night.’ These words appear to mean that right from the declining of the sun till the darkness of night prayer is to be said continuously. There is no doubt about it that the majesty of God and man’s obligations to his Creator demand that His servants continue to say their prayers at all times. This verse has been explained by the Prophet in a hadith which makes this difficult command easy for the believers. According to this hadith except for four prayers appointed at specific times, zuhr, ‘asr, maghrib, and ‘isha’ i.e. from afternoon till evening, people may keep their contact with God only by remembering Him (dhikr). The literal translation of part of the next verse is, ‘and the dawn (fajr) recitation of the Quran.’ If this part too is taken in its literal sense, it will mean that the Quran must be recited during the whole morning. But according to a hadith, the specific meaning of this command is that one prayer should be said in the morning, the special feature of which should be a longer recitation from the Quran. This makes the observance of this command easier.

The literal translation of this verse is, ‘keep up prayer from the declining of the sun till the darkness of the night.’ These words appear to mean that right from the declining of the sun till the darkness of night prayer is to be said continuously. There is no doubt about it that the majesty of God and man’s obligations to his Creator demand that His servants continue to say their prayers at all times. This verse has been explained by the Prophet in a hadith which makes this difficult command easy for the believers. According to this hadith except for four prayers appointed at specific times, zuhr, ‘asr, maghrib, and ‘isha’ i.e. from afternoon till evening, people may keep their contact with God only by remembering Him (dhikr). The literal translation of part of the next verse is, ‘and the dawn (fajr) recitation of the Quran.’ If this part too is taken in its literal sense, it will mean that the Quran must be recited during the whole morning. But according to a hadith, the specific meaning of this command is that one prayer should be said in the morning, the special feature of which should be a longer recitation from the Quran. This makes the observance of this command easier.

Tahajjud, literally means keeping a vigil at night. The spirit of the tahajjud prayer is remembrance of God in the hours of solitude, i.e. during the night. When a man has slept for a short time, and gets up feeling refreshed, that is the best hour. When he directs his attention to God with full devotion and recites God’s words in the form of prayer during this hour, it is as if he were the epitome of devoutness. When his mind is fully concentrated on the prayer, his entire personality is so engaged that this strong attachment to God makes its way through his eyes. The high status of the Prophet (maqam mahmud) has two aspects, one pertaining to this world and the other pertaining to the hereafter. In the latter case it is linked by the commentators with the Great Intercession. As we learn from traditions, all the prophets will intercede, by the will of God, on the Day of Judgement on behalf of the believers. This intercession will be a testament to their being true believers, and only after this intercession by the prophets will the believers who have been awarded Paradise by God be admitted to Paradise. The Prophet Muhammad will be the Intercessor for the largest group, for his followers will be greater in number than any other. The worldly aspect of this exalted status of the Prophet Muhammad is his being acknowledged and acclaimed by the nations of the world on account of his having become a historical prophet. Indeed, the divine plan saw its completion with his prophethood; today the people of the world are compelled to acknowledge him as a prophet of God. His prophethood has become an established fact, instead of being the subject of controversy as it was during the early period of his prophetic career. That is to say, it is a prophethood in favour of which so much historical proof has accumulated that no room is left for doubt regarding the personality and teachings of the Prophet. Man, by his own established academic standard, is compelled to accept his prophetic position. The ultimate form of that acknowledgement and acceptance is praise. That is why such a status is described as exalted.

The Quraysh leaders wanted to denigrate the Prophet Muhammad by heaping all kinds of blame and abuses upon him, but God’s plan was to grant him an exalted status. This divine plan materialised, by God’s will, in the form of favourable circumstances being produced in Madinah to coincide with the Prophet’s emigration to this city. According to the divine plan, the majority of the Madinans took no time in converting to Islam as a result of the efforts made by the Prophet and his Companions to spread the word of God. Finally, Makkah was conquered and then the whole of Arabia surrendered to Islam. This was the divine plan that has been expressed in the Quran in the form of a prayer enjoined upon the Prophet.

The Quraysh leaders wanted to denigrate the Prophet Muhammad by heaping all kinds of blame and abuses upon him, but God’s plan was to grant him an exalted status. This divine plan materialised, by God’s will, in the form of favourable circumstances being produced in Madinah to coincide with the Prophet’s emigration to this city. According to the divine plan, the majority of the Madinans took no time in converting to Islam as a result of the efforts made by the Prophet and his Companions to spread the word of God. Finally, Makkah was conquered and then the whole of Arabia surrendered to Islam. This was the divine plan that has been expressed in the Quran in the form of a prayer enjoined upon the Prophet.

The Quran is a declaration of pure truth. The communication of the pure truth amounts to adversely affecting the interests of all those who follow such ‘truth’ as has been vitiated by human interpolation. But when the pure truth is laid before those whose thinking is realistic, it is accepted by them as their absolute standard or criterion, as opposed to following their own instincts. They mould themselves to the truth instead of moulding the truth to themselves. Owing to their sincerity and realistic thinking, the Quran becomes a blessing for them. Unlike them are the arrogant ones who think that they are great, because of their particular mindset. When the truth comes to them in its pure form, their minds function in the wrong direction. They fail to understand that, if they adopted the truth, they would become right-minded persons. On the contrary, they believe that if they accepted the truth presented by someone else, they would become diminished in stature. So, in order to satisfy their egos, they are ready to belittle the truth by refusing to accept it, and attempting to show that it is not worth accepting.

When man is granted ease and affluence, he demonstrates great self-confidence, becoming stubborn and unwilling to accept any new proposition, as if he were made of iron that cannot be bent. It is when he is deprived of all material props that he experiences a state of helplessness. Then he loses all courage and falls a prey to frustration. In the present world everyone undergoes this experience, but there is no one who discovers himself in the process. In this world, where man is granted full freedom, he shows total disregard for the truth and does not try to imagine what his plight will be when Doomsday comes to take away all his power. How weak man is, yet how powerful he considers himself to be! People’s circumstances and bent of mind gradually lead them into forming a particular mental framework (shakilah) within which their thoughts are conditioned. But the right way of thinking is that which accords with divine knowledge. And the wrong way is that which runs counter to divine knowledge. This is the point on which man is being tested. What man has to do is break this framework formed by his mental conditioning, so that he may see things as they are. That is to say that he should start seeing things from the divine viewpoint. Those who break free of this mental conditioning and discover the divine way of thinking are the ones who are rightly guided.

When man is granted ease and affluence, he demonstrates great self-confidence, becoming stubborn and unwilling to accept any new proposition, as if he were made of iron that cannot be bent. It is when he is deprived of all material props that he experiences a state of helplessness. Then he loses all courage and falls a prey to frustration. In the present world everyone undergoes this experience, but there is no one who discovers himself in the process. In this world, where man is granted full freedom, he shows total disregard for the truth and does not try to imagine what his plight will be when Doomsday comes to take away all his power. How weak man is, yet how powerful he considers himself to be! People’s circumstances and bent of mind gradually lead them into forming a particular mental framework (shakilah) within which their thoughts are conditioned. But the right way of thinking is that which accords with divine knowledge. And the wrong way is that which runs counter to divine knowledge. This is the point on which man is being tested. What man has to do is break this framework formed by his mental conditioning, so that he may see things as they are. That is to say that he should start seeing things from the divine viewpoint. Those who break free of this mental conditioning and discover the divine way of thinking are the ones who are rightly guided.

‘The Spirit’ here means divine revelation. The Arabs who used to question the Prophet were not deniers of revelation. Their questions arose not out of their ignorance of the fact that God reveals His message to His prophets, but out of their ignorance of the Prophet, that is, not considering him worthy of receiving divine revelation. It was at a time when history had not yet created an aura of greatness around the Prophet. He appeared to people like a common man, so they could not believe that the angel would come to him with God’s words, and if they questioned him, it was only to scoff at him. However, in answer to this question the Quran gives us a very important principle, that is, that man has been granted only a little knowledge, and not complete knowledge. That is why realism demands that he refrain from embroiling himself in such questions as he cannot answer because of his natural limitations. In ancient times man could see only with his naked eye. So observation by the eye could work only over a specific distance, which is not enough to study the truth. For instance, something which appears from a distance to be a single object turns out to be two when we come closer to it. Since so many gadgets have become available in latter times, man has come to look upon them as remedies for his limitations. He thinks that by means of these gadgets, things can be observed to the fullest possible extent. But when man reached the twentieth century this misunderstanding came to an end. Then he learnt that things were far more complex and mysterious than were imagined, even with the aid of these gadgets. This being so, remaining content with limited knowledge is now the demand of realism, not just the demand of some creed. During the age of Newton, the world of scientific research was limited to the macro world. In those times, it was held that all things of the world, in their ultimate analysis, were a combination of atoms and the atom was something which could be weighed and measured. In the light of this theory, it was believed that anything that could be weighed and measured or was tangible had any real existence. Consequently an unseen God could not be believed in at a scientific level. However in the 20th century in the era of Einstein, with the splitting of the atom, human knowledge reached the micro world from the macro world. Now it was demonstrated that the atom was composed of electrons and protons, which were nothing but intangible waves or energy which could not be seen. It could be apprehended only by means of indirect effect or by inference. Therefore, unobservable things that could be proved by inference also came to be considered as having a real existence. This led to the belief in the argument from design. “Where there is a design (Universe) there is a Designer”. It was thus accepted that if we could see the effect of God, His design, or the Universe, we had to ultimately believe in the existence of the Designer or the Maker of the universe. Our capacities are limited, but the world beyond us is unlimited. It is impossible for the limited to grasp the unlimited. Human limitation demands that man should remain content with indirect knowledge, and stop insisting on direct knowledge. In other words, knowledge acquired by indirect methods should be regarded as being as valid as that acquired by observation.

The Quran used to be revealed to the Prophet Muhammad at particular times. Apart from this, the Prophet had no power to compose words such as those of the Quran; his own personal way of expressing himself was always quite different in style. The Prophet was quite disturbed when for a long time no revelations were made to him. But it was not possible for him to compose verses like those of the Quran on his own or with the help of his Companions. It is a fact that there is a great difference between the language and style of the Hadith and the Quran. This difference can be seen even today by any Arabic scholar. This is a clear proof of the fact that the Quran is not a composition of the Prophet Muhammad: it has come from a mind far superior to the human mind. Those who believed that the Quran was composed of human words, were asked to compose such words as those of the Quran. If what they believed was true, and it was a human composition, they too should have had the power to compose such scriptures. They might even seek the help of others, and strive to produce verses like those of the Quran. But no one was able to answer this challenge at that time. Even in later times, no stylist or scholar has been able to produce any composition paralleling the verses of the Quran. Events show that a number of people did in fact strive very hard, but they could not produce a single verse like that of the Quran.

The Quran used to be revealed to the Prophet Muhammad at particular times. Apart from this, the Prophet had no power to compose words such as those of the Quran; his own personal way of expressing himself was always quite different in style. The Prophet was quite disturbed when for a long time no revelations were made to him. But it was not possible for him to compose verses like those of the Quran on his own or with the help of his Companions. It is a fact that there is a great difference between the language and style of the Hadith and the Quran. This difference can be seen even today by any Arabic scholar. This is a clear proof of the fact that the Quran is not a composition of the Prophet Muhammad: it has come from a mind far superior to the human mind. Those who believed that the Quran was composed of human words, were asked to compose such words as those of the Quran. If what they believed was true, and it was a human composition, they too should have had the power to compose such scriptures. They might even seek the help of others, and strive to produce verses like those of the Quran. But no one was able to answer this challenge at that time. Even in later times, no stylist or scholar has been able to produce any composition paralleling the verses of the Quran. Events show that a number of people did in fact strive very hard, but they could not produce a single verse like that of the Quran.

The Quran used to be revealed to the Prophet Muhammad at particular times. Apart from this, the Prophet had no power to compose words such as those of the Quran; his own personal way of expressing himself was always quite different in style. The Prophet was quite disturbed when for a long time no revelations were made to him. But it was not possible for him to compose verses like those of the Quran on his own or with the help of his Companions. It is a fact that there is a great difference between the language and style of the Hadith and the Quran. This difference can be seen even today by any Arabic scholar. This is a clear proof of the fact that the Quran is not a composition of the Prophet Muhammad: it has come from a mind far superior to the human mind. Those who believed that the Quran was composed of human words, were asked to compose such words as those of the Quran. If what they believed was true, and it was a human composition, they too should have had the power to compose such scriptures. They might even seek the help of others, and strive to produce verses like those of the Quran. But no one was able to answer this challenge at that time. Even in later times, no stylist or scholar has been able to produce any composition paralleling the verses of the Quran. Events show that a number of people did in fact strive very hard, but they could not produce a single verse like that of the Quran.

When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.

When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.

When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.

When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.

When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.

Anyone studying such verses, will find the stubbornness of those who denied such a ‘great’ Prophet as Muhammad very strange. The cause of this astonishment is traceable to the fact that before him is the ‘great’ Prophet as he is known today, while the deniers of the first phase had before them a contemporary prophet who was at that time just Muhammad ibn ‘Abdullah, as yet with no glorious history to commend him. A prophet to his contemporaries appears to be only a human being like any other, but later on, with the accumulation of historical proofs regarding his prophethood, people have no doubt about his being a real prophet. That is why all the prophets have been rejected by their contemporaries, save a tiny minority, while the next generation had no reason not to acknowledge their greatness. Since man is in a state of trial in the present world, he will never be informed of the truth through the angels. Such a communication of the truth would mean unveiling reality to the ultimate extent. If reality were to be unveiled in this way, how would man be put to the test?

Anyone studying such verses, will find the stubbornness of those who denied such a ‘great’ Prophet as Muhammad very strange. The cause of this astonishment is traceable to the fact that before him is the ‘great’ Prophet as he is known today, while the deniers of the first phase had before them a contemporary prophet who was at that time just Muhammad ibn ‘Abdullah, as yet with no glorious history to commend him. A prophet to his contemporaries appears to be only a human being like any other, but later on, with the accumulation of historical proofs regarding his prophethood, people have no doubt about his being a real prophet. That is why all the prophets have been rejected by their contemporaries, save a tiny minority, while the next generation had no reason not to acknowledge their greatness. Since man is in a state of trial in the present world, he will never be informed of the truth through the angels. Such a communication of the truth would mean unveiling reality to the ultimate extent. If reality were to be unveiled in this way, how would man be put to the test?

Anyone studying such verses, will find the stubbornness of those who denied such a ‘great’ Prophet as Muhammad very strange. The cause of this astonishment is traceable to the fact that before him is the ‘great’ Prophet as he is known today, while the deniers of the first phase had before them a contemporary prophet who was at that time just Muhammad ibn ‘Abdullah, as yet with no glorious history to commend him. A prophet to his contemporaries appears to be only a human being like any other, but later on, with the accumulation of historical proofs regarding his prophethood, people have no doubt about his being a real prophet. That is why all the prophets have been rejected by their contemporaries, save a tiny minority, while the next generation had no reason not to acknowledge their greatness. Since man is in a state of trial in the present world, he will never be informed of the truth through the angels. Such a communication of the truth would mean unveiling reality to the ultimate extent. If reality were to be unveiled in this way, how would man be put to the test?

In this world man leads his life according to his material status. In the Hereafter he will rise or fall according to his spiritual status. That is why those who went astray in this world will be raised on Doomsday as blind, deaf and dumb. Their straying resulted from their not using their eyes, ears and tongues towards the end for which they were intended. They did not see the signs of God. They did not pay heed to the evidence of God. They did not speak out in support of the truth, in spite of being able to see, hear and speak. So far as the truth was concerned, they were as if without eyes, ears, and tongue. After death when they reach the next world, they will find themselves in their real face. In this world they are given everything without deserving it; it is like having an unreal face which they have received in this world purely on a temporary basis, because the present life is a period of trial. There are two types of misguided people, one uttering words of insolence, like ‘How can we be resurrected when we have crumbled to dust?’, the other acting in such a way as to convey the same sentiments. The latter are those who do not properly use their eyes, ears, or tongues: they use these things against the very purpose of creation, then they blissfully imagine that their actions will have no consequences in the Hereafter.

In this world man leads his life according to his material status. In the Hereafter he will rise or fall according to his spiritual status. That is why those who went astray in this world will be raised on Doomsday as blind, deaf and dumb. Their straying resulted from their not using their eyes, ears and tongues towards the end for which they were intended. They did not see the signs of God. They did not pay heed to the evidence of God. They did not speak out in support of the truth, in spite of being able to see, hear and speak. So far as the truth was concerned, they were as if without eyes, ears, and tongue. After death when they reach the next world, they will find themselves in their real face. In this world they are given everything without deserving it; it is like having an unreal face which they have received in this world purely on a temporary basis, because the present life is a period of trial. There are two types of misguided people, one uttering words of insolence, like ‘How can we be resurrected when we have crumbled to dust?’, the other acting in such a way as to convey the same sentiments. The latter are those who do not properly use their eyes, ears, or tongues: they use these things against the very purpose of creation, then they blissfully imagine that their actions will have no consequences in the Hereafter.

The earth and the sky exist before us as an undeniable reality. Their existence proves that there is a living being who has the power to create something out of nothing. When this initial creation is possible, why should there not be a second creation? The truth is that after accepting the first creation, no scientific, rational argument comes in the way of believing in the second creation. In the face of such clear evidence, anyone who does not accept the second creation is a transgressor. He treads on the ground of stubbornness instead of on the ground of reason and rationality.

Man is narrow-minded. He wants to build up all kinds of status for himself or for his group. If the distribution of all kinds of blessings had been in the hands of man, surely the rich and the powerful would in addition have reserved prophethood for themselves. But God sees everything in terms of merit rather than community biases. He looks at all human beings and selects the best person out of the entire human race for prophethood. Had prophethood been conferred by human beings, their choice would certainly have been characterised by communal biases and prejudices rather than by merit.

When clear signs were shown to the Pharaoh, he said that this was magic. This shows how powerful an argument and how great the signs of God that are presented by the preacher to the addressee, it is still open to man to reject the message by uttering some words which he thinks to be logical. He may call divine signs a form of magic produced by man, or ignore its rational proofs as carrying no academic weight and as such unacceptable. When the opponents fail in suppressing the call of truth by verbal opposition, they stoop to aggressive activities against the messenger of truth, forgetting that this was not a human, but a divine matter. Who can succeed in the matter of God by resorting to aggression?

When clear signs were shown to the Pharaoh, he said that this was magic. This shows how powerful an argument and how great the signs of God that are presented by the preacher to the addressee, it is still open to man to reject the message by uttering some words which he thinks to be logical. He may call divine signs a form of magic produced by man, or ignore its rational proofs as carrying no academic weight and as such unacceptable. When the opponents fail in suppressing the call of truth by verbal opposition, they stoop to aggressive activities against the messenger of truth, forgetting that this was not a human, but a divine matter. Who can succeed in the matter of God by resorting to aggression?

When clear signs were shown to the Pharaoh, he said that this was magic. This shows how powerful an argument and how great the signs of God that are presented by the preacher to the addressee, it is still open to man to reject the message by uttering some words which he thinks to be logical. He may call divine signs a form of magic produced by man, or ignore its rational proofs as carrying no academic weight and as such unacceptable. When the opponents fail in suppressing the call of truth by verbal opposition, they stoop to aggressive activities against the messenger of truth, forgetting that this was not a human, but a divine matter. Who can succeed in the matter of God by resorting to aggression?

When clear signs were shown to the Pharaoh, he said that this was magic. This shows how powerful an argument and how great the signs of God that are presented by the preacher to the addressee, it is still open to man to reject the message by uttering some words which he thinks to be logical. He may call divine signs a form of magic produced by man, or ignore its rational proofs as carrying no academic weight and as such unacceptable. When the opponents fail in suppressing the call of truth by verbal opposition, they stoop to aggressive activities against the messenger of truth, forgetting that this was not a human, but a divine matter. Who can succeed in the matter of God by resorting to aggression?

The Quran is a declaration of pristine truth. But this pristine truth is what is least acceptable to man. For this reason God did not burden the preacher of truth with the responsibility of forcing people to believe in him. All that is desired of him is that he should communicate the truth to the addressee to the fullest possible extent. The Quran makes full allowances for the weaknesses of the addressees. Hence the Quran has been revealed at intervals, so that those who are serious about it, may have time to fully understand it; slowly and steadily it may become a part and parcel of their thoughts and actions.

The Quran is a declaration of pristine truth. But this pristine truth is what is least acceptable to man. For this reason God did not burden the preacher of truth with the responsibility of forcing people to believe in him. All that is desired of him is that he should communicate the truth to the addressee to the fullest possible extent. The Quran makes full allowances for the weaknesses of the addressees. Hence the Quran has been revealed at intervals, so that those who are serious about it, may have time to fully understand it; slowly and steadily it may become a part and parcel of their thoughts and actions.

Divine words require humility from man, for God does not come Himself to the present world to convey His message to man. He selects a human being for this purpose. Now those who are filled with ego and arrogance think that surrendering to the truth is tantamount to surrendering to a human being. That is why they refuse to accept it. On the contrary, those who are free of arrogance can see God in the words falling from the lips of His messenger. So through these words they come in contact with God. They discover their humility vis-à-vis God’s greatness. This experience moves their hearts. They fall prostrate before Him with tears in their eyes. The leaders of the Quraysh are examples of the former, while the People of the Book who believed in the Prophet in the first phase, are examples of the latter. The virtuous people mentioned in this verse are the People of the Book. They had learnt from their ancient divine scriptures that a final prophet was going to come, and that those who believed in him and supported him, would be held deserving of special divine succour. Therefore, they had been eagerly waiting for the advent of the final prophet. That is why they took no time in recognizing the Prophet Muhammad. They were so greatly moved by the words of the Quran that, while reciting it, they would fall down in prostration before God with tears in their eyes. However, this is not a matter of just one group. The same applies to all human beings. God has already vested in the soul of every human being born on this earth the ability to recognize the truth. It is as if every individual is already waiting for the call of truth. Now those who live in a state of awareness can undergo the same experience as that of the People of the Book mentioned here. Consciousness at the level of nature will enable them to recognize the truth and rush towards it wholeheartedly.

Divine words require humility from man, for God does not come Himself to the present world to convey His message to man. He selects a human being for this purpose. Now those who are filled with ego and arrogance think that surrendering to the truth is tantamount to surrendering to a human being. That is why they refuse to accept it. On the contrary, those who are free of arrogance can see God in the words falling from the lips of His messenger. So through these words they come in contact with God. They discover their humility vis-à-vis God’s greatness. This experience moves their hearts. They fall prostrate before Him with tears in their eyes. The leaders of the Quraysh are examples of the former, while the People of the Book who believed in the Prophet in the first phase, are examples of the latter. The virtuous people mentioned in this verse are the People of the Book. They had learnt from their ancient divine scriptures that a final prophet was going to come, and that those who believed in him and supported him, would be held deserving of special divine succour. Therefore, they had been eagerly waiting for the advent of the final prophet. That is why they took no time in recognizing the Prophet Muhammad. They were so greatly moved by the words of the Quran that, while reciting it, they would fall down in prostration before God with tears in their eyes. However, this is not a matter of just one group. The same applies to all human beings. God has already vested in the soul of every human being born on this earth the ability to recognize the truth. It is as if every individual is already waiting for the call of truth. Now those who live in a state of awareness can undergo the same experience as that of the People of the Book mentioned here. Consciousness at the level of nature will enable them to recognize the truth and rush towards it wholeheartedly.

Divine words require humility from man, for God does not come Himself to the present world to convey His message to man. He selects a human being for this purpose. Now those who are filled with ego and arrogance think that surrendering to the truth is tantamount to surrendering to a human being. That is why they refuse to accept it. On the contrary, those who are free of arrogance can see God in the words falling from the lips of His messenger. So through these words they come in contact with God. They discover their humility vis-à-vis God’s greatness. This experience moves their hearts. They fall prostrate before Him with tears in their eyes. The leaders of the Quraysh are examples of the former, while the People of the Book who believed in the Prophet in the first phase, are examples of the latter. The virtuous people mentioned in this verse are the People of the Book. They had learnt from their ancient divine scriptures that a final prophet was going to come, and that those who believed in him and supported him, would be held deserving of special divine succour. Therefore, they had been eagerly waiting for the advent of the final prophet. That is why they took no time in recognizing the Prophet Muhammad. They were so greatly moved by the words of the Quran that, while reciting it, they would fall down in prostration before God with tears in their eyes. However, this is not a matter of just one group. The same applies to all human beings. God has already vested in the soul of every human being born on this earth the ability to recognize the truth. It is as if every individual is already waiting for the call of truth. Now those who live in a state of awareness can undergo the same experience as that of the People of the Book mentioned here. Consciousness at the level of nature will enable them to recognize the truth and rush towards it wholeheartedly.

Those who have not found the truth at a deeper level always find themselves embroiled in petty, superficial things. Some hold that God should be called by one name, others by another name. Some hold that the words of devotions should be uttered loudly, others that they be uttered quietly. The Arabs were engaged in such debates and discussions in different ways. God said that all His names were good. He might be called by any of His names. Similarly, acts of devotion are not to be judged by quiet or loud utterances, but rather by the spirit they evince. The spirit of prayer is one of a deep consciousness of God’s greatness. Belief in God should become akin to discovering a perfect and great Being, who is independent of any help from anyone; who has no equal and no partner. When this discovery finds words and comes to the lips of the believer, it is called celebration of God’s greatness (takbir).

Those who have not found the truth at a deeper level always find themselves embroiled in petty, superficial things. Some hold that God should be called by one name, others by another name. Some hold that the words of devotions should be uttered loudly, others that they be uttered quietly. The Arabs were engaged in such debates and discussions in different ways. God said that all His names were good. He might be called by any of His names. Similarly, acts of devotion are not to be judged by quiet or loud utterances, but rather by the spirit they evince. The spirit of prayer is one of a deep consciousness of God’s greatness. Belief in God should become akin to discovering a perfect and great Being, who is independent of any help from anyone; who has no equal and no partner. When this discovery finds words and comes to the lips of the believer, it is called celebration of God’s greatness (takbir).

The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

‘Perhaps you may destroy yourself’—this statement shows what condition a preacher of truth is driven into by the intensity of his feelings, if he is serious and sincere in his mission. The call of truth which is very clear in reasoning, and which is made by one whose sincerity has reached such a pitch as to spark off serious discussion among the people. If, in spite of this, people do not accept it, then what is the reason for their rejection? The reason is the enticements of this world. The present world is so attractive that a man finds it difficult to rise above it. Therefore, he cannot grasp the importance of the call for truth, which seeks to wrest his attention from the glamour of this world and divert it towards a world whose glamour is not immediately visible. But, the attractions of this world are purely temporary. They exist till the period fixed for man’s trial is over. Thereafter, the glamour of the earth will be taken away, so much so that it will be reduced to the condition of a barren desert.

‘Perhaps you may destroy yourself’—this statement shows what condition a preacher of truth is driven into by the intensity of his feelings, if he is serious and sincere in his mission. The call of truth which is very clear in reasoning, and which is made by one whose sincerity has reached such a pitch as to spark off serious discussion among the people. If, in spite of this, people do not accept it, then what is the reason for their rejection? The reason is the enticements of this world. The present world is so attractive that a man finds it difficult to rise above it. Therefore, he cannot grasp the importance of the call for truth, which seeks to wrest his attention from the glamour of this world and divert it towards a world whose glamour is not immediately visible. But, the attractions of this world are purely temporary. They exist till the period fixed for man’s trial is over. Thereafter, the glamour of the earth will be taken away, so much so that it will be reduced to the condition of a barren desert.

‘Perhaps you may destroy yourself’—this statement shows what condition a preacher of truth is driven into by the intensity of his feelings, if he is serious and sincere in his mission. The call of truth which is very clear in reasoning, and which is made by one whose sincerity has reached such a pitch as to spark off serious discussion among the people. If, in spite of this, people do not accept it, then what is the reason for their rejection? The reason is the enticements of this world. The present world is so attractive that a man finds it difficult to rise above it. Therefore, he cannot grasp the importance of the call for truth, which seeks to wrest his attention from the glamour of this world and divert it towards a world whose glamour is not immediately visible. But, the attractions of this world are purely temporary. They exist till the period fixed for man’s trial is over. Thereafter, the glamour of the earth will be taken away, so much so that it will be reduced to the condition of a barren desert.

The incident of the Men of the Cave shows symbolically the stages through which true believers have to pass in their lives and the hurdles which they have to surmount. We learn from this incident that true believers sometimes, by force of circumstances, are compelled to take refuge in a ‘cave’. But, from this cave which, to all appearances, was a grave for them, emerged a flood of life and vitality. Where their opponents had planned to end the lives of these young men, a new history began for them from that very same place. If the Men of the Cave are the same individuals known as the Seven Sleepers in Christian history, the story relates to the city of Ephesus. This once famous city, dating back to ancient times, was situated on the west coast of Turkey, where its majestic ruins can still be seen today. During the period 249 to 251 A.D., this area was under the rule of a Roman ruler, Desius. Polytheism was prevalent here and the moon was treated as a god and worshipped. During this period, the message of the Unity of God (monotheism) reached this area through the early followers of Jesus Christ and started spreading. The Roman ruler of this place, who was a pagan, could not tolerate the spread of this monotheistic religion and started persecuting the followers of Jesus Christ. The aforesaid ‘Men of the Cave’ were seven young men from noble families of Ephesus, who embraced the monotheistic religion probably in the year 250 A.D. and who became preachers of that religion. When they were harassed by the authorities, they fled the city and took refuge in a big cave on the side of a nearby mountain.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

When a man, on account of his devotion to truth, becomes isolated from his fellow-beings, he comes closer to God. He comes so close to his Lord that he can converse with God. He talks with his Lord and receives a response from Him. The new faith of the ‘Men of the Cave,’ their fearless preaching, their willingness to forego everything rather than to forego the right path, had all bestowed upon them the high status of nearness to God. Whatever they had apparently lost was nothing compared to what they had gained. It was this sense of achievement which enabled them to tolerate the loss of all else but the truth. They reconciled themselves to the position that they were living in a cave, renouncing the comforts of their homes and their town, while still entertaining the hope that God would help them and ameliorate their condition. Ibn Jarir has quoted ‘Ata as saying that they were seven in number. While in the cave, they used to pray to God, used to cry and seek His help. (Tafsir ibn Kathir). Finally God made them fall into a long deep slumber.

In the days when the Men of the Cave were propagating their faith, the struggle between them and their countrymen increased. During this period, probably in anticipation of the possible danger, they had selected a particular cave, which was spacious enough to accommodate seven men. Moreover, it seemed to have been north-south oriented so that the sun’s rays never entered it either in the morning or in the afternoon, with the result that no passer-by could detect that some human beings were living in it. If a man remains uncompromising in matters of truth and righteousness, even in the most difficult circumstances, and he turns to God with patience and gratitude, then God guides him and leads him along a path where his faith will remain secure and where, at the same time, his missionary efforts will not be adversely affected. This kind of divine help was fully available to the Men of the Cave in view of their special circumstances. Furthermore, God had chosen them for His special plan. The spiritual heights that they had attained had entitled them, in the eyes of God, to be seen as tangible evidence of life after death. The Men of the Cave sleeping for such a long period of time, and their awakening at the end of this period serves as a proof of life after death.

God had arranged a long period of unbroken sleep for the Men of the Cave and had taken different measures for their safety. For example, they used to turn on their sides regularly, as otherwise, in the words of Ibn ‘Abbas, the earth would have eaten up their bodies, as happens with dead bodies. At the mouth of the cave, a dog was constantly keeping watch. This was perhaps to prevent the entry of any man or animal. In addition to this, the atmosphere inside was made so terrifying by God that, if an intruder had tried to peep in, he would have become terrified at the very first glimpse and would have run away.

When the Men of the Cave woke up from their sleep, they naturally started discussing the duration of their sleep. But, time had stopped for them by God’s order and as such the period which was spread over centuries for others appeared to be just one day for the Men of the Cave. After getting up they felt hungry. Still having some silver coins in their possession, they sent one of their number out with a coin. They insisted on his searching for clean food thinking that perhaps ‘halal’ food would be available in the Christian localities of the city. Moreover, they advised the concerned person to handle the matter cautiously and wisely, because, on the basis of past experience, they were afraid that if their opponents came to know of their existence, they would try to persuade them to return to polytheism and, on their refusal, they would kill them.

When the Men of the Cave woke up from their sleep, they naturally started discussing the duration of their sleep. But, time had stopped for them by God’s order and as such the period which was spread over centuries for others appeared to be just one day for the Men of the Cave. After getting up they felt hungry. Still having some silver coins in their possession, they sent one of their number out with a coin. They insisted on his searching for clean food thinking that perhaps ‘halal’ food would be available in the Christian localities of the city. Moreover, they advised the concerned person to handle the matter cautiously and wisely, because, on the basis of past experience, they were afraid that if their opponents came to know of their existence, they would try to persuade them to return to polytheism and, on their refusal, they would kill them.

The span of a man’s life in this world is hardly a hundred years or even much less than that. After he dies, to all appearances it seems that he is finished once and for all, but the fact is that he exists even after death and rises again in a new world where he receives perpetual comfort or perpetual punishment. This is a very serious human problem and has always been the subject of discussion. In view of its importance, God arranged for tangible evidence in addition to logical arguments so that there should be no scope for doubt about ‘life after death’. Such tangible evidence has been presented in different forms in different periods. In the fifth century A.D., the emergence of ‘the Men of the Cave’ from the cave after ‘death’ is an extraordinary incident of this kind. In the present age, the researches of meta-science have uncovered instances of a similar nature which establish the veracity of the theory of life after death. When the Men of the Cave emerged from their cave, the condition of their city had completely changed. It has been estimated that it was in the year 250 A.D. that they left their city of Ephesus and went into hiding in the cave. At that time a pagan ruler Desius was ruling in that area. In the meantime, due to the efforts of the Christian missionaries, the Roman King, Constantine, embraced Christianity, and thereafter, Christianity spread over the entire Roman domain. The Men of the Cave returned to their city in the year 447 A.D., at which time Christianity had become the dominant religion in their city. When the seven young men came out of the cave and it was confirmed by means of slabs kept in the Royal Treasury and by other means, that these were the very individuals who had had to leave their city on account of their Christian beliefs, paganism being prevalent there, they immediately became the centre of the people’s devotion. The new Roman Ruler, Theodosus, himself went on foot to see them and seek their blessings. When they died, a place of worship was built at their cave as a memorial.

Some of the citizens indulged in unnecessary arguments about the Men of the Cave. Some people said that they were three in number and the fourth was their dog. Some said that they were five and their dog was the sixth, while some maintained that they were seven and the dog was the eighth. But such discussions indicate an unsound approach. When the spirit of religion is alive, the entire emphasis is laid on the essence of the matter. When a nation or community is on the decline, the real spirit is neglected while outward formalities become the subject of heated discussions. A true God-worshipper should not indulge in such discussions and, even if another raises such questions, he should evade the issue by giving a brief reply.

The Quraysh of Makkah sent Nadar ibn Harith and ‘Uqbah ibn Mu‘it to Madinah to meet the Jewish scholars and ask for information about the Prophet Muhammad, because the Jews had knowledge about prophets. The Jews advised these emissaries to ask the Prophet Muhammad about three things, adding that if he could give information about these things, then he was the Prophet; otherwise he was merely a glib talker. Of these questions, one was about the young ‘Men of the Cave’, the second related to ‘Dhul Qarnayn’ and the third was about the spirit. Before the age of the press the common people did not know about the ‘Men of the Cave.’ This story was recorded in certain Syrian manuscripts, a fact known only to particular scholars. When this question was put to the Prophet Muhammad, he said that he would give the required information the next day, in the hope that Gabriel would appear the next day and give him the necessary information, which he would then pass on to the questioners. But, Gabriel’s arrival was delayed. He took fifteen days to bring the chapter entitled ‘The Cave’ (al-Kahf). Due to this delay in revelation, The Prophet Muhammad’s Makkan antagonists had a good opportunity to malign his name on this issue. God said, ‘On the pretext of a small, ordinary incident, you are trying to make people doubtful about the truthfulness of a person whose truthfulness is going to be vouchsafed by far better and much more convincing arguments.’ (Tafsir al-Mazhari, vol. 6, p. 27 ). Now that so many arguments have accumulated to substantiate the truthfulness of the prophethood of the Prophet Muhammad, no sensible person could deny it. Today, his prophethood is a well established fact and not merely a claim.

According to the respective Quranic commentaries of Qatada and Mutrif ibn ‘Abdullah, the mention here of 300 years, or 309 years, is only a report of what people said and not information from God. On the basis of unauthentic stories, the people of the Book of those days used to believe that the period of stay of the ‘Men of the Cave’ in the cave was 300 years, according to the solar calendar, or 309 years according to the lunar calendar. (Tafsir ibn Kathir, vol. 3, p. 79 ). The Quran has merely reported this popular view, but at the same time has rejected it as baseless, saying, ‘God knows best how long they stayed in it.’ The researchers of the present age have discovered that, according to the solar calendar, this period was of 196 years. This discovery proves that the Quran is the book revealed by God, who is aware of all past and future happenings, and that because of this knowledge He did not accept the aforesaid belief. Had the Quran been the product of human effort, it would have adopted the most popular belief prevalent at that time, which would have ultimately clashed with the findings of subsequent research.

According to the respective Quranic commentaries of Qatada and Mutrif ibn ‘Abdullah, the mention here of 300 years, or 309 years, is only a report of what people said and not information from God. On the basis of unauthentic stories, the people of the Book of those days used to believe that the period of stay of the ‘Men of the Cave’ in the cave was 300 years, according to the solar calendar, or 309 years according to the lunar calendar. (Tafsir ibn Kathir, vol. 3, p. 79 ). The Quran has merely reported this popular view, but at the same time has rejected it as baseless, saying, ‘God knows best how long they stayed in it.’ The researchers of the present age have discovered that, according to the solar calendar, this period was of 196 years. This discovery proves that the Quran is the book revealed by God, who is aware of all past and future happenings, and that because of this knowledge He did not accept the aforesaid belief. Had the Quran been the product of human effort, it would have adopted the most popular belief prevalent at that time, which would have ultimately clashed with the findings of subsequent research.

According to the respective Quranic commentaries of Qatada and Mutrif ibn ‘Abdullah, the mention here of 300 years, or 309 years, is only a report of what people said and not information from God. On the basis of unauthentic stories, the people of the Book of those days used to believe that the period of stay of the ‘Men of the Cave’ in the cave was 300 years, according to the solar calendar, or 309 years according to the lunar calendar. (Tafsir ibn Kathir, vol. 3, p. 79 ). The Quran has merely reported this popular view, but at the same time has rejected it as baseless, saying, ‘God knows best how long they stayed in it.’ The researchers of the present age have discovered that, according to the solar calendar, this period was of 196 years. This discovery proves that the Quran is the book revealed by God, who is aware of all past and future happenings, and that because of this knowledge He did not accept the aforesaid belief. Had the Quran been the product of human effort, it would have adopted the most popular belief prevalent at that time, which would have ultimately clashed with the findings of subsequent research.

In ancient Makkah, for those who supported the Prophet Muhammad and who had embraced a religion free from any human interpolation, it was not an easy task. This amounted to renouncing a system which served their interests and accept a belief which appeared to be quite the reverse. The believers had almost become strangers in the society, while those who denied the truth drew strength from the firm ground of the established order of the day. The believers’ thinking is God-oriented, the importance of which would be known only in the Hereafter. As opposed to this those who deny the truth have a worldly approach. Their concern is this world, not the Hereafter. As such they are more successful than the believers in this present life. They are surrounded with worldly glory. But a preacher of truth should not be impressed by the worldly glamour of these people. A dayee is not allowed to compromise on the matter of truth at any cost. If he does so, he will be deprived of God’s succour. In God’s world he will be so isolated that no tree will give him shade, and no water will quench his thirst. Ibn Jarir, commenting on this verse, writes, ‘God says, O Muhammad, if you do not recite (or convey) the Quran to the people, then you will have no refuge against God.’

In ancient Makkah, for those who supported the Prophet Muhammad and who had embraced a religion free from any human interpolation, it was not an easy task. This amounted to renouncing a system which served their interests and accept a belief which appeared to be quite the reverse. The believers had almost become strangers in the society, while those who denied the truth drew strength from the firm ground of the established order of the day. The believers’ thinking is God-oriented, the importance of which would be known only in the Hereafter. As opposed to this those who deny the truth have a worldly approach. Their concern is this world, not the Hereafter. As such they are more successful than the believers in this present life. They are surrounded with worldly glory. But a preacher of truth should not be impressed by the worldly glamour of these people. A dayee is not allowed to compromise on the matter of truth at any cost. If he does so, he will be deprived of God’s succour. In God’s world he will be so isolated that no tree will give him shade, and no water will quench his thirst. Ibn Jarir, commenting on this verse, writes, ‘God says, O Muhammad, if you do not recite (or convey) the Quran to the people, then you will have no refuge against God.’

The truth which comes from God is the absolute truth. It cannot, therefore, be altered to suit personal vagaries. The amendment of God’s truth amounts to changing those standards on the basis of which tests will be undertaken and every person’s position will be determined. Those who want God’s truth to be altered with a view to legitimizing their behaviour, are actually adding insolence to misbehaviour. Such people should expect nothing but the severest punishment.

The condition of those who are free from pride, consideration of self-interest and love of outward show is such that when God’s Truth appears before them, they immediately recognise it, even though such Truth might have come through the medium of a human being like themselves. They prostrate themselves before the Truth, and begin to mould their lives in submission to the Truth instead of attempting to mould the Truth to fit their lives. Those who prove to be worshippers of Truth in this manner are God’s near and dear ones. They will be showered with splendid rewards in the life hereafter.

The condition of those who are free from pride, consideration of self-interest and love of outward show is such that when God’s Truth appears before them, they immediately recognise it, even though such Truth might have come through the medium of a human being like themselves. They prostrate themselves before the Truth, and begin to mould their lives in submission to the Truth instead of attempting to mould the Truth to fit their lives. Those who prove to be worshippers of Truth in this manner are God’s near and dear ones. They will be showered with splendid rewards in the life hereafter.

Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.

Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.

Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.

Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.

Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.

If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.

If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.

If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.

If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.

If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.

An individual may invest his money in a venture and also apply his talents to it, hoping that his investment and his talents will lead to a successful result and will bring him good returns. But, different types of untoward incidents occur and his hopes are dashed to pieces. No human device or human talent is able to save him. In this world, time and time again God creates such situations, so that people should learn a lesson from them and should not commit the mistake of giving importance to anything except God.

An individual may invest his money in a venture and also apply his talents to it, hoping that his investment and his talents will lead to a successful result and will bring him good returns. But, different types of untoward incidents occur and his hopes are dashed to pieces. No human device or human talent is able to save him. In this world, time and time again God creates such situations, so that people should learn a lesson from them and should not commit the mistake of giving importance to anything except God.

An individual may invest his money in a venture and also apply his talents to it, hoping that his investment and his talents will lead to a successful result and will bring him good returns. But, different types of untoward incidents occur and his hopes are dashed to pieces. No human device or human talent is able to save him. In this world, time and time again God creates such situations, so that people should learn a lesson from them and should not commit the mistake of giving importance to anything except God.

Things in this present world make the world hereafter understandable to us. When the earth, after getting water, becomes fresh and green, it appears as if it will remain like this for ever. But thereafter the weather changes and all the greenery dries up and withers away. The glamour of this world is no different. The charms of the world attract a man, but they are all quite ephemeral. Doomsday (the Day of Judgement) will soon destroy them in such a manner that it will appear as if they never existed. The attraction of the world will not last, but here there is one thing that is going to endure forever and that is the good and pious deeds of a man. Just as plants in the garden grow by seeds being sown in the earth, so also there is a garden which flourishes by God being remembered and obeyed. This garden never has a winter season. Unlike the garden of the world, this garden grows in the life hereafter but it will be available there only to the sower of seeds.

Things in this present world make the world hereafter understandable to us. When the earth, after getting water, becomes fresh and green, it appears as if it will remain like this for ever. But thereafter the weather changes and all the greenery dries up and withers away. The glamour of this world is no different. The charms of the world attract a man, but they are all quite ephemeral. Doomsday (the Day of Judgement) will soon destroy them in such a manner that it will appear as if they never existed. The attraction of the world will not last, but here there is one thing that is going to endure forever and that is the good and pious deeds of a man. Just as plants in the garden grow by seeds being sown in the earth, so also there is a garden which flourishes by God being remembered and obeyed. This garden never has a winter season. Unlike the garden of the world, this garden grows in the life hereafter but it will be available there only to the sower of seeds.

The conditions made available by God in the present world exist merely for the purpose of trying and testing mankind. The moment the period fixed for this trial is over, these conditions will not remain as they are. After this, all the life-giving properties of the earth will be taken away. It will become so barren and lifeless that it will have nothing for anyone to boast about or be proud of. The freedom man enjoys in this world is given to him due to the conditions of trial. But, Doomsday will suddenly bring all this favourable environment to an end. On that Day, in a state of helplessness, people will be gathered before their Lord. All of them will stand before Him to hear His Judgement. God will have with Him a complete record of the life of every person, according to which He will reward some, and punish others. In the present world, there are two aspects of man’s life. In one he is free, while in another he is helpless. If a man were to look at the helpless and humble side of his life, he would turn towards God and develop in himself feelings of devotion towards Him. But, in reality, he looks only at his freedom, and the result is that he becomes negligent towards God and develops an arrogant attitude.

The conditions made available by God in the present world exist merely for the purpose of trying and testing mankind. The moment the period fixed for this trial is over, these conditions will not remain as they are. After this, all the life-giving properties of the earth will be taken away. It will become so barren and lifeless that it will have nothing for anyone to boast about or be proud of. The freedom man enjoys in this world is given to him due to the conditions of trial. But, Doomsday will suddenly bring all this favourable environment to an end. On that Day, in a state of helplessness, people will be gathered before their Lord. All of them will stand before Him to hear His Judgement. God will have with Him a complete record of the life of every person, according to which He will reward some, and punish others. In the present world, there are two aspects of man’s life. In one he is free, while in another he is helpless. If a man were to look at the helpless and humble side of his life, he would turn towards God and develop in himself feelings of devotion towards Him. But, in reality, he looks only at his freedom, and the result is that he becomes negligent towards God and develops an arrogant attitude.

Whatever a man does is put on record by God’s arrangement. Man’s intentions, his sayings and his deeds are all imprinted on the screen of the universe. Today this arrangement or system is not visible, but on the Day of Judgement a curtain will be raised. At that time man will be terrified to see that whatever he had been doing in the world under the impression that nobody knew about it, is so clearly recorded here that neither the smallest nor the greatest thing has been left out. On the Day of Judgement, the treatment meted out to a man by God will be based on thoroughly established facts, so much so that on that Day when he receives his reward or punishment for his deeds, he will know, beyond a shadow of doubt, that he is getting what he really deserves—nothing more and nothing less.

By tradition, Satan (Iblis) was a God-worshipping jinn. Apparently he posed as being pious. But when God commanded him to kneel before Adam, he was not prepared to do so because of his vanity or pride. Now, those who under the influence of false pride refuse to kneel before ‘Reality’ or ‘Truth’, are all kith and kin of Satan, though they apparently seem to be God-worshipping people. To kneel before God is, in fact, admitting one’s own humbleness. If somebody is a kneeler before God in the real sense, then whenever he comes face to face with the Truth, he will immediately kneel down. Unlike him is the person who is only outwardly pious, because at the same time he nurses a sense of pride or egoism within himself. Such a person will readily kneel down on the occasions when his ego is not hurt. But, where his kneeling down is at the cost of surrendering his ego, he will suddenly become arrogant and refuse to kneel. When the call of Truth is given and certain people, under the influence of Satan and his kin, do not respond to that call, they are in fact substituting Satan and his kin for God. When they are required to bow before the Truth for fear of God, they refuse to bow for fear of false gods. Such people are the worst transgressors. Soon they will come to know that those other than God on whom they relied will not be of any avail to them.

Those who are regarded as powerful and as objects of worship by men, are in fact so powerless that they have no say either in the creation of the universe or in their own creation. Further, by playing the role of the one who misleads people (‘mudil’), they prove themselves absolutely unworthy of trust. In a world where Truth reigns supreme, how can such personalities hold sway when their only goal is to dissuade the people from Truth?

The leaders on whose backing man denies the Truth in this world will not be helpful to him on Doomsday. Today, they are each other’s companions, but when realities are revealed, they will start hating each other. It will appear as if a deadly barrier has come between them. In the present world they consider themselves safe and secure, but on Doomsday they are fated to find themselves standing on the threshold of Hell, unable to find an escape from it.

The leaders on whose backing man denies the Truth in this world will not be helpful to him on Doomsday. Today, they are each other’s companions, but when realities are revealed, they will start hating each other. It will appear as if a deadly barrier has come between them. In the present world they consider themselves safe and secure, but on Doomsday they are fated to find themselves standing on the threshold of Hell, unable to find an escape from it.

In the present world, the freedom given for the purposes of human trial allows man to find some excuse or the other for not admitting the Truth. He will find some word or the other to reject any proposition put to him. Sometimes it happens that an individual will try to counter convincing arguments by meaningless pleadings. At other times he simply ignores the argument given and demands something entirely different which, for some reason, has not so far been presented. An extreme example of this is the Prophet presenting his message supported by clear arguments to his audience, their not paying any attention to it and, completely ignoring it, saying, ‘Where is the punishment—in case of our refusal— about which you informed us? Bring it on us and let us see it.’

In the present world, the freedom given for the purposes of human trial allows man to find some excuse or the other for not admitting the Truth. He will find some word or the other to reject any proposition put to him. Sometimes it happens that an individual will try to counter convincing arguments by meaningless pleadings. At other times he simply ignores the argument given and demands something entirely different which, for some reason, has not so far been presented. An extreme example of this is the Prophet presenting his message supported by clear arguments to his audience, their not paying any attention to it and, completely ignoring it, saying, ‘Where is the punishment—in case of our refusal— about which you informed us? Bring it on us and let us see it.’

God’s words are supported by sound arguments, that is why those who do not want to accept this truth cannot find any real counter arguments. They entertain baseless notions by which they make unsuccessful attempts to suppress the Truth. They counter solid arguments with false objections, so that serious matters may be lost in ridicule. The propaganda is aimed at discrediting the preacher in the eyes of the people. But they are oblivious of the fact that it is they themselves who are discredited in the eyes of God by such a campaign. Man has been endowed with the capacity to think, so that he should be able to distinguish between Truth and falsehood. But, when he uses his thinking capacity in the wrong direction, it becomes impossible for him to see a thing in its right perspective and to grasp its true significance. He becomes ‘eyeless’, though having eyes and ‘earless’, though having ears.

God’s words are supported by sound arguments, that is why those who do not want to accept this truth cannot find any real counter arguments. They entertain baseless notions by which they make unsuccessful attempts to suppress the Truth. They counter solid arguments with false objections, so that serious matters may be lost in ridicule. The propaganda is aimed at discrediting the preacher in the eyes of the people. But they are oblivious of the fact that it is they themselves who are discredited in the eyes of God by such a campaign. Man has been endowed with the capacity to think, so that he should be able to distinguish between Truth and falsehood. But, when he uses his thinking capacity in the wrong direction, it becomes impossible for him to see a thing in its right perspective and to grasp its true significance. He becomes ‘eyeless’, though having eyes and ‘earless’, though having ears.

When a man flouts the Truth, but does not immediately receive the punishment for this, it makes him arrogant. The fact of his going scot free is only due to the latitude given to him during the period of trial, and not because of any real freedom. If the individual is keen to learn a lesson, he must consider the fate of his predecessors, from which he may learn how to conduct his present life. On the face of this earth, different nations and different cultures have risen from time to time and have subsequently been destroyed. When earlier generations were punished for their disobedience, why should later generations not meet the same fate?

When a man flouts the Truth, but does not immediately receive the punishment for this, it makes him arrogant. The fact of his going scot free is only due to the latitude given to him during the period of trial, and not because of any real freedom. If the individual is keen to learn a lesson, he must consider the fate of his predecessors, from which he may learn how to conduct his present life. On the face of this earth, different nations and different cultures have risen from time to time and have subsequently been destroyed. When earlier generations were punished for their disobedience, why should later generations not meet the same fate?

God continuously manages the affairs of this world through His angels. Since this system is not visible to man, he does not fully grasp its secrets. He harbours different types of doubts due to his deficient knowledge. To remedy this, God has given the opportunity for indirect observation to certain of His selected subjects. He has arranged for them to observe His invisible world, so that they should see with their own eyes its wisdom and make others aware of it. Here, the incident relating to Moses is a similar type of exceptional event, by means of which he was given a glimpse of God’s invisible system. Moses is said to have undertaken this journey between Egypt and Sudan along with one young disciple Yusha‘ bin Nun (Joshua). By way of a sign, God had asked him to proceed on his journey until he reached a place where two seas came together. He was told that there he would find somebody (perhaps an angel in the shape of a human being), whom he was asked to accompany.

God continuously manages the affairs of this world through His angels. Since this system is not visible to man, he does not fully grasp its secrets. He harbours different types of doubts due to his deficient knowledge. To remedy this, God has given the opportunity for indirect observation to certain of His selected subjects. He has arranged for them to observe His invisible world, so that they should see with their own eyes its wisdom and make others aware of it. Here, the incident relating to Moses is a similar type of exceptional event, by means of which he was given a glimpse of God’s invisible system. Moses is said to have undertaken this journey between Egypt and Sudan along with one young disciple Yusha‘ bin Nun (Joshua). By way of a sign, God had asked him to proceed on his journey until he reached a place where two seas came together. He was told that there he would find somebody (perhaps an angel in the shape of a human being), whom he was asked to accompany.

God continuously manages the affairs of this world through His angels. Since this system is not visible to man, he does not fully grasp its secrets. He harbours different types of doubts due to his deficient knowledge. To remedy this, God has given the opportunity for indirect observation to certain of His selected subjects. He has arranged for them to observe His invisible world, so that they should see with their own eyes its wisdom and make others aware of it. Here, the incident relating to Moses is a similar type of exceptional event, by means of which he was given a glimpse of God’s invisible system. Moses is said to have undertaken this journey between Egypt and Sudan along with one young disciple Yusha‘ bin Nun (Joshua). By way of a sign, God had asked him to proceed on his journey until he reached a place where two seas came together. He was told that there he would find somebody (perhaps an angel in the shape of a human being), whom he was asked to accompany.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.

Damaging a good boat and killing a child do not appear to be good deeds. But, as the ensuing verses show, a profound sagacity was hidden in them. These apparently wrong deeds were in reality correct and useful acts. This also provides an answer to what is known as the ‘problem of evil’. In this world of human beings, there are many things which at first sight appear to be evils in the system. Yet, they are based on deep wisdom. It is true that in the present world this wisdom is hidden behind a veil. But, in the life hereafter, this veil will not be there. At that time, man will come to know that whatever happened was done according to the highest standards of justice.

Damaging a good boat and killing a child do not appear to be good deeds. But, as the ensuing verses show, a profound sagacity was hidden in them. These apparently wrong deeds were in reality correct and useful acts. This also provides an answer to what is known as the ‘problem of evil’. In this world of human beings, there are many things which at first sight appear to be evils in the system. Yet, they are based on deep wisdom. It is true that in the present world this wisdom is hidden behind a veil. But, in the life hereafter, this veil will not be there. At that time, man will come to know that whatever happened was done according to the highest standards of justice.

Damaging a good boat and killing a child do not appear to be good deeds. But, as the ensuing verses show, a profound sagacity was hidden in them. These apparently wrong deeds were in reality correct and useful acts. This also provides an answer to what is known as the ‘problem of evil’. In this world of human beings, there are many things which at first sight appear to be evils in the system. Yet, they are based on deep wisdom. It is true that in the present world this wisdom is hidden behind a veil. But, in the life hereafter, this veil will not be there. At that time, man will come to know that whatever happened was done according to the highest standards of justice.

Damaging a good boat and killing a child do not appear to be good deeds. But, as the ensuing verses show, a profound sagacity was hidden in them. These apparently wrong deeds were in reality correct and useful acts. This also provides an answer to what is known as the ‘problem of evil’. In this world of human beings, there are many things which at first sight appear to be evils in the system. Yet, they are based on deep wisdom. It is true that in the present world this wisdom is hidden behind a veil. But, in the life hereafter, this veil will not be there. At that time, man will come to know that whatever happened was done according to the highest standards of justice.

The Prophet Moses and Khidr, God’s favoured servants, who were very near to Him, wanted the local people of a place they had reached to treat them as guests and feed them. But they refused to do so. This shows that it is not enough for one simply to be in oneself righteous and truthful and to be in God’s favour, in order to have a place in others’ esteem. Had the people of that place recognized them, they would have certainly made them their guests and obtained their blessings. But due to their ordinary outward appearance, they ignored them. They could not see them in the light of their inner reality. In spite of this inhospitable treatment, Khidr repaired a crumbling wall belonging to the local people. The behaviour of God’s true and pious subjects with others is not retaliatory, but is always in accordance with the norms of justice and righteousness.

The Prophet Moses and Khidr, God’s favoured servants, who were very near to Him, wanted the local people of a place they had reached to treat them as guests and feed them. But they refused to do so. This shows that it is not enough for one simply to be in oneself righteous and truthful and to be in God’s favour, in order to have a place in others’ esteem. Had the people of that place recognized them, they would have certainly made them their guests and obtained their blessings. But due to their ordinary outward appearance, they ignored them. They could not see them in the light of their inner reality. In spite of this inhospitable treatment, Khidr repaired a crumbling wall belonging to the local people. The behaviour of God’s true and pious subjects with others is not retaliatory, but is always in accordance with the norms of justice and righteousness.

The Prophet Moses and Khidr, God’s favoured servants, who were very near to Him, wanted the local people of a place they had reached to treat them as guests and feed them. But they refused to do so. This shows that it is not enough for one simply to be in oneself righteous and truthful and to be in God’s favour, in order to have a place in others’ esteem. Had the people of that place recognized them, they would have certainly made them their guests and obtained their blessings. But due to their ordinary outward appearance, they ignored them. They could not see them in the light of their inner reality. In spite of this inhospitable treatment, Khidr repaired a crumbling wall belonging to the local people. The behaviour of God’s true and pious subjects with others is not retaliatory, but is always in accordance with the norms of justice and righteousness.

The Prophet Moses and Khidr, God’s favoured servants, who were very near to Him, wanted the local people of a place they had reached to treat them as guests and feed them. But they refused to do so. This shows that it is not enough for one simply to be in oneself righteous and truthful and to be in God’s favour, in order to have a place in others’ esteem. Had the people of that place recognized them, they would have certainly made them their guests and obtained their blessings. But due to their ordinary outward appearance, they ignored them. They could not see them in the light of their inner reality. In spite of this inhospitable treatment, Khidr repaired a crumbling wall belonging to the local people. The behaviour of God’s true and pious subjects with others is not retaliatory, but is always in accordance with the norms of justice and righteousness.

Khidr had not rendered the boat completely useless; he had only made it defective for the time being. The wisdom behind it was that, farther up the river where the boat was going, there was a king who, perhaps in connection with a war campaign, was forcibly confiscating good boats. So, the boat was made defective so that when the king’s agents saw it, they should treat is as undeserving of attention and leave it. This teaches us that a man should not lose heart if he has to face some untoward incident. He should reconcile with it, hoping that there should be some advantage hidden in whatever God has done, though man is not at that time fully aware of it.

This incident of the child indicates the different ways in which God helps his subjects. He even helps them in matters of which they are not even aware and, not being aware of them, cannot pray to their Lord seeking a solution. Man should always demonstrate patience and gratitude to God. He should always hope for good from God in all circumstances. God is all-knowing and that is why He knows best. God knows better what is good for his subject while the subject himself cannot be aware of this due to his limited knowledge.

This incident of the child indicates the different ways in which God helps his subjects. He even helps them in matters of which they are not even aware and, not being aware of them, cannot pray to their Lord seeking a solution. Man should always demonstrate patience and gratitude to God. He should always hope for good from God in all circumstances. God is all-knowing and that is why He knows best. God knows better what is good for his subject while the subject himself cannot be aware of this due to his limited knowledge.

It may be gathered from these examples that God is always actively taking care of this world. On the grounds of this world being for the purpose of trial or test, He has kept the system of this world functioning on the basis of ‘cause and effect’, yet He intervenes in this system again and again. God sometimes adopts a constructive method and sometimes a seemingly destructive method. But, on every occasion, from the point of view of broad inner wisdom, it is all attributable to His graciousness, and it is meant to ensure that in the course of the free play of cause and effect, the real purposes behind creation are not defeated.

The literal meaning of ‘Dhu’l Qarnayn’ is ‘possessor of two horns’ i.e. the king whose conquests encompass the further reaches of the world to the east and west. Here, Dhu’l Qarnayn is perhaps a reference to the ancient Iranian King Cyrus, or Khusro, who reigned during the 5th century B.C. He had conquered a major part of the known world of ancient times and was at last killed in a war. He was a just king.

The literal meaning of ‘Dhu’l Qarnayn’ is ‘possessor of two horns’ i.e. the king whose conquests encompass the further reaches of the world to the east and west. Here, Dhu’l Qarnayn is perhaps a reference to the ancient Iranian King Cyrus, or Khusro, who reigned during the 5th century B.C. He had conquered a major part of the known world of ancient times and was at last killed in a war. He was a just king.

Dhu’l-Qarnayn, in making his conquests, possibly proceeded in a westward direction from Iran, and thus reached Asia Minor, halting only when he came to the ‘black water’ of the Aegean Sea. If one stands on the sea-shore here and looks out over the sea in the evening, it will appear as if the sphere of the sun is sinking into the water and setting there. This is a figurative description of the furthermost point which Dhu’l-Qarnayn reached. Dhu’l-Qarnayn had reached this seashore not as a wayfarer but as a conqueror. Thus he gained full control over the people inhabiting that area and established his rule there. As a ruler he had full powers to deal with the inhabitants as he liked. But Dhu’l-Qarnayn was a just king. He was not cruel to anybody. He made the general announcement that he would deal severely only with anyone found indulging in evil deeds and that no excess would be perpetrated upon those who maintained peace and order.

Dhu’l-Qarnayn, in making his conquests, possibly proceeded in a westward direction from Iran, and thus reached Asia Minor, halting only when he came to the ‘black water’ of the Aegean Sea. If one stands on the sea-shore here and looks out over the sea in the evening, it will appear as if the sphere of the sun is sinking into the water and setting there. This is a figurative description of the furthermost point which Dhu’l-Qarnayn reached. Dhu’l-Qarnayn had reached this seashore not as a wayfarer but as a conqueror. Thus he gained full control over the people inhabiting that area and established his rule there. As a ruler he had full powers to deal with the inhabitants as he liked. But Dhu’l-Qarnayn was a just king. He was not cruel to anybody. He made the general announcement that he would deal severely only with anyone found indulging in evil deeds and that no excess would be perpetrated upon those who maintained peace and order.

Dhu’l-Qarnayn, in making his conquests, possibly proceeded in a westward direction from Iran, and thus reached Asia Minor, halting only when he came to the ‘black water’ of the Aegean Sea. If one stands on the sea-shore here and looks out over the sea in the evening, it will appear as if the sphere of the sun is sinking into the water and setting there. This is a figurative description of the furthermost point which Dhu’l-Qarnayn reached. Dhu’l-Qarnayn had reached this seashore not as a wayfarer but as a conqueror. Thus he gained full control over the people inhabiting that area and established his rule there. As a ruler he had full powers to deal with the inhabitants as he liked. But Dhu’l-Qarnayn was a just king. He was not cruel to anybody. He made the general announcement that he would deal severely only with anyone found indulging in evil deeds and that no excess would be perpetrated upon those who maintained peace and order.

Dhu’l-Qarnayn, in making his conquests, possibly proceeded in a westward direction from Iran, and thus reached Asia Minor, halting only when he came to the ‘black water’ of the Aegean Sea. If one stands on the sea-shore here and looks out over the sea in the evening, it will appear as if the sphere of the sun is sinking into the water and setting there. This is a figurative description of the furthermost point which Dhu’l-Qarnayn reached. Dhu’l-Qarnayn had reached this seashore not as a wayfarer but as a conqueror. Thus he gained full control over the people inhabiting that area and established his rule there. As a ruler he had full powers to deal with the inhabitants as he liked. But Dhu’l-Qarnayn was a just king. He was not cruel to anybody. He made the general announcement that he would deal severely only with anyone found indulging in evil deeds and that no excess would be perpetrated upon those who maintained peace and order.

Dhu’l-Qarnayn’s next expedition was towards the east of Iran. He reached a place where a most uncivilised people were living. The description that there was no barrier (shelter) between them and the sun means perhaps that they were nomads and were living on open ground instead of in properly constructed houses.

Dhu’l-Qarnayn’s next expedition was towards the east of Iran. He reached a place where a most uncivilised people were living. The description that there was no barrier (shelter) between them and the sun means perhaps that they were nomads and were living on open ground instead of in properly constructed houses.

Dhu’l-Qarnayn’s next expedition was towards the east of Iran. He reached a place where a most uncivilised people were living. The description that there was no barrier (shelter) between them and the sun means perhaps that they were nomads and were living on open ground instead of in properly constructed houses.

Probably Dhu’l-Qarnayn’s third campaign was in the north east, in the direction of Iran. He reached a place where savages were living. Because they could not have any interaction with any other community, they were hardly able to understand any other language but their own. The ‘two mountains’ probably lay between the Caspian Sea and the Black Sea. Here savage tribes used to invade from other places and would then flee through mountain passes after indulging in plunder. Dhu’l-Qarnayn constructed an iron wall between the two mountains.

Probably Dhu’l-Qarnayn’s third campaign was in the north east, in the direction of Iran. He reached a place where savages were living. Because they could not have any interaction with any other community, they were hardly able to understand any other language but their own. The ‘two mountains’ probably lay between the Caspian Sea and the Black Sea. Here savage tribes used to invade from other places and would then flee through mountain passes after indulging in plunder. Dhu’l-Qarnayn constructed an iron wall between the two mountains.

Probably Dhu’l-Qarnayn’s third campaign was in the north east, in the direction of Iran. He reached a place where savages were living. Because they could not have any interaction with any other community, they were hardly able to understand any other language but their own. The ‘two mountains’ probably lay between the Caspian Sea and the Black Sea. Here savage tribes used to invade from other places and would then flee through mountain passes after indulging in plunder. Dhu’l-Qarnayn constructed an iron wall between the two mountains.

The high ranges of the Caucasus in what is now Russian territory running between the Caspian Sea and the Black Sea, serve as a natural dividing wall between Europe and Asia. In this mountainous region there were certain passes through which the savage Gog and Magog (Yajuj and Majuj) tribes from the south used to enter the northern part of Iran and plunder it. Here, till today, there are signs of an ancient wall. There is every probability that this was the very wall which was constructed by Dhu’l-Qarnayn for security purposes. To erect an ‘Iron Wall’ to ward off enemies is a feat which generally generates a sense of pride in people. But even after constructing such an invincible wall, Dhu’l- Qarnayn did not lose his modesty and humility. He had set his eyes not on his own creations but on God’s mighty powers, and a human being’s power is nothing as compared to God’s might.

The high ranges of the Caucasus in what is now Russian territory running between the Caspian Sea and the Black Sea, serve as a natural dividing wall between Europe and Asia. In this mountainous region there were certain passes through which the savage Gog and Magog (Yajuj and Majuj) tribes from the south used to enter the northern part of Iran and plunder it. Here, till today, there are signs of an ancient wall. There is every probability that this was the very wall which was constructed by Dhu’l-Qarnayn for security purposes. To erect an ‘Iron Wall’ to ward off enemies is a feat which generally generates a sense of pride in people. But even after constructing such an invincible wall, Dhu’l- Qarnayn did not lose his modesty and humility. He had set his eyes not on his own creations but on God’s mighty powers, and a human being’s power is nothing as compared to God’s might.

The high ranges of the Caucasus in what is now Russian territory running between the Caspian Sea and the Black Sea, serve as a natural dividing wall between Europe and Asia. In this mountainous region there were certain passes through which the savage Gog and Magog (Yajuj and Majuj) tribes from the south used to enter the northern part of Iran and plunder it. Here, till today, there are signs of an ancient wall. There is every probability that this was the very wall which was constructed by Dhu’l-Qarnayn for security purposes. To erect an ‘Iron Wall’ to ward off enemies is a feat which generally generates a sense of pride in people. But even after constructing such an invincible wall, Dhu’l- Qarnayn did not lose his modesty and humility. He had set his eyes not on his own creations but on God’s mighty powers, and a human being’s power is nothing as compared to God’s might.

The high ranges of the Caucasus in what is now Russian territory running between the Caspian Sea and the Black Sea, serve as a natural dividing wall between Europe and Asia. In this mountainous region there were certain passes through which the savage Gog and Magog (Yajuj and Majuj) tribes from the south used to enter the northern part of Iran and plunder it. Here, till today, there are signs of an ancient wall. There is every probability that this was the very wall which was constructed by Dhu’l-Qarnayn for security purposes. To erect an ‘Iron Wall’ to ward off enemies is a feat which generally generates a sense of pride in people. But even after constructing such an invincible wall, Dhu’l- Qarnayn did not lose his modesty and humility. He had set his eyes not on his own creations but on God’s mighty powers, and a human being’s power is nothing as compared to God’s might.

At the onset of Doomsday, the present world will no longer be the same. It appears that the present boundaries between mountains and rivers will disappear and huge crowds of human beings will lap against one other like the waves of the ocean. Today, Hell is being shown to people through their ‘mental eyes’, but they fail to perceive it. On Doomsday, Hell will be shown to people through their physical eyes. At that time, everybody will see it. But this seeing will be of no avail except to one who had removed the veil from his eyes, having learned a lesson from divine advice in his pre-death life. The removal of veil on the Day of judgement, will be solely for the purpose of sending the arrogant and insolent disbelievers to their destined end in hell.

At the onset of Doomsday, the present world will no longer be the same. It appears that the present boundaries between mountains and rivers will disappear and huge crowds of human beings will lap against one other like the waves of the ocean. Today, Hell is being shown to people through their ‘mental eyes’, but they fail to perceive it. On Doomsday, Hell will be shown to people through their physical eyes. At that time, everybody will see it. But this seeing will be of no avail except to one who had removed the veil from his eyes, having learned a lesson from divine advice in his pre-death life. The removal of veil on the Day of judgement, will be solely for the purpose of sending the arrogant and insolent disbelievers to their destined end in hell.

At the onset of Doomsday, the present world will no longer be the same. It appears that the present boundaries between mountains and rivers will disappear and huge crowds of human beings will lap against one other like the waves of the ocean. Today, Hell is being shown to people through their ‘mental eyes’, but they fail to perceive it. On Doomsday, Hell will be shown to people through their physical eyes. At that time, everybody will see it. But this seeing will be of no avail except to one who had removed the veil from his eyes, having learned a lesson from divine advice in his pre-death life. The removal of veil on the Day of judgement, will be solely for the purpose of sending the arrogant and insolent disbelievers to their destined end in hell.

Acceptance of the Truth (Reality) is in fact acceptance of God, while denial of the truth is in fact denial of God. Whenever a person refuses to accept the Truth, he does so banking on the apparent strength of some thing or some personality. Such reliance is false, because in this world nobody has any power except God. On the Day of Judgement there will be nobody to save him, because God is the only saviour and such a person would already have lost His support due to his disobedience.

Man strives in this world and observes that, as a result, he gains wealth and honour. He does not see his work marred in any manner, therefore, he considers himself a successful man. But, this is highly irrational. In the plan of God, the criterion of a successful life is in terms of the life of the Hereafter. Therefore, to consider success in this worldly life as real success amounts to taking a view of life which omits the life hereafter altogether. This is tantamount to substituting our own plan in place of God’s plan and obviously those who do so can never be successful in the life hereafter. God reveals His signs. But these signs of the life hereafter have no effect on those whose minds are preoccupied with the thoughts of this world. God discloses His arguments, but the arguments of the life hereafter do not appeal to those who are lost in the affairs of this world. Such people fail to accept guidance, even though they may be standing next to a guide. If they do not give any weight to God’s word, how can they expect God to take their candidature into account for any divine consideration?

Man strives in this world and observes that, as a result, he gains wealth and honour. He does not see his work marred in any manner, therefore, he considers himself a successful man. But, this is highly irrational. In the plan of God, the criterion of a successful life is in terms of the life of the Hereafter. Therefore, to consider success in this worldly life as real success amounts to taking a view of life which omits the life hereafter altogether. This is tantamount to substituting our own plan in place of God’s plan and obviously those who do so can never be successful in the life hereafter. God reveals His signs. But these signs of the life hereafter have no effect on those whose minds are preoccupied with the thoughts of this world. God discloses His arguments, but the arguments of the life hereafter do not appeal to those who are lost in the affairs of this world. Such people fail to accept guidance, even though they may be standing next to a guide. If they do not give any weight to God’s word, how can they expect God to take their candidature into account for any divine consideration?

Man strives in this world and observes that, as a result, he gains wealth and honour. He does not see his work marred in any manner, therefore, he considers himself a successful man. But, this is highly irrational. In the plan of God, the criterion of a successful life is in terms of the life of the Hereafter. Therefore, to consider success in this worldly life as real success amounts to taking a view of life which omits the life hereafter altogether. This is tantamount to substituting our own plan in place of God’s plan and obviously those who do so can never be successful in the life hereafter. God reveals His signs. But these signs of the life hereafter have no effect on those whose minds are preoccupied with the thoughts of this world. God discloses His arguments, but the arguments of the life hereafter do not appeal to those who are lost in the affairs of this world. Such people fail to accept guidance, even though they may be standing next to a guide. If they do not give any weight to God’s word, how can they expect God to take their candidature into account for any divine consideration?

Man strives in this world and observes that, as a result, he gains wealth and honour. He does not see his work marred in any manner, therefore, he considers himself a successful man. But, this is highly irrational. In the plan of God, the criterion of a successful life is in terms of the life of the Hereafter. Therefore, to consider success in this worldly life as real success amounts to taking a view of life which omits the life hereafter altogether. This is tantamount to substituting our own plan in place of God’s plan and obviously those who do so can never be successful in the life hereafter. God reveals His signs. But these signs of the life hereafter have no effect on those whose minds are preoccupied with the thoughts of this world. God discloses His arguments, but the arguments of the life hereafter do not appeal to those who are lost in the affairs of this world. Such people fail to accept guidance, even though they may be standing next to a guide. If they do not give any weight to God’s word, how can they expect God to take their candidature into account for any divine consideration?

To lead a life of faith and piety in this world is to give proof of tremendous sacrifice. It amounts to renouncing an apparent and visible heaven for the sake of a hidden, invisible heaven. This also means succeeding in the most difficult of tests, i.e. when man recognises the Truth on the strength of abstract arguments and then he turns his life in that direction, though there is no pressure on him to do so. Those who exhibit such awareness (of truth) and perform such actions truly deserve to be admitted to gardens of eternal comfort and pleasure.

To lead a life of faith and piety in this world is to give proof of tremendous sacrifice. It amounts to renouncing an apparent and visible heaven for the sake of a hidden, invisible heaven. This also means succeeding in the most difficult of tests, i.e. when man recognises the Truth on the strength of abstract arguments and then he turns his life in that direction, though there is no pressure on him to do so. Those who exhibit such awareness (of truth) and perform such actions truly deserve to be admitted to gardens of eternal comfort and pleasure.

Those who do not accept God’s message are in fact denying the most established of all established facts. It is so established that pens made from all the trees would not be sufficient to write God’s words and the ocean turned into ink would become exhausted. But, what a pity that, in spite of all this, man fails to recognise the truth and does not mould his life in accordance with it.

The prophet is neither god nor angel. He is a human being just like any other human being. His only distinguishing feature is that he receives God’s revelation through invisible means. In other words, a prophet is an individual who, outwardly, is a human being but who inwardly is a representative of God. Because of this only those can recognize a prophet who can recognize his merit. Arriving at the Truth is possible only for one who can recognise reality in its essence, i.e. who is capable of recognising a ‘prophet’ at the level of a ‘human being.’